how far holinesse is the design of christianity where the nature of holiness and morality is opened, and the doctrine of justification, imputation of sin and righteousness, &c. partly cleared, and vindicated from abuse : in certain propositions, returned to an unknown person, referring to mr. fowlers treatise on this subject / by richard baxter. baxter, richard, 1615-1691. 1671 approx. 46 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a26938 wing b1282 estc r6861 11894631 ocm 11894631 50545 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26938) transcribed from: (early english books online ; image set 50545) images scanned from microfilm: (early english books, 1641-1700 ; 53:5) how far holinesse is the design of christianity where the nature of holiness and morality is opened, and the doctrine of justification, imputation of sin and righteousness, &c. partly cleared, and vindicated from abuse : in certain propositions, returned to an unknown person, referring to mr. fowlers treatise on this subject / by richard baxter. baxter, richard, 1615-1691. 24 p. printed for nevill simons ..., london : 1671. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fowler, edward, 1632-1714. -design of christianity. holiness. christian ethics -early works to 1800. justification. 2005-07 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2005-12 elspeth healey sampled and proofread 2005-12 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion how far holinesse is the design of christianity . where the nature of holiness and morality is opened , and the doctrine of justification , imputation of sin and righteousness , &c. partly cleared , and vindicated from abuse . in certain propositions , returned to an unknown person , referring to mr. fowlers treatise on this subject . by richard baxter . london , printed for nevill simons , at the three crowns at holborn conduit . 1671. qu. whether holinesse be the only design of christianity ? sir , the sum of your letter is , [ that mr. fowler and many others of late , by crying up holiness as the only design of christianity , do 1. give us a description of such a holiness as is but the meer morality of a heathen , [ a sound complexion of soul , &c. ] 2. and that they greatly obscure or drown the whole doctrine of our justification , and adoption , and of christs satisfaction and imputed righteousness ; and make the glory of this to be none of the design of christianity . 3. that , by this they tempt men , that can but imagine that seneca , antonine , epictetus , plutarck or cicero do give as wise and wholsome precepts of virtue and good living as christ , to think as highly of them as of christ . 4. that hence they secretly reproach both the imposers of conformity , and the non-conformists , and magnifie the stretching conscience of the passive latitudinarian conformist as the only wise man that careth for none of these little things : and that they secretly undermine all instituted ordinances . 5. that because my aphorisms and other writings have had some hand in breeding such opinions , i am doubly guilty in being silent now they spread and prosper . ] this being the sum of your complaint , i shall answer to all this in that manner as the nature of the thing requireth . in general , i must tell you , that i am responsible for no mans writings but my own ; neither shall you hereby tempt me to become an aristarchus , and arrogant censurer of other mens . this is all that i need to say of the book you mention , that it is of very much worth and use , to call men more seriously to consider of the design of mans redemption , and of the nature of true religion and felicity : and though i will not defend every word in my own writings , much less in other mens , when i am not concerned , yet i may say that i had rather perswade the licencious of this age to the careful reading of that book , than turn it into matter of strife . but it is only my own judgment about the things in question which you can reasonably expect ; which i think the brevity requisite in a letter directeth me to give you in certain self-evidencing coherent propositions . prop. 1. god is the beginning , the ruler and the end of all : of him , and through him , and to him are all things . 2. the word [ design ] doth signifie , sometime the act of intention ; sometime the end intended . in the question it must needs signifie the later , : therefore instead of it i shall henceforth use that common word . 3. by the end of christianity i doubt not is meant , 1. the end of god and our redeemer in the framing and imposing christianity on mankind . 2. the end which man is bound to intend in receiving and using christianity . ( these two are called finis operantis . ) 3. and the end to which the frame of the christian religion is adapted ( which is called finis operis . ) 4. holiness in creatures , is their separation from common uses unto god : omne sanctum deo sanctum est . 5. holiness in rational free-agents , is such a separation to god , as is agreeable to their natures . 6. holiness is to be described with distinct respects . 1. to the subject , 2. to the object . and 1. s to the whole subject , 2. as to the distinct faculties . 7. holiness in the whole subject is 1. active , 2. dispositive or habitual . 3. relative : or is in our acts , habits & relations . 8. active holiness is our active dedication , devotion or adherence unto god , begun in our conversion to him , and christian covenant with him , and exercised after in the practice of our lives . 9. habitual holiness , is that fixed inclination or disposition of the soul , by which it is fitted to perform the aforesaid active adherence and devotion with strength , facility , and constancy . 10. relative holiness is the relation of man ( or angel ) thus actively and dispositively devoted to god : which is particularly to be considered with the object . 11. besides the commoner holiness of all saints , there is also an office-holiness of magistrates ( though some deny it ) and of christs ministers : which containeth their active dedication to their proper work , their dispositive aptitude for it , and their relation to god in it . and accordingly the anointing to such office , and the giving of the holy ghost for its performance , signifie somewhat else than the common sanctification of all saints . as the work to which they are anointed is more . 12. holiness in respect of the distinct faculties is , 1. in the vital and executive power ( for such a distinct faculty there is ) and then it is called spiritual quickning , life , and strength . 2. in the understanding , where it is called spiritual illumination or light , ( knowledge and faith . ) 3. in the will , where it is called , spiritual love , and holiness in an eminent narrower sense . 13. holiness is not to be described or understood without its proper object , which doth essentially constitute it . it s no true description which omitteth it . 14. the object of holiness , primary , immediate and proper is god himself . the secondary and remoter object , is the impressions , image or glory of god in his works . 15. god is the object and terminus of our holiness , as in his divine per●ections , so in his three grand relations , as he is our efficient , dirigen● and finial cause ; and in his three great relations to his intellectual creatures , as he is our owner our ruler , and our lover or benefactor , all comprized in the word [ father : ] and this on the fundamental relation and work , of his being our creator , redeemer and sanctifier . 16. our holiness therefore is our answerable threefold relation to god , that we be , sui , subditi , amatores , his own , his subjects and his lovers ; all comprehended in the word [ children ] that we be peculiarly the children of god. 17. from all this the true description of holiness is obvious and sure , viz. that it is the active habitual and consequently relative , separation , dedication , & devotion , of intellectual free-agents , by life , light and love , to god our father as his children ; or to god our absolute owner , ruler and benefactor , our creator , redeemer and sanctifier , as his own peculiars , his subjects and his lovers . 18. though every one that is holy hath not this distinct and orderly conception of the nature of holiness , yet every one that is holy , hath really all this in himself . and its pity that so useful a part of knowledge as is that of the pourtraicture of the new creature , or the image of god on man , should not be found in all that have the thing . though it is to be no more wondred at , than that men who have intellects , and wills , and vital power , are so much perplexed with difficulties and disputes about the nature of them , as the greatest philosophers are . 19. the secondary objects of our holiness ( active and dispositive , ) being gods image and appearance in all his works , it is this that is often called [ his glory , ] that is , as his glory is made mans object and his end ; even the glorious communication , and reflections , and appearance of god in his perfections , on our selves and on all his works ( and not only the praise that we give him for them , by our thoughts or words .. ) 20. as more or less of god is found in any thing or person , so we are more or less to love and honour them , because we do it for god appearing in them . 21. there are not only different degrees therefore , but also different sorts of love and honour due to different things and persons , as god hath communicated different gifts to them . ( as virtue , office , magistracy , ministry , parentage , &c. ) 22. when any of these is loved and honoured truly for gods image or glory appearing in them , it is ultimately god himself that is loved and honoured in and through them : and so even this love of god appearing in his creatures ( animate or inanimate , intellectual , or his word and ordinances ) is a holy love ; when as the love of all the same things , on another account , and not as god is glorious and beloved in them , is but a common and unholy love. 23. accordingly it is a real secondary part of our holiness , to love our neighbour as our selves , for that of god which equally appeareth in him ; and to do justly unto all , and to love our selves on the same account , and to keep our selves in temperance , chastity , sobriety , &c. and so the duties of the second table , are a secondary holiness , as they are chained to the first , by the relation that the creature hath to god , and as god is the beginning and end in all ; that is , 1. as all things are of him ; and as he is the maker and owner of us and them . 2. as all things are through him , and as he is the ruler of man , and commandeth him this duty . 3. as all things are to him ; and as he is the end of us and all things ; and thus all things are said to be sanctified to believers . 24. so also when parents , magistrates and pastors , are loved , honoured and obeyed in their pure subordination to god , ( viz. 1. as they have their power and office from god. 2. and as this is commanded us by god. 3. and as they honour god , and as our duty honoureth or glorifieth him , and as he is pleased in it ) this also is a secondary part of our holiness : but when they are honoured and obeyed , meerly for fear , or for our own ends , or on any humane account , not subordinate and referred as a means to the glory and pleasing of god , it is a common and unholy honour and obedience . 25. as all mankind are falln by him , from god to themselves and other creatures , so holiness is their contrary adherence to god upon their return . and so when we say all the world is distinguished into two sorts , the unholy and the holy , or the ungodly and the godly , we mean that one part adhere to carnal self and creatures as serviceable to carnal self , and the other part are converted from self to god , and use the creatures as a means to god , as he is their end. 26. the word morality is made ambiguous by the loose and various use of men , not used to any accurateness of speech : but the first , famous and most notable acception of the word , is to signifie all virtue and vice , or conformity and disconformity to the ruling will or law of god ; as ethicks or morals as distinct from physicks , and other sciences . and in this usual sense , all things commanded by god are directly , and all things forbidden , reductively , the parts of morality : that is all moral good and evil : and so faith in christ is a great part of our true morality . and they that will needs take the word in any narrower private sense , prepare for quarrels ; and are obliged to explain themselves , before they censure others or dispute about an ambiguous word . 27. the sum of holiness and morality ( which is all one ) is , the love of god as god ( including absolute resignation and subjection , ) and the love of man and all things for god appearing in them , and served by them . 28. if either heathens or wicked nominal christians do take holiness or morality to be only the love of our selves , and our neighbours , and a disposition of mind , and course of life , in which we live orderly , justly and charitably to all , and soberly to our own minds and bodies , and all this only for the maintaining of the temporal prosperity of our selves and others , or for the meriting of a prosperity in the life to come ; not at all referring all this to god , as the beginning , the guide and the ultimate end of all ; it is but analogically called either holiness or morality , and not in a proper or univocal sense ; because the end is left out which must give being to all true holiness and morality . ( of which see my agreement with dr. barlow in my small tractate of saving faith. ) 29. the meaning of those divines of my acquaintance , that speak against preaching meer morality , is indeed against these that preach no morality , but the ethicks or analogical morality of atheists , who leave out the end ; or else a piece of morality , which we call the natural part , leaving out christianity as if that were no part of holiness or morality : or treat lightly and loosly of it , as if it were a ceremony or thing indifferent , as needless if not troublesome to the world , as their things called indifferent are . and what christian can excuse that sort of preaching . 30. as elsewhere i have often said , we must carefully distinguish between the primitive or primary and natural part of holiness ; which is godlinesse or our love to god as such ; and the mediate remedying , subservient part , which is faith in christ , or christianity as such . the first is as our health , the second as our medicine . 31. this distinction is it which is intended by the apostles , when they so often tell us , that we are sanctified or receive the spirit of holiness , by believing in christ ; faith kindling love , and love kindled by faith , being the two parts , and whole of our religion . 32. gods only end in this and all his works , ( so far as he may be said to intend an end ) is ultimately himself ( for he can have no other ultimate end . ) 33. when we say god is his own end , we mean not that his essence or existence , is his end ( for of that there cannot be a means : ) but formally it is the fulfilling and complacency of his will. for his will is the beginning and end of all things caused by him . 34. materially gods highest end ( or the summary of all means ) in order to this complacency of his will , which is the formal ultimate end , is his glory ; that is , the foresaid glorious impress or appearance of himself communicated to his creatures , and found in his works . and this is not only the image or glory of his holiness , ( though that be the most eminent part ) but also of his omnipotence and omniscience : ( unless any will take the the word [ holiness ] in god so largely as to comprehend all his perfections . ) 35. and here his glory resplendent in the universe ( as comprehending christ and the whole creation ) being the total , comprehending all the parts , must needs have the preheminence before each part . 36. and among the parts the glory of god shining forth in the whole heavenly society ( christ , angels and men ) must needs have the preheminence . 37. and if you come down to individuals , his glory shining in the person of christ is greater ( and so nearest to the ultimate end ) than his glory in angels or men : because christ in his created nature is the best and highest of gods works ; and therefore as god is more glorified in the sun , than in a star , so is he more glorified in christ , than in any man or angel. 38. gods wisdom , love and power , were wonderfully glorious in the person of christ , and in all his works performed for our redemption , when he was on earth ; much more in his person and intercession in the heavens . 39. and as to the effects of redemption upon man , the glory of gods wisdom , love , and holiness , justice and mercy , do shine forth wonderfully in our union with christ , and membership of his political body , in our free pardon and justification , reconciliation and adoption , through the sacrifice , merit , and intercession of christ , and not in our sanctification only . 40. the same i may say of all gods mercies , which as immediate demonstrations of his goodness do glorifie him ; and also of his judgments now , and of the great and glorious final judgment , in which gods wisdom and goodness , truth , justice and mercy will be immediately glorified , and not only as the judgment maketh man holy , nor only as it declareth us to be so . 41. the holiness of god is wonderfully glorified in that he will have no immediate communion with any soul that is defiled with the smallest sin ; but after they have once sinned , and till they are perfected , be they never so sincerely holy , their whole communion with him ( as to receiving from him , and returning to him ) must be only by a mediator that hath no sin . all mercy must be given by him , ( ev●n the spirit it self ) and all our sacrifices and duty offered to god by him . only the sinless can have immediate communion with god , at least as to moral communication ( for of physical i will not here dispute . ) 42. the wisdome , and goodness of god are wonderfully glorified , in providing this incomprehensible way of our redemption , that by it justice and holiness may be as fully glorified , the truth of god vindicated , the honour and authority of the law and lawgiver preserved , and sin disgraced and confounded , by the sacrifice , merit and intercession of christ , as if all sinners themselves had been condemned . ( all which and much more mr. truman in his great propitiation hath fullier opened , than i can now stay to do , and therefore to him i must refer you . ) 43. in this aptitude of it to attain these ends of god our ruler and benefactor , better than mans damnation could have done , consisteth the satisfactoriness and meritoriousness of the death or sacrifice of christ , and not in the identity in kind , or in the equal proportion of the degree of christs sufferings , as compared with that which man deserved . 44. by all this it is evident , that our personal holiness is not the only end ( or design ) of god in mans redemption , nor in instituting the christian religion . but if god must be said to have no end , which is also a means , ( but only the ultimate end , the complacency of his blessed will , which is no means , but all are means to it ) then our holiness is none of gods end , but one means to it . but if the means themselves , as the end of lower means , may be called gods end , after the manner of imperfect man , than our holiness is one of his inferior ends , among many others ; it being one part of that universal frame , in which conjoyned his glory most appeareth , in which his blessed will taketh complacency . 45. and all this being so evident to all that receive the christian faith , when this learned worthy man , and such others , do say that holiness is the only design of the promises , &c. you mud not interpret them too severely , nor suppose them to speak properly or accurately ; but [ only ] is an hyperbolical expression , ( as many use the word infinite as an attribute of created things , instead of great , ) doubtless he intended it not as exclusive of all other ends ( either of god or man , ) and the mode of the age having turned accurate school-language , into figurative and such as rhetoricians use , may teach you to expect some such , even in the severest sort of writers . 46. but though it be not true that our holiness is the only end or design of the promises , or of christianity , it is true that it is the end of all our christianity , that is one of its very great and noble ends . 47. the same graces or gifts of god to man do usually circularly promote each other , and so each is as to other , both an end and means in several instances and respects . see what i have said in my treatise of the life of faith , to the question , whether the precept be for the promise , or the promise for the precept ? whether the reward be the end of obedience , or obedience the end of the reward ? pag. 237. 48. when we say that holiness is the end of christianity or faith in christ , we take holiness narrowly for that primary and most immediate part of holiness , which is our resignation , subjection and love to god as god ; and not so largely as to include our faith in christ it self . and we take not christianity for the whole christian religion , but for the remedying part , or faith in christ as such . otherwise we could but say that the remedying part of our religion or holiness , is the means to the primary part which is its end . when we understand each other , let us not needlesly quarrel about words . 49. if any say too much in making our holiness gods only end , it ill beseemeth those to be their censurers , who haue tempted them to it , by erring more on the contrary extream . and it is not to be denyed or hid , that more than downright antinomians , have so ill expounded the points of christs suretiship , and of the imputation of our sin to him , and of the imputation of his righteousness to us , as hath proved the great occasion of some mens running into the contrary errour ; yea , and as would exclude all pardon of sin , and all true religion , had their notions been practically and prevalently held . but their opinions are confuted by so many ( olevian , ursine , piscator , paraeus , wendeline , camero , and many other forreigners ; and by wotton , gataker , and others at home ; and plainliest in mr. trumans foresaid treatise , mr. bradshaw of justif . and mr. hotchkis of pardon , and le blank in his theses ) that i will not here stay to deal with those points . and it is not an easie or a common thing , for men that write against any dangerous errour and extream , to keep up large impartial thoughts , and see the danger on the contrary side ; for mans mind is limitted and narrow , and cannot think with equal seriousness and clearness of many things at once . and the wisest man alive , when he is earnestly pleading against any errour , is in great danger of forgetting what is on the other side the way , and of thinking so eagerly what to say against the opinion he opposeth , as to forget both what may be said for it , and what worse his own arguings may infer . 50. nothing is more sure in christianity , than that christ came into the world to seek and to save that which was lost ; and to bring home straying prodigals to god , and to destroy the works of the flesh and devil ; and to bring man back to the love and obedience of his maker , and to cure him of his worldly love . and so that holiness or the love of god , is the end of our redemption , and our faith. 51. it is most certainly that he is the best man that hath the least need of pardon of sin , that is , that is most holy and least sinful ; and that all men must rather desire to be kept from sin , ( and pardoned when they do sin ) then to sin and then be pardoned : nor may we desire pardon alone , if we could have it . so that we are pardoned what is past , that love may make us sin so no more ; and justification is an antecedent means to our fuller holiness and obedience to god ( which i have largely opened in my confession of faith . ) 52. it is certain that justification and sanctification go on hand in hand together ( of which see mr. george hopkins , salvation from sin ; ) and that it is a notorious errour of such as say that justification is perfect as soon as it begins ( though it be true that all sin is then forgiven . ) 53. and it is certain that sanctification as it is the work of god , is an executive part , or one part of the executive pardon of our sins ; because it is the taking off of a very great penalty , which is the privation of the spirit of grace . 54. nothing is more injurious to christ than to feign that he is a patron of sin , or came to excuse men by free justification from obedience to their creators law of nature , or to make sin less odious to mankind : seeing he dyed to redeem us from all iniquity , and to purifie to himself a peculiar people zealous of good works . 55. and it is an intollerable blasphemy against god , to imagine that christ came to make the divine nature more friendly or reconcileable to sin , or to love complacencially an ungodly person as if he were godly , as being such by the imputation of christs righteousness to him , and to repute any man to be what he is not ; to take a wicked man for a saint , because that christ was holy for him : what ever malicious papists say , the protestants abhor such doctrine . 56. and as far are we from believing that christ was a sinner , or that god ever supposed him to be a sinner , or hated or punished him as a sinner : or that ever our sin did really become his sin , or that god reputed it so to have been . for no false judgment can belong to god. 57. but we believe that christ dyed for our sins , as a sacrifice , ransome , propitiation , attonement . and that his own voluntary sponsion and his fathers will were his obligation ; and that our sins were the occasion , and the evil to be done away ; and that ( for the holy ends forementioned ) he suffered for our sakes and in our stead , such a kind and measure of suffering , as was fit to attain the ends of our creator , better than our damnation could have done . and thus far our sins may be said to be imputed to him , in that he dyed for them ; though properly he undertook the punishment only ; but never the sin it self : his nature and holy will abhorring such an undertaking . the reatus facti , or reatus culpae were never upon christ ; nor the primary proper reatus ad poenam ; but only an improper assumed reatus ad poenam , or obligation to punishment for our sins . nor can an accident remove from one subject to another , but its removing is its perishing . 58. and though we believe not that god doth judge us to have done all the righteousness that christ did , nor to have possessed the same individual righteousness as christ had ( for god never erreth ) nor accounteth us as righteous as christ himself ; nor yet useth us in all respects as he would have done , if we had been as righteous as christ himself ; nor do we think it a thing possible that the same individual righteousness that was in christ ( being an accident ) can be in it self and really given to us , and made ours ; yet do we believe that his habitual perfection , with his active righteousness and his sacrifice or sufferings , all set together , and advanced in value , by their conjunction with his divine righteousness , were the true meritorious procuring cause of our pardon , justification , adoption , sanctification and salvation . not one part imputed to this effect , and another to that ; but all thus making up one meritorious cause of all these effects ; even of the covenant and all its benefits . and thus christs righteousness is imputed and given to us ; not immediately in it self , but in the effects and fruits : as a ransome is said to be given to a captive , because it is given for him ; though strictly the ransome is given to another , and only the fruits of it to him . 59. those ignorant , self conceited contentious teachers , that seek the reputation of orthodox zeal in the things which they never understood , and instead of clear apprehending sound scripture-doctrine , and plain expounding it to the church , do take on trust and for company , false or insignificant confounding notions , and proudly make them the instruments of their furious censures and revilings , and of dividing the church by raising slanders against those that presume to be wiser than they ; and so by backbiting tell their hearers , how erroneous and dangerous this and that mans doctrine is , because they never had the wisdom , study and patience to understand it ; such i say are the men that in all ages have been the firebrands in the church , and zealously promoted christs kingdom by dividing it , and will hardly ever have peace here themselves , nor endure their brethrens or the churches peace . 60. it is not possible for god to hate a holy soul , that loveth him as god , and beareth his holy image . 61. yet is his holiness no satisfaction to gods justice , for the sins of his unholy state , or for his imperfections . 62. if you ask , what then would god have done with one thus converted , if he had no saviour , to ransom him from justice for his sin ? i answer ; it is a supposition that is not to be put ; because no man is converted and sanctified that hath not a saviour , and the pardon of his sins , for none but christ could first merit , and then give , the spirit of sanctification which we had lost ; and so without christ and his spirit we should have been equally unsanctified and unpardoned . 63. it is vain therefore to dream that cicero or seneca , augustine or chrysostom , luther or calvin , are as much saviours as christ , so far as their doctrine maketh men holy : for neither philosophers nor divines preach any good doctrine , but what christ as the mediator and light of the world , did some way or other communicate to them : so that their doctrine that is good , is not their own but his , ( even theirs that know him not . ) it is not they but he , that merited all grace , and that preserved the sinning world from being used as it deserved , and that ascending up on high gave gifts ( both common and special ) unto men . their light is as the moons derived from the sun ; which of them but christ , hath purchased and given a covenant of grace to the condemned world ? and which of them but christ , sends forth with their doctrine , a quickening , illuminating and sanctifying spirit , to overcome the devil , the world and the flesh ? 64. while all sober divines thus plead for holiness , and censure one anothers doctrines as unholy and countenancing sin , it plainly sheweth that they are very much at unity in the main ; but that they have not the skil to word and methodize their notions rightly , and to make all fall right with the ends and main matter which they are agreed in . and when we hear men accuse each other of unholy , and sinful opinions and practices , though we must hate the ignorance , pride and uncharitableness which is in it , yet it is a comfort to us , to hear and read that they all agree to cry down sin in the general and to disgrace it ; and that they all bear so conjunct a testimony for the excellency and necessity of holiness ; what hope is there then that if we could set all our tacklings together , and see truths fall right in their several places , we might unite our force against the kingdom of the devil , and ungodliness ; and might give over destroying holiness by crying down the things we understand not as unholy ; and might be healed of that antique phrensie , which maketh so many divines and other christians , by ill managing their zeal for holiness , to divide the churches , and hinder the gospel , and be the instruments of satan , to keep and cast down holiness in the world . 65. those churches especially that lament the lapse of discipline , and the confounding of the holy and prophane ; and those that are constituted by unwarrantable scrutinies after the holiness of members , beyond the test that was appointed by christ , should not dishonour themselves , nor bring their doctrine or persons in●o suspition , by being the hasty censurers and condemners of such writings , as drive harder for the promoting of holiness than themselves . 66. there is so clear a tendency in all gods instituted ordinances to further holiness , that he knoweth not what he talketh of , who slighteth them , on pretence of natural evidences and helps to the same end : seeing natural and supernatural evidences and helps , are so far from being opposite , that they are both necessary , and do in admirable suitableness and harmony concur . 67. he knoweth not the hurtful miscarriages of our times , who knoweth not what the mistaken notions about free grace , have done against free grace it self ; and how the gospel hath been supplanted , by an erroneous crying up the gospel , and crying down the law ; and how justification hath been abused , by mens seeming to extol it , and sanctification injured by such pretexts : and he that with one eye looks on that disease and its effects , and with the other looks on the book you tell me of , and such like , will quickly see what sore this plaster was provided for , and how much excellent matter there is in it , which the foresaid persons and diseases need . 68. and as to your mention of my former writings , and my interest in the business questioned ; i shall say but this , 1. that either you have read my former writings , or you have not ; if not , i will not write more to satisfie you , who read not what is already written : for why should i think that you will rather read the later than the former ? if you have read them , ( especially my confession , my disputations of justification , and my life of faith , ) either they satisfie you or not : if they do , you need no more ; if not , i cannot satisfie you . the question is whether it be truth and clearly opened which is there written ? if it be , i will not avoid it , lest men abuse it ; nor will i hope to write that which none shall misunderstand , or turn to an occasion of some extream . 2. and these few pages tell you my sense ; the same which i have formerly published : if wrong , confute it : if right , my former writings , fullier opening the same things are so far right . 3. and my life of faith is so late and large in opening the same points ( where i have named no less than fifty eight errours on the antinomian side and their fautors in the point of justification and imputation ) that me thinks you should not so quickly call for more . 69. and as to mr. fowlers consectaries ; ch . 20.22 , 23. what would you wish more accommodate to an honest concord ( which is our strength and beauty ) and to the healing of deforming and destroying divisions , than the practising of the motion , that our union be placed in things necessary to holiness ▪ and whereas you think our church-controversies concerned , i know not your own mind , because i know not you ; but as for my self , you are not i hope so unreasonable as to expect that i plead the cause of the imposers of conformity ; and as for the non-conformists , i think they have no dislike to his rule , ch . 23. how far we may comply with rulers or customs , but highly approve it : whether they are in the right or the wrong , i suppose you will not allow me to be judge : but you cannot sure be ignorant that they are so far from taking the things for indifferent which they refuse , that they think it would make them guilty , should they do them , of sins so many and so very great , and for peace and the reverence of superiors , i will not now so much as name . and they take nothing to be more suitable to their principles about such things than mr. fowlers doctrine . 70. to conclude , undoubtedly holiness is the life and beauty of the soul ; the spirit of holiness is christs agent to do his work in us , and our pledge and earnest and first fruit of heaven : it is christs work , and subordinately ours , to cleanse us from all filthiness of flesh and spirit , perfecting holiness in the fear of god. christ , the spirit , the word , the ministry , mercies , afflictions , and all things are to bring home , our hearts to god , and to work together for our good , by making us partakers of his holiness . our holiness is our love of god who is most holy : and our love of god , and reception of his love ▪ is our heaven and everlasting happiness ; where having no more sin to be forgiven , but being presented without spot or wrinkle unto god , we shall for ever both magnifie the lamb that hath redeemed us , and washed us from all our sins in his blood , and made us kings and priests to god , and also shall with all the holy society , sing holy , holy , holy to the blessed jehovah , who is , and was , and is to come ; to whom all the heavenly host shall give this special part of praise for ever . and as all real saints desire nothing more than holy hearts and holy lives , holy m●gistrates and holy pastors , holy churches and a holy state , holy doctrine , holy worship , and holy discipline , and that all the people may indeed be holy ; that true reformation may make all the churches of the world more holy , and their holiness may win home the infidels and idolaters to a holy conformity to them , and that the kingdoms of the world may become all the kingdoms of god and of his christ ; so all those hypocrites that place their holiness in superstition , & vain singularities in a love-killing proud dividing zeal ; in bittern●ss against those that are wiser and better than themselves , in making things to be sins ▪ & duties which god never made so , in new opinions , for which they think highly of themselves , and contemptuously of those that are not of their mind ; in dead imagery and cold formalities , or hurtful pomp , in names , and words , and shews , and sidings ; in reproaching , silencing , and cruel handling , all that dislike their carnal interest and way ; and wil not sell their innocency and salvation to humour them in their pride , & comply with all their interests and conceits , that think their places , their parties , their high professions , do make those sins to be small & tolerable in them , which god abhorreth in all others ; all these counterfeits , images or carkasses of holiness , are but the powerful cheats of the unholy ; and the portion of hypocrites & unbelievers shall be the same , ( though not perhaps in the same degree . ) aug. 24. ( the fatal day ) 1671. what happiness is ? augustin . de morib . eccles . cap. 3. fol. 1. pag. 320. beatus , quantum e 〈…〉 o , neque ille dici potest qui non habet quod amat , qualecunque●●● ; neque qui habet quod amat si noxium sit ; neque qui non amat , quod habet etiamsi optimum sit ; nam & qui appetit quod adipisci non potest , cruciatur , & qui adeptus est quod appetendum non est , fallitur ; & qui non appetit quod adipiscendum esset , aegrotat : ( he might have added , et qui non habet quod amet ; quia neque objectum habet beatificans nec actum ) quartum restat — ubi beata vita inveniri queat cum id quod est hominis optimum ( viz. deus ) & amatur & habetur . i take not him to be blessed , who hath not that which he loveth , whatsoever it be ; nor him that hath what he loveth , if it be hurtful ; nor him that loveth not that which he hath , though it be the best ; for he that desireth that which he cannot get is tormented ; and he that getteth that which is not desirable , is deceived ; and he that desireth not that which should be gotten , is sick . it remaineth therefore fourthly , that a truly blessed life consisteth in this , when that which is best for a man is both loved and enjoyed ( which he proveth at large to be god alone . ) what holiness or virtue is ? id ▪ ib. cap. 15. quod si virtus ad beatam vitam nos ducit , nihil omnino esse virtuiem affirmav●rim , nisi summum amorem dei — & sic definire quatuor virtutes non dubitem ; ut temperantia sit amor integrum se prebens ei quod amatur : justitia , amor soli amato serviens , & propterea recte dominans ; prudentia , amor est , ea quibus adjuvatur ab eis quibus impeditur sagaciter seligens . that is , [ but if virtue be the way to a blessed life , i will affirm that virtue is nothing else , but the chiefest love of god — and i make no doubt thus to define the four virtues , temperance is love , delivering our selves intirely to our beloved ; fortitude is love , easil●●nduring all things for the sake of our beloved ; justice is love , serving our beloved alone , and therefore rightly governing our inferiors ; prudence is love , skilfully differencing our helps from our hinderances . ] holiness not fanatically proud or aspiring . id. ib. cap. 12. fit deo similis quantum datum est , dum illustrandum illi atque illuminandum se subjicit : et si maximè ei propinquat subjectione istâ quâ similis fit longe ab eo fiat necesse est audaciâ , quâ vult esse similior . that is , a man is made like to god , in that degree that is granted him , when he subjects himself to him , to be illustrated and illuminated by him : and let him come never so near him by this subjection , to whom he is made like , it must needs be that the arrogancy , of desiring to be liker to him ( than is meet ) will be far from him . finis . a medium betwixt two extremes wherein it is proved that the whole first adam was condemned and the whole second adam justified : being a sermon lately preached on rom. 8:1 and now published to prevent the further controversy (in one main point) about justification : to which are added reflections on some passages in mr. clark's new book called scripture-justification / by benjamin keach. keach, benjamin, 1640-1704. 1698 approx. 97 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a47601 wing k77 estc r29062 10804927 ocm 10804927 45979 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47601) transcribed from: (early english books online ; image set 45979) images scanned from microfilm: (early english books, 1641-1700 ; 1387:18) a medium betwixt two extremes wherein it is proved that the whole first adam was condemned and the whole second adam justified : being a sermon lately preached on rom. 8:1 and now published to prevent the further controversy (in one main point) about justification : to which are added reflections on some passages in mr. clark's new book called scripture-justification / by benjamin keach. keach, benjamin, 1640-1704. clark, samuel, 1626-1701. scripture justification. 52 p. printed for andrew bell, london : 1698. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -romans v, 18 -sermons. justification -sermons. 2005-05 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-04 judith siefring sampled and proofread 2006-04 judith siefring text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a medium betwixt two extremes . wherein it is proved that the whole first adam was condemned , and the whole second adam justified . being a sermon lately preached on rom. 8.1 . and now published to prevent the further controversy ( in one main point ) about justification . to which are added reflections on some passages in mr. clark's new book , called scripture-justification . by benjamin keach . rom. 5.18 . therefore as by the offence of one , judgment came upon all men to condemnation ; even so by the righteousness of one , the free gift came upon all men to justification of life . london , printed for andrew bell , at the cross-keys and bible in cornhill , 1698. to the reader . my preaching upon this subject was occasioned by what i met with from a gracious person 's mouth ( who is a member of the church under my charge ) who seemed very uneasy in her communion , because in my preaching she said , tho i hold forth the doctrine of free grace , and exalt christ , yet do positively maintain that the elect are under wrath , or in a lamentable state before calling , or before they are united to christ by the holy spirit , or are in a state of vnion with him : which might i fear be occasioned through a mistake of that doctrine some in this city of late so much insist on , viz. justification and vnion with christ before the spirit ( the bond of that vnion ) is received ; not that any of our brethren , i hope , that preach that doctrine do believe that the elect are not under the sentence of condemnation and wrath while they abide in the first adam : tho i fear they do not so carefully distinguish as they ought between our fundamental and virtual justification in christ , as our head and representative , and our actual or personal justification when we are united to him . and finding ill use made of that doctrine , i have been perswaded to publish the first sermon i preached upon this occasion , not knowing how far this notion might spread amongst weak and unwary hearers , and having some hope this may be ( through the blessing of god ) a prevention of it . one thing i cannot but bewail , i.e. that because we may differ perhaps in some respect from that doctrine before mentioned , that we must therefore be charged with arminianism , which error we abhor , and any other that tends to becloud or darken the doctrine of free justification by christ alone , without works or inherent righteousness . none have reason to think that i favour in the least the arminian or baxterian errors , considering what i have lately published on the great doctrine of justification , in two sermons on rom. 4.5 . which doctrine i have farther confirmed in those sermons preached from the text this is grounded upon , viz. rom. 8.1 . ( this being only the first ) in which the nature of our mystical vnion with christ is opened , and the sweet consolation that flows therefrom to all believers largly applied . reader , just as this sermon was going into the press , i met with mr. samuel clark's new book , intituled scripture-justification , and have made short remarks on some things he hath said : in a time of common invasion every man should take to his arms ; they need not wait for orders , as one notes ; for by this man's doctrine all is struck at . some think the difference between us and others who are unjustly called antinomians , consists more in words or terms than otherwise ; and i hope it is so : however if i differ from them in any thing , i cannot help it ; i have here asserted what i in my heart do believe , and i shall leave it to the censure of all my brethren , and others , with my earnest prayers that love , vnion , humility , and charity may be more prest after , which certainly is much wanting among us ; and remain thine to serve thee in the gospel , according to that small measure of light and ability received , horsly-down , in freemans-lane , 〈…〉 benja . keach . sermon i. rom . viii . 1. there is now therefore no condemnation to them which are in christ jesus , who walk not after the flesh , but after the spirit . in this epistle to the romans , the great apostle of the gentiles labours chiefly in the general to do two things . first , to establish the saints to whom he wrote , in the doctrine of justification by christ alone . secondly , to excite or stir up all justified persons to sanctification or holiness of life . and that he might effectually do the first , he in the three first chapters discovers the dismal state of all , both jews and gentiles , as considered in the first adam , or the condition of every soul by nature , and the weakness and insufficiency of the law by reason of man's pravity to obtain justification and eternal life thereby ; insomuch that the jews were in no better state than the gentiles , all being gone out of the way , and the whole world become guilty before god. but to revive their sinking hopes , he then displays the white flag of peace , through the free-grace of god in jesus christ , that tho the law pronounces nothing but wrath and condemnation to every soul of man , and also the remainders of sin , or the law in our members , doth distress and sorely afflict believers themselves ; yet he shews us that through jesus christ we have a blessed victory over the law of sin and death , so that sin cannot expose a true believer to eternal wrath , and that the law of god ( which holds all unbelievers down under guilt ) can no more oblige believers to eternal condemnation , because jesus christ in our nature hath answered all the demands , and born the penalty thereof . and from hence he brings in the words of our text , as the profitable use or application of that doctrine he had so well proved . there is now therefore no condemnation to them which are in christ jesus , who walk not after the flesh , but after the spirit . in my text you have three parts : i. a comfortable and consolatory proposition ; there is now no condemnation , &c. ii. a description of the state of the persons to whom this cordial of comfort belongs , viz. to them which are in christ jesus . iii. the character of the persons , or their qualification or property , as to the frame of their hearts , and the course of their lives ; viz. they walk not after the flesh , but after the spirit . or you may consider the former part of the text thus , viz. i. the subjects spoken of , them which are in christ jesus . ii. the predicate , or privilege asserted , viz. there is now no condemnation . we will consider the terms . there is no condemnation ; i.e. no sentence of divine wrath , no eternal punishment . 1. god pronounceth them justified and acquitted , and so for ever free from condemnation . 2. the justice of god acquits them , and hath nothing to lay to their charge , they being in christ jesus . 3. the condemnation of the law cannot reach them , it can't hurt them , because they are delivered from the curse thereof . none else have any power , who shall lay any thing to the charge of god's elect ? i.e. such of them that are called , and are united to jesus christ ; for before that both law and justice could charge them . it is god that justifieth ; who is he that shall condemn ? it is christ that died . who can arrest , impeach , accuse , find guilty , and condemn such ? object . perhaps some may say , ( 1. ) the devil may both accuse them and condemn them . ( 2. ) wicked men may traduce and condemn them . ( 3. ) and through satan's temptations , such that are in christ jesus may accuse and condemn themselves . answ . what of this ? for altho satan , wicked men , and their own hearts may lay many things to their charge , and so pass a false judgment upon them ; yet since god justifies them , neither law nor justice can condemn them , and none else can do it : let all the devils of hell condemn them , and all wicked men on earth , nay tho many good men should ignorantly accuse and condemn them ( as job's three friends dealt by him ) yet they stand justified persons before god. the apostle doth not say , there is no sin in them which are in christ jesus , nor any thing worthy or deserving condemnation : nor doth he say , there is no affliction , no correction , no fatherly chastisements to them which are in christ ; but there is no condemnation . 't is one thing to be chastned , and another to be condemned : tho all legal guilt is for ever gone , yet many infirmities may attend such as are in christ jesus ; and tho god punisheth them not as an angry judg , yet he may correct them as an offended father : when we are judged we are chastned of the lord , that we should not be condemned with the world. tho god is not so severe and unjust to condemn them , yet he is so wise , so holy , and so faithful as to correct them . [ now ] this [ now ] refers ( as some think ) to what precedes , others take it as an adverb of time , i.e. in time past it was otherwise ; once they who are now in christ jesus were in the first adam , dead and condemned adam ; and were under the law , and children of wrath by nature , as others ; and so under the sentence of condemnation . but now being transplanted into jesus christ , or into the second adam , they are actually freed , and for ever acquitted and delivered from condemnation , ( as were all those also under the law , when they were in christ ) which walk not after the flesh , but after the spirit . these are the happy persons , and this is their character that are in christ jesus . let me note here three things , 1. here is an account of their special vocation ; they are in christ jesus . 2. here is implied their justification ; there is now no condemnation . 3. here is comprehended also their sanctification ; who walk not after the flesh , but after the spirit . negatively , they walk not after the flesh , they are not unsanctified or unholy persons , they lead not ungodly lives ; they are not under the power and dominion of sin , nor carried away whither ever carnal affections would lead them . affirmatively , but after the spirit ; they are influenced by the holy spirit , they follow the dictates of the spirit ; tho there is flesh in them , much corruption in them , yet they walk not after the flesh , they resist sin , mortify sin , or have crucified sin , with the affections and lusts ; they walk in a holy course of life , and not as they did in times past : they live according to the rule of the new creature . note here by the way , that negative holiness is not enough ; we must not only forsake sin , but follow after holiness , and bring forth the fruits of righteousness ; not only cease from doing evil , but learn to do well . therefore , wherefore ? look back to the precedent chapters , particularly to chap. 7.25 . i thank god , through jesus christ : tho i have a body of sin in me that makes me cry out , and tho it be thus also with all believers , yet christ hath delivered me and them from the guilt , the power and slavery thereof ; there is now therefore no condemnation to them that are in christ jesus , who walk not , &c. and as this therefore may look backward to what precedes , so it may look forward to what succeeds , ver . 3. but first take notice of the 2d verse , for the law of the spirit of life in christ jesus hath delivered me from the law of sin and death . brethren , the law of sin and the law of god are opposites ; now the remainders of sin , or indwelling sin , the apostle calls , in chap. 7. the law of sin and death , or the law in the members , &c. by the law of sin therefore is doubtless meant the power and rule of sin : god's law is no where called the law of sin ; no , god forbid , the law is holy , just and good . by the law of the spirit of life in christ , i understand the root of all grace in the person of christ , which is made over to believers by the spirit in their mystical union ; in which sense christ is not only made to us wisdom and righteousness , but sanctification ( also ) and redemption . brethren , of that fulness of grace , or of the spirit which is in christ , we do not only all receive , and grace for grace , but the grace and spirit in him is ours , as he is our root or head. 't is worthy to be noted that the apostle brings in what he speaks in ver . 2 , and 3. to confirm what he speaks in ver . 1. yet i conclude what he speaks , ver . 2. for the law of the spirit of life in christ jesus , &c. refers to what he speaks in the close of the 1st verse , who walk not after the flesh , &c. and that in the 3d verse , refers to the former part of the 1st verse , for what the law could not do , &c. the law could not justify us , acquit us , discharge us from condemnation ; but contrariwise , through our inability to keep it , that condemns us : and so he illustrates and confirms his consolatory proposition of our free discharge , and justification by jesus christ , in ver . 1. by that in ver . 3. in the 2d verse , the spirit is set forth two ways . 1. by the subject , in whom it is radically ; i.e. in christ jesus . 2. by the property ; i.e. it is the spirit of life , which in our union flows to us , as sap from the root ; that so all the branches in the true olive might be made alive , and bring forth fruit to god , or lead holy lives . so much as to the parts , scope , and explanation of the terms of our text. from hence i shall observe this one proposition , viz. doct. that all those that are in christ jesus , or have obtained actual vnion with him , are justified persons , and for ever delivered from condemnation . in speaking to this doctrine , i shall , i. by way of premise , lay down four propositions . ii. shew you what it is to be in christ , or open the nature of the soul's union with the lord jesus . iii. shew you why such who are in jesus christ shall not , cannot come into a state of condemnation . iv. shew you what kind of persons they are which are in christ jesus . v. apply it . i. the first proposition is this , viz. that all mankind , even the elect as well as others , are under condemnation , before their actual vnion with jesus christ . 1. this i shall prove . 2. apply . first , because the elect as 〈◊〉 as others , fell in the first adam ; and by virtue of the fall they were brought under condemnation ; therefore as by the offence of one , judgment came upon all men to condemnation ; even so &c. not one soul of all his posterity escaped ; the sentence , judgment , and condemnation past not upon adam for his first sin as a single person , but as he was a common head , a publick person , or the representative of all mankind that proceed from his loins : that sentence that past upon adam unto condemnation , as he was a publick person , passed upon all men in him , even the elect as well as others ; but the sentence passed upon adam unto condemnation as he was a publick person ; therefore that sentence passed upon all men in him , even upon the elect as well as others . secondly , all men , even the elect as well as others , before faith , or their actual union with jesus christ , are under sin and horrid guilt : they are all gone out of the way , they are together become unprofitable , there is none that doeth good , no not one . mind what the apostle affirms , ver . 9. for we have before proved both jews and gentiles that they are all under sin ; that is , under the power , guilt and condemnation of sin. i am , my brethren , but a doing of that which paul laboured to do . but further to prove and demonstrate that this is so . 1st . evident it is , that all are born in sin , all come into the world with the stain and guilt of original sin upon them ; behold i was shapen in iniquity , and in sin did my mother conceive me . moreover , how doth paul aggravate this sin , and bewail himself for it ? this is beloved , the fountain and root of all sin ; our corrupt nature proceedeth from original sin , the first transgression : can man be clean that is born of a woman ? adam begat a son in his own likeness , i.e. a sinful creature like guilty , and unclean as himself ; not in god's likeness , having his image , resembling him , no , but contrariwise , was more like unto satan , and resembling him than god. there are three things in this sin , as it is noted by a worthy writer . 1. a particular act which he did , namely the breaking the law of the first covenant . 2. the legal guilt that flowed from that act both upon his own person , and upon all his posterity by imputation . 3. that natural pravity and corruption of our whole nature in soul and body ; the whole man being defiled . and from hence comes wrath and condemnation upon all men. now , brethren , let me here add one thing to your consideration , viz. tho adam fell by this sin in his own person under condemnation ( as well as we in him ) yet afterwards when he believed and received by faith the free promise of god , in the seed of the woman , he came into a justified state : adam no doubt was an elect person , the promise of christ being directly made to him ( who was also a figure of him that was to come . ) but now it would follow that if the elect were never under the sentence of wrath and condemnation , then adam notwithstanding what i have said , was not ; and if adam was not in his own person under it for his first sin , then none of his seed or posterity were . but how absurd and contrary such a notion is to truth , i leave to all mens consideration . 2ly . as all men are under sin and guilt by original transgression , so they are also by their own actual sins : the wages of sin is death , yea , eternal death ; for there is no difference , for all have sinned and come short of the glory of god. originally there is no difference in respect of sin and guilt , nor actually neither between jews and gentiles , the elect and reprobates , in respect of their state before grace . 3ly . this also further appears , because the elect before they are in christ are by nature the children of wrath as well as others . our sinful nature is the proper object of god's wrath , every one having a natural aversness to god in them , yea an antipathy to him , and enmity in their carnal minds against him : and hence also ▪ it is said , that god hates and is angry with all the workers of iniquity . thirdly , all men before grace and union with jesus christ are in a state of condemnation , because they are all under the covenant of works ; and if all unbelievers are under the covenant of works , then they are under guilt and wrath. now we know that whatsoever the law saith , it saith to them who are under law , that every mouth might be stopped , and all the world may become guilty before god ; that is , obnoxious to god's just judgment and condemnation . christ is the end of the law to every one that believeth : not to any other , not to any one that believeth not . if believers only are in the new covenant or covenant of grace , then all that are in a state of unbelief are in the covenant of works , and so under the curse and condemnation of the law : for all must be in one or the other covenant , and in the first or second adam . brethren , the sentence of the law lies upon the elect before they are in christ ; tho christ hath received their discharge for them , yet in their own persons they are not acquitted . sirs , christ came only to redeem them that were under the law , and the curse thereof : and now if the elect were not under the law , and the curse , who were they that he came to redeem ? it appears they were not the elect ( by this strange notion ) nor indeed if it be , as some hint , the elect had no need of redemption ; for if not under guilt , wrath , and condemnation , what redemption did they need ? but when the fulness of time came , god sent forth his son made of a woman , made under the law , to redeem them that were under the law , that we might receive the adoption of sons . fourthly , that the elect as well as others , before union , &c. are under the curse of the law , and condemnation , appears , because christ bore the curse of the law , and was condemned for them , or in their stead ; if they were not under the curse of the law , why did god lay jesus christ our surety under the curse thereof ? christ hath redeemed us from the curse of the law ; being made a curse for us . how redeemed from that which we were never under ! now there is a twofold curse of the law. 1. an original curse in adam ; this past upon him ( as i have proved ) and upon all men in him . 2. an actual curse , or a curse for all actual sin which remains upon all whilst they abide under the law : for as many as are for the works of the law , are under the curse ; for it is written , cursed is every one that continueth not in all things that are written in the book of the law to do them . thus by our actual sins we were brought also under this curse , is evident . obj. but doth not paul say , christ hath redeemed us from the curse of the law ? ans . 1. it appears such whom he hath redeemed , &c. were once under it ; and if they were delivered before they believed , 't is necessary that such who assert that , should assign the time when they were delivered . paul tells the saints when they were delivered from sin , guilt , and the curse ; being then made free from sin : then , when ? why , when they believed , and received christ and his holy doctrine , and obeyed it from the heart . 2. it is evident that paul speaks it of believers , even of such as had received the spirit of adoption ; and so could call god father . 3. the price may be paid for the redemption of captives , and yet they may not presently be delivered , but may remain in bondage , in slavery , and lie in chains : a surety may satisfy the law for a criminal , or for a debtor , yea pay the utmost farthing ; but he may notwithstanding lie under the sentence of death , or remain in prison for a time , and not have his personal discharge . the sacrifice may be offered up , and an atonement may be made , but the blood may not be sprinkled ; the slaying the sacrifice is one thing , and the sprinkling the blood is another . so the atonement made for us by jesus christ , which is the price and meritorious cause of our redemption and justification , is one thing , and our receiving the atonement or the application of his blood to our personal and actual discharge from sin , guilt and condemnation , is another thing : for if when we were enemies , we were reconciled to god by the death of his son ; much more being reconciled , we shall be saved by his life . we grant god was not only made reconcilable by the death of his son , but by his death god was fully reconciled ; that is he received a full satisfaction by that one offering : faith adds nothing to the merits of christ's blood , or meritorious sacrifice , but it is by his life , by his intercession , that it is made effectual or efficacious unto us , who pleads with god for the spirit , which he purchased also for his elect , that so the saving benefits and blessings might be applied to them : and therefore the apostle adds in the next verse , and not only so , but we also joy in god , through our lord jesus christ , by whom we have now received the atonement . god hath , as if paul should have said , through christ's intercession given us a free and personal discharge purchased for us ; he hath given us faith to receive the atonement . the particle now hath its emphasis , denoting the privilege of all such as believe ; and hence it is that we glory in tribulation : we are now actually acquitted and for ever delivered from condemnation . sirs , since the strict time of the laying down the price of our redemption was not the time when many of the elect were actually acquitted and justified , why should it be asserted to be the time when any of them were ? for those believers that lived and died from adam till christ came , were justified , and went to heaven before the sacrifice was offered , and the atonement actually made : the father trusted the son according to that holy compact that was between them , christ covenanting and engaging that he would die for them . and now as adam received the atonement when he believed , and not till then ; so we when we are in christ , believe , do receive the atonement also , and not before : for at the same time , and upon the same terms , they under the law received it , we under the gospel-dispensation do receive it : by time i mean when they had , and we have actual union with christ , and believe , or do receive the spirit , the bonds of this union . brethren , tho all in the first adam were fundamentally and representatively condemned in him , his sin being imputed so to all his off-spring ; yet none are actually condemned until they actually exist and partake of his corrupt nature : so in the second adam all the elect were fundamentally and representatively justified in him , his righteousness being imputed so to all his spiritual seed , or off-spring ; yet none of them are actually and personally justified until they are united to him , and partake of his divine nature , fifthly , all men , the elect as well as others , are under condemnation before grrce , or actual union with christ , because it is positively said , that he that believeth not , is condemned ; and the wrath of god abideth upon him . the law condemns him , let him be who he will , even every soul that believes not savingly in jesus christ ; and it remains upon him because he believes not , or because he continues in the first adam , in condemned adam , and is not transplanted into the second adam , jesus christ : nay , and his unbelief binds all his sins , and the sentence upon him ; not believing is not the first disease , but it is the refusing the remedy . those stung with fiery serpents were mortally wounded , that was their disease ; and if any would not , did not look up to the brazen serpent , that was the reason they died , in respect of their refusing the remedy ; but their being stung was that which kill'd them . so 't is sin that is the breach of the law of god , which is the disease , and the cause why sinners perish ; all are condemned already , and their refusing of christ offered in the gospel for their cure , aggravates their sin and condemnation : and it leaves such that finally persist in unbelief , incurable for ever . sixthly , all before they are in christ are under condemnation , because the holy ghost frequently ascribes our actual or personal justification to faith ; and can't we read those scriptures without offence ? or do any think they understand this point better than paul , or the other apostles ? being justified by faith , we have peace with god , &c. therefore we conclude that a man is justified by faith , &c. knowing that a man is not justified by the works of the law , but by the faith of jesus christ : even we have believed in jesus christ , that we might be justified by the faith of christ , &c. and again he saith , that we might be justified by faith. in him all that believe are justified from all things , &c. he that believeth hath the son , and he that believeth not hath not the son , but the wrath of god abideth on him . brethren , where is it said in the scripture that any person was justified that believed not , or whilst an unbeliever , or before he believed ? and is it not good , nay best , to keep to the form of sound words ? for tho it is said that god justifies the vngodly , yet they are not ungodly when justified : true , that excludes all previous qualifications to faith ; but not that god justifies an unbeliever that is in his sins in the first adam , obj. is it not christ and his righteousness that which justifies us , or is the matter of our justification ? will ye make faith to be a cause , or the condition of our justification before god ? answ . no , by no means ; tho i know some learned men , and sound in the faith , seem to hint as if faith was a condition of our justification . but how that which god himself gives to us by his free and absolute promises , can be a condition of the covenant , or of our justification , i see not : that which is part of the covenant on god's part , can't be the condition of it on our part . also they call faith the instrumental cause of justification , which we must leave them to explain ( they mean , i think , but as the hand that applies a plaister is a cause of the cure. ) we must say with a late learned author , faith is no qualifying condition , nor any procuring cause of our justification ; tho without faith god declares no man a justified person . 2. faith doth not cause or render the satisfaction of christ any ways the more satisfactory unto god ; for god was as much satisfied in christ for his elect before faith as after , tho the satisfaction , merits and righteousness of christ , are not applied so as the man is pronounced a justified person until he is united to christ by the spirit , and so is help'd to believe on him ; faith being the hand that receives , or that apprehends jesus christ . brethren , the holy spirit in our union with christ , puts upon us the robe of righteousness , which was not upon us before we obtained that spiritual union ; it is offered unto all , but it is upon all them that believe . all our orthodox divines agree with us , that faith , neither as a habit , or grace , or as an act , much less in respect of the fruits thereof , justifies us : when therefore 't is said we are justified by faith , it intends not any moral or physical causality in faith as a qualification , but only by virtue of the object it apprehends . mr. bradford that holy martyr saith , not the action it self of believing , as it is a quality in man , doth so deserve , but because it taketh that dignity and virtue from the object jesus christ ▪ we do not mean , that faith by it self , and of it self doth justify us , which is only as an instrument whereby we apprehend christ who is our justice . faith was accounted to abraham for righteousness , not the action by which , but that which he did believe ; or faith not in respect of it self apprehending , but in respect of the object apprehended . faith justifies a sinner in the sight of god , not because of those other graces that do always accompany it , or of good works , which are the fruits thereof , nor as if the grace of faith , or any act thereof were imputed to him for justification ; but only as an instrument by which he receiveth and applieth christ and his righteousness . for any to say otherwise , is to render faith to be part of our reconciliation or satisfaction to god , which is to lessen the merits of christ , and take the crown from his head , and make justification not to be by grace alone , or by christ alone . faith we know is the creatures act , tho given of god , or a grace bestowed upon us , by which we are helped so to do ; yet with the heart man bel●eveth , &c. the doctrine of some men about faith justifying the sinner , tends to bring in a new covenant of works , i.e. a mild law of faith , and sincere obedience in the stead of the severe law of perfect obedience , and plainly renders the satisfaction and righteousness of christ defective or insufficient ; as if faith was part of our justifying righteousness , or as if we were not fully reconciled to god by the death of his son , but that he was only reconcileable ; and that it is faith and sincere obedience indeed , which compleats that reconciliation . brethren , faith , i say again , is said to justify us only in respect of the object jesus christ , whom it apprehended ; and it is no part of the matter which doth justify us ( the righteousness of christ being alone the material cause of our justification ) nor doth faith add any thing to christ's satisfaction , or to his righteousness which alone is imputed to us to our justification before god. tho we say that righteousness is not imputed to the actual and personal justification of any man till he has actual union with christ ; yet i deny that faith in order of nature is before union ( or at least before the reception of the spirit in order to union ) tho not as to time ; for christ takes hold of us before we can take hold of him ; also faith is a fruit of the spirit ; and sure the seed must be sown before there can be fruit. we are passive in regeneration , but not in the act of faith. but when a poor sinner receives the spirit , then it is that he in his own person is declared and pronounced righteous ; he being in christ is pardoned , and actually acquitted and discharged from that legal guilt , or from that obligation he lay under to condemnation in the first adam , the sentence being then taken off , and he loosed from those fetters and chains by which he was before bound ; and this therefore is more no doubt than simply justified in his own conscience . for tho christ as our surety when he rose from the dead , received a full discharge for us ; yet until we are united by the spirit unto him , by which faith is wrought in our souls , and our eyes are inlightned , we have not this great blessing made over to us . mind that passage of the apostle again , by whom now we have received the atonement . now the case is altered , now we are in christ jesus . brethren , we have not the portion until we have the person ; now the law 's sentence and condemnation can no more reach us ; now that husband is dead , that cruel husband , and we are married unto another ; now we are actually acquitted ; or not till now personally justified . some add justified foro dei , or in god's sight : but so expressing it , i fear hath clouded the matter , because known to god , before him , or in his sight were all his works from everlasting . justified before god may be taken two ways . ( 1. ) in distinction from that before men , or in a man 's own conscience : if they mean that , i grant it . ( 2. ) in respect had to that sight he hath of things ; who calls things , and seeth things that are not , as if they were . as abraham is called the father of many nations , when he was not then the father of one isaac . god saw us in the first adam condemned , and in the second adam justified , at one and the same time , even from eternity : but will it follow from thence that we were both actually condemned and actually justified from eternity ? yet as our annotators note concerning abraham , he was the father of many nations in god's sight , or before him ; who , as paul adds , quickneth the dead , and that calleth things that are not as if they were . will any say , as to matter of fact , that thing is , when god's word says it is not ? now they affirm this , because it was so to god , or before him ; who beholds things long before they are , or do exist , or have a being . so then , my brethren , the controversy ( if there be any ) lies not in the case of justification , in respect had to what a sight god hath of it , or how matters are before his eyes , before whom or in whose sight all things were done from eternity , which were not actually done until things , and persons , in time did , or do actually exist . but it lies in this , viz. when , or at what time a sinner is pronounced a righteous person , being actually pardoned , acquitted , and discharged from condemnation , or personally justified as to matter of fact. 3. brethren , that righteousness by which we are justified is call'd a gift . do we receive the righteousness of christ , before we received christ himself ? moreover , certainly no man receives christ till he receives the spirit of christ . now the apostle declares expresly , that when we receive grace ( at leastwise in the seed ) then also we receive the gift of righteousness ; they that receive abundance of grace , and the gift of righteousness , &c. from the whole it is evident , that until we do receive christ , and have union with him , we receive not his righteousness , or are not personally justified , but are under the condemnation of the law. seventhly , moreover , this further will appear , because justification of our persons makes a relative change ( tho not a real change ) a relative change is a change of the state of the person , viz. he that was dead , dead in law , is brought into a state of life ; there is , my brethren , the life of justification , and the life of sanctification ; i mean the former , viz. the life of justification : this thy brother was dead , and is alive again ; and was lost , and is found . he that was a child of wrath is now become a child of god : such who were not god's people , are now his people . he that was condemned , is now actually justified . but if we were delivered from condemnation before we were in christ jesus , and so personally justified , this act of justification makes no such relative change ; for then it will follow that the elect were never dead in law , but alive , and in a good state when unbelievers , and gross sinners , swearers , drunkards , whoremongers , thieves , and what not ; for such were some of you : and not the children of wrath before , but the children of god ; and not condemned , but justified ; not under the law , but under grace . or else this absurdity will follow , viz. that a man may be dead and alive , a child of wrath and yet a child of god ; be actually condemned , and yet be actually justified , at one and the same time . obj. the elect we say are not justified in their own consciences , or have not the evidence of it until they believe . they were acquitted and justified before , but they did not know it . ans . this will not help , nor alter the case in the least ; the purport of this is , i.e. my state was good , but i did not know it ; i was alive , a child of god and justified , but did not know it , or had not the feeling or sensible comfort and evidence of it in my own soul ; i had a personal right and title to the eternal inheritance , but the deeds and evidence were not in my own sight . brethren , it is one thing to have a thing in my own actual possession , and another thing to know i have it . i am not a speaking of what a sight god might have of men , or how he sees , or how things are before him ; before whom , or in whose sight the world was from eternity ; but of things that actually be , or do actually exist , and take hold of persons , &c. the decree and purpose of god without the execution of it , brings nothing actually to be or to exist : tho his decree doth render the thing certain to be in time . i deny not that fundamental , and representative justification of the elect in christ their head , or as a common person , which is before faith , which lies in christ making full satisfaction for all their sins , and meriting faith for them . i also grant a federal union of the elect with christ , as our surety and blessed sponsor , from eternity , who also then received a grant of a discharge for them from condemnation , upon his holy compact and covenant with the father , on the account of what he was to do and suffer , which made justification and salvation sure for them all , see 2 tim. 1.9 . tit. 1.2 . i say , it was sure for them , 1. by god's eternal and unchangable decree and purpose . 2. by virtue of that covenant made between the father and the son , in behalf of the elect , from eternity . 3. and also by the death and resurrection of christ , for christ was actually justified when he rose from the dead . now we grant that he was not justified as a single , but as a publick person , viz. as the head and representative of all the elect. see what a reverend author says : for this was a legal acquittance given to christ for all our sins , and so to us also considered as in him , his death was but the satisfaction and payment ; but this is the first act of absolution , yea and it is the original act which is upon record between god and christ ; and our justification and atonement ( when we are justified by faith in christ ) is but a copy fetch'd from this roll and court-sentence then pronounced . but notwithstanding this , i say , tho christ was thus justified , and we virtually in him , when he arose from the dead , and he received for us an actual discharge as our surety , yet the elect do not receive an actual discharge , or are not in their own persons acquitted or pronounced justified and righteous persons , until they have actual union with christ : and such as call this a contradiction , do but betray their own ignorance . take the said doctor again in what he farther says , viz. saith he , lest there be a mistake , let me add this , that it is necessary that we be justified in our own persons , by faith ( notwithstanding this former act thus legally passed ) whereby we lay hold upon what god did thus before for us in christ , to the end that god upon our believing , may , according to his own rules , justify his justifying of us unto all the world ; which until we do believe he could not do : for according to the revealed rules of his word ( which he professeth to proceed by at the latter day ) there is a curse and sentence of condemnation pronounced against us , under which we stand till he shall take it off by giving us faith , unto which he hath in the same word made the promise of justifying us in our own persons as before he had done in christ . yet still notwithstanding , so as altho when we first believe , then only justification is actually and personally applied to us , &c. thus the doctor , which i agree with . eighthly , all men are in a state of condemnation before they are in christ , or have actual union with him , doth appear , because ministers in preaching the gospel are commanded , and do preach it to lost , undone , and miserable sinners , or to such as are in a deplorable state , even under wrath and condemnation ; and do declare this to be the state of all out of christ , without exception . not to offer christ to justified persons , to such that are d●liver'd from condemnation , and so in a good state , but to such who are in a lost state , condemn'd to eternal misery , and under the curse of the law ( which is god's curse ) and children of wrath. i am told lately , that some there are who affirm the elect did not fall in adam ; but this i can't tell how to believe , why then did christ die ? brethren , must christ be offered to righteous persons , to justified persons , or to sinners condemned ? or do any of us preach that which we believe not ? do any preach thus , or have they any authority so to do ? viz. sinners , if you are elected , you are in a good state , and are actually justified whether you believe or not , only you do not know it , or have not the evidence of it in your own consciences . or do we not all preach to all out of christ as unto ungodly ones , to such that are under wrath and condemnation in their own persons , and so remain until they believe or have union with christ . our lord came not to call the righteous , as such , neither self-righteous ones , nor such who in a gospel-sense are righteous persons , but sinners to repentance ; to such that were really lost in the first adam , and under the bondage of sin , and the law. true , the jews said indeed , that they were free , and never were in bondage , &c. how saist thou , ye shall be made free ? — but what says our blessed lord , he that committeth sin , is the servant of sin — if the son therefore shall make you free , then are you free indeed . and doth christ make any free until they are united to him , and so believe in him ? but to put the matter to an issue , i find we are all agreed in this point who preach free grace . dr. crisp ( who i think is abused both by his friends and enemies ) says , all by nature are under the curse of the law. cursed , cursed , cursed , saith he , every moment , every hour . but how actual condemnation can consist with actual justification i see not ; or how a man can be under the curse of the law , and yet be blessed with the chiefest gospel-blessing , is strange to me . ninthly , and lastly , all are under condemnation , &c. before they are in christ jesus , appears , because the holy spirit by its convictions represents this to be the state of every elect soul by nature , namely children of wrath , even in a condemned state ; and not only so in their own consciences , but even as others . and hence , a minister when he meets with a person under convictions , on whom god hath begun a good work , asketh him , what do you judg your state is by nature ? o sir , saith he , a woful state and condition , as in the first adam , and without christ , under god's fearful wrath , being condemned to eternal misery , having originally and actually broken the law of god , which lays every man obnoxious to everlasting burning . now sure the divine spirit in convictions , would never hold forth or represent this to be the state of the soul before it is in jesus christ , if it was not really so ; because he is a faithful and true witness , and because he is god , and cannot lie . so much shall suffice to prove this premised proposition . application . caution 1. shall be a use of caution to such , to take heed how they seek to render the state of the elect to be good before grace and actual union with jesus christ . 1. because the holy word of god declares their state to be very bad ; and as to the present state of their persons whilst unbelievers , there is no difference . 2. because such a notion cannot tend to the glory of god , nor the profit of any person , either before or after they do believe . i challenge any to shew what glory it can bring to god , or benefit it can be to any sinner , to hear he is justified or discharged from wrath and condemnation before he is in christ ; or that it can be of profit to him when he doth believe , to be told that his state was good before he did believe in christ jesus , tho he knew it not . 3. but contrariwise it may tend to encourage unbelievers to conclude that their state is good , tho swearers , drunkards , and what not , and so harden them in their sins , and to disbelieve or cast contempt upon what some faithful ministers daily declare to the contrary . 4. it also clearly tends to lessen or extenuate the rich grace of god , in giving his spirit to regenerate the soul , and to work faith in us , if the relative and real change were not at one and the same time , which the scripture doth affirm it is ; but you are sanctified , but ye are justified , &c. also then grace received , could not be any sign of our being passed from a state of death unto a state of life , which the apostle asserts it is , by this we know that we have passed from death to life , because we love the brethren ; he that loveth not his brother abideth in death . the apostle no doubt intends a state of death . 2ly . it puts also a just rebuke upon such as cause trouble or divisions amongst christians on such a notion . brethren , were it a truth that the elect were actually delivered from condemnation , and were personally justified before they are in jesus christ , yet certainly it cannot be judged to be an essential of salvation nor of church-communion : are all such persons not to be communicated with that can't believe the elect are acquitted or delivered from condemnation , or personally justified before they are in christ jesus ? secondly , this i hope may tend to clear up the matter , and shew the present difference is but little , and rises rather from mistaking of words than otherwise : for according to what i have said and proved it appeareth , 1. that god sees things , even all his works from everlasting ; and calls things that are not as if they were . things before god or in his sight , is one thing ; and things as to us , or as actually existing , is another thing . that god sees the elect justified and glorified too from eternity , is evident , who are not actually and personally justified , nor indeed can be said so to be , until they personally exist and are in jesus christ . 2. that to be federally , fundamentally and representatively justified in christ is one thing , and to be actually and personally justified is another thing ; or christ's receiving our discharge and justification ( as our head and surety ) for us , is one thing ; and the application thereof , or his giving of it out unto us , pronouncing us just and righteous before god , in our own consciences , and before all the world , is another thing . thirdly , we infer from hence that god magnifies his rich grace exceedingly to us who believe , or that the work of grace is a glorious work upon the soul , and that union with christ is to be esteemed as one of the richest manifestations of his electing love. fourthly , that all men out of christ may see cause from hence to tremble , considering what a woful state they are in , and so strive to fly to christ with speed . fifthly , that such who are in christ have cause to admire god's free grace , and may from hence also take in a most precious and rich cordial of the highest comfort and consolation ; for therefore , now there is no condemnation to them who are in christ jesus . but no more at this time . a postscript , containing a few reflections upon some passages in mr. clark's new book , intituled scripture-justification . never more need for all that are orthodox ( i mean who are established in the doctrine of justification by the imputed righteousness of jesus christ , or by his active and passive obedience alone , according to the scripture , and as maintained by most of the antient fathers , and all our worthy modern protestant divines ) to cement together in love and union , and to pass by small matters of difference , considering what a grand design is carrying on by the great enemies of the true christian religion , for satan never appeared in his instruments more bold and bare-fac'd against this grand fundamental of christianity , viz. that of justification , since blessed luther's days , who as an instrument ( with others ) gave him such a wound , than at this present time . reader , we had need bestir our selves , and rouse up with holy zeal for god ; for all , even the foundation , is struck at . — just as this precedent sermon was going to the press , a book came to my hand wrote by mr. samuel clark , a man of great learning ; and who indeed writes without much seeming gall or invectives ▪ against any man's person ( the better to vent his indignation against the doctrine he opposes ) striving to revive and maintain the baxterian error , with such confidence and barefacedness , that if some able pen do not answer him , it may do much harm to weak and unwary christians . he says , he would not for a world lift up the least thought , much less a finger , or pen , or utter the least word derogatory to the free grace of god , or cast the least blemish or speck upon the reformation , or the worthy persons that were instruments in it . yet he hath been so unhappy as to attempt the razing and utter overthrowing of that grand truth , in which mainly the reformation consisted , viz. justification by the imputation of christ's active and passive obedience , through the free grace of god , apprehended and received by faith alone , without any thing wrought in us , or done by us ; not by imputing faith or any other act of evangelical obedience , but the imputing of christ's obedience and satisfaction exclusively of all things else whatsoever . and that faith is only said to justify us objectively , or in respect had to the object jesus christ , which it taketh hold of . to this purpose luther , melancthon , calvin , zanchy , perkins , ames , dr. vsher , dr. goodwin , dr. owen , dr. sibs , dr. preston , norton , burroughs , caryl , pemble , the assembly , and indeed all other antient and modern writers generally . but contrary to this doctrine see what mr. clark saith , viz. that justifying faith is the same thing in substance with effectual calling , repentance , regeneration , conversion , sanctification , renovation , forming of christ in the soul , &c. ans . what now is the purport of this notion ? why that faith in a large or comprehensive sense , i.e. faith with all other graces and inherent righteousness , god hath instituted and ordained to be our justifying righteousness in his sight , as in other places in his book he doth assert without mincing the matter . again , he saith , i would avoid many figurative expositions of scripture , which others are feign to make use of to salve their phaenomena , as when we are said to be justified by faith , they take it metonymically for the object of faith , viz. the righteousness of christ ; which what is it else than to make the scripture a meer nose of wax , and a leaden rule , and to comply with our fancies ? &c. answ . this is much like bellarmine in another case : it appears the doctrine we are established in , and upon which we build all our hopes of justification and eternal life , is but a fancy ; what is now become of that doctrine paul preached , and all our worthy reformers ? how will this make the papists and quakers * smile . 't is not , according to mr. clark , the object of faith , not jesus christ that faith apprehends , and we alone trust in , but it is faith that justifieth us comprehensively taken ; that is , faith , love , charity , good works , and sincere obedience that is imputed to us , to our justification in the sight of god : and that so far as you act in faith , holiness , and in sincere obedience , so far you are justified . for he positively affirms , viz. that our justification at present , while we are in this world , is but partial , imperfect , and incompleat . these are his words . answ . now if we are not perfectly justified , it follows then we are not perfectly delivered from condemnation , nor acquitted from the guilt of all sin , and so not in a state of life , nor made free indeed by the son of god ; and then also christ's dove is not without spot , nor undefiled in respect to justification : and then also it follows ( as the papists say ) there is no assurance can be had or attained in this life , or until death , nor can we be said to be compleat in christ ; besides , it confounds justification with sanctification , nay it makes them but one and the same thing : nay more , that by a law righteousness is to be obtained , and so christ is dead in vain . now i profess , i can see but little difference between this doctrine and that of bellarmin's and other papists . if famous luther and other worthy reformers , had wrought no better reformation than this , the church of god would have received but little benefit from them , nor would the papists have been so angry with them ; but the notion of mr. clark and his abettors certainly tends to raze and root out that antient doctrine which the apostles preached , and those worthy men laboured to restore about justification . did bellarmine ever deny , that their good works and inherent holiness , which they made the matter of their justification before god , were performed by the grace of god , and the assistance of the holy spirit ? this man only excludes legal works from having any thing to do in our justific●●●on , but includes all gospel-works and sincere o●edience : he asserts these kind of works and free ●●ace are consistent ; and because not derogatory in point of salvation , therefore not in justification . he says that we must allow of gospel-works or holiness to concur to justification , and this doctrine will appear , &c. answ . yet he would feign insinuate that this doctrine of his is in effect the same with that of the old received doctrine of our divines * : who teach , saith he , that the sola fides solum , yet not fides sola , i.e. solitaria justificat ; tho faith alone , yet not that faith which is alone does justify . what 's the purport of this ? why because the faith of god's elect , by which alone we apprehend or receive the object , jesus christ , by whom we are justified , is attended with good fruits , as sanctification and holiness , by which it is known from a false and dead faith ; therefore faith , good works , and holiness is ( the matter , or ) that which doth justify us before god : or because faith in respect of its own excellent nature doth purify and sanctify us ; therefore god hath instituted and ordained faith and inherent holiness to justify us ; and because inherent holiness and sanctification tends to make us meet for heaven , therefore it is our only title for heaven . is it not said that god imputes righteousness without works , and justifies him that works not ? how then do works concur with , or are included , or joined with that righteousness that is our justification before god ? take a passage of reverend perkins , viz. it is objected that true faith is never alone ; i answer , saith he , thus faith is never alone in the person justified , nor in godly conversation , but is joined with all other vertues , yet in the act and office of justification it is alone ; the eye in the body is not alone , being joined with all other parts , hand , foot , &c. nevertheless the eye in seeing is alone , for no part of the body seeth but the eye . — he shews that faith alone is the eye which sees the object jesus christ , and apprehends him and his righteousness , whose righteousness only is the material cause of our justification before god. see the assembly's confession , &c. all whom god effectually calleth , he freely justifieth , not by infusing righteousness into them , but by pardoning their sins , and by accounting and accepting their persons as righteous , not for any thing wrought in them or done by them , but for christ's sake alone ; not by imputing faith it self , the act of believing , nor any other evangelical obedience as their righteousness , but by imputing the obedience and satisfaction of christ unto them ; they receiving and resting on him , and his righteousness by faith : which faith they have not of themselves , it is the gift of god. this agrees with that doctrine paul preached to the romans and galatians , &c. but from this doctrine mr. clark ( and many more ) are departed ; what saith the apostle ? if we or an angel from heaven preach any other gospel unto you than what you have received , let him be accursed . paul , as mr. perkins notes , saw the galatians to be corrupted in the point of justification ; false teachers being got among them , who preached justification by christ , and by the works of the law : they did not exclude christ's merits , but brought in the works of the law with christ , in justification before god ; as some now do the works of a new law , i.e. gospel law : but let them tremble . where 's paul's doctrine ? for it is palpable this new doctrine excludes not boasting , or ground of boasting . i argue thus , viz. that law doth not exclude boasting that commands works of obedience , as the condition of acceptance and justification : but this new law these men speak of , commands works of obedience , as the condition of our acceptance and justification . ergo , it doth not exclude boasting . but mr. clark intimates , that works of the law , performed by our own strength , or without special assistance only , admit of boasting . answ . the papists say , that all their works and inherent righteousness , are performed by god's grace or special assistance ; yet how do they boast ? let the creature perform good works , &c. by what assistance he will , yet the works are his works ; and if such by which he is justified , they admit of boasting . reader , the righteousness this man contends for , by which we are justified , is not the righteousness of one , but the righteousness of many , i.e. every man 's own faith and sincere obedience , contrary to what paul affirms , rom. 5.17 , 18 , 19. christ did not , saith mr. clark , obey the law in man's stead . answ . then say i , he hath not fulfilled all righteousness for us , nor answered all the demands of the law ; nor doth god's holy nature and justice require a perfect righteousness to our justification in his sight : was not perfect righteousness part of that debt we owed to god ? if so , who pays the debt for us ? the penalty was but one part of our debt . then also it seems , the law of perfect righteousness doth not result from the purity and holiness of god , but only from the sovereignty of his will , not from the rectitude of his nature . moreover , why then did not god give this mild law of faith and sincere obedience at first , and so have saved himself of buying it so dear , i.e. with the price of the blood of his own son ? christ's active obedience , he affirms , is not imputed to us ; nay he says , that imputing christ's righteousness to us , is not a scripture expression , 't is not found in any place of scripture ; tho he says he denies not the thing . answ . righteousness was imputed to abraham , and he was the father of all elect gentiles , that righteousness might be imputed to them also . now it must be abraham's own righteousness , and so our own righteousness , that is imputed , or else the righteousness of christ . again , he may as well say adam's active disobedience was not imputed to us ; for as by one man's disobedience many were made sinners , so by the obedience of one shall many be made righteous . as adam's disobedience in his first sin was imputed to all his seed , so is the obedience of christ imputed to all his , or to all in him . this text i find he knows not how to answer , see pag. 97 , 98. but boggles with it . obj. they object , if the righteousness of christ be made ours , we may be said to be the saviours of the world as he was , or to save others as he did , &c. ans . take dr. owen's as to this , viz. the apostle declares , that as adam's actual sin is imputed unto us to condemnation , so is the obedience of christ imputed unto us to the justification of life ; but adam's sin is not so imputed unto any person , as that he should then and thereby be the cause of sin and condemnation unto all other persons in the world , but only that he himself should become guilty before god thereon . and so is it on the other side : and as we are made guilty of adam's actual sin , which is not inherent in us , but only imputed unto us ; so are we made righteous by the righteousness of christ , which is not inherent in us , but only imputed unto us ; and with it , not for himself but for us . object . the effects of christ's righteousness , &c. are imputed to us . answ . saith the doctor , in this imputation the thing is first imputed unto us , and not any of the effects of it ; but they are ours by virtue of that imputation . to say that the righteousness of christ , that is his obedience and sufferings , are imputed to us only in their effects , is to say that we have the benefit of them and no more , but imputation it self is denied ; so say ( saith he ) the socinians . again he saith , the righteousness of christ is imputed unto us , as unto its effects , hath this sound sense in it , viz. that the effects of it are made ours , by reason of that imputation ; it is so imputed , so reckoned unto us of god , as that he readily communicates all the effects of it unto us ; but to say the righteousness of christ is not imputed unto us , but the effects only , is really to overthrow all imputation . but mr. clark says , 't is the righteousness of god by which we are justified , not the righteousness of christ . he will not have it be the righteousness of him that was god , or take it in that sense ; but that righteousness that god hath ordained and instituted for our justification , viz. our faith and sincere obedience . answ . we do not only say it was the righteousness of him that was god as well as man , but also that righteousness which god hath found out , and approves of , as agreeing with his holy nature and infinite justice , and purity of his law , that he might be just : not the essential righteousness of god , but the righteousness of christ as mediator , who of god is made to us wisdom and righteousness , &c. where pray hath god made our imperfect righteousness a righteousness to justify us at his bar ? i am perswaded this man would not willingly be found in his own righteousness at death , let it be never so sincere . ay , but we must take the scripture in the plain literal sense about justification ; this he much harps at , tho his notion by thus doing brings in justification by works , which the apostle shews is inconsistent , and directly contrary to grace , rom. 11.6 . works are works , whether law-works , or gospel-works . he argues much as the papists in another case , and upon as grand a point ; thou art peter , and upon this rock will i build my church : i will appeal to all , whether the words in the letter do not seem to run smoother for the papists , i.e. for the church to be built upon peter , than upon christ that peter confessed ? and so this is my body , &c. mr. clark cries out against puzling perplexing distinctions , and taking faith metonymically , i. e. for the object of faith , tho it is clearly imply'd , and that way only it beareth a true analogy of faith. i infer ( saith he ) that we are not justified by the active righteousness of christ , or his obedience to the law of works imputed to us ; for then a man would be justified by the law , and by the deeds and works thereof , as much to be reckon'd his own , as if they were done personally by himself , ( for that is their sense of justification ) then we are justified by the law or covenant of works , in a legal and in an evangelical way ; for then the law is fully satisfied by christ our surety , and we stand recti curiâ , and the law has nothing to say to us , or charge us withal ; as if a surety in bond pay the full debt , the creditor has no action against the principal debtor , and there 's no favour at all show'd him in his discharge . answ . in all places where in the new testament it is said , a man is not , cannot be justified by the works of the law , or by the deeds of the law , 't is evident that the apostle speaks of that obedience to the law , that frail , depraved and impotent man is able to yield thereunto ; and the reason why no man can be justified hereby , is , 1. because he hath both originally , and actually broken it ; and as it admits of no pardon for what is past , so also it affords no strength to keep it for time to come : hence , what the law could not do , god sent his own son : what for ? was it only to make god amends for our breach of it , and so to purchase a new , a milder and better law of works , & c ? no sure : where is there the least shadow of proof for this ? see what this gentleman 's reverend father saith , speaking of christ's fulfilling the law for us ; he saith , that it was not meerly obedience , but a meriting obedience ; there was an intrinsick worth and excellency in christ's obedience , answering to our salvation : hence , tho we have justification of meer grace , yet in respect of christ , it was justice and debt ; so that in christ the covenant of works was fulfilled , tho in us the covenant of grace : this work christ finished and compleated ; first , in that he did it wholly and universally ; there was not one tittle of the law which he did not fulfil . secondly , he finished it universally for parts , and not only so , but fully for degrees : he did not only love god , but loved him as much as the law requires ; all that he did , was so fully done , that there wanted not the least degree of grace in any duty . thirdly , because he had not only an objective perfection in parts and degrees , but also a subjective ; all within was throughly and perfectly holy : so that as we are originally and actually polluted , he was originally and actually holy ; so that the law had no fault to find with him . fourthly , he finished it in respect of duration , the law requiring continuance , tho there were perfection of parts and degrees , and subjective perfection also : yet cursed is he that continueth not therein . again he saith , for to obey the law of god , and to suffer all the wrath that was due to our sins , was a bitter cup to drink . thus christ fulfilled the law for us as our surety , and in him it was fulfilled in us , there being a legal or law-union between him and us . now since this perfect , this compleat and constant obedience to the law , was our duty , and that debt we owed to god , dare you deny christ as our surety , paid it ? certainly had he not fulfilled the preceptory part of the law ( as well as born the penal part ) for us , we could not be justified from the charge and curse thereof : but why must we ( because we say surety hath done this ) be justified by the law or covenant of works ? are we saviours or mediators , because we have his righteousness imputed to us of meer grace ? is the debtor the surety , because the surety's payment is accepted for him ? the old covenant-righteousness was an inherent righteousness , a righteousness in a man's self , i. e. adam's own righteousness , not a righteousness imputed , but inherent : the righteousness of your new law , is a legal or law-righteousness , and looks more like an old covenant-righteousness , because 't is inherent , or infused into you , not put upon you , or imputed to you , as being wrought out for you without you . and , sir , is there no favour shewed to us , because our surety has paid this debt ? was it not great love , great grace and favour for god to accept of a surety ? nay , to substitute his own son in our stead to satisfy all the demands of the law and justice ? true , we are not simply dealt with in a way of mercy , ( i mean pardoned only ) but in a way of justice and righteousness also : justification has more than pardon in it ( as your notion allows ; ) we found not the surety , but god found him ; therefore all is of god's free grace , tho also all is by the obedience of christ , i. e. by his keeping law for us , and dying in our stead . to plead for a righteousness by obedience to any mild law , is no other than to plead for a legal righteousness in our selves to justify us ; and that is as opposite to the righteousness of god , as the trusting in the moral and ceremonial law , it being opposite to grace : the righteousness therefore of the law , by which no flesh can be justified , is a righteousness rested in , or trusted to , that is inherent in us , whatsoever thoughts a person may have of it , i. e. as perfectly , or only sincerely kept . but to proceed : did not god send his son , that the righteousness of the law might be fulfilled in us , & c ? that is , in our nature , in our head. christ and believers ( as i said before ) are one in a law-sense ; and evident it is , that the righteousness of the law is not fulfilled in us in sanctification , because that is imperfect , that is far from fulfilling it ; and there is no other way it can be said to be fulfilled in us , but by imputation . moreover , by christ's coming to keep the law in our nature , god hath magnified the law , and made it honourable ; and hereby we do not make void the law through faith , but establish the law , in that the son of god , in man's nature , yielded perfect obedience thereto , and died for our breach of it , whose obedience is ours by imputation to our justification at his bar. pray observe that through faith we attain a perfect righteousness , i. e. are interested in the most compleat obedience of christ to the moral law ; but now if christ only satisfied for our breach of the law by his death , and his perfect active obedience has no hand in , or is not the material cause of our justification before god , how do we by believing in him establish the law ? i say the righteousness of the law ( which is so called ) which the apostle decries as unable to justify us , is a resting in or trusting to our inperfect conformity to it , or to any other law tho never so sincerely performed ; for this sort of righteousness is always opposed to the righteousness of faith or of grace , if it be of works ( of any works whatsoever ) it is not of grace : all works of sincere obedience to any law of god , are alike materially good . but god has not ordained any law of sincere obedience to justify us , because grace excludeth all works done by us in point of justification in god's sight . we can no more be justified by the law of the gospel , i.e. the new law , than by the old. mr. clark says , the justification paul speaks of in the romans , and that which james speaks of is the same . and further he says , to be justified by faith according to paul , and by works according to james , is all one ; justification by works springing from faith , is justification by faith in this sense . answ . now we and the orthodox say , that paul speaks of our justification before god , or of the person ; james of the justification of our faith , good works demonstrating our faith to be of the right kind , or do declare to men , and to our own consciences , that we are justified persons . paul speaks of the justification of a sinner , james of the justification of a believer ( as it is said , the people justified god , that is , declared he was just ) ; so our gospel-works springing from faith , declare that our faith is true , and we sincere believers . yet he would have his reader believe he is no heterodox person in this point . paul speaks of justification and absolution of a sinner at god's bar , through the imputation of christ's righteousness . james speaks of the manifestation or declaration of that justification to the conscience . paul speaks of the cause of our justification before god. james of the signs of it before men. paul speaks of the imputation of righteousness . james of the declaration of righteousness . paul speaks of the office of faith by god's ordination , as it apprehends christ , &c. james of the quality of faith , or of its own excellent virtue . paul speaks of the justification of a person . james of the justification of the faith of that person . paul speaks of abraham how justified . james of abraham's good works , as already justified , and as declaring him so to be . paul speaks of justification in a proper sense , as god's gracious act , through christ's righteousness , whereby a man is imputed or counted just and righteous in god's sight . james speaks of justification whereby we are not made just before god , but declared to be justified , being sincere believers , and free from hypocrisy . paul had to do with legal and judaizing christians , such who either brought in a law , or a self-righteousness , instead of god's grace in imputing christ's righteousness , or else setting up an inherent righteousness with it ( as these men do now . ) and james had to do with such , who might be justly called antinomians , i.e. such that abused the grace of god , or doctrine of free grace , to encourage themselves in sin , boasting of a false and presumptuous faith , a dead faith. now james's work is to shew the effects and nature of true faith ; therefore he speaks not of justification in a proper sense , when he says abraham was justified by works , but declaratively only . faith wrought not with abraham's works , in the justification of his person at god's bar , but in declaring and evincing that his faith was true and saving , not a dead faith ; good works being the fruits of saving faith ▪ if this was not so , how could he say , in vers . 23. that the scripture was fulfilled , which saith , abraham believed god , and it was imputed to him for righteousness ? ( not his act of faith , but the object his faith believed in , or took hold of . ) the justification of a sinner in a proper sense is one thing , and the justification of a believer , as such a one , is another thing . how then can mr. clark say , the justification paul speaks of , and that which james speaks of , is all one and the same thing ? this man contends for a mild law ; certainly the moral law remains a perpetual rule of perfect obedience : let this man shew us where and how he can prove that god in the gospel only commands sincere imperfect obedience to the moral law : the law surely loses no part of its sanction by the gospel ; that is as holy , just and good as ever : be ye perfect as your father in heaven is perfect . we are still to love the lord our god with all our hearts , with all our souls , and with all our strength . our faith , love , patience , &c. ought to be perfect ; the law or commands of the gospel know no bounds or limits : tho the law is abrogated as a covenant of works , yet not as a rule of perfect obedience . see what reverend mr. cross says , i.e. either the gospel law , or law of faith must require perfection in those duties , or some other divine law , or else god would become an indulger of sin by law ; if it be by another law , viz. the moral , that requires perfect obedience , and this sincere only : then these laws differ but in degree , not in specie or kind ; because both require the same duties or works : and so this gospel law would be no distinct law , but only the measure of sincere obedience , would receive a new use of its giving right , &c. which we own it has , to wit , to be an index or mark of our justification , tho we can't own that use of giving right , &c. — a distinct law they must hold , or quit their cause , or this foundation of it ; for the text sets the law of faith down as an opposite law to that of works , and that they hold : then if it be a perfect law requiring perfect obedience , there is no possibility of justification in this life — but this is not all the difficulty , for it 's the adding a load to a burden : is this gospel to a man that is not able to perform the least part of the moral law , to tell him that god or the mediator requires perfect obedience to it for the future , and another too ? or is this gospel , to say you shall perish eternally , and have the fire of hell seven times heated , if you obey not the gospel ! it's indeed a conditional hell , but it is more dreadful than the fire of hell ; and the condition is more impossible , because we have less power to shun this difficulty of two perfect laws : mr. bull owns no other perfect law but the gospel , since man fell ; but by shunning one difficulty he falls into as great . ( 1 ) then the moral law is abrogated , besides the falseness of the doctrine it self ; for it is impossible that should cease to be our duty to love god with all our hearts and souls . what advantage brings in christ's death , to abrogate one perfecting law , and establish another ? here is little gospel . a second difficulty , i. e. we must either say christ has purchased to us pardon for sins against the gospel law , or none at all but that one sin of adam's , if the moral law be abrogated ; after the fall we never sinned against any law but the gospel , for we were under no other law according to him , &c. thus mr. cross ▪ is not much of our obedience under the gospel , obedience to the moral law ? nay , is not the moral law the rule of all our obedience to god in all positive gospel-precepts ? reader , this mild law of theirs they say requires sincere obedience as the condition of justification ; now there is no sincere obedience without it be universal , &c. how then may this fill a poor christian with terror , and slavish fear ? i do all i hope sincerely , but i may not obey universally , some precept through ignorance i may lie short of ; i can't tell when my obedience is full : also according to them i can be but partially justified in this life , and therefore i am partially condemned : and thus the creature hangs till death , between heaven and hell. ah poor england , poor church of god , where are thy brave old heroes , that stood up to maintain the truths of christ ? what apostacy is here from the orthodox faith ? what decay of doctrinal and practical christianity ? what dark clouds spread over our heavens ? how are many fallen from the faith ? but i must leave mr. clark to an abler pen , i design'd no more than to make a few remarks to provoke some others to reply to the argumentative part of his book , which i see no great difficulty to answer . now that the lord would scatter this cloud , and all other dangerous errors , let it be all our prayers both day and night . yet i doubt not but the present opposition against this fundamental point of faith will cause the truth in the end to shine more clear and bright , which the lord grant in his infinite mercy , to the praise of his own glory . amen . finis . notes, typically marginal, from the original text notes for div a47601-e400 the scope of the epistle to the romans . rom. 8.3 . rom. 3. parts of the text opened . the terms explained . rom. 8.33 . 1 cor. 11.32 eph. 2.3 . rom. 6.14 . rom. 13. ult . the 2d and 3d verses of rom. 8. explained . rom. 7.12 . 1 cor. 1.30 . joh. 1.16 . the method proposed . 1st proposition by way of premise . the elect fell in the first adam , and were brought under condemnation . all men by nature under guilt of original sin. rom. 3.12 . psal . 51.5 . job 25.4 . caryl on ob , chap. 25. p. 706. rom. 5.14 . all men naturally under the guilt of actual sins . rom. 6.23 . all men by nature children of wrath. eph. 2.3 . rom. 8.7 . psal . 7.11 . psal . 5.5 . rom. 3.19 . rom. 10.4 . gal. 4.4 . vers . 5. heb. 9.15 . the elect were once under the curse of the law. gal. 3.13 . gal. 2.10 . rom. 6.17 . heb. 9.19 , 20 , 21. rom. 5.10 . heb. 10.14 . vers . 11. 2 pet. 1.4 . sinners that believe not , condemned already . joh. 3.18 . and 36. rom. 5.1 . rom. 3.28 . gal. 2.16 . gal. 3.24 . act. 13.35 . joh. 3.36 . rom. 4.5 . faith no procuring cause or condition of justification . rom. 3.22 . fox , p. 1659. the later helvetian confession . zanchy on phil. 3. assemblies large catechism . rom. 5.11 . before god or in his sight all things were from eternity . rom. 4.17 . an elect sinner not pronounced justified before he is in christ . rom. 5.17 . when we receive christ we receive his righteousness , and not till then . justification makes a relative change. luk. 15.32 1 cor. 6.9 , 10 , 11. there was a federal vnion of the elect with christ . the elect virtually justified when christ rose from the dead . dr. tho. goodwin , christ set forth , p. 76. pag. 77. ministers preach to sinners as under wrath and condemnation . joh. 8.33 , 35 , 36. see his book , christ alone exalted , p. 235. the holy spirit in convictions represents to sinners their state is bad . eph. 2.3 . rom. 3.22 . 1 cor. 6.11 . 1 joh. 3.14 . notes for div a47601-e4980 called scripture-justification . in his introduction , pag. 1 , 5. pag. 62. pag. 85. * phrasis hac , side justificamur , metonymica est , & aquipollet huic : merito christi side apprehensio justificamur . welleb . compend . pag. 163. can. viii . pag. 18. joh. 8.36 . cant. 4.7 . chap. 5.2 . gal. 2.21 . * but certainly all may see it is in effect the same with the papists . 2 vol. on gal. pag. 210. gal. 1.8 . rom. 3.27 . pag. 43. pag. 100. pag. 96. pag. 97. rom. 4.11 . rom. 5.19 . dr. owen on justification , p. 307. pag. 105. pag. 85. pag. 46. rom. 8.3 . mr. sam. clark , pastor of the church at bennetfink , his medulla theologiae , or the marrow of divinity , pag. 280. rom. 8.3 . rom. 3.31 . rom. 11.6 . pag. 71. see pool's annot. jam. 2.23 . mat. 5.48 . serm. on rom. 4.5 . a scriptural and rational account of the christian religion particularly concerning justification only by the propitiation and redemption of the lord jesus christ. harley, edward, sir, 1624-1700. 1695 approx. 111 kb of xml-encoded text transcribed from 62 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a45586 wing h778 estc r14848 13341376 ocm 13341376 99140 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45586) transcribed from: (early english books online ; image set 99140) images scanned from microfilm: (early english books, 1641-1700 ; 457:7) a scriptural and rational account of the christian religion particularly concerning justification only by the propitiation and redemption of the lord jesus christ. harley, edward, sir, 1624-1700. x, 11-120 p. printed for jonas lundey ..., london : 1695. attributed to sir edward harley. cf. blc. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng justification -early works to 1800. redemption -early works to 1800. 2008-05 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-10 john pas sampled and proofread 2008-10 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a scriptural and rational account of the christian religion ; particularly , concerning justification only by the propitiation and redemption of the lord jesus christ . rom. 5.1 , 2. therefore being justified by faith , we have peace with god through our lord jesus christ . by whom also we have access by faith into this grace wherein we stand , and rejoice in hope of the glory of god. psal . 14.1 , 2. the fool hath said in his heart , there is no god : they are corrupt , they have done abominable works , there is none that doth good . the lord looked down from heaven upon the children of men ; to see if there were any that did understand , and seek god. deut. 32.6 . do ye thus requite the lord , o foolish and unwise ? is not he thy father that hath bought 〈◊〉 ? hath he not made thee , and established thee ? london , printed for jonas lumley , at the bird in hand near the maypole in the strand . 1695. the preface . it was the usual saying of an excellent person , that variety of books [ tho upon the same subject ] concerning the principles of religion was very advantagious , that every one might be furnished with a weapon fitted to his hand . for as in water face answereth to face ; so the heart of man to man : as in general , so in particular respects . therefore it may be hoped that in the perusing of the following discourse ; some also may be gratified with the agreeableness of a plain representation of so great a truth . an interest in redemption by the satisfaction of the death of our lord jesus christ , is that by which every christian must stand or fall before the dreadful tribunal of the justice of god. accordingly the principle of justification by the sufferings , death , resurrection , and righteousness of jesus christ , is the article of faith by which every church must stand or fall ; it being the pillar and ground of truth , the rock upon which our lord hath built his church , against which the gates of hell cannot prevail . this is the rock upon which the reformed churches were recovered from antichristian apostacy . for other foundation can no man lay , than that is laid , which is jesus christ . but instead of building upon this precious corner-stone with precious stones , to bring up the head-stone with praise to divine grace ; many unhappily have not taken heed how they build with wood , hay , stubble , materials for fewel of contention , to make jerusalem babylon , and defeat the glorious things spoken of the city of god. that jerusalem might be a praise , and the joy of the whole earth : for peace is the fruit of righteousness . but this must be for a lamentation and prognostick of desolation , if not prevented by infinite grace and mercy ; that after so many years gospel-light there should be regard to false teachers , privily bringing in damnable heresies , even denying the lord that bought them . privily indeed , pretending an inquiry after sensible ideas of spiritual and supernatural truths of eternal life : whereas they are not able to give an idea of the breath of natural life . suborning also a spectre of rational demonstration to determine and judg things invisible , which can only be the objects of faith in the word of god : whereas the use of right reason is miserably lost and overwhelmed in the ruins of apostacy from god. vanity now possessing the mind , the understanding being darkned , and alienated from the life of god , through the ignorance that is in them , because of the blindness and hardness of their hearts : thus being past feeling , they give themselves over to lasciviousness , and to work all uncleanness with greediness . for the heart is deceitful above all things , and desperately wicked , even in these pretended rationalists as well as others . that this is the true state and temper of the universality of mankind , is undeniably evinced , by the continual practice and conversation of all the world in all ages and countries . therefore natural right reason is no where to be found directing the tenor and entire compass of human affections and actions . but those baptized epicures ( as they are termed by the most worthy and honourable mr. boyle ) that strut under the name of deists , but are indeed atheists , without god in the world , renouncing the providence of god , rejecting the justice of god , denying the immortality of the soul , and the future state of rewards and punishments . thus mankind is subjected to a baseness and wretchedness , inferior to the worst of brutes : and thereby also rescinding the bond of security and peace among all human societies and relations , which can only consist in the fear of god. such happy infects who desire to live apace may receive their own idea from mr. cowley . after death i nothing crave , let me alive my pleasures have . happy insect , happy thou , dost neither age nor winter know ; but when thou 'st drunk , and danc'd , and sung thy fill , thy flow'ry leaves among , ( voluptuous and wise withal epicurean animal ) satiated with thy summer's feast , thou retir'st ; to endless rest . but this is the certain conviction and inevitable doom of such men , that the heart of the sons of men is full of evil , and madness is in their heart while they live , and after that they go to the dead . but as it is appointed unto men once to die , so after this the judgment . a scriptural and rational account of the christian religion . the invisible things of god from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power , and godhead , so that all men are without excuse . consequently there is implanted in every intellectual mind a conscience of good and evil , accusing or excusing , according to the work of the law written in their hearts ; so that there cannot but be trembling at the apprehension of judgment to come . for the elements of a rational creature are dependent upon the creator for life , ( god is our life , and the length of our days ) and for a rule of action , which can be no other than the will of god , the only eternal reason of good and evil : not any thing being antecedently good to the unchangable , eternal , holy will of god. also for the end and felicity of being , which is the glory of god , including the salvation of the immortal creature . god made man upright in his image , engraved his mind with a law , holy , just and good ; a rule of perpetual righteousness , to direct and judg all human affections and actions . but sin , which is the transgression of the law alienated man from the eise of god , who thereby becoming vapid and unprofitable , fell miserably short of the glory of god , subjected the creature to vanity , vexation and death ; renounced the all-sufficient goodness , truth and soveraignty of the infinite almighty creator , god blessed for ever : shall not then the judg of all the world do right ? for according to his fear due to his infinite perfections , and absolute dominions , such is his wrath in the execution of vindictive judgment upon all sinners ; so that if there could be an intermission of this providential circulation , an immediate deliquium of the universe must ensue . the conscientious awe of this being the only real security of human relation and society : there must then upon every hainous offence be either satisfaction to justice , or the execution of justice . both which intirely and absolutely depend upon and proceed from the will of god , which cannot be liable to any finite thought or assignation . who hath directed the spirit of the lord , or being his counsellor , hath taught him ? with whom took he counsel , and who hath instructed and taught him in the path of judgment ? o the depth of the riches both of the wisdom and knowledg of god! the riches of his grace hath abounded towards us in all wisdom and prudence ; according to his pleasure , which he hath purposed in himself . to declare his righteousness , that he might be just , and the justifier of the ungodly which believeth in jesus . the institution and hope of this redemption was revealed to our first parents , under the forlorn consternation of their fall , when god gave the promise of the seed of the woman to bruise the serpent's head. in the scriptures relating the history of the world , and of the church before the ministry of moses , it hath not pleased the holy ghost to speak particularly of the institution of ceremonial worship and religion . but as from adam to moses , death , the wages of sin , reigned ; now sin is not imputed when there is no law ; for sin is the transgression of the law : so likewise the salvation of the first patriarchs , and of the whole church of god , particularly of abel and enoch , could not be obtained but by faith in the promised mediator , without which it was impossible to please god neither can faith be separated from obedience to a word of command and promise . the object of faith being from the beginning , even jesus christ , the same yesterday , and to day , and for ever . the expression of the prophet jeremy , is to this most apposit , a glorious high throne from the beginning is the place of our sanctuary : that is , from the beginning of god's reconciling the world to himself jesus christ the lamb of god , slain from the foundation of the world , was the only and necessary mediator of the covenant of grace between god and man for redemption , and remission , also for intercession and acceptance , who so became the author of eternal salvation to all that obey him . obedience then to the revealed will of god is the indispensable duty of all true worshippers of god with acceptance . it pleased god in gracious condescension to human frailty , before the fulness of time came that jesus christ should offer up himself , once in the end of the world , when he appeared to put away sin by the sacrifice of himself , in that mean time to institute sacrifices which were not voluntary devotions by the will of man , either gratulatory to god , or representative to the offerer , but exact performances according to the express precept of god. for , as lactantius says , god only can teach how he would be worshipped . the evidence of this also appears from the words of holy scriptures , concerning abel offering a more excellent sacrifice , by which he obtained witness that he was righteous , which could not be unless his sacrifice were entirely and only such as god commanded ; so that being dead , he yet speaketh , and instructeth us in this great truth , that there can be no righteousness in any religion , but as it is the observance of the word of god. it evidently also appears , that sacrifices were of divine institution , because they were only to be such offerings of beasts and fowl , as were not by natural distinction , but by positive command , selected to be clean and made capable to be sacrificed ; all other species being excluded as unclean . in the next place , must be understood the right end and intention of sacrifice . the scripture speaks expresly , that without shedding of blood there is no remission of sin ; yet the blood of bulls and goats could not avail to make the worshipper perfect : so that the continual sacrifice daily offered , and all other extraordinary burnt-offerings occasionally appointed by the law , were merciful surrogations of typical propitiations with respect to christ , whose blood only could take away the sins of the world : whose blood , being the blood of the everlasting covenant , could only make the comers unto god perfect . man being made , in honour , did not therein abide , but because like the beasts that perish . also being raised up to hope in the promise of grace by , jesus christ , they apostatized quickly , becoming vain in their imagination ; and their foolish heart being darkened , changed the truth of god into a lie , and worshipped and served the creature more than the creator , who is blessed for ever . notwithstanding there remained in the hearts of the heathen idolatrous nations a conviction , that there was a necessity of propitiatory sacrifices to appease the wrath , and atone the offended justice of divine majesty . profane histories are full of continual instanccs of the solemnities of sacrifices ilastical to appease the wrath of god : all which offerings were feigned and imposed , as if divinely authorized and instituted : and the ceremonies relating thereunto , stiled mysteries , as being the visible signatures of spiritual intention and efficacy . for tho the medium and object of propitiatory worship by the heathen , were vain and false ; yet most rational was the indelible conviction of the necessity of propitiation and atonement towards god for the remission of sins committed by the rebellion and a postacy of human creatures . the mystery of godliness , great without controversy , represents god manifested in the flesh , believed on in the world. this is the mystery of god , and of the father , and of jesus christ . the explanation of which is , that god was in christ reconciling the world unto himself , not imputing their trespasses unto them : for he hath made him who knew no sin , to be sin for us , that we might be made the righteousness of god in him . this reconciliation and remissfion is always expressed under the notion of ransom , atonement , redemption , propitiation and expiation ; all which is to be performed by the death of a slain sacrisice : for the scripture testifies , without shedding of blood there is no remission of sins . but it is not possible that the blood of bulls and goats should take away sins . the divine justice could not take plcasure in any sacrifices which were offered ( tho by the typical law ) for sin , so as thereby to receive satisfaction . therefore when the son of god came into the world , a body was prepared for him , therein to do the will of god ; by the which will we are sanctified through the offering of the body of jesus christ once for all . for it is only the beloved son of god , in whom god can be well-pleased with sinners , even through the blood of christ who through the eternal spirit offered himself without spot to god ; who purgethi'geth our consciences from the dead works of sin , to serve the living god : for by one offering he hath perfected ever them that are sanctisied . therefore to imagine any possibility of the pardon of sin without out the atoning propitiation and satisfaction only obtained by the blood of christ , is an evil figment to palliate the desperate wickedness and sinfulness of sin , to make void the law of perpetual righteousness which is the in●sible rule and judg of all affections and actions , and doth indeed effectually contemn and blaspheme the infinite majesty , holiness and justice of god , the creator and preserver of all beings ; and , consequently , miserably deprives a sinner of that strong consolation given by god to those that fly for refuge unto christ , to obtain by his resurrection ( the evidence of his compleat satisfaction to divine justice ) the answer of a good conscience . the worshippers thus purged , as the scripture saith , having no more conscience of sins , the lord having laid on him the iniquities of us all , who do the work of god , to believe on him whom he hath sent . for this is the true cabala , the faithful saying , and worthy of all acceptation , that christ jesus came into the world to save even chief sinners . in the cases of life and death according to universal justice in the world , it is fatal not only to be an outlaw , flying from justice , mute in refusing to answer justice ; but it proves no less mortal to suggest a plea which the law will not allow . if a criminal condemned to die be favoured with some reprieve , and then by the soveraign's commission intrusted with an important imployment , the faithful discharge of that trust is meer duty , but not merit ; and he remains still a condemned malefactor , liable to the former sentence by the law of attaint and death , from which not any thing can deliver but a pardon from the soveraign , laid hold on , and legally pleaded by the criminal . it is thus according to the rule of righteousness , between the judg of all the world and every mortal creature , that god might be just , and the justifier of him which believeth in jesus . therefore we must not be ignorant of saton's devices ; the popish doctrine of merit , by works sprinkled ( as they say ) by the blood of christ , available to justification and salvation , is an antichristian departure from the faith , and the teaching of lies in hypocrisy : for there cannot be any work possible to be accepted by divine justice , but what is an act of obedience to the law ; and the best performances of such is but , as our saviour saith , that of an unprofitable servant ; when we shall have done all those things which are commanded us , we must say , we have done that which was our duty to do . therefore the observance of a present duty ( the neglect or male-performance whereof would be criminal guilt ) cannot in any just construction be assumed or imputed to expiate a precedent transgression guilty of felony and treason . yet this truth doth not in any degree exempt from the obedience of faith , which is the inseparable and indispensable obligation and duty annexed to the covenant of grace : so that there is not in the least degree any pretence for antinomian libertinism . for the grace of god that bringeth salvation , hath appeared to all men ; teaching us , that denying vngodliness and worldly lusts , we should live soberly , righteously , and godly in this present world : because faith unites us to the principle of life , and works in us by love , which is the operation or activity of life , in the fulfilling of the law. there is also another method of the depths of satan to cloud the glory of god's free grace , and the compleat merit of christ's satisfaction and righteousness , and also to shake the confidence of a sinner's hope to obtain remission and acceptance , by suborning the act of faith to share in the merits of christ . now how weak and unreasonable this supposition is , will appear by the consideration of parallel cases of civil and natural instances in judicature : tho the guilty person cannot have benefit unless he plead the royal pardon , yet there is no virtue in the plea and humble claim , but only in the extensive validity of the pardon . likewise in desperate sickness , or deadly wound , the healing virtue is not in the meer application , or receiving the sovereign balm , or elixir ; not withstanding the patient cannot be healed without the reception or application of the remedy . thus it is with a sinner before the divine tribunal : faith believes the truth and goodness of the promise , and embraces and relies upon it ; that is , upon the redemption purchased by jesus christ for compleat salvation from the condemnation and corruption of sinful death , for reconciliation and acceptance with god , and for participation of eternal life which is in christ jesus , to be communicated to all those who by faith receive christ , and so have an union of life with christ . now as in the body the artery and nerve is the ligament , the vessel and conveyance for vital union and motion unto all the members by the blood and animal spirits : so faith to the soul is a means of vital union with christ , and of the application and merits of christ . all which is effected by the spirit of christ , without which we are none of christ's , and faith it self is dead . the look of one stung , with the deadly fiery serpent , to the brazen serpent , had no share in the healing virtue of that divine ordinance ; yet without looking up to the brazen serpent the person stung could receive no benefit but must die . so faith hath no justifying virtue inherent in it self : for what may prevail to justify , must make the conscience perfect . consequently the efficient of perfection must of it self be perfect ; but faith cannot be such , for it is not of our selves , it is the gift of god. now whatsoever is received , is received according to the measure and capacity of the recipient , which 〈…〉 and frail 〈…〉 it cannot be 〈…〉 the law was weak and 〈…〉 through the flesh , so even the gift of faith is not able through the remainder of corruption to perform any perfect work. therefore the scripture represents the lord jesus christ under the notion of the most tender compassion to the weak in faith , that he will not break the bruised reed , nor quench the smoaking flax , but will bring forth judgment unto victory : which proceeds not from any virtue and power inherent in the work of faith , but from the righteousness and strength , which only is to be found in the lord jesus by ( perishing ) sinners , who sly for refuge unto the hope that is set before them , jesus christ the son of god. even as the man-slayer under the law could not be secure from the avenger of blood , if he were found out of the city of refuge ; it was only the city of refuge which conferr'd and established his preservation and safety : so the sinner cannot be saved from wrath to come , without faith in christ . but the propitiation according to the will of god , by the blood of the everlasting covenant , can only make a sinner perfect before the tribunal of god's infinite justice . therefore to assign any degree of ability to any act of faith as meritorious of justification , is to usurp upon christ , and to incur the severe animadversion of the almighty . then will i confess unto thee , that thine own right-hand can save thee . the everlasting covenant of grace is ordered in all things and sure : for the foundation of god standeth sure , having this seal , the lord knoweth them that are his . and , let every one that nameth the name of christ depart from iniquity . but unto the wicked god saith , what hast thou to do to declare my statutes , or that thou shouldst take my covenant into thy mouth ? these scriptures fully evidence , that altho the covenant of mercy to sinners is established only in the free grace of god , and the meritorious satisfaction and righteousness of the lord jesus christ ; yet there remains an utter incapacity in any person to partake actually of the benefit thereof , until by the spirit of christ ( without which not any can be christ's ) he be born again , and made a new creature . for the state of every man since the fall is a complication of misery under condemuation , dementation , and mortal corruption . accordingly the necessary remedies are distinct ; justification to take away condemnation , and sanctification to free from corruption by a new principle of life ; by a renewed faculty of life acted by a new rule , the word of god written in the heart , directed to , and aiming at a new end and mark , the glory of god , and the prize of our high calling in christ jesus , our eternal salvation . accordingly the tenour of the new covenant is both promised and expressed in the old and new testament : then will i sprinkle clean water upon you , and ye shall be clean . this imports that washing throughly , and cleansing from iniquity and sin , so as to be whiter than snow ; which is supplicated by david , and promised by god to sins of the deepest stain , being effected by the blood of sprinkling , the blood of the everlasting covenant , which makes us perfect to do his will. for the end why the blood of christ , who by the eternal spirit offered himself without spot to god , purges the conscience from dead works , is to serve the living god : but god is the god of the living , not of the dead . therefore as the condemnation of death is to be taken away in christ jesus , so the corruption of death is to be abolished , which cannot be without a new principle and faculties of life , and being made a new creature . accordingly the covenant of grace proceeds to promise , a new heart also will i give you , and a new spirit will i put within you . this is that renewing of the holy ghost vouchsased unto the foolish and disobedient , who are unperswadable by any moral argumentation , being deceived , serving divers lusts and pleasures ; because the heart of man is full of evil , and madness is in his heart while he lives , and after that he goes to the dead . this is the native misery of every one ; and the recovery is as wonderful as to restore the habit and exercise of reason into a person depraved with idiotism , or madness . now as they who are such , tho they are sometimes capable of uttering some words sensible and rational , yet they are utterly unable to perform or maintain the tenour of reasonable discourse or conversation : so neither can any meer animal man dead in sins and trespasses , before he be made a new creature by being born again , live to the glory of god , the end of being , or in communion with god , the highest felicity of every intelligent being . this is the gift of god , as our lord saith to the jews , no man can come to me , except it were given him of my father . judas indeed came to our lord , as many do , in profession , but not in heart : he did believe with a faith of general assent , and of particular fiducial assiance in the power of christ for miraculous operation , but not with a faith of vital union with christ , so as to dwell in christ and christ in them , so as to live by christ which cannot be without having the spirit of christ . also our lord saith , i have chosen you , and ordained you to bring forth fruit that should remain and persevere , even much fruit , to the glory of god. election , vocation , justification and sanctification , are inseparable . eternal election is unto holiness , and justification of life is universally and necessarily conjoin'd with renovation of life : the end of which is activity , operation , fruitfulness , without which there is death , burning , destruction ; for good works are ordained by god to be the walk and conversation of every child of god : for this is the covenant god makes with every israelite , to put his laws into their minds , and write them in their hearts , as both the rule and inclination of life , which is indeed to be taught of god to know god , without which it is impossible , that god shall be to any a god covenant-relation , or that any can be a people to god. now as the principle of life , and the operation of life , so justification and sanctification are not confoundable , yet always inseparable . for of god are we in christ jesus , who of god is made unto us wisdom , righteousness , sanctification and redemption : that no flesh should glory in his sight ; but according as it is written , let him that glorieth glory in the lord. from the beginning of apostacy the devil was a murderer and a liar . when he speaketh a lie , he speaketh of his own ; for he is a liar , and the father of it . he envenomed the old world with the evil imaginations of continual contempt of god , and profane irreligion , which broke out in all the acts of wickedness and violence , justly provoking the vengeance of god to destroy that world of atheistical rebels . when through infinite mercy a small remnant of eight persons were not only spared to survive the deluge , that had swept away the world of the ungodly ; but much more , a covenant of grace and the blessing thereof was renewed to them and to their seed , confirmed unto noah , by the acceptance of instituted sacrifice ; then again , the great adversary and deceiver of mankind tempted the new world to distrust safety in the promise of the living and true god , and to attempt self preservation in a structure of babel , or confusion , in the land of shinar , the proper base upon which was to be built and established the house of wickedness ; that is , the mystery of iniquity , the doctrine of devils , to suborn the worship of baalim , of many lords , or middle gods , mediators between god and man. now the spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils . this is the notorious apostacy from the absolute simplicity and purity of christian religion , unto the fabulous superstition and will-worship , which gangren'd both eastern and western churches . the mediation of saints and angels , being introduced as succedaneous to the heathen adoration of baalim , heroes and middle deities , called dii medioximi . those pagan idols , having been cast to the moles and bats by the divine influence of gospel light , in the manifestation of truth , even this faithful saying , and worthy of all acceptation , that jesus christ came into the world , the only mediator between god and men , to save sinners . now also for these last , hundred and fifty years , the gospel-reformation ( miraculously both begun and preserved ) hath again as it were brought life and immortality to light , exploded the fabulous legends of popery , evidenced the pretence of antiquity to be no other than as defection from primary institution precedes restitution and reformation , convinced the idolatry of the mass , and the superstition of their will-worship , and adoration of saints and angels ; all cherished by an imposed ignorance , the parent not of devotion , but of crual persecution . but as in the first manifestation of the everlasting gospel unto the world , that lay in darkness and the shadow of death , the serpent cast out of his mouth a flood of deceitful errors , of desperate wickedness , to carry away , with that flood the church from the rock of truth : so now the reformed churches have been and are infested not only with the dragon 's great persecuting wrath , but no less dangerously with the serp●●i●●●● suggestions of false teachers , ●●vily introducing damnable heresies , even denying the lord that bought them . this being the master-stroke of satan , by verisimilar errors to suppress the fundamental truth of salvation for sinners , by the expiatory propitiation of the death of the lord jesus christ , in satisfaction of the justice of god , according to his good pleasure , which he had purposed in himself before the foundation of the world. that this truth may appear in a right light , it must be considered , that all the divine attributes are equally of infinite perfection : consequently to detract from , or limit any , is to evacuate and effectually to deny the essential all-sufficiency of god. therefore to retrench the particular and universal efficacious providence of god , and to impeach the supreme absolute justice of god , is , under the prosession of owning god , not to glorify him as god , but to change the glory of the incorruptible god , into an image made like to corruptible man , a meer idol , which is nothing in the world , and as the prophet expresses , neither able to do good or evil. but from everlasting to everlasting the lord is god : who knoweth the power of his anger ? according to his fear , so is his wrath : according to the infinite perfections , for which god is indispensably to be feared ; so is his wrath in the vindictive execution of his justice upon every violation of his holy , just and good laws , the natural rules of perpetual righteousness , to direct and judg all the affections and actions of all mankind . herein therefore the manifold wisdom of god is glorified in the establishment of the infinite perfections of justice and mercy in the redemption and salvation of sinners . it being impossible to make way for immense mercy to be manifested without satisfaction to infinite justice which otherwise must be exposed to blasphemous contempt , and annihilation : accordingly the apostle paul expresses , that we are justified freely by his grace through the redemption that is in jesus christ , whom god hath set forth for a propiriation , through faith in his blood , to declare his righteousness for the remission of sins ; that he might be just , and the justifier of him , even of the ungodly , which believeth in jesus . so that faith cannot fly for refuge unto mercy , until plenary satisfaction be made unto justice ; thereby to obtain the answer of a good conscience towards god , through the resurrection of jesus christ . the scripture fully and always testifies , that remission of sins is an act of absolute sovereign justice , vouchsafed upon plenary satisfaction , represented under the notion and terms of redemption , propitiation , ransom ; which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the septuagint , numb . 35.31 , 32. is duly translated satisfaction . and the learned in the hebrew observe , that the word in the original imports sufficient preservation , which a sinner can only find in the compleat merits of the death , resurrection , and righteousness of the lord jesus christ , applied , by faith , and imputed by grace . accordingly the scripture stiles the act of divine pardon to be justification , reconciliation , atonement , righteousness ; all which words are juridical phrases , evidencing such a person to be rectus in curia , right in court , according to the judicial authoritative sentence of law. this cannot possibly be obtained , or performed , unless due satisfaction were made to the infinite justice of the divine majesty . for pardon upon any other less or diluted account must leave the justice of god violated and void of satisfaction : also the sinner must be without possbility of a conscience free from guilt ; consequently never able to arrive at peace , which flows from being justified by faith in jesus christ , who is our peace with god. it is also absurd contradiction to imagine any benefit can possibly be obtained by the atoning virtue of the death of the lord jesus christ , without the quickning , regenerating power of the spirit of christ make the sinner a new creature . there is the manifold multifarious wisdom of god magnisied to a sinner , that the work of grace may be compleatly perfect , in respect of the justice and mercy of god , and of the damning guilt and deadly corruption inherent in the desperate wickedness of every sin. yet the manifold wisdom of god decreeing from eternity , and effecting in the fulness of time , the redemption of sinners by the blood of the everlasting covenant , could not possibly have any cause or motive antecedent to the eternal purpose of god , which he purposed in christ jesus out lord , and from the beginning of the world was hid in god. for it was both impossible for a sinite narrow intelligence , to conceive how god should be manifest in the flesh : and it would have been impious , blasphemous presumption , to imagine that the son of god , who knew no sin , should be made a propitiatory sacrifice for sin , unless the will of god had so promised and declared . indeed the immense goodness of god made this known immediately after man's apoltacy , by the promise of the seed of the woman to break the serpent's head ; that is , to destroy the works of the devil , and more evidently by the institution of sacrifices . for it is a most absurd derogation from the soveraignty of a creator , and contradiction to the duty of a creature , to impose upon god the necessity of accepting the groundless fancy of a guilty malefactor in the highest degree of desperate wickedness , to be a price of redemption from everlasting wrath : considering also that man had no title of interest or rightful power over any of his follow-creatures , to substitute any of them a sacrifice for his sin. indeed it was an early and due apprehension that every sin was of capital guilt , and forfeiture of life : but it could never have entered into the heart of man , to conceive how god could be just , and the justifier of sinners , until god had revealed it by his spirit and the word of his grace . the apprehension of propitiation attainable by sanguinary sacrifices , could not be a primary notion in any human mind , but consequent and derivative from the institution of sacrifices by the express command and appointment of god , without which it was impossible to please god. for faith cannot be or subsist without a word of command and promise : but to fancy a religious worship to appease the just wrath , and to conciliate the favour of the majesty of the great and terrible god , the creator of all beings , by any performance of offering not instituted expresly by god , is a presumption becoming a dumb idol , or some precarious superstition ; and is an effectual practical denial of the insinite perfections of god , obtruding and imposing the blood and carcass of a wretched calf or sheep , to expiate the guilt of most nefandous crimes , and satisfy infinite justce . neither can there be any possible ground of reason to imagine that the ceremonial ordinances of sacrifices , and other rites of divine worship and service , were instituted by god , with respect to , or motive from the superstitious practice or expectation of profane sinners , who offered their devotion to devils , as the word of god expresly testifies , that the things which the gentiles sacrifice , they sacrifice to devils , and not to god. but sacrifices , and all other typical services and ordinances , were by god appointed , until the time of reformation , when christ came an high priest of good things to come , ( that is everlasting ) who by the eternal spirit offer'd himself without spot to god , by his own blood to purge our consciences from dead works ( that is , from sins deserving death ) to serve the living god. the ceremonial law had a shadow of good things to come , but not virtue to make the comers thereunto perfect ; for it is not possible that the blood of bulls and of goats should take away sin. therefore because in sacrifices and offerings for sin god could not take pleasure , as therein receiving any satisfaction to justice : when jesus christ came into the world , he faith , a body hast thou prepared me ; lo i come to do thy will , o god ; by the which will we are sanctisied through the offering of the body of jesus christ once : but this will of god was not induced by any temporary consideration , it was from everlasting , god hath chosen us in christ before the foundation of the world. god hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace , which was given us in christ jesus before the world began . in hope of eternal life , which god that cannot lie , promised before the world began , who verily was fore-ordained before the foundation of the world , but was manifested in these last times . it could not then be in compliance with any human apprehension of expiation of sin by any sacrifice of any creature , that jesus christ was constitued and given by god to be the propitiation and redemption for sinners . but contrariwise , god having according to the counsel of his own free will made known to our first parents in their dismal fall the mystery of his will in the promise of the seed of the woman to break the serpent's head ; and then for the confirmation of that promise , and for the support of faith , instituted sacrifices , revealed first to adam , then to noah , and consequently in them to the whole world of mankind : noah builded an altar unto the lord , and took of every clean beast , and of every clean fowl , and offered burnt-offerings upon the altar . and the lord smelled a sweet savour ; or a savour of rest and satisfaction . now this could not he affirmed or believed , unless such sacrifices had been according to the express institution of god , who ( as was before observed ) only could appoint the discrimination of beasts clean and unclean : all which also was performed and accepted with respect to , and in virtue of the offering and sacrifice of christ himself to god for a sweet smelling savour . immediately upon noah's sacrifice , god established his covenant with noah , and his seed after him . thus all mankind was by divine institution initiated in the religion of propitiatory . sacrifices , all in reference to , and deriving virtue and acceptance from the merits of jesus christ , the lamb of god , which taketh away the sins of the world. but as it is charged upon israel , both by david and moses , so all nations soon forgot god's works , they forgot god their saviour , which had done great things for , their preservation ; they corrupted themselves ; their spot was not the spot of his people ; they for sook god which made them , and lightly esteemed the rock of their salvation ; they provoked him to jealousy with strange gods ; they sacrificed to devils , not to god : so that the offering of propitiatory sacrifices by the universality of mankind , was not a human invention , but , a derivation from divine institution , tho wretchedly corrupted by satanical suggestion . neither was there any rite of religious worship among the heathen , but what was pretended to be a direction and command from heaven , so deeply engraven was the impression in every rational mind , that divine worship could not be acceptable unto god , unless commanded by god. the whole work of redemption and salvation of mankind by jesus christ , was in every part and respect proceeding originally from , and effectually to fulfil the will of god. salvation by christ was promised before the world began : in the fulness of time he was made of a woman ; his sufferings in every particular circumstance was to fulfil the scriptures . our lord died according to the scriptures , and rose again according to the scriptures ; that is , for the end appointed by the word of god , to make full satisfaction to the infinite justice of god ; so as to make perfect the comers unto god by jesus christ by faith , in whom the heart is sprinkled from an evil conscience ; that is , from the conscience of the guilt of evil : to obtain the answer of a good conscience towards god , by the resurrection of jesus christ , without which cur faith is vain , and we are yet in our sins ; void of any sufficient plea to answer the charge of the law of righteousness at the dreadful tribunal of the divine majesty . the manifold unfearehable wisdom of god in the administration of the riches of insinite grace , exceeds what creatures can ask or think . the most large and advantagious pardon from an earthly soveraign to a rebel , cannot reclaim a felon's mind , or alter a traitor's heart . but they who are in christ jesus , and free from condemnation , they have the spirit of christ , by which they are made new creatures , and enabled to walk nor after the flesh , but after the sprit . this is the comprehension of the love of god in christ extended to all saints . yet the primary reason of the death of our lord jesus christ , was to make satisfaction to the justice of the holy creator for the sins of rebel , apostate creatures . it then became a consequent corollary of our lord's death , to awe from sin , and represent the abominable sinfulness of sin. in all the righteous administration of rewards and punishments , supreme justice obtains the first and necessary consideration ; so that if there were no persons to be deterred from future crimes , yet justice requires severe animadversion upon the present malefactor ; otherwise , how shall god judg the world ? god cannot be unrighteous in taking vengeance upon the damned in everlasting torments , where there is no place for repentance , nor capacity for the benefit of a deterring example . the happy sum of the doctrine of man's eternal redemption and salvation is , that god hath given us the sure mercies of david : he hath made with us an everlasting covenant , ordered in all things and sure ; and this is all our salvation : where no proud pharisee can assume or impute to himself , nor any humble repenting sinner doubt or despair : wherein god willing more abundantly to shew unto the heirs of promise , the immutability of his counsel , confirmed it by an oath , that by two immutable things , in which it was impossible for god to lie , we might have a strong consolation , who have fled for refuge , to lay hold upon the hope set before us ; which we have as an anchor of the soul , sure and stedfast , jesus christ , the same yesterday , to day , and , for ever : amen . now for a corollary to the precedent discourse , that it may be evidenced not to be a private opinion , but the doctrine of the church of england according to the scriptures , here are subjoined the expressions of the homily of the salvation of mankind only by christ our saviour from sin and death everlasting . homily . because all men be sinners and offenders against god , and breakers of his law and commandments ; therefore can no man by his own acts , works and deeds ( seem they never so good ) be justified and made righteous before god : but every man of necessity is constrained to seek for another righteousness or justification , to be received at god's own hands , that is to say , the forgiveness of his sins and trespasses in such things as he hath offended . and this justification or righteousness which we so receive of god's mercy , and christ's merits , embraced by faith , is taken , accepted and allowed of god for our perfect and full justification . for the more full understanding hereof , it is our parts and duties ever to remember the great mercy of god , how that ( all the world being wrapped in sin by breaking of the law ) god sent his only son our saviour christ into this world , to fulfil the law for us , by shedding of his most precious blood to make a sacrifice and satisfaction , or ( as it may be called ) amends to his father for our sins , to asswage his wrath and indignation conceived against us for the same . but here may man's reason be astonied , reasoning after this fashion : if a ransom be paid for our redemption , then is it not given us freely . for a prisoner that paid his ransom , is not let go freely ; for if he goes freely , then he goeth without ransom . for what is it else to go freely , than to be set at liberty without paying of ransom ? this reason is satisfied by the great wisdom of god in this mystery of our redemption , who hath so tempered his justice and mercy together , that he would neither by his justice condemn into the everlasting captivity of the devil , and his prison of hell , remediless for ever without mercy , nor by his mercy deliver us clearly without justice or payment of a just ransom but with his endless mercy he joined his most upright and equal justice . his great mercy he shewed unto us in delivering us from our former captivity , without requiring any ransom to be paid , or amends to be made on our parts ; which thing by us had been impossible to be done : and whereas it lay not in us that to do , he provided a ransom for us ; that was the most precious body and blood of his own most dear and best beloved son jesus christ , who besides this ransom , fulfilled the law for us perfectly ; and so the justice of god and his mercy did embrace together , and fulfil the mystery of our redemption . and of this justice and mercy of god knit together , speaketh st. paul in the third chapter to the romans ; all have offended , and have need of the glory of god ; but are justified freely by his grace , by redemption which is in jesus christ , whom god hath sent forth for us , for a reconciler and peace-maker through faith in his blood , to shew his righteousness . and in the 10th chapter , christ is the end of the law unto righteousness to every man that believeth . and in the 8th chapter , that which was impossible by the law , in as much as it was weak by the flesh , god sending his own son in the similitude of sinful flesh , by sin damned sin in the flesh , that the righteousness of the law might be fulfilled in us , which walk not after the flesh , but after the spirit . in these aforesaid places the apostle toucheth specially three things , which must go together in our justification . upon god's part , his great mercy and grace : upon christ's part , justice , that is , the satisfaction of god's justice , or the price of our redemption by the offering of his body and shedding of his blood , with the fulfilling of the law perfectly and throughly : and upon our part true and lively faith in the merits of jesus christ , which yet is not ours , but by god's working in us . so that in our justification is not only god's mercy and grace , but also his justice , which the apostle calleth the justice of god ; and it consisteth in paying our ransom , and fulfilling of the law : and so the grace of god doth not shut out the justice of god in our justification , but only shutteth out the justice of man ; that is to say , the justice of our works as to be merits of deserving our justification . and therefore st. paul declareth here nothing upon the behalf of man concerning his justification , but only a true and lively faith , which nevertheless is the gift of god , and not man's only work without god. and yet that faith does not shut out repentance , hope , love , dread , and the fear of god , to be joined with faith in every man that is justified ; but it shutteth them out from the office of justifying . so that altho they be all present together in him that is justified , yet they justify not altogether . nor the faith also doth not shut out the justice of our good works , necessarily to be done afterwards of duty towards god : ( for we are most bounden to serve god in doing good deeds , commanded by him in his holy scripture , all the days of our life ) but it excludeth them , so that we may not do them to this intent , to be made good by doing of them . for all the good works that we can do be unperfect , and , therefore not able to deserve for our justification : but our justification doth come freely by the meer mercy of god , and of so great and free mercy , that whereas all the world was not able of themselves to pay any part towards their ransom , it pleased our heavenly father of his insinite mercy , without any our desert or deserving , to prepare for us the most precious jewels of christ's body and blood , whereby our ransom might be fully paid , the law fulfilled , and his justice fully satisfied : so that now christ is the righteousness of all them that truly do believe in him . he for them paid their ransom by his death , he for them fulfilled the law in his life : so that now in and by him , every true christian man may be called a fulfiller of the law ; forasmuch as that which their infirmity lacked , christ's justice hath supplied . now that the most important truths which have been represented in this small treatise may appear in right light , let the following propositions be duly considered according to reason , enlightned and directed by the word of god. god having given to man an intellectual faculty , to judg and discern of the nature , use and excellency of things , a conscience of the laws of things morally good or evil ; and the certain inseparable appendixes of rewards and punishments are imprinted upon the mind , with inward experimental assurances , as certain as that we know that we are , and have a being . the demonstrations of which truths are clearly manifested in the word of god , the scriptures of the old and new testament , which do not only move and perswade , but effectually constrain and inforce an enlightened soul to yield obedience to the incomparable and undeniable divine authority thereof , as to the fountain of all saying knowledg , and the standard and rule of all holy practice , in order to everlasting blessedness , the supreme end and felicity of man. now as mathematical theorems , tho equally demonstrable , yet are not alike perceived and apprehended by every human mind , the faculty not being rightly disposed to the object as in species visible , it is not sufficient that the object and medium be duly disposed , unless the organ be suifficiently enabled and not disturbed : for neither a blind eye nor a jaundice sight can judg of colours . accordingly the holy scriptures , which are the lively oracles of god , full of lights and perfections , do fully demonstrate the great mysteries of godliness , concerning the eternal invisible , yet certain and necessary felicities , and duties of rational intelligent beings , whose immortality also is therein undeniably proved : yet notwithstanding , all these glorious and excellent truths of the spirit of god are not received by animal minds , to whom they are foolishness , ( as all sort of wisdom is to fools ) because of the blindness and ignorance of the understanding ; the mind it self ( the governing power in man ) being vitiated with the sussusion of vanity , and the deceitfulness of sin , until the power of , the spirit come into the soul , with a quickning , renewing , restoring demonstration upon the intellectual faculty , to make it receive in love the benign influences of eternal truth and goodness . accordingly consider duly , 1. that from everlasting to everlasting , god is infinite in his perfection of all divine incomprehensible attributes , whose essence is eternally in and of himself , and gives and preserves all beings , which were made for his pleasure and glory , according to his own will , not out of any necessity of nature , his majesty being exalted above all blessings and praise : so that his infinite essential glory cannot be liable to any addition or detraction from any creature . 2. that in the beginning of time god condescended to manifest his immense wisdom , power and goodness in the creation of the world , and all beings therein , by the word of his power , by which all things are upheld and do consist : all being made and preserved for the glory of god , according to the original law of the will of god respectively dispensed to every being . 3. that all things were made for distinct final causes , appointed by the law of god to be the rule , for the operation of life conferr'd upon every being . 4. that the providence of god doth actually , effectually , continually govern , and over-rule all the actions and operations of all beings to his glory , according to his determinate counsels . for known unto god are all his works from the beginning of the world ; so that all contingent effects and actions of all created beings , are not only futurely turned and disposed , but primarily decreed and ordered to be infallibly subservient for the glory of god's eternal , truth , justice , and goodness . 5. that as activity and operation is the necessary expression of life , it is also necessary that there be an universal law to direct , regulate , and judg the affections and actions of all intelligent beings : which law can only be the holy and righteous will of god , the creator of all beings , who only can righteously reward and punish all actions . 6. god made man upright , in his divine image 〈◊〉 righteousness , knowledg and holiness , with freedom of will , but under a covenant of life upon obedience , and of death upon disobedience , which is sin : for sin is the rebellious transgression of the law. 7. man , tho made upright , being left to the freedom of his will , rebelled against and renounced god his creator in his all-sufficient truth and goodness , and sought out , and embraced the vanity and iniquity of the devil's lie ; by which apostacy and rebellion , mankind fell into a state of the condemnation and corruption of death , which is endless misery , according to the righteous judgment of god. 8. the first parents of mankind were not only persons individual , but common representatives of all their posterity . the evidence whereof necessarily flows form the consideration of the covenant of life , which god made with man , when created and placed in paradise : the eating of the tree of knowledg of good and evil being threatned with death , which passed upon all mankind both infants and adult , according to the righteous denunciation of god , and the consent of man necessarily supposed ; for otherwise the refusal to consent would have been a sin , preceding the transgression in eating the forbidden fruit. the equity of this is owned by the universal justice of all nations , according to which capital crimes of parents corrupt the blood , and devest the posterity of all privilege conferred upon such families . thus all the world must justfy the ways of god to be most equal . 9. the apostacy of mankind was not only one transient act of offence against a positive command , but the sinfulness of sin extended to an utter renunciation of the love and fear of god , and introduced a corruption which the scripture stiles , death , in all the powers and faculties of a created life . 10. the justice of god being infinite , the rebellious offence against that justice must necessarily incur an everlasting punishment : such as the infinite wisdom , righteousness and holiness of god the creator determines to inflict , to vindicate his glory . 11. the salvation and redemption of man liable to eternal wrath , as it proceeds only from the free grace of god , so it is impossible to be effected without satisfaction to the infinite justice of god : for without such satisfaction the godhead would be exposed to continual dishonour ; and the fountain of all righteousness residing only in the infinite justice of god , ( the violation thereof remaining unsatisfied ) consequently there must be always a failure of common justice in the world. 12. it was impossible for any meer finite creature to satisfy the offence done by sin against the infinite justice and majesty of the creator . 13. it was impossible and also unlawful for any finite created intelligence , to imagine , or contrive , or effect a due satisfaction for the rebellion of the creature . 14. it is the undeniable sovereign propriety and right of god blessed for ever , the creator and possessor of all beings , to contrive , appoint and accomplish the means of satisfaction to his own infinite justice , and of salvation for his miserable , condemned , corrupted creature . 15. right reason is the faculty of discerning the difference between good and evil : the lamp of god for intellectual evidence for the practical judgment concerning all objects , being derived from and the exercise of knowledg , which is part of the image of god in man ; but this being lost by man's sinful apostacy from god , there is necessity of the recovery and renewal of the faculty of right reason by supernatural light and power . 16. tho the invisible things of god , even his eternal power and godhead , are clearly seen from the creation of the world , so as to leave man without excuse : yet the manifestation of the grace of god for the salvation of sinners , through the satisfaction of his justice by a redeemer , is and can only be revealed by the word of god , contained in the holy scriptures of the old and new testament , and made effectual upon the heart and mind of man by the holy spirit . for the things of god knoweth no man , but the spirit of god : but god hath revealed them unto us by his spirit ; for the spirit searcheth all things , yea , the deep things of god. 17. god who at sundry times , and in divers manners spake in time past unto the fathers by the prophets , hath in these last days compleated the whole canon and comprehensive cycle of the revelation of his will , as the only standard in truth and goodness for the faith and obedience of mankind . 18. the word of god contained in the holy scriptures fully makes known the love of god in christ which passeth knowledg ; 〈◊〉 the kindness and love of god our saviour towards man , which first appeared in the promise of a redeemer , confirm'd according to the manifold wisdom of god , by the institution of propitiatory typical sacrifices and ceremonial worships , as shadows , and pledges , and symbols ; that in the fulness of time god should be manifested in the flesh , even jesus christ the eternal son of god , who is the true god and eternal life . 19. it is impossible for an intelligent beings to devest the knowledg and obligation of dependance upon god his creator and preserver : consequently the devotion of continual worship is indispensable duty and felicity , in drawing near to god , the only infinite , eternal , all-sufficient and necessary good. it is also undeniably true , that the only rule of acceptable advantagious worship must be the revealed will of god : for only god can direct and teach how he will be supplicated and worshipped . the knowledg of this rule in the manifestation of the light and perfection of divine truth and goodness , is only to be found in the scriptures of the old and new testament , wherein is revealed the absolute simplicity and perfection of the christian religion , freed from the confusion of vain and fabulous superstition and will-worship . 20. the covenant of life and happiness vouchsafed by god to man upon his first creation , being by man's apostacy forfeited , and the ability to fulfil it utterly lost a second covenant ( called the covenant of grace ) absolutely free on god's part , but intirely necessary on the part of man , is by god instituted for the salvation of man : the tenor of the engagement to which covenant is the institution of baptism , in the name of the father , and of the son , and of the holy ghost . in which ordinance is summarily represented the truth of the doctrine of the divine trinity in the unity of the godhead : for as the father is revealed to be the god of glory , so is the son to be the lord of glory , and the holy ghost the spirit of glory . the incommunnicable attributes of the deity being ascribed unto the son , and 〈◊〉 the holy ghost , as unto the father , in respect of creation of preservation , of regeneration , of omniscience ; the necessity of redemption and regeneration is evinced by the misery and death common to all , and by the universal depraved vitiosity of all mankind . nor it is impossible that either redemption or regeneration can be effected by less power than divine omnipotence and omniscience . the knowledg of the heart in all the inmost recesses of thought and imagination is ascribed to jesus christ , and to the holy ghost . the contrary cannot be fancied without the greatest absurdity : for if the redeemer and mediator were not essentially able to know all the thoughts and dispositions of the heart of man , then some profane hypocrite might mock , or defeat with false pretended devotion the intercession of our redeemer , or wickedly and securely lie to the holy ghost : also something most necessary for a sinner , might escape the discern of our mediator , so that he could not be a saviour to the uttermost ; consequently they who come to god by him must remain most miserable . the essential being of god is of such terrible majesty , covered with the light , dwelling in the light inaccessible ; so that no created intelligence can possibly arrive at any due perception of the godhead , but only according to the revelation whereby god vouchsafed the manifestation of his infinite incomprehensible being ; which manifestation of the deity is given in his word of truth to be god the father , god the son , god the holy ghost , one and the same living and true god , blessed for ever . 21. the efficacy of the covenant of grace consists in redemption and regeneration . redemption by the propitiation to divine justice through the satisfactory merits of the sufferings , death and righteousness of our lord jesus christ , according to the will of god for the justification of a sinner . regeneration by the holy ghost in the renovation of the soul , quickened and sanctified in all the intellectual faculties unto newness of life by a new spiritual birth . the condition of the covenant is faith , fiducially resting on christ , and vitally uniting unto christ for justification and sanctification by effectual vocation . the obligation and indispensable duty of the covenant , is the obedience of faith working by love in the fulfilling all the commandments of god. 22. the covenant of works being made with the first adam who was a meer creature , and therefore liable to fall when left to the freedom of his will , the perseverance in his created uprightness could not be secure : but the covenant of grace being made with the second adam , the lord from heaven , both the performance of the duty of obedience to the precepts of the covenant , and the final perseverance in the conditions of the covenant , are according to the promise of god , by the spirit of god , enabled to , preserved in , and perfected . so that no believing sinner may presume in himself , or despair in the grace of god , by whose power he is kept through faith unto salvation . the everlasting covenant is ordered in all things and sure ; for this is our salvation , that nothing shall be able to separate us from the love of god , which is in christ jesus our lord. 23. that which is stiled natural religion , is the rational conviction upon the intelligent mind of man , of indispensable duty to fear , trust , obey , believe and love god with all his heart , mind and strength , according to the commandments of god. therefore there is a necessity of the revelation of the will of god , by which is made known the compleat perfection of instituted religion . instituted religion is the rule of true wisdom to bring mankind to eternal happiness , by directing all his affections and actions in the fear , faith and love of god , to their proper objects , according to the will of god , and the glory of god. that religion only is true , which is the practice of obedience to the word of god , and accordingly brings us to god in spiritual worship by jesus christ alone , who is the only mediator of redemption and intercession . that wisdom which was the enquiry of philosophy , the demonstration of theology , is the possession and practice of the pure undefiled christian religion , which removed from all profaneness , superstition and will-worship , is the commanded and accepted way of worship to god in spirit and in truth , of obedience to all the commandments of god from love to god , of righteousness to the neighbour , with love , as to ones self , of holiness and sobriety , in respect of his own person made and renewed in the image of god , all upon hope of everlasting blessedness to the glory of god. this religion is the characteristick excellency of man , and is the only true cement and security of mankind in all conditions and relations . 24. the felicity to which the christian religion gives title and possession , is both temporary and everlasting . in this life conversion from darkness unto light , from the power of satan unto god , from the folly and madness of vanity and sin , unto the fear and love of god , which is the beginning of true wisdom ; justification from the guilt of sin , and thereby peace with god ; sanctification by the renewing of the image of god in righteousness , knowledg and true holiness , by the spirit of god dwelling in the soul , to quicken , direct , preserve in the paths of righteousness from all apostacy , adoption to be a child of god , an heir of heaven , and to have right and acceptance to cry abba , father ; that is , to be emboldened to approach the throne of grace , and to offer continual sacrifices of supplication and thanksgiving , upon our only great and glorious altar , the lord jesus christ , in him drawing near to god our exceeding joy. this state gives contentation in every condition , under the assurance that all things shall work together for our good , and that all our most difficult labour to resist temptation , to overcome the world , to mortify corruptions , to deny self , shall not be in vain in the lord , but shall receive a full recompence of reward in the kingdom of heaven . therefore whatsoever is done or suffered , is in hope of the glory of god , knowing that the state of this present world , is not capable to receive the blessedness and glory of eternity in heaven . the felicity of eternity cannot possibly be represented , or declared by the tongues of men and angels . unspeakable words , uncapable to be heard or uttered in this vale of tears , are necessary to set forth what eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him , and fear him , and wait for him , and trust in him , before the sons of men. this is that immense felicity when we shall know as we are known , and shall be changed into the same image , from glory to glory , even as by the spirit of the lord , in the beatifick vision of god to all eternity , when the lord shall bring all his servants into the possessions of the joy and glory of that kingdom , which god hath prepared for them before the foundation of the world. but most dismal shall be the woful misery of those who refuse to obey the gospel commanding to crucify the flesh , with the affections and lusts , to renounce a vain conformity to the pomps and pleasures of the world ; to forsake a vain conversation , received by tradition from our forefathers ; to deny self , so as to cut off right-hand and foot , and pluck out right-eye and to cast them away . they that account such lessons too difficult to be observed , must hear , and perish under the sentence , depart from me ye workers of iniquity into everlasting fire , where the worm shall never die , and the fire shall never be quenched . the conclusion and sum of the whole is this . in the beginning , i. e. from eternity , was the essential word , and the word was with god : all things were made by him , and without him was not any thing made that was made . who in the fulness of time was god manifested in the flesh ; for of the seed of abraham , as concerning the flesh , christ came , who is over all , god blessed for ever . amen . in whom we have redemption through his blood , even the forgiveness of sins : who is the image of the invisible god , the first-born of every creature . for by him were all things created , that are in heaven , and that are in earth , visible and invisible ; whether they be thrones , or dominions , or principalities , or powers : all things were created by him , and for him . and he is before all things , and by him all things consist . and he is the head of the body , the church : who is the beginning , the first-born from the dead , that in all things he might have the preheminence . for it pleased the father , that in him all fulness should dwell : and having made peace through the blood of his cross , by him to reconcile all things unto himself , whether things in earth , or things in heaven . god who at sundry times , and in divers manners spake in time past unto the fathers by the prophets , hath in these last days spoken unto us by his son , whom he hath appointed heir of all things ; by whom also he made the worlds . who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , when he had by himself purged our sins , sat down on the right-hand of the majesty on high . for unto the son he saith , thy throne , o god , is for ever and ever ; a scepter of righteousness is the scepter of thy kingdom . because god hath appointed a day in the which he will judg the world in righteousness , by that man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead . now it is easier for heaven and earth to pass , than one tittle of the law to fail . the son of man shall come in his glory , and all the holy angels with him ; then shall he sit upon the throne of his glory , and before him shall all nations be gathered . then the foolish virgins , that neglected opportunity to provide oil , shall be excluded heaven : they that in divers instances agreed in one consent to prefer and over-value present animal enjoyments before the lord's invitation to his marriage-supper , shall never taste of eternal life . they that thought it a hard saying and not to be born , the command of our lord to crucify the flesh with the affections and lusts , to renounce a vain conversation and a conformity to the fashion of the world which passeth away , that refuse to deny self , to take up the cross , to cut off right hand and foot , and pluck out right eye , and cast them away . all such must hear , and perish for ever under that dreadful word , depart from me ye cursed , into everlasting fire , prepared for the devil and his angels . but on the other side , to those who believed the truth as it is in jesus , without contradicting or blaspheming , received it in love and the obedience of faith , not holding it in unrighteousness , the king shall say , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world. but where shall ungodly sinners appear , that send after the lord jesus into heaven this rebel message , we will not have this man to reign over us ? that renounce the satisfaction and redemption of christ , that blasphemously deny the deity of jesus christ the lord of glory , they shall say to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb : for the great day of his wrath is come , and who shall be able to stand ? few men have been found in any age or country , to have filled their hearts with such profligate madness to deny god. indeed cicero saith , that epicurus while in words he allowed a deity , he did really and by pretended notions utterly disavow the providence of god , without which the name of god must be an empty and contemptible sound . for , as cicero observes , if the fear of god , and reverential regard to the actual providence of god be denied , or weakened , thereby also the common faith and security of human society , and the ground and foundation of universal commutative and distributive justice , is altogether subverted . the psalmist affirms , that the fool hath said in his heart , there is no god. that is the disposition and working of his heart in the desperate wickedness and unexpressible deceitfulness of all its purposes and vain imagination , to avow the casting off the regard of god. therefore the psalmist immediately adds , they have done abominable works , there is none that doth good . accordingly the psalmist again expresses , the transgression of the wicked saith within my heart , that there is no fear of god before his eyes : for he flattereth himself in his own eyes , until his iniquity be found to be hateful . it is therefore most irrational dementation to detract from the infinite perfections of the eternal god ; for thereby man is left in a wretched condition , more abject than that of the beast which perishes , liable to the miseries of this life without the help of the awe and encouragement of future punishments and rewards . there needs not any foreign topick of argumentation to prove the existence of god , and his absolute soveraignty over all beings . for the conscience of good and evil radicated in every human intelligence , is a continual and unanswerable evidence of the infinite perfections of the eternal god , blessed for ever . it is most absurd folly and contradiction , to own a nominal god , and to deny the essential attributes of the infinite perfection of the deity . eternal being , truth and goodness are the infinite perfections of one almighty , all-sufficient god. eternity of being implies original essential existence absolutely simple , altogether independent , wholly immutable , universally powerful , every-where present . from whence flows almighty power , to create and uphold all things according to his will ; to be the only cause of all other beings , and of all causes of their life , with all distinct and proper abilities thereof ; of their operation , with all the powers of exercise , rules or limits to direct and govern , and end of performance . of their subsistence with all circumstances of time and place , for the beginning , continuance or progress , and finishing their course with all diversity and alterations of condition therein , sustentation and regulation , as necessarily flowing from , and depending upon god as origination . truth is original , eternal , infinite righteousness , and holiness , and knowledg ; the perfection of excellent eminence , whereby the divine majesty and essence is infinitely exalted above , and separated from all possibility of communion with , or respect unto vanity , impurity , unrighteousness , or wickedness , and doth satisfyingly rest in his own all-sufficient soveraignty : thence derives and dispenses to all creatures the law of truth , to guide and direct inherently the sustentation , operation and final determination of all beings , according to their several respective natures , for the mutual support , preservation and comfort of the universe , all in subordinate necessary subjection to the supreme obedience unto the will of god , and ultimate aim and regard to the glory of god. the effect of this eternal truth is the stream of truth , the law of universal justice , righteousness , equity , by god implanted in the nature of all rational creatures , to direct and judg all their affections and actions . this is truth scoffed by the profane , vainly discoursed by morosophists , found possessed and enjoyed as the happiness of all that fear and love god. this assigns the end to all controversy , is the standard of conscience , and the basis of all rational conversation . the manifestation of this truth is the revealed will of god. for knowledg in god both satisfyingly comprehends the all-sufficient perfection of the divine essence , and effectually determines and appoints the nature , operation , use and end of all beings to his glory . according to the conformity to , or alienation from this eternal truth , is the result of happiness or misery to every rational being : for divine truth and goodness are convertible and inseparable . god only is good originally , essentially , infinitely , eternally , all-sufficiently . goodness is the root , the branches are love ; god is love , mercy ; god is the father of mercies , consolation : god is the god of all comfort , patience and long-suffering ; god is the god of patience , and his long-suffering is salvation ; his loving-kindness is better than life . forgiveness is with the lord , that he may be feared : let israel hope in the lord , for with the lord there is mercy ; and with him is plenteous redemption . but this abundant mercy is not in any respect encouragement to presumption , or continuance in sin : for that is to despise the riches of his goodness , and forbearance , and long-suffering ; not knowing that the goodness of god leadeth to repentance ; but after the hardness and impenitency of heart , treasureth unto it self wrath against the day of wrath , and revelation of the righteous judgment of god. god that dwells in light inaccessible , cannot be perceived and apprehended in any other manifestation than as he is pleased to reveal himself , which can only be in his word , wherein tho there be sufficient evidence to satisfy a created intelligence what is the infinite excellence of the divine object of worship , yet it remains absolutely impossible for the most exalted created mind fully to comprehend the perfection of the divine essence . notwithstanding what is revealed thereof as the object of faith , is replenished with immense goodness and beauty , to be the all-sufficient and necessary felicity of an immortal rational creature : thus the highest and deepest mystery concerning the deity , tho not possible to be investigated by human capacity , yet being revealed by the word of divine truth , necessarily constrains the understanding , will and affections to adore , believe , and receive in love the truth of this glorious mystery . the manifestation of the divine essence cannot possibly be arrived at , but by such revelation as god is pleased to make of himself . no man knoweth the son but the father ; neither knoweth any man the father , save the son , and he to whomsoever the son will reveal him . neither can any man say that jesus is the lord but by the holy ghost . the ladder of divine knowledge , by which the mind ascends to god , the top whereof reacheth to heaven , is yet set upon the earth . for altho the very light is a covering to the glory of god , yet things material , visible , and humanly intelligible , present the shadows of excellent evidence , subservient unto the incomprehensible perfection of light and truth of the trinity in unity of god the father , son and holy ghost , the only and true god , blessed for ever . there are signatures in the nature of created beings , to assist the mind in its ascent of approach to behold the goodness of the glorious mystery of the trinity of persons in the unity of the divine essence . the doctrine of the blessed trinity is shadowed in all beings , viz. a trinity of subsistences in unity of essence . in every individual material substance , there is height , length and breadth . in every the same luminary orb there is light , heat , fructifying influence . in every man , understanding , will , affection , yet the same univocal soul. in the godhead was always acknowledged entity , truth , goodness , subsisting in unity , always from the foundation of the world declared to be eternal truth of god. the holy scripture declares in the trinity , of the godhead distinct properties , yet one and the same infinite essence ; and in every person of the godhead . attributes incommunicable to any but god. creation of all things is assigned to the son of god , to the eternal word of god. john 1.1 , 2 , 3. in the beginning was the word , and the word was with god , and the word was god. the same was in the beginning with god. all things were made by him , and without him was not any thing made that was made . both the creation and the sustentation of all things are assigned to the son of god. heb. 1.1 , 2 , 3. god who at sundry times , and in divers manners spake in times past unto the fathers by the prophets , hath in these last days spoken unto us by his son , whom he hath appointed heir of all things ; by whom also he made the worlds . who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , when he had by himself purged our sins , sat down on the right-hand of the majesty on high . the knowledg of the heart of every man is assigned to the son of god ; joh. 2.25 . who needed not that any should testify of man , for he knew what was in man. compared with i kings 8.39 . for thou , even thou only knowest the hearts of all the children of men. isa . 6.1 , 5. the prophet saith , i saw also the lord sitting upon a throne , high and lifted up . then said i , wo is me , for mine eyes have seen the king the lord of hosts . this vision of jehova is expresly applied to our lord jesus christ . joh. 12.41 . these things said esaias , when he saw his glory , and spake of him . also joh. 2.24 , 25. but jesus did not commit himself to them , because he knew all men : and needed not that any should testify of man ; for he knew what was in man. i joh. 5.20 . speaking of jesus christ , this is the true god , and eternal life . also to the holy ghost the scripture assigns the creation of the world : gen. 1.2 . and the earth was without form , and void , and darkness was upon the face of the deep ; and the spirit of god moved upon the face of the waters . and god said , let there be light , and there was light. likewise the works of divine providence ; isa : 63.10 . but they rebelled , and vexed his holy spirit , — where is he that put his holy spirit within him ? the spirit of the lord caused him to rest ; so didst thou lead thy people to make thy self a glorious name . the work of regeneration is ascribed to the holy ghost ; john 3.5 . except a man be born of the water and of the spirit , he cannot enter into the kingdom of god. tit. 3.5 . according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . the knowledg of secret sins is ascribed to the holy ghost ; acts 5.3 , 4. why hath satan filled thy heart to lie to the holy ghost ; thou hast not lied unto men but unto god. likewise the sin against the holy ghost is declared to be unpardonable ; mark 3.29 . he that shall blaspheme against the holy ghost , hath never forgiveness , but is in danger of damnation . these and many other scriptures evidence the truth of the unity of essence in the trinity of the divine persons ; joh. 10.30 . i and my father are one . i john. 5.7 . for there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . compare also 2 tim. 3.16 . all scripture is given by inspiration of god. and 2 pet. 1.21 . holy men of god spake as they were moved by the holy ghost . likewise in the last words of david , 2 sam. 23.2 , 3. the spirit of the lord spake by me , and his vvord was in my tongue ; the god of israel said , &c. thus the doctrine of the blessed trinity is not meerly notional , but real ; it is not fictitious , but eternally true ; it is infinitely good , therefore necessary to be believed , and adoringly received in love as the principle of felicity to intellectual creatures . the divine trinity is incomprehensible , therefore to be adored , not doubted , nor subjected to human argumentation , which cannot illustrate that which in all respects necessarily excels all methods of finite proof or evidence , tho the reality and efficacy thereof be most certainly and feelingly perceived and enjoyed . the curious inquiry is like gazing upon the sun , which dazles our weak eyes . for now we see through a glass , darkly ; now we know in part : but when we shall know even as also we are known , when we are brought into the third heaven , then we shall hear those unspeakable words which in this state of mortality are not possible to be uttered , fully to reveal the glory of the divine trinity . what the lord said unto moses , is also spoken unto us ; we cannot see the glory of god and live ; but the lord maketh his goodness pass before us , and proclaims his name before us , that he will be gracious to whom he will be gracious , and will shew mercy on whom he will shew mercy ; according to the eternal election of god the father , and the redemption by god the son , and sanctification by god the holy ghost , into which truth all believers who shall be saved , are baptized . the duty of common philanthropy obliges deeply to grieve at the folly and madness of epicurean sensualists , who renounce the glory of the image of god , and the hope of immortal felicity , and corrupt themselves to be like natural brute beasts , made to be taken and destroyed , vainly imagining to evade the impartial justice of the almighty god , with whom is terrible majesty . no less miserable are the profane , who take up a scoffing name of deist to act the atheist , renouncing the fear of god which is the only bond of human society , and rejecting hope in god , which is the only distinguishing excellency of man above the beasts that perish . unreasonable also is the pride of those who deny the predestinating prescience of god the father , changing the glory of the incorruptible god in 〈…〉 of corruptible man ; as if they thought god to be altogether such an one as themselves , who upon any disappointment or unexpected accident , endeavour to patch up a remedy for unforeseen inconvenience . but let the potsherds of the earth strive with , and discourse of the potsherds of the earth . but unto the eternal wisdom of god are known all his works from the beginning of the world , according to that determinate counsel and knowledg of his own will , who hath appointed all things that ever shall come to pass , and all for his own glory ; so that not any the least thing , even the falling of a sparrow to the ground , befals by chance , but by divine appointment . also the most flagitious wickedness that ever was contrived and acted , even the crucifying the prince of life , was to fulfil the determinate counsel of god , for this very end to accomplish the highest exaltation of divine glory and goodness in the salvation of man. which salvation likewise is made effectual only to such as are ordained to eternal life . they also deny the meritorious satifaction to the infinite justice of god by the death and righteousness of jesus christ , for the redemption of sinners from wrath to come ; by which miserable error is effectually and really denied and evacuated the essential justice of god. they also deny the necessity of the almighty efficacious grace of the spirit of god to sanctify , regenerate and quicken those that are naturally dead in trespasses and sins , under that corruption and impotence , wherein all are alienated from the life of god. now concerning the words used by the orthodox to express the mystery of the divine trinity : it ought to be considered , that words of rational speech being the signatures of things , there are many more things to be expressed than are words to represent them : for such is the poverty of every the most copious language , that there is necessity to apply the same syllabical word to signify various and different things , which yet receive the certainty of interpretation from the rational contexture of the respective discourse . thus in the controversies raised by heretical blasphemers against the doctrine of the blessed trinity . the orthodox to vindicate the truth of the scriptures , which abundantly testify both the essen●●●● 〈◊〉 and the distinct ●●●perties of god the father , god the son , and god the holy ghost , have made use ; of several words , as person and co-essential , to express and signify the scriptural truth of the identical substance and distinct properties of the divine trinity in unity . therefore the possession and use of the aforesaid words or phrases are duly retained by the church , according to the meaning and intention clearly made known in the holy scriptures , which ascribe , as before mentioned , unto the father , unto the son , and unto the holy ghost , attributes of essential divine perfection , incommunicable to any but unto the only living and true god , who from everlasting to everlasting , is god blessed for ever . religious worship being the absolute soveraignty of the only living and true god , both in respect of the object of worship , which can only be god ; and in respect of the rule of worship , which can only be appointed by god : for all other objects of worship are despicable vain idols , and all rules , mediums and ways of religion not instituted by god , are blasphemous detraction from the truth and majesty of god. it must therefore be that the great temptation to atheism is superstition ; that is , a human composition of religion , when the fear ( that is , the worship of god ) is taught by the precepts of men. the course of rational argumentation carrying the mind to infer , that if the object of adoration must be obliged to depend upon the will and fancy of human imposition , how , and when , and with what mediums or ceremonies it shall be adored : then the deity must become a meer fiction , and such religion nothing but an idol-contrivance of the crafty , or the foolish : such superstition being sacrilegious invasion of the divine majesty , to institute or practise any rite , formulary , or ceremony in religion not commanded by god , or otherwise than god hath commanded : because god only can be the law-giver of his own worship ; for all other worship falls short of acceptance with god , consequently cannot make the worshipper happy , but prepares for an atheistical rejection of all religion . the most refined human intelligence could never find out to perfection the works of god , which are the objects of our sense ; so as fully to discover the formation , texture , consistence and compleat use and end of created beings . who can fully understand the glorious orbs of light which dazle the beholder ? who knows the firmament of his power ? who knows the ballancings of the clouds , the wondrous works of him which is perfect in knowledg ? how thy garments are warm , when he quieteth the earth by the south wind ? the very augmentation of stones and other subterranean materials , the growth of vegetables , the production , generation , use and operation of animals , even of the most despicable insects , have escaped , and surpassed the diligent inquiry of the most sagacious pretenders : the certainty of all which having only substance and evidence in faith , by which we understand that the world was made by the word of god ; so that things which are seen are not made of things which do appear . but who can by searching find out god ? or , who can find out the almighty unto perfection ? it is as high as heaven , what canst thou do ? deeper than hell , what canst thou know ? yet this is life eternal , to know the only true god , and jesus christ whom he hath sent . the mysteries of the divine trinity , and of the incarnation of jesus christ , god manifested in the flesh , must necessarily transcend the comprehension of any finite created intelligence . but tho the love of christ passeth knowledg , it is impossible for sinful man to be delivered and saved from wrath to come , that is , from eternal death , but by unfeigned faith in god the father to be just , and the justifier of an ungodly sinner , which believeth in jesus ; in god the son , who only is able to save to the utmost , having by himself purged us from our sins , and satisfied divine justice , is only capable to be an everlasting mediator of redemption and intercession : also in god the holy ghost , who only can regenerate and sanctify a sinner , to be received into communion of life with god for ever . now for a golden clasp to the rehearsed truths , none of them being of private fancy or invention , duly consider the two first articles of religion , being the doctrine of the church of england , published in the beginning of the reformation , confirmed by act of parliament , and continually subscribed by the clergy . articles of religion . i. of faith in the holy trinity . there is but one living and true god , everlasting , without body , parts , or passions , of infinite power , wisdom and goodness , the maker and preserver of all things , both visible or invisible . and in vnity of this godhead , there be three persons of one substance , power and eternity , the father , son , and the holy ghost . ii. of the justification of man. we are accounted righteous before god , only for the merit of our lord and saviour jesus christ , by faith , and not for our own works , or deservings : wherefore that we are justified by faith only , is a most wholsom doctrine , and very full of comfort , as more largely is expressed in the homily of justification . finis . notes, typically marginal, from the original text notes for div a45586-e190 prov. 27.19 . 1 cor. 4.11 , 12. 1 pet. 2.6 . zech. 4.7 . psal . 87.3 . isa . 62.7 . psal . 48.2 . isa . 32.17 . jam. 3.18 . rom. 5.1 . 2 pet. 2.1 . ephes . 4.17 , 18. epicire . grashopper . eccles . 9.3 . heb. 9.27 . notes for div a45586-e700 rom. 1.20 . rom. 2.15 act. 24.25 . deut. 30.20 . prov. 16.4 . eccl. 7.29 . rom. 2.15 . & 1.12 . 1 joh. 3.4 . eph. 4.18 . rom. 3.23 . rom. 8.20 . psal . 90.11 isa . 40.13 , 14. rom. 11.33 . ephes . 1.7 , 8 , 9. rom. 3.26 . & 4.5 . gen. 3.15 . jer. 17.12 . heb. 5.9 . heb. 11.4 . heb , 9.22 . & 10.4 . heb. 13.20 , 21. rom. 1.21 , 25. tim. 3.15 . col 2.2 . 2 cor. 5.19 , 21 heb. 9.22 . heb. 10.1 . heb. 9.14 . heb. 10.14 . heb. 6.18 . heb. 10.2 . isa . 53.6 . 1 tim 1.15 . rom. 3.25 , 26 1 tim. 4.1 , 2. luke 17.10 . tit. 2 1● , 12. cor. 5.17 . james 2.26 . eph. 2.8 . isa . 42.3 . mat. 12.20 isa . 45.24 . job . 40.14 . 2 sam. 23.5 . 2 tim. 2.19 . psal . 50.16 . rom. 8.9 . ezek. 36.25 . psal . 51.7 . heb. 12.24 & 13.20 , 21. & 9.14 . rom. 8.1 . 2 tim. 1.10 . ezek. 36.26 . tit. 3.3 . eccl. 9.3 . 1 cor. 2.14 . joh. 3.3 . joh. 6.65 . joh. 6.56 , 57. rom. 8.9 . joh. 15.5 , 16. ephes . 1.4 . rom. 5.18 . joh. 15.6 . eph. 2.10 . heb. 8.10 , 11. hos . 2 . 2● 1 cor. 1.29 , 30 , 31. gen. 8.20 , 21. zech. 5.8 , 11. tim. 4.1 . christanam religionem absolutam & simplicem anili superstitione confundere . am. marcellin . isa . 2.19 , 20 , 21. rev. 6.15 , 16. joh. 16.3 . rev. 12. pet. 2.1 . eph. 1.4 , 9. rom. 1.23 . 1 cor. 8.4 . isa . 41.23 . psal . 90.1 , 11. rom. 3. 1 pet. 3.21 rom. 3.24 , 25. mark 10.45 . 1 tim. 2.5 . rom. 5.1 , 9 , 10 , 11 , 19. act. 13.39 . & 10.36 , 43. rom. 5.1 . eph. 2.14 . gen. 3.15 . jer. 17.9 . psal . 50. rom. 3.26 . & 4.5 . heb. 9.1 . 1 cor. 10.20 . heb. 6.1 . heb. 10.1 , 4 , to 10. heb. ephes . 1.4 . 2 tim. 1. t it 1.2 . ephes . 1. gen. 8.20 , 21. ephes . 5.2 . gen. 9.9 . joh. 1.29 . psal . 106.13 , 21. deur . 32. deut. 32.5 , 15 , 16 , 17. ephes . 1.4 . 2 tim. 1.9 . tit. 1.2 . mat. 27.35 mark 15.28 . john 19.28 , 36 , 37. 1 cor. 15.3 , 4. heb. 9.9 . & 10.1 . & 10.22 . 1 cor. 15.17 . 1 pet. 3.21 . rom. 8. eph. 3.18 . rom. 3.5 , 6 act. 13.34 . 2 sam. 23. heb. 6.17 , 18. heb. 13.8 . rom. 3. sacrae scriptura non movent , non persuadent , sed cogunt , agitant , vim inferunt . jo. pic. mirand . ep. h●m . barbir . prov. 20.27 . prov. 6.23 . heb. 8.10 1 cor. rom. 5.2 . heb. 13.10 , 15. psal . 43.4 . 2 cor. 12.4 . psal . 31.19 . isa . 64.4 . 1 cor. 2.9 . joh. 1.1 , 3. 1 tim. 3.10 . rom. 9.5 . col. 1.14 , 15 , 16 , 17 , 18 , 19 , 20. heb. 1.1 , 2 , 3 , 8. act. 17.31 . luke 16.17 . mat. 25.3 , 12. luke 14.18 . mat. 25.41 ver. 34. luke . rev. 6.16 , 17. psal . 14.1 . jer. 17.9 . psal . 36.1 , 2. psal . 130.4 , 7. rom. 6.1 , 2 rom. 2.4 , 5 mat. 11.27 . 1. cor. 12.3 . psal . 104.2 . 1 cor . 13.12 . 2 cor. 12.4 . exod. 33.19 , 20. rom. 1.23 . psal . 50.21 isa . 45.9 . acts. 2.23 . matth. 10.29 , 30. act. 13.48 . isa . 33.22 . psal . 150.1 . job 37.16 , 17. heb. 11.1 , 3 job 11.7 , 8. joh. 17.3 . rom. 3.26 . & 4.5 . a learned discourse of iustification, workes, and how the foundation of faith is overthrowne. by richard hooker, sometimes fellow of corpus christi college in oxford hooker, richard, 1553 or 4-1600. 1612 approx. 131 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a03586) transcribed from: (early english books online ; image set 21763) images scanned from microfilm: (early english books, 1475-1640 ; 1311:9) a learned discourse of iustification, workes, and how the foundation of faith is overthrowne. by richard hooker, sometimes fellow of corpus christi college in oxford hooker, richard, 1553 or 4-1600. jackson, henry, 1586-1662. spenser, john, 1559-1614. [4], 69, [3] p. printed by joseph barnes, and are to be sold by john barnes, dwelling neere holborne conduit [, london], at oxford : 1612. editor's note "to the christian reader" signed: henry iackson. edited under the direction of john spenser (dnb, under jackson). cf. folger catalogue, which gives signatures: [par.]² a-i⁴. reproduction of the original in the british library. page 48 print faded; title page and pages 40-55 from the henry e. huntington library and art gallery copy spliced at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng justification -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a learned discoverse of ivstification , workes , and how the foundation of faith is over throwne . by richard hooker , sometimes fellow of corpus christi college in oxford . at oxford , printed by joseph barnes , and are to be sold by john barnes , dwelling neere holborne conduit . 1612. to the christian reader . whereas many , desirous of resolutiō in some points handled in this learned discourse , were earnest to haue it copied out : to ease so many labours , it hath beene thought most worthy and very necessarie to bee printed , that not only they might be satisfied , but the whole church also hereby edified . the rather because it will free the author from the suspition of some errours , which he hath been thought to haue favoured . who might well haue answered with cremutius in tacitus , a verbamea arguuntur , adeò factorum innocens sum . certainely , the event of that time , wherein he lived , shewed that to be true , which the same b authour spake of a worse , cui deerat inimicus , per amicos oppressus ; and that there is not c minus periculum ex magna fama , quàm ex mala . but he hath so quit himselfe , that all may see , how , as it was said of agricola , simul suis virtutibus , simul vitijs aliorum in ipsam gloriam praeceps agebatur . touching whom i will say no more , but that which my authour said of the same man , integritatem , &c. in tanto viro referre , iniuria virtutum fuerit . but as of all other his writings , so of this i wil adde that , which d velleius spake in commendation of piso , nemo fuit , qui magis , que agenda erant , curaret , sine vlla ostentatione agendi . so not doubting , good christian reader , of thy assent herein , but wishing thy favourable acceptance of this worke , ( which will be an inducement to set forth others of his learned labours ) i take my leaue ; from corpus christi college in oxford . thine in christ iesus henry iackson . abak . 1. 4. the wicked doth compasse about the righteous ; therefore perverse iudgement doth proceede . for the better manifestation of the prophets meaning in this place , we are first to cōsider the wicked , of whom he saith ▪ that they compasse about the righteous : secondy , the righteous , that are compassed about by them : and thirdly , that which is inferred ; therefore perverse iudgement proceedeth . touching the first , there are two kinds of wicked men , of whom , in the fift of the former to the corinthians , the blessed apostle speaketh thus : doe yee not iudge them that are within ? but god iudgeth them that are without . there are wicked therfore whom the church may iudge , & there are wicked whom god only iudgeth : wicked within , and wicked without the walls of the church . if within the church particular persons be apparently such , as cannot otherwise bee reformed ; the rule of the apostolicall iudgement , is this ; seperate them from among you : if whole assemblies , this ; seperate your selues from among them : for what society hath light with darknesse . but the wicked , whom the prophet meaneth , were babilonians , and therefore without . for which cause we haue heard at large heretofore in what sort he vrgeth god to iudge them . 2 now concerning the righteous , there neither is nor ever was any meere natural man absolutely righteous in him selfe : that is to say , voide of all vnrighteousnes , of all sinne . we dare not except no not the blessed virgin her selfe ; of whom although we say with s. augustine , for the honour sake which we owe to our lord and saviour christ , we are not willing in this cause to moue any question of his mother : yet for asmuch as the schooles of rome haue made it a questiō ; we may answere with a eusebius emissenus : who speaketh of her and to her in this effect ; thou diddest , by speciall prerogatiue , nine moneths togither intertaine within the closet of thy flesh , the hope of all the ends of the earth ; the honor of the world , the common ioy of men : he from whom all things had their beginning , had his beginning from thee , of thy body he tooke the blood which was to be shed for the life of the world , of thee he tooke that which even for thee he payed . apeccati enim veteris nexu , b per se non est immunis , nec ipsa genetrix redemptoris : the mother of the redeemer , her selfe , is not otherwise loosed from the bond of ancient sinne , then by redemption ; if christ haue paide a ransome for all , even for her , it followeth that al with out exception were captiues . if one haue died for al , then all were dead in sinne : all sinfull therefore : none absolutely righteous in themselues ; but we are absolutly righteous in christ. the world then mus●●●ew a righteous man , otherwise it is not able to shew a man that is perfectly righteous . christ is made to vs wisdome , iustice , sanctification , and redemption : wisdome , because he hath revealed his fathers will ; iustice , because hee hath offered vp him selfe a sacrifice for sinne ; sanctification , because he hath given vs his spirit ; redemption , because he hath appointed a day to vindicate his children out of the hands of corruption , into liberty , which is glorious . how christ is made wisedome , and how redemption , it may be declared , whē occasion serveth . but how christ is made the righteousnesse of men , we are nowe to declare . 3 there is a glorifying righteousnes of men in the world to come ; as there is a iustifying and sanctifying righteousnes here . the righteousnes wherwith we shal be cloathed in the world to come , is both perfect & inherent . that whereby here we are iustified , is perfect , but not inherent . that whereby we are sanctified , is inherent , but not perfect . this openeth a way to the vnderstanding of that grand question , which hangeth yet in controversie , betweene vs & the church of rome , about the matter of iustifying righteousnes . 4 first , although they imagine , that the mother of our lord and saviour iesus christ , were for his honour , and by his speciall protection , preserved cleane from all sinne : yet touching the rest they teach as wee doe ; that infants which never did actually offend , haue their natures defiled , destitute of iustice , averted from god ; that in making man righteous , none do efficiently worke with god , but god. they teach as we do , that vnto iustice no man ever attained , but by the merits of jesus christ. they teach as we do , that although christ as god , be the efficient ; as man , the meritorious cause of our iustice : yet in vs also there is somthing required . god is the cause of our naturall life , in him we life : but he quickneth not the body without the soule in the bodie . christ hath merited to make vs iust : but as a medicine which is made for health , doth not heale by being made , but by being applied : so by the merits of christ there can be no iustification , without the application of his merits . thus far we ioine hands with the church of rome . 5 wherein then doe we disagree ? we disagree about the nature and essence of the medicine , whereby christ cureth our disease ; about the manner of applying it , about the number , and the power of meanes , which god requireth in vs for the effectuall applying thereof to our soules comfort . when they are required to shew what the righteousnes is , whereby a christian man is iustified : they * answere that it is a divine spirituall quality , which qualitie receaued into the soul , doth first make it to be one of them who are borne of god , and secondly indue it with power , to bring forth such workes , as they doe that are borne of him ; even as the soule of man being ioined to his body , doth first make him to be of the number of reasonable creatures , and secondly inable him to performe the naturall functions which are proper to his kind : that it maketh the soule amiable and gratious in the sight of god , in regard whereof it is tearmed grace ; that it purgeth , purifyeth , and washeth out all the staines , and pollutions of sinne ; that by it through the merite , we are delivered as from sinne , so from eternall death and condemnation the reward of sinne . this grace they will haue to be applied by infusion : to the end that as the body is warm by the heate which is in the body ; so the soule might be righteous by the inherent grace : which grace they make capable of increase , as the body may be more and more warme , so the soule more and more iustified , according as grace shall be augmented , the augmentation whereof is merited by good workes , as good works are made meritorious by it . wherefore , the first receipt of grace in their divinity , is the first iustification ; the increase thereof , the secōd iustification . as grace may be increased by the merit of good workes : so it may be diminished by the demerit of sinnes veniall ; it may be lost by mortall sinne . in asmuch therefore as it is needfull in the one case to repaire ; in the other : to recover the losse which is made : the infusion of grace hath her sundry after meales , for the which cause , they make many waies to apply the infusion of grace . it is applied to infants through baptisme , without either faith , or works and in them really it taketh away originall sinne , & the punishment due vnto it : it is applied to infidels and wicked men in the first iustification , through baptisme without works , yet not without faith ; and it taketh away both sinnes actuall and originall together , withall whatsoever punishment eternall or temporall thereby deserved . vnto such as haue attained the first iustification , that is to say , the first receipt of grace , it is applyed farther by good workes to the increase of former grace , which is the second iustification . if they worke more and more ; grace doth more and more increase and they are more and more iustified . to such as diminished it by veniall sinnes , it is applyed by holy water , ave maries , crossings , papall salutations , & such like , which serue for reparations of grace decayed . to such as haue lost it through mortall sinne , it is applyed by the sacrament ( as they terme it ) of pennance : which sacrament hath force to conferre grace anew , yet in such sort , that being so conferred it hath not altogither so much power as at the first . for it only cleanseth out the staine or guilt of sinne committed ; and changeth the punishment eternall into a temporall satisfactory punishment , here , if time do serue ; if not , hereafter to be indured , except it be lightened by masses , workes of charity , pilgrimages , fasts , and such like ; or else shortened by pardon , for terme , or by plenary pardon quite removed , and taken away . this is the mistery of the mā of sinne . this maze the church of rome doth cause her followers to treade when they aske her the way to iustification . i cannot stand now to vnrip this building , and to sift it piece by piece ; only i will passe by it in few words , that that may befall babilon in the presence of that which god hath builded , as happened vnto dagon before the arke . 6 doubtlesse saith the apostle a i haue counted all things losse , and iudge them to be dounge , that i may winne christ ; and to be found in him not having my owne righteousnes , but that which is through the faith of christ , the righteousnes which is of god through faith . whether they speake of the first , or second iustification , they make it the essence of a divine quality inherent , they make it righteousnesse which is in vs. if it be in vs , then is it ours , as our souls are ours , though we haue them from god , and can hold them no longer then pleaseth him ; for if he withdraw the breath of our nostrils we fall to dust : but the righteousnesse wherein we must be found if we wil be iustified , is not our owne : therefore we cannot be iustified by any inherent quality . christ hath me rited righteousnesse for as many as are found in him . in him god findeth vs , if we be faithfull , for by faith we are incorporated into christ. then although in our selues we be altogither sinnefull , and vnrighteous , yet even the man which is impious in him selfe , full of iniquitie , full of sin , him being found in christ through faith , and having his sin remitted through repentance : him god vpholdeth with a gracious eie ; putteth away his sinne by not imputing ; taketh quite away the punishment due therevnto , by pardoning it ; and accepteth him in iesus christ , as perfectly righteous , as if he had fulfilled all that was commanded him in the lawe : shall i say more perfectly righteous , then if him selfe had fulfilled the whole law ? i must take heed what i say ; but the apostle saith* god made him to bee sinne for vs , who knew no sinne , that we might be made the righteousnes of god in him . such wee are in the sight of god the father , as is the very sonne of god him selfe . let it bee counted folly , or frensie , or furie whatsoever ; it is our comfort , and our wisdome ; we care for no knowledge in the world but this : that man hath sinned and god hath suffered ; that god hath made himselfe the sonne of man , and that men are made the righteousnesse of god. you see therefore that the church of rome in teaching iustification by inherent grace , doth pervert the truth of christ , and that by the handes of the apostles wee haue received otherwise then shee teacheth . now concerning the righteousnesse of sanctification , we deny it not to be inherent ; wee graunt that vnlesse we worke , we haue it not : only we distinguish it a thing different in nature from the righteousnesse of iustification : we are righteous the one way by the faith of abraham ; the other way , except wee doe the workes of abraham , we are not righteous . of the one , s. paule ; to him that worketh not but beleeueth , faith is counted for righteousnesse . of the other s. iohn . quifacit iustitiam iustus est : he is righteous which worketh righteousnes . of the one , s. paul doth proue by abrahams example , that we haue it of faith without workes . of the other , s. iames , by abrahams example , that by workes wee haue it , and not only by faith . s. paul doth plainely sever these two parts of christian righteousnes one frō the other . for in the 6. to the rom. thus hee writeth , being freed from sinne , and made servants to god ; yee haue your fruite in holinesse , and the end everlasting life . yee are made free from sinne , and made servants vnto god : this is the righteousnesse of iustification : yee haue your fruite in holinesse ; this is the righteousnesse of sanctification . by the one we are intressed in the right of inheriting ; by the other we are brought to the actuall possession of eternall blisse , and so the end of both is everlasting life . 7 the prophet abak . doth here tearme the iewes righteous men , not only because being iustified by faith they were free from sinne , but also because they hadde their measure of fruits in holines . according to whose example of charitable iudgement , which leaueth it to god to discerne what we are , and speaketh of them according to that which they doe professe themselues to be , although they be not holy men whom men doe thinke , but whom god doth know indeed to bee such : yet let every christian man knowe , that in christian equitie , he standeth bound for to thinke and speake of his brethren , as of men that haue measure in the fruite of holinesse , and a right vnto the titles , wherewith god in token of speciall favour and mercy , vouchsafeth to honour his chosen servants . so we see the apostles of our saviour christ , do evse every where the name of saints ; so the prophet , the name of righteous . but let vs all be such as we desire to be tearmed . reatus impij est pium nomen , saith salvianus . godly names , doe not iustifie godlesse men . wee are but vpbraided when we are honored with names & titles , wherevnto our liues & manners are not sutable . if indeed we haue our fruit in holinesse ▪ notwithstanding wee must note , that the more we abound therein , the more neede wee haue to craue that we may be strengthned and supported . our very vertues may be snares vnto vs. the enimie that waiteth for all occasions to worke our ruine , hath foūd it harder , to overthrow an humble sinner , then a proud saint . there is no mans case so dangerous , as his whom sathan hath perswaded , that his owne righteousnesse shall present him pure and blamelesse in the sight of god. if we could say we were not guilty of any thing at all in our consciences ( we know our selues far from this innocencie ; we cannot say we knowe nothing by our selues ; but if we could , ) should we therefore pleade not guiltie before the prefence of our iudge , that sees further into our hearts , then we ourselues can doe ? if our handes did never offer violence to our brethren , a bloody thought , doth proue vs murderers before him ; if we had never opened our mouth to vtter any scandalous , offensiue , or hurtfull word , the cry of our secret cogitations is heard in the eares of god. if we doe not commit the sinnes which dayly and hourely , either in deed , word , or thoughts , wee doe commit : yet in the good things which we do , how many defects are there intermingled ? god in that which is done , respecteth the mind & intention of the doer . cut of then all these things wherein wee haue regarded our owne glory , those things which men doe to please men , and to satisfie our owne liking , those things which we doe by any respect , not sincerely , & purely for the loue of god : and a smal score wil serue for the number of our righteous deeds . let the holiest and best thing we doe , bee considered : we are never better affected vnto god , then when we pray ; yet when we pray , how are our affections many times distracted ? how little reverence do we shew vnto the grand maiestie of god vnto whom wee speake ? how little remorse of our owne miseries ? how little taste of the sweet influence of his tender mercies doe we feele ? are we not as vnwilling many times to begin , and as glad to make an end ; as if in saying , call vpon me , he had set vs a very burdensome taske ? it may seeme somewhat extreame which i will speake : therefore let every one iudge of it , even as his owne heart shall tell him , and no otherwise ; i will but onely make a demaund . if god should yeeld vnto vs , not as vnto abraham ; if fiftie , fortie , thirtie , twentie , yea or if ten good persons coulde bee found in a citty , for their sakes that citty should not be destroyed : but an if hee should make vs an offer thus large ; search all the generations of men , sithence the fall of our father adam , finde one man that hath done one action which hath past from him pure , without any staine or blemish at al ; and for that one mans one only action , nether man nor angell , shall feele the torments which are prepared for both : doe you thinke that this ransome to deliver men and angels , could be found to be among the sonnes of men ? the best things which we doe , haue somewhat in them to be pardoned . how then can wee doe any thing meritorious , or worthy to be rewarded ? indeed god doth liberally promise whatsoever appertained to a blessed life , to as many as sincerely keepe his lawe , though he be not exactly able to keepe it . wherefore we acknowledge a dutifull necessity of doing well ; but the meritorious dignity of doing well , wee vtterly renounce . we see how far we are from the perfect righteousnesse of the law ; the little fruite which wee haue in holinesse , it is , god knoweth , corrupt and vnsound : we put no confidence at all in it , we challenge nothing in the world for it , we dare not call god to reckning , as if we had him in our debt bookes : our continuall suite to him , is and must be , to beare with our infirmities , and pardon our offences . 8 but the people of whom the prophet speaketh were they all , or were the most part of thē such as had care to walke vprightly ? did they thirst after righteousnesse ? did they wish , did they long with the righteous prophet : o that our waies were made so direct that wee might keepe thy statutes ? did they lament with the righteous apostle : o miserable men , the good which we wish , and purpose , and striue to do , we cannot ? no , the words of the other prophet concerning this people , do shew the contrary . how grievously doth esay mourne over thē ? o sinfull nation , laden with iniquity , wicked seed , corrupt children . all which notwithstanding , so wide are the bowels of his compassion inlarged , that hee denyeth vs not , no not when we were laden with iniquity , leaue to commune familiarly with him , liberty to craue and intreate , that what plagues soever we haue deserved , wee may not be in worse case then vnbeleevers , that wee may not be hemmed in by pagans , and infidels . ierusalem is a sinfull polluted cittie : but ierusalem compared with babilon is righteous . and shall the righteous be overborne , shal they be compast about by the wicked ? but the prophet doth not only complaine ; lorde how commeth it to passe , that thou handlest vs so hardly ; of whom thy name is called ; and bearest with the heathen nations that dispise thee ? no he breaketh out through extremity of griefe , and inferreth violently ; this procesding is perverse : the righteous are thus handled ; therefore perverse iudgement doth proceede . 9 which illation containeth many things whereof it were better much both for you to heare , & me to speake , if necessity did not draw me to an other taske . paule and barnabas being requested to preach the same things againe which once they had preached , thought it their dueties to satisfie the godly desires of men sincerely affected to the truth . nor may it seeme burdenous to me , or for yee vnprofitable , that i follow their example , for the like occasiō vnto theirs being offered me . when we had last the epistle of s. paule to the hebrewes in hand , and of that epistle these words ; in these last daies he hath spoken vnto vs by his sonne : after we had thēce collected the nature of the visible church of christ ; & had defined it to be a community of men a sanctified through the profession of the truth which god hath taught the world by his son ; and had declared , that the scope of christian doctrine is the comfort of them whose harts are overcharged with the burden of sin ; and had proved that the doctrine professed in the church of rome , doth bereaue men of comfort both in their liues and in their deathes : the conclusion in the end , wherevnto we came was this ; the church of rome being in faith so corrupted as shee is , and refusing to be reformed as shee doth , we are to sever our selues from her . the example of our fathers may not retaine vs in communion with that church ; vnder hope , that we so continuing , may be saved as well as they . god i doubte not , was mercifull to saue thousands of them , though they lived in popish superstitions , in asmuch as they sinned ignorantly . but the truth is now laide before our eies . the former part of this last sentence , namely these wordes , i doubt not but god was mercifull to saue thousands of our fathers living in popish superstitions , in as much as they sinned ignorantly : this sentence i beseech you to marke , and to sift it with the severity of austere iudgement ; that if it be found to be golde , it may be sutable to the precious foundation , whereon it was then laid : for i protest , that , if it bee hay or stubble , my owne hand shall set fire to it . two questions haue risen by reason of this speech before alleaged . the one , whether our fathers infected with popish errors and superstitions ▪ may be saved . the other , whether their ignorance be a reasonable inducement to make vs thinke , they might . we are then to examine : first , what possibility ; then , what probability there is , that god might be mercifull vnto so many of our fathers . 10 so many of our fathers living in popish superstitions , yet by the mercie of god to be saved ? no ; this could not be : god hath spoken by his angell from heaven , vnto his people concerning babilon ( by babilon we vnderstand the church of rome ; ) go out of her my people , that you be not pertaker of her plagues . for answere wherevnto , first , i doe not take the words to bee meant only of temporall plagues , of the corporal death , sorrow , famine , & fire , wherevnto god in his wrath hath condemned babilon ; and that to saue his chosen people from these plagues , he saith , go out , with like intent , as in the gospel , speaking of hierusalems desolations , he saith , let thē that are in iudaea fly vnto the mountaines , and them that are in the midst thereof depart out ; or , as in the former times to lot , arise take thy wife , & thy daughters which are there , lest thou be destroied in the punishment of the cittie : but for as much as here it is said , go out of babilon ; we doubt , their everlasting destruction , which are partakers therein , is either principally meant , or necessarily implied in this sentence . how then was it possible for so many of our fathers to bee saved : sith they were so far from departing out of babylon , that they tooke her for their mother , and in her bosome yeelded vp the ghost ? 11 first for the plagues being threatned vnto thē that are partakers in the sinnes of babylon , wee can define nothing concerning our fathers , out of this sentence : vnlesse we shew what the sinnes of babylon bee , and what they bee which are such partakers of them , that their everlasting plagues are inevitable . the sinnes which may bee common both to them of the church of rome , and to others departed thence , must bee severed from this question . he which saith , depart out of babylon , least you be partakers of her sinnes : sheweth plainly , that he meaneth such sinnes , as , except we separate our selues , we haue no power in the world to avoid , such impieties , as by the law they haue established , & wherevnto all that are among them , either doe indeed assent , or else are by powerable meanes , forced , in shew and apparance , to subiect themselues . as for example , in the church of rome it is maintained , that the same credit and reverence that wee giue to the scriptures of god , ought also to be given to vnwritten verities ; that the pope is supreame head ministeriall over the vniversall church militant ; that the bread in the eucharist is transubstantiated into christ ; that it is to be adored , & to be offered vp vnto god as a sacrifice propitiatorie for quicke and dead ; that images are to bee worshipped ; saints to be called vpon as intercessors , and such like . now , because some heresies doe concerne things only beleeved , as the transubstantiation of the sacramentall elements in the eucharist : some concerne things which are practised and put in vre , as the adoration of the elements transubstantiated : wee must note , that erroniously , the practise of that is sometime received ; whereof the doctrine that teacheth it , is not heretically maintained . they are all partakers in the maintenance of heresies , who by worde or deed allow them , knowing them , although not knowing them to be heresies ; as also they , and that most dangerously of all others , who knowing heresie to bee heresie , do notwithstanding in worldly respects , make semblance of allowing that , which in hart & iudgment they condemne : but heresie is heretically maintained , by such as obstinately hold it , after holesome admonition . of the last sort , as of the next before , i make no doubt , but that their condemnation , without an actual repentāce , is inevitable . least any mantherefore should think , that in speaking of our fathers , i should speak indifferently of them all : let my words i beseech you bee wel marked ; i doubt not but god was merciful to saue thousands of our fathers : which thing i will now by gods assistance set more plainely before your eies . 12 many are partakers of the error , which are not of the heresie of the church of rome . the people following the conduct of their guides , and observing as they did , exactly that which was prescribed , thought they did god good service , when indeed they did dishonor him . this was their error : but the heresie of the church of rome , their dogmatical positions opposite vnto christian truth , what one man amongst ten thousand , did ever vnderstand ? of them which vnderstand romane heresies , and allow them , all are not alike partakers in the action of allowing . some allow them as the first founders and establishers of them : which crime toucheth none but their popes , and councels ; the people are cleare & free from this . of them which maintain popish heresies , not as authors , but receivers of them from others , all mainetaine them not as masters . in this are not the people partakers neither , but only the predicauts and schoolemen . of them which haue beene partakers in this sinne of teaching popish heresie , there is also a difference ; for they haue not all beene teachers of all popish heresies . put a difference , saith s. iude ; haue compassion vpon some . shall wee lay vp all in one condition ? shall we cast them all headlong ? shall we plunge them all into that infernall and everlasting flaming lake ? them that haue beene partakers of the errors of babylon , together with them which are in the heresie ? them which haue beene the authors of heresie , with them that by terror and violence haue beene forced to receiue it ? them who haue taught it , with them whose simplicitie hath by sleights and conveiances of false teachers , beene seduced to belieue it ? them which haue beene partakers in one , with them which haue bin partakers in many ? them which in many , with them which in all ? 13 notwithstanding i graunt , that , although the condemnation of them , bee more tollerable then of these : yet from the man that laboureth at the plough , to him that sitteth in the vatican ; to all partakers in the sinnes of babylon ; to our fathers , though they did but erroneously practise that which the guides heretically taught ; to all , without exception , plagues were due . the pit is ordinarily the end , aswel of the guid , as of the guided in blindnesse . but wo worth the houre wherein we were borne , except wee might promise our selues better things ; things which accompany mans solvatiō , even where we knowe , that worse , and such as accompany condemnation are due . then must we shew some way how possibly they might escape . what way is there that sinners can finde to escape the iudgement of god , but onely by appealing to the seate of his saving mercy ? which mercy , with origen , wee doe not extende to divells and damned spirites . god hath mercy vpon thousandes , but there bee thousands also which he hardeneth . christ hath therefore sette the bounds , he hath fixed the limittes of his saving mercy , within the compasse of these tearmes : god sent not his owne sonne to condēne the world , but that the world through him might be saved . in the third of s. iohns gospel mercy is restrained to beleevers ; he that beleeveth shall not be condemned ; he that beleeueth not , is condemned already , because he heleeued not in the sonne of god. in the 2. of the revelation , mercy is restrained to the penitent . for of iesabell and her sectaries , thus he speaketh ; i gaue her space to repent and she repented not . behold i wil cast her into a bed , and them that commit fornication with her , into a great affliction , except they repent them of their workes , & i will kill her children with death . our hope therefore of the fathers , is , if they were not altogether faithlesse & impenitent . 14 they are not all faithlesse that are weake in assenting to the truth , or stiffe in maintaining things any way opposit to the truth of christian doctrine . but as many as hold the foundatiō which is pretious , though they hold it but weakely , and as it were with a slender thread , although they frame many base and vnsutable things vpon it , things that cannot abide the tryall of the fire , yet shall they passe the fierie triall and be saved , which indeed haue builded themselues vpon the rocke which is the foundation of the church . if then our fathers did not hold the foundation of faith , there is no doubt but they were faithlesse . if many of them held it , then is therein no impediment , but many of thē might be saved . then let vs see what the foundation of faith is and whether we may thinke , that thousands of our fathers , being in popish superstitions , did notwithstanding hold the foundation . 15 if the foundation of faith doe import the generall ground , wherevpon we rest , when wee doe belieue the writings of the evangelists , and the apostles are the foundation of the christian faith , credimus quia legimus , saith s. ierom : o that the church of rome did as * soundly interpret these fundamentall writings , wherevpon we build our faith , as shee doth willingly hold and imbrace them . 16 but if the name of foundation do note the principall thing which is believed : then is that the foundation of our faith , which s. paul hath to timothy ; god minifested in the flesh , iustified in the spirit , &c. that of nathaniel , thou art the sonne of the living god , thou art the king of israel ; that of the inhabitants of samaria ; this is christ the saviour of the world : he that directly denieth this , doth vtterly rase the very foundation of our faith . i haue proved heretofore , that although the church of rome hath played the harlot worse then ever did israel , yet are they not as now the synagogue of the iewes , which plainely deny christ iesus , quite and cleane excluded from the new covenant . but as samaria compared with hierusalem is tearmed aholath , a church or tabernacle of her owne ; contrariwise , ierusalem , aholibath , the resting place of the lord : so whatsoever we tearme the church of rome , when we compare her with reformed churches , still we put a difference , as then betweene babylon and samaria , so now betweene rome and the heathenish assemblies . which opinion , i must , and will recall . i must graunt , & will that the church of rome , together with all her children , is cleane excluded . there is no difference in the world betweene our fathers , & saracens , turks , & paynims : if they did directly deny christ crucified for the salvation of the world . 17 but how many millions of them were known , so to haue ended their mortall liues , that the drawing of their breath hath ceased with the vttering of this faith , christ my saviour , my redeemer iesus . answere is made that this they might vnfainedly confesse , and yet be farre enough from salvation . for behold , saith the apostle , i paul say vnto you , that if you bee circumcised , christ shall profit you nothing . christ in the worke of mans salvation is alone : the galathians were cast away by ioining circumcision , and the other rites of the law , with christ : the church of rome doth teach her children to ioine other things likewise with him ; therefore their faith , their beliefe , doth not profitte them anye thing at all . it is true that they doe indeed , ioine other things with christ : but how ? not in the worke of redemption it selfe , which they graunt that christ alone hath perfourmed sufficiently for the salvation of the whole world ; but in the application of this inestimable treasure , that it may bee effectual to their salvation : how demurely so ever they confesse that they seeke remission of sinnes , no other wise then by the blood of christ , vsing humbly the meanes appointed by him to apply the benefite of holy blood ; they teach , indeed , so many things pernicious in christian faith , in setting downe the meanes , whereof they speake , that the very foundation of faith which they hold , is thereby * plainely overthrowne , and the force of the blood of iesus christ extinguished . wee may therefore dispute with them , vrge them even with as dangerous sequels as the apostle doth the galatians . but i demand , if some of those galatians hartily imbracing the gospell of christ , sincere and sound in faith ( this one only errour excepted , ) had ended their liues before they were ever taught how perilous an opinion they held : shall we thinke that the damage of this error did so overway the benefit of their faith , that the mercy of god might not saue them ? i graunt they overthrew the very foundatiō of faith by cōsequent : doth not that so likewise which the a lutheran churches doe at this day so stifly and so firmely mainetaine ? for mine own part i dare not here deny the possibility of their salvation , which haue beene the chiefest instruments of ours : albeit they caryed to their graue a perswasion so greatly repugnant to the truth . forasmuch therefore as it may be said of the church of rome , shee hath yet a little strength , shee doth not directly denie the foundatiō of christianity : i may i trust without offence perswade my selfe , that thousands of our fathers in former times living and dying within her wals , haue founde mercy at the hands of god. 18 what although they repented not of their errours ? god forbid that i should open my mouth to gainsay that which christ himselfe hath spoken ; except yee repent , yee shall all perish . and if they did not repent , they perished . but withall note that wee haue the benefit of a double repentance , the least sinne which wee commit in deed , thought , or word , is death , without repentance . yet how manie things do escape vs in everie of these which we do not know ? how many , which we do not obserue to be sins ? and without the knowledge , without the observation of sin , there is no actuall repētance . it cannot then be chosen but that for as many as hold the foundation : and haue all holden sins & errors in hatred : the blessing of repentance for vnknowne sins and errors , is obtained at the hands of god through the gracious mediation of iesus christ for such suiters as cry with the prophet david ; purge me o lord from my secret sinnes . 19 but we wash a wall of lome ; we labor in vaine ; all this is nothing ; it doth not proue ; it cannot iustifie , that which we go about to mainetaine . infidels and heathen men are not so godlesse , but that they may no doubt , cry god mercie , and desire in generall to haue their sinnes forgiven them . to such as deny the foundation of faith there can be no salvation ( according to the ordinary course which god doth vse in saving mē ) without a particular repentance of that error . the galatians thinking that vnlesse they were circūcised , they could not be saved , overthrew the foundations of faith directly : therefore if any of them did die so perswaded , whether before or after they told of their errour , their end is dreadfull ; there is no way with them but one , death and condemnation . for the apostle speaketh nothing of men departed , but saith generally of all , if you be circumcised , christ shall profit you nothing . you are abolished from christ whosoever are iustified by the law ; ye are fallen from grace , gal. 5. of them in the church of rome , the reason is the same . for whom antichrist hath seduced , concerning them did not s. paul speake long before , that they received not the word of truth , they might not bee saved ? therefore god would send them strong delusions to belieue lyes , that all they might be damned which beleeved not the truth , but had pleasure in vnrighteousnes . and s. iohn , all that dwell vpon the earth shall worship him , whose names are not written in the booke of life . apoc. 13. indeed many in former times , as their bookes and writings do yet shew , held the foundation , to weet salvation by christ alone , & therefore might be saved . god hath alwaies had a church amongst them ▪ which firmly kept his saving truth . as for such as hold with the church of rome , that we cannot bee saved by christ alone without workes : they doe not onely by a circle of consequence , but directly deny the foundation of faith ; they hold it not , no not so much as by a threed . 20 this to my remembraunce , being all that hath beene opposed with any countenance or shew of reason , i hope if this be answered , the cause in question is at an end . concerning generall repentance therefore , what ? a murtherer , a blasphemer , an vncleane person , a turke , a jew , any sinner to escape the wrath of god , by a generall repentance ; god forgiue me ? truely it never came within mine hart that a generall repentance doth serue for all sinnes : it serveth only for the common oversights of our sinfull life , and for the faults which either we do not marke , or doe not know that they are faults . our fathers were actually penitent for sins , wherein they knew they displeased god , or else they fal not within the compasse of my first speech . againe , that otherwise they could not be saved , then holding the foundation of christian faith , we haue not only affirmed , but proved . why is it not then confessed that thousands of our fathers which liued in popish superstitions , might yet by the mercy of god be saved ? first , if they had directly denied the very foūdations of christianity , without repenting them particularlie of that sin : he which saith there could be no salvation for them according to the ordinary course which god doth vse in saving men , granteth plainly , or at the least closely insinuateth , that an extraordinary priviledge of mercie might deliver their soules from hell ; which is more thē i required . secondly , if the foundation be denied , it is denied for feare of some heresie , which the church of rome maintaineth . but how many were there amōgst our fathers , who being seduced by the common errour of that church , never knew the meaning of her heresies ? so that although all popish heretiques did perish : thousands of them which lived in popish superstitions , might bee saved . thirdly , seeing all that held popish heresies , did not hold all the heresies of the pope : why might not thousands , which were infected with other leven , liue and die vnsowred with this , and so be * saved ? fourthly , if they all held this heresie , many there were that helde it , no doubt , but only in a generall forme of words , which a favourable interpretation might expound in a sense differing farre enough from the poysoned conceipt of heresie . as for example , did they holde that wee cannot bee saved with christ without good works ? we our selues do i thinke al say as much , with this construction , salvation being taken as in that sentence , corde creditur ad iustitiam , ore fit confessio ad salutem , except infants , and men cut off vpon the point of their conversion : of the rest none shall see god , but such as seeke peace and holines , though not a cause of their salvation , yet as a way which they must walke , which will be saved . did they that hold without works that we are not iustified , take iustification so as it may also imply sanctificatiō ? and s. iames doth say as much . for except there be an ambiguitie in the same tearme , s. paul and s. iames do contradict each the other , which can not be . now there is no ambiguity in the name either of faith , or of workes , being meant by them both in one and the same sense . finding therefore that iustification is spoken of by s. paul without implying sanctification , when he proveth that a man is iustified by faith without workes ; finding likewise that iustificatiō doth some time imply sanctification also with it : i suppose nothing to be more sound , then so to interpret s. iames , speaking not in that sense , but in this . 21 wee haue already shewed that there bee two kindes of christian righteousnes : the one without vs , which we haue by imputation ; th' other in vs , which cōsisteth of faith , hope , and charitie , and other christian vertues . and s. iames doth proue that abraham had not only the one , because the thing beleeved was imputed vnto him for righteousnes : but also the other , because he offered vp his son . god giveth vs both the one iustice and the other : the one , by accepting vs for righteous in christ ; th' other , by working christian righteousnes in vs. the proper and most immediate efficient cause in vs of this later , is the spirit of adoptiō we haue received into our hearts . that whereof it consisteth , where of it is really and formally made , are those infused vertues proper and particular vnto saints , which the spirit in the very moment when first it is given of of god , bringeth with it : the effects whereof are such actions as the apostle doth call the fruits of works , the operations of the spirit . the difference of the which operations from the root whereof they spring , maketh it needfull to put two kinds likewise of sanctifying righteousnes ; habituall , and actuall . habituall , that holinesse wherewith our soules are inwardly indued , the same instant , when first we begin to be the temples of the holy ghost : actuall , that holynesse which afterwards beautifieth all the parts and actions of our life ; the holynes for the which enoch , iob , zacharie , elizabeth , & other saints are in the scriptures so highly commended . if here it be demanded which of these we do first receiue ; i answere that the spirit , the vertues of the spirit , the habituall iustice which is ingrafted , the externall iustice of iesus christ , which is imputed : these wee receiue all at one and the same time ; whensoever we haue any of these , we haue all ; they goe together . yet sith no man is iustified except he beleeue , and no man beleeueth except he haue faith , and no man except he haue received the spirit of adoption , hath faith , for asmuch as they doe necessarily inferre iustification , and iustification doth of necessity presuppose them : we must needs hold that imputed righteousnes , in dignitie being the chiefest , is notwithstanding in order the last of all these : but actuall righteousnesse , which is the righteousnes of good workes , succeedeth all , followeth after al , both in order and time . which being attentiuely marked , sheweth plainely how the faith of true beleevers cannot bee divorced from hope and loue ; how faith is a part of sanctification , and yet vnto iustification necessarie ; howe faith is perfected by good workes , and no worke of ours without faith ; finally , how our fathers might hold that we are iustified by faith alone , and yet hold truely , that without works we are not iustified . did they think that men doe merit rewards in heaven , by the workes they performe on earth ? the ancient vse meriting for obtaining , and in that sense they of wittenberg haue it in their confession ; we teach that good workes commaunded of god , are necessarily to be done , and by the free kindnes of god they merit their certaine rewards . therefore speaking as our fathers did , and we taking their speech in a sound meaning as we may take our fathers , and might for asmuch as their meaning is doubtfull , and charity doth alwaies interprete doubtfull things favourably : what should iuduce vs to thinke that rather the dammage of the worst construction did light vpon them all , thē that the blessing of the better was granted vnto thousands ? fiftly , if in the worst construction that may bee made , they had generally al imbraced it living , might not many of them dying vtterly renounce it ? howsoever men when they sit at ease do vainely tickle their hearts with the wanton conceipt of i knowe not what proportionable correspondence betweene their merits & their rewards , which in the trance of their high speculations they dreame that god hath measured , weighed , & laid vp , as it were , in bundles for them : notwithstanding we see by dayly experience , in a number even of them , that when the houre of death approcheth , when they secretly heare themselues summoned forthwith to appeare , and stand at the barre of that iudge , whose brightnesse causeth the eies of the angels themselues to dazle , all these idle imaginations doe then begin to hide their faces , to name merits is then to lay their soules vpon the racke , the memorie of their own deeds is lothsome vnto them , they forsake all things wherein they haue put any trust or confidence , no staffe to leane vpon , no ease , no rest , no comfort then , but only in iesus christ. 22 wherefore if this proposition were true ; to hold in such wise , as the church of rome doth , that we cannot be saved by christ alone without workes , is directly to denie the foundation of faith ; i say that if this proposition were true : * nevertheles so many waies i haue shewed , where by we may hope that thousandes of our fathers which lived in popish superstition , might be saved . but what if it be true ? what if neither that of the galatians concerning circumcision ; nor this of the church of rome , by works , be any direct denial of the foūdatiō , as it is affirmed that both are ? i neede not wade so farre as to discusse this controversie , the matter which first was brought into question being so cleere as i hope it is . howbeit , because i desire that the truth even in that also should receiue light , i will doe mine indevour to set downe somewhat more plainely : first , the foundation of faith , what it is ; secondly , what it is directly to denie the foundation ; thirdly , whether they whom god hath chosen to be heires of life , may fall so farre as directlie to denie it ; fourthly , whether the galatians did so by admitting the errour about circumcision and the law ; last of all , whether the church of rome for this one opinion of works may be thought to do the like , and therevpon to be no more a christian church then are the assemblies of turkes and jewes . 23 this word foundation being figuratiuely vsed hath alwaies reference to somwhat which resembleth a materiall building , as both that doctrine of lawes and the community of christians do . by the masters of civill policie nothing is so much inculcated , as that commōweales are founded vpon lawes ; for that a multitude cannot bee compacted into one body otherwise then by a common acception of lawes , whereby they are to bee kept in order . the ground of all civill lawes is this ; no man ought to be hurt or iniured by an other . take away the perswasion , and ye take away all the lawes ; take away lawes & what shall become of commonweales ? so it is in our spirituall christian community : i do not meane that body mysticall , whereof christ is only a the head ; that building vndiscernable by mortall eies , wherein christ is the b chiefe corner stone : but i speake of the visible church , the foundation whereof is the c doctrine which the prophets & apostles profest . the mark whervnto their doctrin tendeth , is pointed at in these words of peter vnto christ , d thou hast the words of eternall life ; in these words of paule to timothee , the holy scriptures are able to make thee wise vnto salvation . it is the demand of nature her selfe , what shal we do to haue eternal life ? the desire of immortalitie and of the knowledge of that whereby it may be obtained , is so natural vnto all men , that even they who are not perswaded that they shall , do notwithstanding wish that they might know away how to see no end of life . and , because natural meanes are not able still to resist the force of death : there is no people in the earth so savage which hath not devised some supernaturall helpe or other to fly for aide & succour in extremities against the enemies of their lawes . a longing therefore to be saved , without vnderstāding the true waie how , hath beene the cause of al the superstitions in the world . o that the miserable state of others which wander in darknes , and wote not whither they goe , could giue vs vnderstanding harts , worthelie to esteeme the riches of the mercy of god towards vs , before whose eies the doores of the kingdome of heaven are set wide open : should we offer violence vnto it ? it offereth violence vnto vs , and we gather strength to withstand it . but i am besides my purpose when i fall to bewaile the cold affection which we beare towards that whereby we should be saved ; my purpose being only to set downe what the ground of salvation is . the doctrine of the gospell proposeth salvation as the end , and doth it not teach the way of attaining therevnto ? yet the damosell possest with a spirit of divinatiō , spake the truth ; a these men are the servants of the most high god , which shew vnto vs the way of salvation ; b a new and living way which christ hath prepared for vs , through the vaile that is his flesh ; salvation purchased by the death of christ. by this foundation the children of god before the written law , were distinguished from the sonnes of men ; the reverend patriarks both possest it living , and spake expresly of it c at the houre of their death . it d comforted iob in the midst of griefe ; it was afterwards the anker hold of all the righteous in israell , from the writing of the law , to the time of grace . every prophet maketh mention of it . it was famously spoken of about the time , when the comming of christ to accomplish the promises , which were made long before it , drewe neere , that the sound thereof was heard even amongst the gentils . when he was come , as many as were his , acknowledged that he was their salvation ; he , that long expected hope of israel ; he , that seed , in whom all the nations of the earth shall be blessed . so that now he is a name of ruine , a name of death and condemnation , vnto such as dreame of a new messias , to as many as looke for salvation by any other then by him . for e amongst men there is given no other name vnder heaven whereby we must be saved . thus much s. marke doth intimate by that which hee doth put in the front of his booke , making his entrance with these words ; the beginning of the gospell of iesus christ the son of god. his doctrine he tearmeth the gospell , because it teacheth salvation ; the gospell of iesus christ the sonne of god , because it teacheth salvation by him . this is then the foundation wherevpon the frame of the gospell is erected ; that very iesus whome the virgin conceived of the holy ghost , whom simeon imbraced in his arms , whom pilat condemned , whom the iewes crucified , whom the apostles preached , he f is christ , the lord , the only saviour of the world : g other foundation can no man lay . thus i haue briefly opened that principle in christianity , which we call the foundatiō of our faith . it followeth now , that i declare vnto you what is directly to overthrow it . this wil be better opened , if we vnderstand what it is to hold the foundation of faith . 24 there are which defend that many of the gentils who never heard the name of christ , held the foundation of christianitie , & why ? they acknowledged many of them , the providence of god ; his infinit wisdome , strength , power ; his goodnesse , and his mercy towards the children of men ; that god hath iudgemēt in store for the wicked , but for the righteous which ferue him , rewardes , &c. in this which they confessed , that lieth covered which we beleeue ; in the rudiments of their knowledge concerning god , the foundation of our faith concerning christ , lieth secretly wrapt vp , and is vertually contained : therefore they held the foūdation of faith , though they never had it . might wee not with as good a colour of reason defend , that every ploughman hath al the sciences wherein philosophers haue exceld ? for no man is ignorant of their first principles , which doe vertually containe whatsoever by naturall meanes , is or can be knowne . yea , might wee not with as great reason affirme , that a man may put three mighty oakes wheresoever three akornes may be put ? for vertually an akorne is an oake . to avoid such paradoxes , we teach plainely that to hold the foundation , is in expresse tearmes , to acknowledge it . 25 now , because the foundation is an affirmatiue proposition : they all overthrowe it who deny it ; they directly overthrow it , who deny it directly ; and they overthrow it by consequent , or indirectly , which hold any one assertion whatsoever , wherevpon the direct denial thereof , may be necessarily concluded . what is the question betweene the gentiles and vs , but this , whether salvation bee by christ ? what betweene the iewes and vs , but this , whether by this iesus , whom wee call christ , yea or no ? this to be the maine point wherevpon christianity standeth , it is cleere by that one sentence of festus concerning paules accusers , they brought no crime of such things as i supposed , but had certain questions against him of their superstition , and of one iesus which was dead , whome paul affirmed to be aliue . where we see that iesus , dead and raised for the salvation of the world , is by iewes denied , despised by a gentile , by a christian apostle maintained . the fathers therefore in the primitiue church , when they wrote ; tertullian , the booke which hee calleth apologeticus ; minucius foelix , the booke which he intitleth octavius ; arnobius , the seavē bookes against the gentiles ; chrysostome ▪ his orations against the iewes ; eusebius , his tenne bookes of evangelicall demonstration : they stand in defence of christianity against them , by whom the foundation thereof was directly denyed . but the writings of the fathers against novatians , pelagians , and other heretikes of the like note , refell positions , whereby the foundation of christian faith , was overthrowne by consequent onely . in the former sort of writings , the foundation is proved ; in the later , it is alleaged as a proofe , which to men that had beene knowne directly to deny , must needes haue seem'd a very beggerly kind of disputing . all infidels therefore deny the foundation of faith directly ; by consequent , many a christian man , yea whole christian churches haue denied it , and doe deny it at this present day . christian churches , the foundation of christianity ? not directly ; for then they cease to be christian churches : but by a consequent , in respect whereof we condemne them as erroneous , although for holding the foundation , we doe , and must hold them christian. 26 we see what it is to hold the foundation ; what directly , and what by consequent , to deny it . the next thing which followeth , is , whether they whome god hath chosen to obtaine the glory of our lord iesus christ , may , once effectually called , and through faith iustified truely , afterwards fall so farre , as directly to deny the foundation , which their hearts haue before imbraced with ioy and comfort in the holy ghost : for such is the faith which indeed doth iustifie . devilles knowe the same things which wee beleeue , and the mindes of the most vngodly may bee fully perswaded of the truth : which knowledge in th' one and in the'other is sometimes termed faith , but equivocally , being indeed no such faith as that whereby a christian man is iustified . it is the spirit of adoption which worketh faith in vs , in them not : the things which wee beleeue , are by vs apprehended , not only as true , but also as good , and that to vs : as good , they are not by them apprehended ; as true , they are . wherevpon followeth the third difference ; the christian man the more hee increaseth in faith , the more his ioy , and comfort aboundeth : but they , the more sure they are of the truth , the more they quake and tremble at it . this begetteth an other effect , where the harts of th' one sort haue a different disposition from the other . non ignoro plerosque conscientia meritorum , nihil se esse per mortem magis optare , quàm credere . malunt enim extingui penitus quā ad supplicia reparari . i am not ignorant , saith minutius , that there bee many , who being conscious what they are to looke for , do rather wish that they might , then thinke that they shall , cease , when they cease to liue : because they hold it better that death should consume them vnto nothing , then god receiue them into punishment . so it is in other articles of faith , whereof wicked men thinke , no doubt , many times they are too true : on the the contrary side , to the other , there is no griefe or torment greater , then to feele their perswasion weake in things , whereof when they are perswaded , they reape such comfort and ioy of spirit : such is the faith whereby we are iustified ; such , i mean , in respect of the qualitie . for touching the principall obiect of faith , longer then it holdeth the foundation whereof wee haue spoken , it neither iustifieth , nor is , but ceaseth to bee faith , when it ceaseth to beleeue that iesus christ is the onlie saviour of the world . the cause of life spirituall in vs is christ , not carnally or corporally inhabiting , but dwelling in the soule of man , as a thing which ( whē the minde apprehendeth it ) is said to inhabite or possesse the minde . the minde conceiveth christ by hearing the doctrin of christianitie , as the light of nature doth the minde to apprehend those truths which are merelie rationall , so that saving truth which is farre aboue the reach of humane reason , cannot otherwise then by the spirit of the almightie be conceived . all these are implyed wheresoever anie of them is mentioned as the cause of the spirituall life . wherefore if we haue read that a the spirit is our life ; or , b the word our life ; or , c christ our life : we are in everie of these to vnderstād , that our life is christ , by the hearing of the gospell apprehended as a saviour , and assented vnto through the power of the holy ghost . the first intellectuall conceipt and comprehension of christ so imbraced , s. peter calleth . d the seed whereof we be new borne : our first imbracing of christ is our first e reviving from the state of death and condemnation . f he that hath the sonne hath life , saith s. iohn , and he that hath not the sonne of god hath not life . if therefore he which once hath the sonne may cease to haue the sonne , though it be for a moment , he ceaseth for that moment to haue life . but the life of them which haue the sonne of god g is everlasting in the world to come . but because as christ being raised frō the dead , dieth no more , death hath no more power over him : so the iustified man a being alied to god in iesus christ our lord , doth as necessarily from that time forward alwaies liue , as christ b by whom he hath life , liveth alwaies . i might , if i had not other where largely done it already , shew by many and sundry manifest and cleere proofes , how the motions and operations of life , are sometimes so indiscernable and so secret , that they seeme stone dead , who notwithstanding are still aliue vnto god in christ. for as long as that abideth in in vs , which animateth , quickneth , and giveth life , so lōg we liue , and we knowe that the cause of our faith abideth in vs for ever . if christ the fountaine of life , may flit , and leaue the habitation where once hee dwelleth : what shall become of his promise , i am with you to the worlds end ? if the seed of god which cōtaineth christ , may be first conceived and then cast out ▪ how doth s. peter tearme it c immortall ? how doth s. iohn affirme , d it abideth ? if the spirit which is given to cherish , and prescrue the seed of life , may be given and taken away : how is it e the earnest of our inheritance vntill redemption ; how doth it continue with vs for ever ? if therefore the man which is once iust by faith , shall liue by faith , and liue for ever : it followeth , that he which once doth beleeue the foundation , must needes beleeue the foundation for ever . if hee beleeue it for ever , how can he ever directly deny it ? faith holdeth the direct affirmation ; the direct negation , so long as faith continueth , is excluded . but you will say , that as hee that is to day holy , may to morrow forsake his holinesse , and become impure ; as a friend may change his mind , and bee made an enimie ; as hope may wither : so faith may die in the heart of man , the spirit may be quenched , grace may be extinguished , they which beleeue may be quite turned away from the truth . the cause is cleere , long experience hath made this manifest : it needs no proof . i grant we are apt , prone , and ready to forsake god : but is god ready to forsake vs ? our minds are changeable : is his so likewise ? whom god hath iustified , hath not christ assured that it is his fathers will to giue them a kingdome ? notwithstanding it shall not bee otherwise given them , then if they continue a grounded and stablished in the faith , and bee not moved away from the hope of the gospell ; if they abide in loue and holinesse . our saviour therefore , when he spake of the sheepe effectually called , and truly gathered into his fold ; b i giue vnto them eternall life , and they shall never perish , neither shall any pluck them out of my hands ; in promising to saue them , he promised , no doubt , to preserue them in that without which there can be no salvation as also from that whereby it is irrecoverably lost . every errour in things appertaining vnto god , is repugnant vnto faith every fearefull cogitation vnto hope ; vnto loue , every stragling inordinate desire ; vnto holines , every blemish , wherewith either the inward thoughts of our minds , or the outward actions of our liues are stained . but heresy , such as that of ebion , cerinthus , & others , against whom the apostles were forced to bēd thēselus both by word and also by writing ; that repining discouragement of heart , which tempteth god , whereof we haue israell in the desert for a patterne : coldnesse ; such as that in the angels of ephesus ; fowle sins , knowne to bee expresly against the first , or second table of the law , such as noah , manasses , david , salomon , and peter committed ; these are each in their kind so opposit to the former vertues , that they leaue no place for salvation without an actuall repentance . but infidelitie , extreame despaire , hatred of god & all goodnesse , obduration in sin , cannot stād where there is but the least sparke of faith , hope , loue , & sanctity : even as cold in the lowest degree , cannot be where heate in the highest degree is found . wherevpon i conclude , that , although in the first kinde , no man liveth which sinneth not ; and , in the second , as perfect as any do liue ; may sin : yet sith the man which is borne of god , hath a promise that in him a the seede of god shall abide , which seed is a sure preservatiue against the sinnes that are of the third sure : greater and clearer assuraunce we cannot haue of any thing , then of this , that frō such sins god shal preserue the righteous as the apple of his eie for ever . directly to denie the foundation of faith is plaine infidelitie ; where faith is entred , there infidelitie is for ever excluded ; therefore by him which hath once sincerely beleeved in christ , the foundation of christian faith can never be directly denied . did not peter ? did not marcellinus ? did not others both directlie deny christ after that they had beleeved , and againe beleeue after they had denied ? no doubt , as they confesse in words , whose condemnation is neverthelesse their not beleeving ( for example we haue iudas : ) so likewise they may beleeue in heart , whose condemnation , with out repentance , is their not confessing . although there fore peter and the rest , for whose faith christ hath praied , that it might not faile , did not by deniall sin the sin of infidelitie , which is an inward abnegation of christ ( but if they had done this , their faith had cleerely failed : ) yet because they sinned notoriously & grievously committing that which they knew to bee expresly forbidden by the law , which saith , thou shalt worship the lord thy god , and him only shalt thou serue ; necessarie it was that he which purposed to saue their souls , should , as he did , touch their hearts with true vnfeined repeutance , that his mercy might restore them againe to life , whom sin had made the children of death & condemnation . touching this point therefore , i hope i may safely set downe , that if the iustified erre , as he may , and never come to vnderstand his errour , god doth saue him through generall repentance ; but if he fall into heresie ▪ he calleth him at one time or other by actuall repentance : but from infidelitie , which is an inward direct denial of the foundation , he preserveth him by speciall providence for ever . whereby wee may easilie know what to thinke of those galatians , whose heartes were so possest with the loue of the truth , that if it had bin possible , they would haue pluckt out their eies to bestow vpon their teachers . it is true that they were greatly * changed both in perswasion and affection : so that the galatians when s. paul wrote vnto them ; were not now the galatians , which they had been in former time , for that through errour they wandered , although they were his sheepe . i do not deny , but that i shoulde deny that they were his sheepe , if i shoulde graunt that through error they perished . it was a perilous opinion that they held ; perillous , even in them which held it onlie as an error , because it overthroweth the foundation by consequent . but in them which obstinatelie maine taine it , i cannot thinke it lesse then a damnable heresie ▪ wee must therefore put a difference betweene them , which erre of ignorāce , retaining neverthelesse a mind desirous to be instructed in truth , and them , which , after the truth is laide open , persist in the stubborne defence of their blindnesse , hereticall defenders , frowarde and stiffnecked teachers of circumcision the blessed apostle cals dogs : sillie men , who were seduced to think they thought the truth , he pitieth , hee taketh vp in his armes ▪ he lovingly imbraceth , he kisseth , and with more then fatherlie tendernesse doth so temper , qualifie , and correct the speech he vseth toward them , that a man cannot easilie discerne whether did most abounde , the loue which hee bare to their godlie affection , or the griefe which the daunger of their opinion bred them . their opinion was dangerous : was not theirs also , who thought the kingdome of christ should be earthly ? was not theirs which thought the gospell onelie should be preached to the jewes ? what more opposite to propheticall doctrine concerning the comming of christ , then the one ? concerning the catholicke church , then the other ? yet they which had their fansies , even when they had them were not the worst men in the world . the heresie of free-will was a milstone about the pelagians necke ; shall wee there giue sentence of death inevitable against all those fathers in the greeke church , which being misperswaded , died in the errour of free-will ? of these galatians therefore which first were iustified and then deceived , as i can see no cause why as many as died before admonition might not by mercie be received , even in error : so i make no doubt , but as manie as lived till they were admonished , found the mercie of god effectuall in converting them from their * error , least any one that is christs , should perish . of this i take it , there is no cōtroversie ; only against the salvation of them which died , though before admonition , yet in error , it is obiected that their opinion was a very plaine direct deniall of the foundation . if paul & barnabas had bin perswaded , they would happly haue vsed the tearmes otherwise speaking of the masters thē selues who did first set that error abroach , a certaine of the sects of the pharisees which beleeved . what difference was there betweene these pharisees , and other pharisees , from whom by a special description they are distinguished , but this ? these which came to antioch , teaching the necessity of circuncision were christians ; the other , enimies of christianitie ? why then shoulde these be tearmed so distinctly beleevers , if they did directlie denie the foundation of our beliefe , besides which there was no other thing that made the rest to be no beleevers ? we neede go no father then s. paules very reasoning against them , for proofe of this matter : seeing you know god , or rather are knowne of god , how turne you againe to impotent rudiments ? b the law ingendreth servants , hir children are in bondage ; c they which are gotten by the gospell are free . d brethren we are not children of the servant , but of the free e woman , and will yee not be vnder the law ? that they thought it vnto salvation necessarie , for the church of christ , to obserue daies , and monthes , and times , and yeares , to keepe the ceremonies and sacraments of the law , this was their errour . yet hee which condemneth their error , cōfesseth , that notwithstanding , they knew god , and were knowne of him ; hee taketh not the honour from them to be tearmed sonnes begotten of the immortall seed of the gospell . let the heaviest wordes which he vseth , be waighed ; consider the drift of those dreadfull conclusions : if yee be circumcised , christ shal profit you nothing ; as many as are iustified by the law , are fallen from grace . it had beene to no purpose in the world , so to vrge them : had not the apostle beene perswaded , that at the hearing of such sequels , no benefit by christ , a defection from grace , their heartes would tremble and quake within them : and why ? because that they knew , that in christ , and in grace , their salvation lay ; which is a plaine direct acknowledgement of the foundation . least i should herein seeme to holde , that which no one learned , or godly hath done : lette these words be considered , which import as much as i affirm . a surely those brethren , which in s. pauls time , thought that god did lay a necessitie vpon them to make choise of daies , and meats ; spake as they beleeved , and could not but in wordes condemne the libertie which they supposed to be brought in against the authoritie of divine scripture . otherwise it had beene needlesse for s. paul to admonish them not to condemne such as eate without scrupulosity , whatsoever was set before them . this error if you weigh what it is of it selfe , did at once overthrow all scriptures , whereby we are taught salvation by faith in christ , all that ever the prophets did foretell , all that ever the apostles did preach of christ , it drewe with it the deniall of christ vtterly : in so much that s paul complaineth , that his labour was lost vpon the galatians , vnto whom this error was obtruded , affirming that christ , if so bee they were circumcised , should not profit them any thing at all . yet so far was s. paul from striking their names out of christs book , that he commandeth others to entertaine them , to accept them with singular humanity , to vse them like brethren ; he knewe mans imbecilitie ; he had a feeling of our blindnesse which are mortall men how great it is , and being sure that they are the sonnes of god , who soever be indued with his feare , would haue them coūted enimies of that wherevnto they could not as yet frame themselues to be friends , but did ever vpon a very religious affection to the truth , willingly reiect the truth . they acknowledged christ to be their only , and perfect saviour , but saw not how repugnant their believing the necessitie of mosaicall ceremonies was to their faith in iesus christ. herevnto a reply is made , that if they had not directly denied the foundatiō , they might haue beene saved ; but saved they could not bee , therefore their opinion was not onely by consequent , but directly a deniall of the foundation . when the question was about the possibilitie of their salvation , their denying of the foundation was brought to proue that they could not be saved ; now that the question is about their deniall of the foundation , the impossibilitie of their salvation , is alleaged to proue , they denied the foundation . is there nothing which excludeth men frō salvation , but only the foundation of faith denied ? i should haue thought , that besides this , many other things are death vnto as many as be given to vnderstād , that to cleaue therevnto , was to fall from christ , did notwithstanding cleaue vnto it . but of this enough . wherefore i come to the last question , whether that the doctrine of the church of rome , concerning the necessitie of workes vnto salvation , be a direct deniall of our faith . 27 i seeke not to obtrude vnto you any private opinion of mine owne ; the best learned in our profession are of this iudgement , that all the corruptions of the church of rome , doe not proue her to deny the foundation directly ; if they did , they should grant her simply to be no christian church . but i suppose , saith one , that in the papacie some church remaineth , a church crased , or , if you will , broken quite in peeces , forlorne , mishapen , yet some church : his reason is this , antichrist must sit in the temple of god. least any man should thinke such sentences as these to be true , only in regard of thē , whome that church is supposed to haue kept by the speciall providence of god , as it were in the secret corners of his bosome , free from infection , and as soūd in the faith , as we trust , by his mercy , we our selues are : i permit it to your wise considerations , whether it bee more likely , that as frenzie , though it selfe take away the vse of reason , doth notwithstanding proue them reasonable creatures which haue it , because none can be franticke but they : so antichristianitie being the baine , and plaine overthrow of christianitie , may neverthelesse argue the church wherein antichrist sitteth , to be christian. nether haue i ever , hitherto heard or read any one worde alleadged of force to warrant , that god doth otherwise , then so as in the two next questions before hath beene declared , bind himselfe to keepe his elect from worshipping the beast , and from receiving his marke in their foreheads : but he hath preserved and will preserue them from receiuing any deadly wound at the hands of the man of sinne , whose deceit hath prevailed over none vnto death , but only vnto such as never loved the truth , such as took a pleasure in vnrighteousnesse : they in all ages , whose hearts haue delighted in the principall truth , and whose soules haue thirsted after righteousnesse , if they received the marke of error , the mercy of god , even erring and dangerously erring , might saue them ; if they received the mark of heresie , the same mercy did , i doubt not , convert them . how far romish heresies may prevaile over gods elect , how many god hath kept falling into them , how many haue bin converted from them , is not the question now in hād : for if heaven had not received any one of that coate for these thousand yeares , it may still be true that the doctrine which this day they do professe , doth not directly denie the foundation , and so proue them simplie to be no christian church . one i haue alleaged , whose words , in my eares , sound that waie : shall i adde * another , whose speech is plaine ? i deny her not the name of a church , saith another , no more then to a man , the name of a man , as long as he liveth , what sicknesse soever he hath . his reason is this ; salvation in iesus christ , which is the marke which ioineth the head with the bodie , iesus christ with the church , is so cut off by many merits , by the merits of saints , by the popes pardons , and such other wickednesse , that the life of the church holdeth by a very thread , yet still the life of the church holdeth . a * third hath these words , i acknowledge the church of rome , evē at this present day for a church of christ , such a church as israel did ieroboam , yet a church . his reasō is this ; every mā seeth except he willingly hoodwinke himselfe , that as alwaies , so now , the church of rome holdeth firmely and stedfastly the doctrine of truth concerning christ , and baptizeth in the name of the father , the sonne and the holy ghost , confesseth and avowcheth christ for the only redeemer of the world , & the iudge that shall sit vpon quicke and dead , recieving true beleevers into endlesse ioy , faithlesse and godlesse men being cast with satan and his angels into flames inquenchable . 28 i may & will reine the questiō shorter thē they do . let the pope take downe his top , and captivate no more mens soules by his papall iurisdiction ; let him no longer count himselfe lord paramount over the princes of the world , no longer hold kings as his servants paravaile ; let his stately senate submit their necks to the yoke of christ , & cease to dye their garment like edom , in blood ; let them from the highest to the lowest , hate and forsake their idolatry , abiure all their errors and heresies wherewith they haue any waie perverted the truth ; let them strippe their churches till they leaue no polluted ragge , but only this one about hir , by christ alone without workes we cannot be saved : it is enough for me if i shew , that the holding of this one thing doeth not proue the foundatiō of faith directly denied in the church of rome . 29 workes are an addition : be it so : what then ? the foundation is not subverted by everie kind of addition . simplie to adde vnto those fundamentall words , is not to mingle wine with water , heaven with earth , things polluted with the sanctified blood of christ : of which crime indict them which attribute ▪ those operations in whole or in part to any creature , which in the w●● of our salvation wholy are peculiar vnto christ , and 〈◊〉 open my mouth to speake in their defence , if i holde my peace and pleade not against them as long as breath is within my body , let me be guiltie of al the dishonor that ever hath been done to the sonne of god. but a dreadful thing it is to denie salvation by christ alone ; the more slow and fearefull i am , except it be too manifest , to lay a thing so grievous to anie mās charge . let vs beware , least if we make too manie waies of denying christ , wee scarse leaue any way for our selues truely and soundly to confesse him . salvation onely by christ is the true foundation wherevpon indeed christianitie standeth . but what if i say you cannot be saved only by christ , without this addition , christ beleeved in hart , confessed with mouth , obeied in life and conversation ? because i adde , doe i therefore deny that which i did directlie affirme ? there may be an additament of explication , which overthroweth not , but proveth & concludeth the proposition wherevnto it is annexed . he which saith , peter was a chiefe apostle , doth proue that peter was an apostle , hee which saith , our salvation is of the lord , a through sanctification of the spirit and faith of the truth , proveth that our salvation is of the lord. but if that which is added be such a privation as taketh away the verie essence of that wherevnto it is added , then by the sequell it overthroweth . he which saith iudas is a dead man , though in word he granteth iudas to be a man , yet in effect he proveth him by that very speech no man ; because death depriveth him of being . in like sort , he that should saie , our election is of grace for our workes sake , should grant in soūd of words , but indeed by consequent deny that our election is of grace ; for the a grace which electeth vs , is no grace , if it elect vs for our sake . 30 now whereas the church of rome addeth works , we must note farther that the adding of * works is not like the adding of circumcision vnto christ. christ came not to abrogat & put away good workes : he did , to change circumcision ; for we see that in place thereof , he hath substituted holy baptisme . to say , yee cannot be saved by christ , except yee be circumcised , is to adde a thing excluded , a thing not only not necessarie to be kept , but necessarie not to be kept by thē that will be saved . on th' other side , to saie , yee cannot be saved by christ without workes , is to adde things , not only not excluded , but commāded , as being in their place and in their kind necessarie , and therefore subordinated vnto christ , by christ himselfe , by whom the webbe of salvation is spun ; a except your righteousnesse exceed the righteousnesse of the scribes and pharises , yee shall not enter into the kingdome of heaven . they were c rigorous of things not vtterly to be neglected , and left vndone washings and tithings , &c. as they were in these , so must we be in iudgement , and the loue of god. christ in workes ceremoniall , giueth more liberty ; in d morall much lesse , then they did . workes of righteousnesse therefore are not so repugnantlie added in the one pro position ; as in the other , circumcision is . 31 but we say our salvation is by christ alone , therefore howsoever , or whatsoever wee adde vnto christ in the matter of salvation ▪ we overthrow christ. our case were very hard , if this argument so vniversally meant , as it is proposed , were sound and good . we our selues doe not teach christ alone , excluding our owne faith , vnto iustificatiō ; christ alone , excluding our own works , vnto sanctification ; christ alone , excluding the one or the other vnnecessarie vnto salvation . it is a childish cavill wherewith in the matter of iustification our adversaries do so greatly please themselues , exclaiming that we tread all christian vertues vnder our feet , and require nothing in christians but faith , because wee teach that faith alone iustifieth : whereas by this speech we never meant to exclude either hope , or charitie frō being alwaies ioined as inseparable mates with faith in the man that is iustified ; or workes from being added as necessarie duties required at the hands of every iustified man : but to shew that faith is the only hand , which putteth on christ vnto iustification ; and christ , the only garment , which being so put on , covereth the shame of our defiled natures , hideth the imperfections of our workes , preserveth vs blameles in the sight of god , before whom otherwise , the weaknesse of our faith were cause sufficiēt to make vs culpable , yea to shut vs frō the kingdome of heaven , where nothing that is not absolute , can enter . that our dealing with them bee not as childish as theirs with vs , when wee heare of salvation by christ alone , considering that [ alone ] as an exclusiue particle , we are to note what it doth exclude , & where . if i say , such a iudge only , ought to determine such a case , all things incident to the determination thereof , besides the person of the iudge , as lawes , dispositions , evidences , &c. are not hereby excluded ; persons are not excluded from witnessing herein , or assisting , but onely from determining and giving sentence . how then is our salvation wrought by christ alone ? it is not our meaning that nothing is requisite to mans salvatiō but christ to saue , and he to be saved quietly without anie more adooe . as we haue received , so we teach , that besides the bare and naked worke , wherein christ without anie other associate finished all the partes of our redemption , & purchased salvation himselfe alone , for conveiance of this eminent blessing vnto vs , manie things are of necessitie required : as to bee knowne and chosen of god before the foundation of the world ; in the world to called , iustified , sanctified ; after wee haue left the world , to be receiued vnto glorie ; christ in everie of these hath somwhat which he worketh alone . through him according to the eternall purpose of god , before the foundation of the world , borne , crucified , buried raised , &c. wee were in a gratious acceptiō knowne vnto god , long before we were seene of men : god a knew vs , loved vs , was kinde to vs in jesus christ ; in him we were elected to be heires of life . thus farre god through christ hath wrought in such sort alone , that our selues are meere patients , working no more then dead & senselesse matter , wood , or stone , or yron , doth in the artificers hands , no more then the clay whē the potter appointeth it to be framed for an honourable vse : nay , not so much : for the matter wherevpon the craftsman worketh , he chooseth being moved by the fitnesse which is in it to serue his turne ; in vs no such thing . touching the rest which is laid for the foundation of our faith , importeth farther ; that b by him we are called ; that c we haue redēptiō , d remissiō of sins through his blood , e health by his stripes , f iustice by him ; that he g doth sanctifie his church , & make it glorious to himself ; that h entrance into ioie shal be givē vs by him , yea all things by him alone . howbeit not so by him alone , as if in vs to i our vocatiō , the hearing of the gospell ; to our iustification , faith ; to our sanctification , the fruits of the spirit ; to our entrance into rest , perseverance in hope , in faith , in holinesse , were not necessarie . 32 then what is the fault of the church of rome ? not that shee requireth workes at their handes which will be saved : but that shee attributeth vnto workes a power of satisfying god for sin ; yea a vertue to merite both grace here , and in heaven glorie . that this overthroweth the foundation of faith , i graunt willingly ; that it is a direct denying thereof , i vtterlie deny : what it is to hold , and what directly to deny the foundation of faith , i haue already opened . apply it particularly to this cause , and there needs no more adooe . the thing which is handled , if the forme vnder which it is handled , be added therevnto , it sheweth the foundation of any doctrine whatsoever . christ is the matter whereof the doctrine of the gospell treateth ; and it treateth of christ , as of a saviour . salvation therefore by christ is the foundation of christianitie : as for works , they are a thing subordinate , no otherwise then because our sanctification cannot be accomplished without them ; the doctrine concerning them , is a thing builded vpon the foundation ; therefore the doctrine which addeth vnto them the power of satisfying or of meriting , addeth vnto a thing subordinated , builded vpon the foundation , not to the verie foundation it selfe : yet is the foundation by this addition consequently overthrowne , for as much as out out of this addion , it may be negatiuely concluded ; he which maketh any worke good , and acceptable in the sight of god , to proceede from the naturall freedome of our will ; he which giveth vnto any good workes of ours , the force of satisfying the wrath of god for sin , the power of meriting either earthly or heavenly rewards ; he which holdeth works , going before our vocation , in congruity to merite our vocation , works following our first , to merite our second iustification , and by condignitie our last reward in the kingdome of heaven ; pulleth vp the doctrin of faith by the roots ; for out of every of these the plain direct deniall thereof may bee necessarilie concluded . not this only , but what other heresie is there , that doth not raze the very ▪ foundation of faith by consequent ? how be it , we make a difference of heresies accoūting in the next degree to infidelitie which directly denie any one thing to be , which is expreslie acknoweledged in the articles of our beliefe ; for out of any one article so denied , the deniall of the very foundation it selfe is streightway inferd . as for example ; if a man should saie , there is no catholicke church , it followeth immediatlie therevpon that this jesus , whom wee call the saviour , is not the saviour of the world ; because all the prophets beare witnesse , that the true messias should a shew light vnto the gentiles , that is to say , gather such a church as is catholicke , not restrained any longer vnto one circumcised nation . in the second rancke we place them , out of whose positions the deniall of any the foresaid articles may be with like facilitie concluded : such as are they , which haue denyed either the divinitie of christ with hebion , or with martion his humanitie ; an example whereof may be that of cassianus defending the incarnation of the sonne of god , against nestorius bishop of antioch ; which held that the virgin when shee brought forth christ , did not bring forth the sonne of god , but sole and a mere man : out of which heresie the deniall of the articles of the christian faith he deduceth thus : if thou dost denie our lord iesus christ ; in denying the sonne thou ▪ canst not choose but denie the father : for according to the voice of the father himselfe , he that hath not the sonne , hath not the father . wherefore denying him which is begotten , thou deniest him which doth beget . againe denying the sonne of god to haue beene borne in the flesh , how canst thou beleeue him to haue suffred ? beleeving not his passion , what remaineth but that thou deny his resurrection ? for we beleeue him not raised , except wee first beleeue him dead : neither can the reason of his rising from the dead stand without the faith of his death going being before . the deniall of his death and passion inferreth the deniall of his rising from the depth . wherevpon it followeth that thou also denie his ascension into heaven . the apostle affirmeth that he which ascended , did first descend , so that as much as lyeth in thee , our lord iesus christ hath neither risen from the depth , nor is ascended into heaven , nor sitteth at the right hand god the father , neither shall he come at the day of finall account which is looked for , nor shall iudge the quicke and dead . and darest thou yet set foot in the church ? canst thou thinke they selfe a bishop when thou hast denyed all those things whereby thou dost obtaine a bishoply calling ? nestorius confessed all the articles of the creed ; but his opiniō did imply the denial of every part of his cōfessiō . heresies there are of the third sort ; such as the church of rome maintaineth ; which be removed by a greater distance frō the foundation , although indeed they over throw it . yet because of that weakenes , which the philosopher noteth in mens capacities , when he saith , that the common sort cannot see things which followe in reason , when they follow as it were a farre of by manie deductions ; therefore the repugnancie of such heresie and the foundation , is not so quickly or so easily found , but that an hereticke of this , sooner then of the former kinde , may directly graunt and consequently neverthelesse , denie the foundation of faith . 33 if reason be suspected , triall will shew that the church of rome doeth no otherwise by teaching the doctrine she doth teach concerning good works , offer them the verie fundamentall words : and what man is there , that will refuse to subscribe vnto them ? can they directly graunt , and directly deny one and the very self-same thing ? our own proceedings in disputing against their works satisfactorie , & meritorious , do shew not onely that they hold , but that we acknowledge them to hold the foundation , notwithstanding their opiniō . for are not these our arguments against them ? christ alone hath satisfied and appeased his fathers wrath : christ hath merited salvation alone . we should doe fondly to vse such disputes , neither could we thinke to prevaile by them , if that wherevpon wee ground , were a thing which we know they do not hold , which wee are assured they will not graunt . their very answers to all such reasons as are in this controversie brought against thē , will not permit vs to doubt , whether they hold the foūdation , or no. can any man that hath read their books concerning this matter , be ignorant how they draw all their answers vnto these heads ? that the remission of all our sinnes , the pardon of all whatsoever punishments thereby deserved , the rewards which god hath laid vp in heaven , are by the blood of our lord iesus christ purchased , and obtained sufficiently for all men : but for no man effectually , for his benefit in particular , except the blood of christ bee applied particularly vnto him , by such meanes as god hath appointed that to worke by . that those meanes of themselues , being but dead things ; only the blood of christ is that which putteth life , force , and ifficacie in them to worke , and to be availeable , each in his kind , to our salvation . finally , that grace being purchased for vs by the blood of christ , & freely without any merit or desert at the first bestowed vpon vs , the good things which we doe , after grace receiued , be thereby made satisfactorie , and meritorious . some of their sentences , to this effect , i must alleage for mine owne war rant . if we desire to heare forraine iudgements , we find in one , this confession ; he that could reckon how many the vertues and merits of our saviour christ haue beene , might likewise vnderstand how many the benefits haue beene , that are to come to vs by him ; for so much as men are made partakers of them all by meanes of his passion : by him is given vnto vs remission of our sinnes , grace , glorie , libertie , praise , salvation , redemption , iustification , iustice , satisfaction , sacraments , merits , and all other things which we had , & were behouefull for our salvation . in another wee haue these oppositions , and answers made vnto them ; all grace is given by christ iesus ; true , but not except christ iesus be applied . he is the propitiation for our sinnes ; by his stripes we are healed ; he hath offered himselfe vp for vs : all this is true ; but apply it : we put all satisfactiō in the blood of iesus christ ; but we hold that the meanes which christ hath appointed for vs in this case to apply it , are our penall workes . our countrimen in rhemes , make the like answere , that they seeke salvation no other way , then by the blood of christ ; & that humbly they doe vse prayers , fastings , almes , faith , charitie , sacrifice , sacraments , priests , onely as the meanes appointed by christ , to apply the benefit of his holy blood vnto them : touching our good workes , that in their owne natures they are not meritorious , nor answerable to the ioyes of heaven ; it commeth by the grace of christ , & not of the work it selfe , that we haue by well doing a right to heaven , and deserue it worthily . if any man thinke that i seeke to varnish their opiniōs , to set the better foot of a lame cause foremost : let him know , that since i began throughly to vnderstand their meaning , i haue found their halting greater , then perhaps it seemeth to them which knowe not the deepnesse of satan , as the blessed divine speaketh . for although this be proofe sufficient , that they doe not directly deny the foundation of faith : yet if there were no other leaven in the whole lumpe of their doctrine but this ; this were sufficient to proue , that their doctrine is not agreeable vnto the foundati-of christiā faith . the pelagians being over great friends vnto nature , made themselues enimies vnto grace , for all their confessing , that men haue their soules , and all the faculties thereof , their wils , and all the abilitie of their wils from god. and is not the church of rome still an adversarie vnto christs merits , because of her acknowledging that we haue received the power of meriting by the blood of christ ? st thomas more , setteth downe the oddes betweene vs and he church of rome in the matter of works thus ; like as wee graunt them that no good worke of man is rewardable in heaven of his owne nature , but through the meere goodnesse of god , that list to set so high a price vpon so poore a thing ; and that this price god setteth through christs passion , and for that also they bee his owne workes with vs ; for good workes to god-ward worketh no man , without god worke in him ; and as we grant thē also , that no man may be proud of his works , for his imperfect working , and for that in all that man may doe , he can doe god no good , but is a servant improfitable & doth but his bare dutie ; as we , i say , graunt vnto them these things : so this one thing , or twaine , do they grant vs againe , that men are bound to worke good workes , if they haue time and power , and that who so worketh in true faith mōst , shall be most rewarded ; but then set they thereto , that all his rewards shall be given him for his faith alone , & nothing for his workes at all , because his faith is the thing , they say , that forceth him to work well . i see by this of st thomas more , how easie it is for men of the greatest capacitie , to mistake things written or spoken as well on the one side as on the other . their doctrine , as hee thought , maketh the worke of man rewardable in the world to come , through the goodnesse of god , whom it pleaseth to set so high a price vpon so poore a thing ; and ours , that a man doth receiue that eternall and high reward , not for his workes , but for his faiths sake , by which he worketh : whereas in truth our doctrine is no other then that we haue learned at the feet of christ , namely , that god doth iustifie the beleeving man , yet not for the worthinesse of his beleife , but for the worthines of him which is beleeved ; god rewardeth abundantly every one which worketh , yet not for any meritorious dignity , which is , or can be in the worke , but through his meere mercy , by whose commandement hee worketh . contrariwise their doctrine is , that as pure water of it selfe hath no savour , but if it passe throug a sweet pipe , it taketh a pleasant smell of the pipe through which it passeth : so , although before grace received , our works do neither satisfie , nor merit ; yet after , they do both the one and the other . every vertuous action hath then power in such to satisfie , that if we our selues commit no mortall sinne , no hainous crime wherevpon to spend this treasure of satisfaction in our owne behalfe , it turneth to the benefit of other mens release , on whō it shall please the steward of the house of god to bestow it , so that we may satisfie for ourselues & others , but merit only for our selues . in meriting , our actions doe worke with two hands ; with one they get their morning stipend , the increase of grace ; with the other , their evening hire , the everlasting crowne of glorie . indeed they teach that our good workes doe not these things , as they come from vs , but as they come from grace in vs : which grace in vs is another thing in their divinitie , then is the meere goodnesse of gods mercy towards vs in christ iesus . 34 i fit were not a strong deluding spirit which hath possession of their harts : were it possible but that they should see how plainely they do herein gaine-saie the very ground of apostolique faith ? is this that salvation by grace , whereof so plentifull mention is made in the scriptures of god ? was this their meaning which first taught the worlde to looke for salvation onely by christ ? by grace , the apostle saith , and by grace in such sort as a gift , a thing that commeth not of our selues , not of our workes , lest anie man should boast , & say , i haue wrought out my own salvatiō . by grace they cōfesse ; but by grace in such sort , that as many as weare the diademe of blisse , they wear nothing but what they haue wonne . the apostle , as if he had foreseene , how the church of rome would abuse the world in time by ambiguous termes , to declare in what sense the name of grace must be taken when we make it the cause of our salvation , saith , he saved vs according to his mercie : which mercie although it exclude not the washing of our new birth , the renuing of our harts by the holy ghost , the meanes , the vertues , the duties which god requireth of their hands which shall be saved , yet is it so repugnant vnto merits , that to say wee are saved for the worthines of anie thing which is ours , is to denie wee are saved by grace . grace bestoweth freely : and therefore iustlie requireth the glorie of that which is bestowed . we denie the grace of our lord iesus christ ; we abuse , disanull , and annihilate the benefit of his bitter passion : if we rest in these proud imaginations that life is deservedly ours , that we merit it , and that we are worthy of it . 35 how be it considering how many vertuous & iust men , how many saints , how many martyres , how manie of the ancient fathers of the church , haue had their sundry perilous opinions , and amongst sundrie of their opinions , this , that they hoped to make good some part of amends for their sins , by the voluntarie punishments which they laid vpon themselues , because by a consequent it may follow herevpon , that they were iniurious vnto christ : shall we therefore make such dead lie epitaphes and set them vpon their graues ; they denied the foundation of faith directly ; they are damned ; there is no salvation for them ? s. austin saith of himselfe , errare possum , haereticus essemolo . and except we put a difference betweene them that erre , and them that obstinatlie perfist in error : how is it possible , that ever any man should hope to be saved ? surely in this case , i haue no respect of any person aliue or dead . giue me a man of what state or condition soever , yea a cardinall , or a pope whom in the extreame point of his life affliction hath made to know himselfe , whose hart god hath touched with true sorrow for all his sinnes , and filled with loue towards the gospell of christ , whose eies are opened to see the truth , and his mouth to renounce all heresie and error any wise opposite therevnto ( this one opinion of merits excepted ) he thinketh god will require at his hands , and because he wanteth , therefore trembleth and is discouraged ; it may be , i am forgetfull , and vnskilfull , not furnished with things newe and olde as a wise learned scribe should bee , nor able to alleage that , wherevnto , if it were alleaged , hee doth beare a minde most willing to yeeld , and so to be recalled as well from this , as from other errors . and shall i thinke because of this only error , that such a man toucheth not so much as the hemme of christs garment ? if he doe , wherefore shoulde not i haue hope that vertue may proceede from christ to saue him ? because his errour doth by consequent overthrow his faith ? shall i therefore cast him off as one that hath vtterly cast of christ ? one that holdeth not so much as by a slender threed ? no , i wil not be afraid to saie vnto a pope or cardinall in this plight , be of good comfort , we haue to doe with a mercifull god ; rather to make the best of a little which we hold well , and not with a captious sophister , which gathereth the worst out of everie thing , wherein wee erre . is there any reason that i should be suspected , or you offended for this speech ? a is it a dangerous thing to imagine , that such men may finde mercy ? the house may come when wee shall thinke it a blessed thing to heare , that if our sins were the sins of the popes and cardinals , the bowels of the mercie of god are larger . i do not propose vnto you a pope with the neck of an emperour vnder his feet ; a cardinall riding his horse to the bridle in the blood of saints : but a pope or cardinal , sorrowful , penitent , disrobed , stript not only of vsurped power , but also delivered and recald from errour ; antichrist converted and lying prostrate at the foote of christ : and shall i thinke that christ will spurne at him ? and shall i crosse and gainesaie the mercifull promises of god generally made vnto penitent sinners by opposing the name of a pope , of a cardinal ? what difference is there in the world betweene a pope and a cardinall , and iohn style in this case ? if wee thinke it impossible for them , after they be once come within that ranke , to be afterwards touched with anie such remorse , let that be graunted . the apostle saith , if i or an angell from heaven preach vnto , &c. let it bee as likely that saint paule or an angel from heaven should preach heresie , as that a pope or a cardinall should be brought so farre forth to acknowledge the truth : yet if a pope or a cardinall should , what finde wee in their persons , why they might not bee saved ? it is not the persons , you will saie , but the errour , wherein i suppose them to die , which excludeth them from the hope of mercie ; the opinion of merits doth take awaie all possibitie of salvation from them . what , if they hold it onlie as an error ? although they hold the truth truelie and sincerelie in all other partes of christian faith ? although they haue in some measure all the vertues and graces of the spirite , all other tokens of gods elect children in them ? although they be farre from having anie prowde presumptuous opinion , that they shall be saved by the worthynesse of their deedes ? although the onelie thing which troubleth and molesteth them , bee but a little too much deiection , somewhat too great a feare , rising from an erroneous conceipt , that god will require a worthynesse in them , which they are grieved to finde wanting in themselues ? although they bee not obstinate in this perswasion ? although they be willing and would be glad to forsake it , if any one reason were brought sufficient to disproue it ? although the only let why they doe not forsake it ere they die , be the ignorance of the meanes , by which it might be disproued ? although the cause why the ignorance in this point is not removed , bee the want of knowledge in such as should be able , and are not , to remoue it ? let me die , if ever it be proved , that simply an error doth exclude a pope or a cardinall in such a case vtterly from hope of life . surely , i must confesse vnto you , if it be an errour , that god may bee mercifull to saue men , even when they erre : my greatest comfort is my errour ; were it not for the loue i beare vnto this errour , i would never wish to speake nor to liue . 36 wherefore , to resume that mother sentence , whereof i little thought that so much trouble would haue growne ; i doubt not but that god was mercifull to saue thousands of our fathers living in popish superstitions , in as much as they sinned ignorantly : alas what bloodie matter is there cōtained in this sentence , that it should be an occasion of so many hard censures ? did i say that thousands of our fathers might be saved ? i haue shewed which way it cannot be denied . did i say , i doubted not but they were saued ? i see no impiety in this perswasion , though i had no reason for it . did i say , their ignorance doth make me hope they did find mercy , and so were saved ? what hindreth salvation but sinne ? sinnes are not equall : and ignorance , though it doth not make to be no sinne ; yet seeing it did make their sinne the lesse , why should it not make our hope concerning their life , the greater ? we pittie the most , and doubt not , but god hath most compassion over them that sinne for want of vnderstanding . as much is confessed by sundry others , almost in the selfe same words which i haue vsed . it is but only my evill hap , that the same sentēces which savor veritie in other mens books , should seeme to bolster heresie when they are once by me recited . if i bee deceived in this point , not they , but the blessed apostle hath deceived me . what i said of others , the same hee said of himselfe , i obtaine mercy for i did it ignorantly . conster his words , and you cannot misconster mine . i speake no otherwise . i meant no otherwise then hee did . 37 thus haue i brought the question concerning our fathers , at the length vnto an end . of whose estate vpon so fit an occasion ▪ as was offred me , handling the weightie causes of separation betweene the church of rome and vs , and the weake motiues which are commonly brought to retaine men in that society ; amongst which motiues , the examples of our fathers deceased is one , although i saw it convenient to vtter that sentence , which i did to the ende , that all men might there by vnderstand , how vntruely we are said to condemne as many as haue beene before vs otherwise perswaded then we our selues are ; yet more then that one sentence i did not thinke it expedient to vtter , iudging it a great deale meeter for vs to haue regard to our owne estate , then to sift over curiously , what is become of other men ▪ and fearing least that such questions as these , if voluntarily they should bee to farre waded in , might seeme worthie of that rebuke , which our saviour thought needfull in a case not vnlike ; what is this vnto thee ? when i was forced much beside mine expectation , to render a reason of my speech , i could not but yeeld at the call of others , and proceed so farre as dutie bound mee , for the fuller satisfying of mindes . wherein i haue walked as with reverence , so with feare : with reverence , in regard of our fathers , which lived in former times ; not without feare , cōsidering them that are aliue . 38 i am not ignorant , how readie men are to feed and sooth vp themselues in evill . shall i , will the man say that loveth the present world more then hee loveth christ , shall i incurre the high displeasure of the mightiest vpon earth ? shall i hazard my goods ? endanger my estate ? put my selfe in ieopardie , rather then yeeld to that which so many of my fathers embraced , and yet found favour in the sight of god ? curse meroz , saith the lord , curse her inhabitants , because they helped not the lord , they help'd him not against the mightie . if i should not only not helpe the lord against the mightie , but helpe to strengthen them that are mightie , against the lord : worthily might i fall vnder the burden of that curse , worthie i were to beare my owne iudgement . but if the doctrine which i teach , be a flower gathered in the garden of the lord ; a part of the saving truth of the gospell ; from whence notwithstanding poisoned creatures doe sucke venime : i can but wish it were otherwise , and content my selfe with the lotte that hath befallen mee , the rather because it hath not befallen me alone . saint paule teached a truth , and a comfortable truth , when he taught , that the greater our misery is , in respect of our iniquities , the readier is the mercy of god for our release . if wee seeke vnto him , the more we haue sinned , the more praise , and glorie , and honor vnto him that pardoneth our sinne . but marke what lewd collections were made herevpon by some . whie then am i condemned for a sinner ? and the apostle ( as we are blamed , and as some affirme that we say ; whie doe we not evill that good may come of it ? ) hee was accused to teach that which ill disposed men did gather by his teaching , though it were cleane not only besides , but against his meaning . the apostle addeth , their condemnation ( which thus doe ) is iust . i am not hastie to apply sentences of condemnation . i wish from mine heart their conversion , whosoever are thus perversely affected . for i must needs say , their case is fearefull , their estate dangerous , which harden themselues , presuming on the mercy of god towardes others . it is true that god is mercifull ; but lette vs beware of presumptuous sinnes : god delivered ionah from the bottome of the sea ; will you therefore cast your selues headlong from the toppes of rockes , and say in your hearts , god shall deliver vs ? hee pittieth the blind that would gladly see ; but will hee pittie them that may see , and hardeneth himselfe in blindnesse ? no. christ hath spoken too much vnto you , to claime the priviledge of your fathers . 39 as for vs that haue handled this cause concerning the condition of our fathers , whether it bee this thing , or any other , which wee bring vnto you , the counsell is good which the wise man giveth , stand thou fast in thy sure vnderstanding , in the way and knowledge of the lord , and haue but one manner of word , and follow the word of peace and righteousnesse . as a loose tooth is a griefe to him that eateth : so doth a wavering and vnstable word in speech , that tendeth to instruction , offend shall a wise man speake words of the winde , saith eliphas , light , vnconstant , vnstable words ? surely the wisest may speake words of the winde , such is the vntoward constitution of our nature , that wee doe neither so perfectly vnderstand the way and knowledge of the lord , nor so stedfastly imbrace it , when it is vnderstood nor so graciously vtter it when it is imbraced ; nor so peaceably maintaine it , when it is vttered ; but that the best of vs are overtaken sometime through blindnesse , sometime through hastinesse , sometime through impatience , somtime through other passions of the mind , wherevnto ( god doth know ) we are too subiect . wee must therefore be contented , both to pardon others , and to craue that others must pardon vs for such things . let no man that speaketh as a man , thinke himselfe , whiles he liveth , alwaies freed from scapes and oversights in his speech . the things themselues which i haue spoken vnto you are sound , howsoever they haue seemed otherwise vnto some : at whose hands i haue in that respect receiued iniurie . i willingly forget it , although indeed considering the benefitte which i haue reaped by this necessarie speech of truth , i rather incline to that of the apostle , they haue not iniured me at all . i haue cause to wish them as many blessings in the kingdome of heaven , as they haue forced mee to vtter words and syllables in this cause ; wherein i could not be more sparing of speech then i haue beene . it becommeth no man , saith st. ierome , to bee patient in the crime of heresie . patiēt , as i take it , we should be alwaies , though the crime of heresie were intended ; but silent in a thing of so great consequence i could not , beloued i durst not be : especially the loue that i beare to the truth of christ iesus , being hereby somwhat called in question . whereof i beseech them in the meeknesse of christ , that haue been the first originall cause , to consider that a watchman may crie ( an enimie ) when indeed a friend commeth . in which cause as i deeme such a watchman more worthie to be loved for this cause , then misliked for his errour : so i haue iudged it my own part in this , as much as in me lieth , to take away all suspicion of any vnfriendly intent or meaning against the truth , from which , god doth knowe , my heart is free . 40 now to you , beloued , which haue heard these things , i will vse no other words of admonition , then those which are offered me by st iames , my brethren haue not the faith of our glorious lord iesus in respect of persons . yee are not now to learne , that as of it selfe it is not hurtfull , so neither should it be to any scandalous and offensiue in doubtfull cases , to heare the different iudgements of men . bee it that cephas hath one interpretation , and apollos hath another ; that paule is of this mind , that barnabas of that ; if this offend you , the fault is yours . carry peaceable minds , and you may haue comfort by this varietie . now the god of peace giue you peaceable minds , and turne it to your everlasting comfort . finis . notes, typically marginal, from the original text notes for div a03586-e100 a lib. 4. ann ▪ b lib. 1. hist. c in vita agricolae . d lib. a. notes for div a03586-e290 1 2 1. cor. 5. 12. 13. 2. cor. 6 v 7. a or whosoever it be that was the author of those homilies that go vnder his name . b knowing how the schoolemen hold this question , some criticall wits may perhaps halfe suspect that these two words , perse , are inmates . but if the place which they haue , be their owne , their sense can be none other then that which i haue given them by a paraphta sticall interpretation . they teach as we doe , that god doth iustifie the soul of man alone without any coeffectiue cause of iustice . deus sine medi● coeffectiv● animam iustificat . casal . de quadr . part . iust . lib. 1. cap. 8. idem l. 3. c. 9. the differēce betwixt the papists & vs about iustification . * tho. aquin. 1. 2. quaest . 100. gratia gratum faciens , id est , iustificans , est in anima quiddam reale & positivii qualitas quaeda [ artic . 2 concl ] supernaturalis , non eadem cum virtute infusa , vt magister ; sed aliquid [ art 3. ] praeter virtutes insusas , sidem , spem , charitatē ; habitudo quaeda [ artic 3. ad 3. ] quae praesupponitur in virtutibus istis , sicut earum principiū & radix , essentiam anime tanquam subiectum occupat non potentias ; sed ab ipsa [ artic . 4. ad 1. ] effluunt virtutes in potentias animae , per quas potentiae moventur ad actus . plura vid. quaest . 113. de iustificatione . a phil. 3. v. 8. 2. cor. 5. 21. rom 4. 5. 1. ioh. 3. 7. rom. 6. rom. 7. 19. cap. 1. v. 4. hob. 1. v. 2. by sanctification i mean a separation from others , not prosessing as they doe . for true holines consisteth not in professing , but in obeying the truth of christ. apocal. 18. 4. math. 24 16. gen. 19. 15. ver. 22. ioh. 3. 17. rev. 2. 22. * they misinterpret , not only by making false and corrupt glosses vpon the scripture , but also by forcing the olde vulgar translation as the only authenticall : howbeit they refuse no booke which is canonicall though they admit sundry which are not 1. tim. 3. 16. iohn 1. 49. ioh 4. 42. gal. 5. 2. * plainely in all mens sight whose eies god hath enlightned to behold his truth . for they which are in errour are in darknes & see not that which in light is plain . in that which they teach cō cerning the natures of christ , they hold the same which nestorius fully , the same which eutiches about the proprieties of his nature . a the opiniō of the lutherans though it be no direct deniall of the foundation , may notwithstanding bee damnable vnto some : and i doe not thinke but that in many respects it is lesse damnable , as at th●● day some maintaine it , then it was in them which held it at first , as luther and others , whom i had an eie vnto in this speech . the question is not whether our error with such and such circumstances : but simply , whether an errour overthrowing the foundation do exclude all possibilitie of salvation , if it bee recanted and expresly repented of . 2. thess. 2. 11. apoc , 13. v. 8. 3 4 for this is the only thing alleaged to proue the impossibilitie of their salvatiō : the church of rome ioyneth workes with christ , which is a deniall of the foundation , & vnlesse we hold the foūdation we cānot be saved . * they may cease to put any confidēce in works , and yet never thinke , living in popish superstition , they did amisse , pighius dyed popish , and yet denied popery in the article of iustification by workes long before his death . what the foūdatiō of faith is . vocatâ ad concionem multitudine , quae coalescere in p●pis li vnius corpus nulla re praeterquam legibus poterat , liv. de rom. lib. 1. a eph. 1. 23. & 4 ▪ 15. b ephes. 2. 20. c eph. 2. 20. d ioh. 6. 68. 2. tim. 3. 15. a act. 16. 17. b heb. 10. 20. c gen. 49. d iob. 19. e act. 4. 12. f luk. 2. 11. g 1 , cor. 3. a rom. 8. 10. b philip. 2. 15. c col. 3 4. d 1 pet 1. e eph 2. 5. f 1. ioh. 5. 12. g 1. ioh. 5. 13. perpetuity of faith . a rom 6. 10. b ioh. 14 19. c 1. pet. 1. d 1. ioh. 3 9. e ephes. 1. 14. ioh. 4. 16. ob. sol. a col. 1. 23 1. tim. 2. 15. b ioh 10. a 1. ioh. 3 9. * howsoever men be changed ( for changed they may be , even the best amongst men ) if they that haue received , as it seemeth some of the galatians which fel into error , had received , the gifts and graces of god which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as faith , hope , and charitie are , which god doth never take away from him , to whom they are given , as if it repented him to haue given them ; if such might be so far changed by errour ▪ as that the very roote of faith should bee quite extinguished in them , and so their salvation vtterly lost ▪ it would shake the hearts of the strongest and stoutest of vs all see the contrarie in beza his observations vpon the harmonie of confessions . * error convicted , and afterwards maintained , is more then errour : for although opinion be the sāe it was , in which respect i still call it errour , yet they are not nowe the sāe they were whē they are taught what the truth is , & plainly taught a act. 15 , 5. b gal. 3. 24. 25 c v 28. d v. 31. e v. 21. a bucer . de unit . eccles. s●● vanda . calv. ep . 104. * morn . de eccles. * zanch praefat de relig . a 2. thess. 2. 13. a rom 11. ● . * i deny not but that the church of rome requireth some kindes of works which she ought not to require at mens hands . but our question is generall about the adding of good workes , not whether such or such workes bee good . in this comparison it is enough to touch somuch of the matter in questiō between s. paul and the galatians , as inferreth those cōclusions , yee are fallen from grace ; christ cā profit you nothing ▪ which conclusions will follow vpon circumcision and rites of the law ceremonial , if they be required as things necessarie to saluation . this only was alleaged against me , & need i touch more then was alleaged ? c luk 11. 39. d matth. 5. 21. a eph. 1. 6. 2. 7 b gal. 5. 8. c 1. pet 2. 9. d eph 1. 7. 1. pet 5 3. e esai 53. 11. f ierem. 23. 6 g ephes. 8. 26 mat. 25 23. 2. thes. 2. 14. gal. 2. 16. gal 5. 23. 2. thes. 2. 15. haec ratio eccle stastici sacrameti & catholicae fidei est , vt qui partem divini sacramenti negat , partem non valcat confiteri ita enim sibi connexa & con corporata sunt omnia vt aliud sine alio stare non possit , & qui vnum ex omnibus denegaverit , alia ei omniacredidisse non profit , cassian lib. 6 de incarn dom. if he obstinately stand in deniall p. 193. a act. 26. 23. lib. 6. de ircar . dom. cap. 16. lews of grana meditat. c. last 3. panigarola letti . 11. annot in . 1. ioh. 1. in his booke of consolatiō workes of supererogatiō . a let all affection be laide aside ; let the matter indifferently be considered . iudg. 5. 23. the marrow of true justification, or, justification without works containing the substance of two sermons lately preached on rom. 4:5 ... : wherein the nature of justification is opened, as it hath been formerly asserted by all sound protestants, and the present prevailing errors against the said doctrine detected / by benjamin keach ... keach, benjamin, 1640-1704. 1692 approx. 140 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47599 wing k76 estc r18579 12349971 ocm 12349971 59952 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47599) transcribed from: (early english books online ; image set 59952) images scanned from microfilm: (early english books, 1641-1700 ; 213:13) the marrow of true justification, or, justification without works containing the substance of two sermons lately preached on rom. 4:5 ... : wherein the nature of justification is opened, as it hath been formerly asserted by all sound protestants, and the present prevailing errors against the said doctrine detected / by benjamin keach ... keach, benjamin, 1640-1704. [4], 39, [1] p. printed for dorman newman ..., london : 1692. errata: p. 39. advertisements: p. [1] at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -romans iv, 5 -sermons. justification -sermons. sermons, english -17th century. 2005-05 tcp assigned for keying and markup 2005-06 aptara keyed and coded from proquest page images 2005-07 rachel losh sampled and proofread 2005-07 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the marrow of true justification or , justification without works . containing the substance of two sermons lately preached on rom. 4. 5. and by the importunity of some gracious christians , now published with some additions . wherein the nature of justification , is opened , as it hath been formerly asserted by all sound protestants ; and the present prevailing errors against the said doctrine , detected . by benjamin keach , pastor of a church of christ , meeting at horsly-down , southwark . i will raise unto david a righteous branch : and this is the name whereby he shall be called , jehovah , our righteousness , jer. 23. 5 , 6. justificatio est doctrina stantis & cadentis ecclesiae , saith luther . london , printed for dorman newman , at the king's arms in the poultrey , 1692. the epistle dedicatory . to all who desire to be found in the righteousness of christ , and count their own but as dung in comparison thereof ; particularly to the congregation , meeting at horsly-down , the hearers of these sermons , grace , mercy , and peace be multiplied . brethren , as i was put upon preaching on this great subject ; so i am satisfied it was at a very seasonable hour , this doctrine being greatly struck at by too many persons , though of different sentiments in many points of religion . and as it was well accepted by you , who heard these sermons ( and the others that followed ) when preach'd ; and having been prevail'd with to publish these to the world , so i hope some may receive advantage hereby : though for the meanness of the author , and weakness of the work , they may not meet with that entertainment from some as the subject deserves ; yet for your sakes whose souls are committed to my charge , and for whom i must give account to the great shepherd of the sheep at the last day , i readily consented to this publication ; as also that all may see that we are in this , and in all other great fundamentals of religion , established in the same faith with our brethren , and all sound aud orthodox christians in the world : and cannot but look upon our selves greatly concerned , to see how men by craft and subtilty endeavour , through satan's temptations ( though i hope some do it not wittingly ) strive to subvert the gospel of christ , and corrupt the minds of weak christians . an error in a fundamental point , is dangerous and destructive ; but should we mistake some men we have to do with , we should be glad : the lord help you to stand fast in the truth , as it is in jesus ( in which through grace you are well established : ) our days are perillous ; satan seems to be let loose upon us , and is in great rage , his time being but short . brethren , 't is a hard case that any of those who maintain the old doctrine of justification , should be branded with the black name of antinomians . as for my part , if dr. crisp be not mis-represented by his opposers , i am not of his opinion in several respects ; but i had rather erre on their side , who strive to exalt wholly the free grace of god , than on theirs , who seek to darken it and magnifie the power of the creature , though we fear the design is to wound the truth and us , through that good man's sides , who , i doubt not is gone to heaven : o when shall we see that truth , peace , and vnion longed for ! my brethren , the doctrine we preach does not open a door to the least licentiousness ( as ' iis unjustly said to do by some , who are either wilfully or ignorantly blind . ) no , god forbid . nothing can promote holiness , and gospel-sanctification like unto it , only it teaches us to act from high , sublime , and right evangelical principles : it shews the only way to attain to gospel-purity , flows from our vnion with christ ; and that no man can arrive to any degree of true holiness , or expect to meet with any success therein , without a principle of spiritual life , or saving faith in our lord jesus christ . the nature of men must first be changed , and that enmity that is in their hearts against god , be removed , before they can be holy : the tree must first be made good , or the fruits will be evil . the image of god must be formed in our souls , which puts the creature into an actual bent and propensity of his heart to the practice of holiness . if a man hates not sin , be not out of love with sin , how should he be in love with god and holiness ? now because we say sanctification is not necessary , as antecedent to justification , but is the fruit or product of vnion with christ ; though we deny not but the habits of holiness are infused at that same instant that faith is wrought in the soul , must we be look'd upon as promoters of a licentious doctrine ? must we make our own performances , or obedience a condition of justification , or be laid under infamy and reproach ? 't is by faith only , that we come to have actual enjoyment and possession of christ himself , and of remission of sin ; and not only so , but of eternal life ; and so of holiness also , and no other ways . the good lord help you to a right vnderstanding of these things , and make you all a holy people , to the praise of his glory , and honour of your sacred profession . the holy apostle having asserted justification by the righteousness of god , which is by faith in jesus christ , desired to know him and the power of his resurrection , &c. which he did not to be justified thereby , but as a fruit flowing therefrom , or as a further evidence thereof : the first he had attained ; but there was a higher degree of sanctification in hts eye , which he pressed after , as then not having attained : whose example let us follow . i shall say no more : you own a rule of gospel-holiness ; let me exhort you to labour after sincere obedience : and pray forget me not in your prayers , that god would graciously help me through all my troubles and temptations , and preserve me and you to his heavenly kingdom ; who am your servant for jesus's sake , and so shall abide till death . benjamin keach . the marrow of justification . or , the doctrine of justification opened , in divers sermons , at horsly-down . rom. iv. 5. but to him that worketh not , but believeth on him that justifieth the vngodly , his faith is counted for righteousness . this text is given me ( as i told you the last lord's day ) by an unknown hand , and though it may seem to interfere with my design and intention , in speaking to another scripture , on a different subject ; yet i readily imbrace this motion , and answer the desire of those christian friends , who so earnestly request and intreat me to speak to the doctrine of justification , and that for these reasons following . 1. because the doctrine of justification is one of the greatest and most weighty subjects i can insist upon ; it being by all christians acknowledged to be a fundamental of religion and salvation . hence this article is justly stiled , by worthy writers , articulus stantis , vel cadentis religionis : the very ●illar of the christian religion . other subjects a minister may preach upon , and that unto the profit and advantage of the people ; but this he must preach , this he cannot omit , if he would truly preach the gospel of jesus christ . 2. because i fear many good christians may not be so clearly and fully instructed into this doctrine as they ought , or it might be wished they were , though they may be rightly built upon the true foundation , or upon that precious corner-stone god hath laid in sion ; yet are but babes in christ , and therefore need farther instruction , for their establishment in this , and other essentials of the true christian religion . 3. because the present times are perillous , and many grand errours in and about this great fundamental point too much abound and prevail , ( as many have with grief observed of late , ) and that too in and about this city , which caused a worthy minister lately to say , that it greatly concerned pastors of the churches , &c. to strive to establish their people in this blessed truth , since there are some who with all their might endeavour to sow the seeds of errour and heresie almost every where , and many are sadly corrupted thereby already . 4. because if a person err herein , or be corrupt and of an unsound faith , in the case of justification , he is in a dangerous condition , though he may seem to be otherwise a good christian and of a holy life ; for 't is evident that there are damnable principles , as well as damnable practices , according to that of the apostle peter , 2 pet. 2. 1 , 2. and as our saviour said to the jews , vnless ye believe that i am he , ye shall die in your sins , joh. 8. 24. so must i say , unless ye have a true and right faith in him , ye must die in your sins ; for 't is not enough to believe christ is the true saviour ; but we must have also a right faith in that object ; unbelief and a mis-belief are alike destructive and pernicious : was it not an errour about justification that caused the jews to miscarry eternally , viz. they being ignorant of god's righteousness , went about to establish their own righteousness , &c. rom. 10. 3. 5. because this doctrine tends so much to the honour of god , and the magnifying of his infinite wisdom , and his free grace , and mercy in jesus christ , and also to the abasement of the creature : was it not the exaltation of the glory of god in all his attributes and blessed perfections , which was the result of that glorious counsel , held above between the father and the son , before the world began , in the bringing in and establishment of the covenant of grace ? what did god , as i may say , design or aim at therein● more than his own glory , and to abase sinful man ? and if so , how doth it behove us to see to our utmost to open the channel , that this sovereign grace may run freely , and not be obstructed by the mud or cursed notions and errors of men's dark minds , who seek to eclipse the doctrine of god's free grace ? 6. because from this doctrine doth proceed all the hope we have of eternal life : destroy this foundation , and what can the righteous do ? i may say of justification through the imputation of christ's righteousness , as david speaks of the covenant of grace , this is all our salvation and our hope , &c. 2 sam. 23. 5. if we come not to heaven this way , i know no other ; for other foundation can no man lay , than that is laid , which is jesus christ , 1 cor. 3. 11. 7. because 't is a doctrine that affords so much sweet and divine comfort to our souls , when rightly understood and apprehended ; and i am perswaded 't is through the want of light , and clear knowledge of this doctrine , so many doubts and fears attend many good christians : for ( as i have told some of you lately ) divers weak saints are ready to judge of their justification according to the degree and measure of their sanctification ; and can hardly be brought to believe , such vile creatures as they are , who find such evil and deceitful hearts , and so many great evils and infirmities in their lives , can be justified in the fight of god ; ( not that i ever denied that sanctification and holiness , is a mark or evidence of a justified person ; ) though i deny justification to be a gradual act , as sanctification in us is ; or that a person is not perfectly justified until he is perfectly sanctified , or actually delivered in him self from the pollution and defilement of all sin ; for then it would follow , no believer is actually justified in this life : but that which i intend , and hint at , is this , that if some weak christians can but arrive to holy and spiritual frames in duty , and get power over their corruptions , then they think they have good grounds to believe and hope they may be justified ; as if it were ●nherent grace and holiness that justifies them in god's sight . so much , briefly , as to the grounds and reasons which induced me to answer the call i had to insist upon this text and subject . secondly , to proceed the more orderly , i shall give you the scope and coherence of the text it self , for the better understanding the design and main drift of the holy ghost therein . and as to this we need go no further back than to the 9 verse of the 3 chap. where the apostle proves , that all men , both jews and gentiles , are under sin : what then are we better than they ? no , in no wise ; for we have before proved , ●oth jews and gentiles , that they are all under sin , verse 9. this he confirms by the scriptures of the old testament ; particularly , by that of david , there is none righteous no not one , verse 10. all men , naturally , as considered under the fall , are ungodly and vile in the sight of god ; and although the jews thought themselves in a better condition than the gentiles were , and boasted of their knowledge and sanctity ; the apostle declares , they were notwithstanding abominable sinners , and in no better state , but deceived themselves ; and that he might make this farther manifest , he proceeds more particularly to discover their wretched pollution and filthiness : there is none that understandeth , verse 11. 1. he shews that all the faculties of the soul are corrupted , viz. their minds and understandings are blind and darkned , being ignorant of god , or without the knowledge of his pure and spotless nature , justice , and holiness : there is none that seeketh after god. 2. by this he shews also the poyson and venom that was got into the will ; for as they have lost god , so they will not seek after him , like that of our saviour , ye will not come to me that ye might have life , joh. 5. 40. now till a man comes to see his own wretched and woful condition , and understands the nature of god , and the nature and tenure of the holy law of god , he cannot discern that absolute necessity there is of a perfect and compleat righteousness to justifie him in god's sight . 3. and that their will and affections are also depraved , and in like manner corrupted , he proceeds farther to cite what david in the same psalm saith , viz. they are all gone out of the way , they are altogether become unprofitable , there i● none that doth good , no not one , verse 12. now least any one zealot should fansie himself in a good condition , and excluded from this black indictment , and so in a justified state , by his own righteousness , he confirms again his former universal charge , all are gone out of the way , they are altogether become unprofitable ; and therefore not one of them can be justified . and as the faculties of their souls are corrupt , so the apostle proceeds to shew the infection had seized on the members of their bodies ; therefore he saith , their throat is an open sepulchre , with their tongue they have used deceit the poyson of aspes is under their lips , verse 13. whose mouth is full of cursing an● bitterness , verse . 14. their feet are swift to shed blood , verse 15. both tongues lips , throat , and feet , are polluted and abominable , being instruments o● unrighteousness . in verse 19. he seems to answer , by way of anticipation , an objection which the jews might bring against what he had said , as if they should say , what you speak doth not concern us , but the prophane gentiles ; we have the law and that relieves us , and thereby we may be justified ; to which he reasons thus , to cut off all their hopes , viz. now we know that whatsoever the law saith , it saith unto them that are under the law , that every mouth may be stopped , and all the world become guilty before god. by the law is not only meant the law as it was given to israel in the two tables of stone , but as the substance of the same law was written in the hearts of all mankind ; the apostle means the law of the first covenant which was broke by our first parents , by the breach of which all the world became guilty before god originally ; and also by their actual breach thereof for that neither jews nor gentiles lived without sin : but contrariwise wer● guilty of the breach of that law , under which they lived : but although all the world were under the law of the first covenant , and had the same law as to the substance of it , as a rule of life ; yet the jews had the upper hand of the res● of the world , by their having the oracles of god committed to them , by which means they had greater advantages to come to the knowledge of sin , and also by means of divers figures and prophecies to the knowledge of the messias . but what of all this ? the apostle shews them that the law on which they rested , was so far from relieving them , that it served chiefly to convince them of their horrid guilt , and bound the sentence upon them , so that they and all the world were subject to the just judgment of god , and under his wrath and curse . 2. and therefore he infers , that by the law ( either as it was written in the two tables , or in the heart , which the gentiles had as well as the jews ) no man could be justified so , ver . 20. therefore by the deeds of the law shall no flesh be justified in his sight ; for by the law is the knowledge of sin. 3. but lest upon this , the lost world should be left under utter despair , the apostle proceeds to shew us there is a way found out in the infinite wisdom of god , and according to his unspeakable grace and goodness , to deliver us from sin and guilt ; and so to justifie us before god ; and therefore he adds , but now the righteousness of god without the law is manifested , being witnessed by the law and the prophets , v. 21. even the righteousness of god , which is by faith of jesus christ unto all , and upon all that believe ; for there is no difference , v. 22. for all have sinned , and come short of the glory of god , being justified freely by his grace , through the redemption that is in jesus christ , v. 23 , 24. no wonder there is no difference , when both jews and gentiles lie under the guilt of adam's transgression , it being imputed to them , he being the common head and representative of the whole race of mankind , rom. 5. 12. and since also all of them partake of the same original corruption or depraved nature , inherent in them , from whence proceed all those actual transgressions , by which means it appears that all come short of that glorious image of god , in which they were at first created ; and also of the eternal glory above : yet to the praise of god's grace , the lost world is not left in a hopeless condition , god having sent his son to satisfie the law and divine justice , or to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god , v. 25. 4. in the 27th verse , he adds , a god-honouring , and a self-confounding inference from what he had said ; where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith. 5. and hence he draws another conclusion , viz. ver . 28. therefore we conclude , that a man is justified by faith without the works of the law ; and in the 4th chapter he proceeds to prove his main argument ; i. e. that a sinner is justified by faith without works , by the example of abraham ▪ for if abraham were justified by works , he hath whereof to glory , but not before god , chap. 4. 2. 6. this is the apostle's argument : if abraham was justified by works , he had somewhat whereby he might boast and glory ; but abraham had nothing whereof to boast or glory ; and therefore he was not justified by works . but to put it further out of doubt , he affirms what the scripture saith ; viz. that abraham believed god , and it was counted , to him for righteousness , v. 3. 7. in the next place , he proceeds to prove this blessed doctrine from the nature of works and grace , they being quite opposite , and contrary the one to the other . now to him that worketh , is the reward not reckoned of grace but of debt , v. 4. if therefore it was granted , a man could perform the condition of perfect obedience ; yet he could not he justified . 1. because all , ( as he had shewed before , ) have sinned . 2. because there is no reward as a due debt from god , because we can do no more than our duty , we being the lords , and all our abilities and services can ne'er make a reparation for the wrong we have done against the law , and the holiness , and justice of god. and thus i come to my text , ver . 5. but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . to him that worketh not ; that is , worketh not , thinking thereby to be justified and saved . though he may work ; i. e. lead a holy and righteous life ; yet he doth it not to merit thereby ; nay , though he be wicked , and an ungodly person , and so worketh not , or hath no moral righteousness at all ; yet if he believeth on him that justifieth the ungodly , his faith is counted or imputed for righteousness : not as a simple act , or as it is a quality or habit , or in us , as the papists teach ; ipsa fides , saith bellarmine , censetur esse justitia , faith it self is counted to be a justice , and it self is imputed unto righteousness : no , nor in respect of the effects or fruits of it ; for so it is part of our sanctification . but as it is a hand to take hold of , or receive , or apply christ and his righteousness . manus accipientis , saith dr. downham , the hand of the receiver is the grace of justifying faith : 't is not faith , but the object and righteousness faith apprehends or takes hold of , that justifies the ungodly . 1. the apostle doth not intend by these words , that if a man hath the works here meant , he cannot be justified , unless he throws them away , and become openly wicked and prophane ; and so sin that grace may abound : no , as the apostle says , god forbid , rom. 6. 1. but his meaning is , that the absence or want of good works , or moral righteousness , cannot hinder a man's justification , if he believes in jesus christ , though he be never so wicked and ungodly . that justifieth the ungodly . every man is ungodly before he is acquitted and justified , having till that very instant a great mountain of guilt and filth lying upon him . justifie ; 't is verbum fore●se , a judicial word , used in courts of judgment , or a law-term , which usually is opposed to condemnation . and it signifies to absolve , to acquit from guilt , and accepting a man as righteous , or to pronounce him just and righteous , or give sentence for him , deut. 25. 1. , prov. 17. 15. not the making a person inherently righteous ; but to count or impute righteousness to one , that is in himself a sinner , or as my text , ungodly . obj. but may be you will say , what ungodly ones doth god justifie : if it be an impenitent , ungodly one , how can you reconcile this text with that of solomon ; he that justifieth the wicked , and he that condemneth the just , even they are both abomination to the lord ? prov. 17. 15. 1. answ . i answer ; 't is not meant of justifying of any ungodly act of a wicked person ; for god can as soon cease to be , as so to justifie the ungodly . 2. nor secondly , he means not justifying the person in his committing of any sinful deed ; for that is as opposite to god's holy nature , and all one with the former . 3. nor in the negative , are they such ungodly ones that are righteous in their own eyes , like as many of the jews and pharisees were , and paul also before his conversion , phil. 3. 4 , 5 , 6 , 7. when a persecutor . for although such who are righteous in their own sight , are the worst of sinners in the sight of god ; yet they are such whom god , while they retain that conceit of themselves , will never justifie : christ did not come to call the righteous , but sinners to repentance . there is , saith solomon , a generation pure in their own eyes ; yet are they not cleansed from their filthiness , prov. 30. 11. our saviour compares this sort of men to painted sepulchres , who appear beautiful without , but are within full of dead men's bones , and of all uncleanness , matth. 23. 27. what pollution is more loathsome than the filth of a rotten and stinking sepulchre ? the proud pha●isee crys out , god , i thank thee i am not as other men are , extortioners , vnjust , adulterers , or even as this publican : i fast twice 〈◊〉 the week , i give tithes of all that i possess , luke 18. 13. these men boast of ●heir good works , prayers , and alms-deeds ; but never saw their horrid ●ride , hardness of their hearts , unbelief , and cursed hypocrisie : they make ●lean the outside of the cup and platter ; but are abominable inwardly in his eye ●ho beholds their hearts . these men are wicked and ungodly , notwithstan●ing they look upon themselves to be righteous ; and yet are not therefore ●he ungodly whom god will justifie . 't is said , the publican who cried , lord ●e merciful to me a sinner , went away rather justified than the proud pharisee . 4. and in the fourth place , neither are they such wicked and ungodly ●nes , who though openly prosane and wretched creatures , such that love , and ●ive in sin ; yet glory presumptuously of christ's death , and say , through ●im they hope to be saved : they believe in christ ; and therefore do not ●oubt of their salvation ; faith is one thing , and presumption is another . i ●m afraid , brethren , that this conceit and delusion of the devil sends daily many thousands to hell ; because god hath abounded in his grace , they abound 〈◊〉 sin and wickedness , and presumptuously trust to lying words : these un●odly ones are not the persons which god doth justifie ; but rather positively ●ondemns in his word , and will condemn for ever , unless they believe , truly ●elieve in jesus christ . 5. therefore in the fifth place , they are such ungodly ones in the affirma●●ve , who do see themselves to be ungodly and vile ; they are such , whom god brings to see their sickness , to feel themselves wounded , who find them●elves lost and undone ; nay , though some of them may like paul be blameless , 〈◊〉 respect of the outward acts of sin ; yet by the coming of the commandment ●ith powerful convictions , sin revives and they die , rom. 7. they see the pol●tion of their hearts , and the pravity of their nature , and behold themselves ●e worst of men. though some others may be indeed guilty of gross acts of sin , or notorious transgressors , even just until that very instant that they hear the gospel preached , and have done no acts of righteousness ; yet if they believe on jesus christ , or throw themselves by an act of saving faith on the blood and merits of christ , they are immediately justified ; for let men have moral righteousness , or no moral righteousness , they are all ungodly in god's sight , till they believe ; and at that very instant they do believe , they are accounted righteous through the imputation of christ's perfect righteousness : for as a man 's own righteousness cannot further his justification , or conduce or add thereto ; so his sin and ungodliness cannot hinder or obstruct his justification ▪ if he truly believe on him who justifies the ungodly . my brethren , do not mistake ; a man seeing himself wounded doth not heal him , though it may , and does put him upon seeking out for healing ; so a man seeing himself a sinner , doth not render him righteous . nothing renders a man righteous to justification in god's sight , but the imputation of the perfect personal righteousness of christ , received only by the faith of the operation of god. when i was a lad , i was greatly taken with a book , called the flowing of christ's blood freely to sinners , as sinners . o , my brethren , that 's the case , that 's the doctrine which the apostle preaches ; you must come to christ , believe on christ , as sinners , as ungodly ones , and not as righteous , not as saints , and holy persons , the whole need not a physician , but they that are sick . the thief on the cross , as a sinner , cry'd out , lord remember me , &c. and the jaylor as a sinner , cry'd out , sirs , what must i do to be saved ? so much , as to the explanation of the terms of the text ; in which you have three parts : 1. a negative proposition , but to him that worketh not . 2. an affirmative proposition , but believeth on him that justifies the ungodly . 3. the conclusion from hence , his faith is counted ( or imputed ) for righteousness . the observations i shall take notice of from the words , shall be but two . 1 doct. that all works done by the creature , are quite excluded in point of justification of a sinner in the sight of god. 2. doct. that justification is wholly of the free grace of god , through the imputation of the perfect righteousness of jesus christ by faith. i purpose to begin with the first of these points of doctrine , and then come to speak to the second . 1. but before i proceed , i shall shew you divers false and erroneous principles ▪ which men have sucked in , in and about the great doctrine of justification . 2. i shall then prove the point , viz. that all works done by the creature are quite excluded in point of justification of a sinner in god's sight . 1. i shall begin with the papists , who hold that men are justified by inherent righteousness , by good works , and not by faith only , affirming good works to be meritorious , or that men thereby deserve eternal life ; nay , ●hat a man may perfectly fulfil the law of god , though he cannot live without sin : but to mend the matter , bellarmine's argument is , that venial sins , of which he denies not , that all are guilty ; yet they do not hinder a man from ●eeping the law perfectly : the foolishness of which distinction is easily ●iscerned ; for if they be sins which he calls venial , then they are the transgression of the law , and he that transgresses the law doth not keep it perfectly , but contrariwise breaks it , and so is accursed , cast , and condemned by 〈◊〉 : but they affirm , that a man may not only , by his good works , merit for himself ; but also may do more than is commanded , or may do works of ●upererogation , or do more than his duty . 2. the second sort i shall mention are the socinians , who deny the deity of the son of god ; and from hence deny also the satisfaction of christ , because the latter depends upon the former : it was from the dignity and excellency of christ's person , he being god as well as man , that his sacrifice ●ad such infinite value and worth in it , that by one single payment ( as i may 〈◊〉 say ) he made such a full compensation to the law and justice of god : but ●●ey erring in those two grand points of christian religion , run into the ●hird , and deny the imputation of christ's personal righteousness to us in ●ustification . and indeed it seems to me that this sort of men assert that justification of the sinner , is nothing more than god's pardoning him freely by ●is mercy , and that only as a simple act of his own mercy and grace , without ●espect had to the satisfaction made for our sins by jesus christ , by which act of god's pardoning grace they affirm the guilt of sin that binds the sinner ●ver to punishment is taken off , and so he is acquitted and delivered from eternal wrath ; but could this be admitted which they affirm , why should god ●end his beloved son into the world to be a sacrifice for sin ? for could not god , without that glorious fruit of his infinite goodness , have pardoned and acquitted us , and never have suffered his son to have underwent such pain and ●orrow for us , which indeed he did ? 3. another sort there be , which are those called arminians , of which ●here are many of late times . i find one of them does affirm , that though the works of the law are excluded from justifying the sinner in the sight of god ; yet gospel works are not : so that they ●nclude love to god , acts of mercy , and other gospel duties , and obedience in ●oint of justification , as well as faith , or joyn good works done under the gospel and faith together ; and this plainly appears by what mr. william allen hath wrote in his book , called , a glass of justification . see p. 18. these are his words , viz. it is no where , neither in words nor sence , said , but he that ●oveth not , but believeth on him that justifieth 〈◊〉 vngodly , his faith , is counted to him for righteousness . sure this man forgot that love to god was one great thing the law commanded : were not the israelites , or the people of the jews , under the law , to do all they did in love to god ? thou shalt love the lord thy god , with all thy heart , and with all thy soul , and with all thy strength , &c. he proceeds to blame our protestant writers , in asserting justification by faith alone , without works . brethren , although we do not oppose faith to love ; as if faith , that is of the right kind , can be without love to god ; yet we say , 't is faith and not works ; not love , nor deeds of mercy , nor any other gospel duties , or obedience , that is counted to us for righteousness . and why to faith only ? because that grace only carries us out of our selves to another for righteousness , i. e. to jesus christ . 4. the same sort affirm faith doth justifie the sinner ( as far as i can gather ) as it is the act of the creature , god accepting of that internal act of the soul , according to his good pleasure , to justification ; not having respect so to the object of faith , as that the matter thereof is christ , perfect righteousness , and the form or formal cause of it , the imputation thereof , to such who believe in jesus ; but that it hath pleased god to appoint or ordain faith , in respect of it self , to that end and purpose ; namely , to justifie the sinner . of this sort are the dutch arminians , in pursuance of their main doctrine of free will ; they exalt man's works , and therefore affirm , that he is justified , not by christ's righteousness , but by his own faith ; god having required of him , instead of full obedience to the law of works , that now he should believe on his son ; and that for so doing he should be justified and saved , as he should have been before for perfect obedience : so that with this sort ( as one observes ) faith is that righteousness for which we are justified before god. moreover , they tell us , that faith is a belief of the truth of the gospel , so as to live according to it ; thus it includeth , and not excludeth works ; and that faith and works , or obedience to the gospel , is our righteousness for which we are justified and saved . at the same time you must remember that they do not own faith to be the gift of god , or a grace of the holy spirit ; but that which the creature has power , when the gospel is preached , to act by common assistance , and influences , he hath power to do , and perform , as any other duties of religion , as to pray , hear the word , &c. and thus they make the whole stress of man's salvation ( after all that christ hath done ) to depend upon the depraved and corrupt will of the creature ; and faith ; such a condition of justification and eternal life , as may or may not be performed , which , if true , it might so fall out , that not one soul might be saved , notwithstanding the precious price , paid by jesus christ to redeem them ; for by the same purity of reason one man may resist the offers of grace , and not believe in christ , or exert that power every man may as well do 〈◊〉 too . see mr. troughton's luther us redivivus , p. 2. 5. some also there be , who affirm , that justification consisteth in our being perfectly and inherently holy , by the spirit , light , or christ within ; and that no ●an can be justified , unless he be in himself perfect without sin. these men , for all their late pretences , in talking of christ's righteousness ; yet 〈◊〉 evident those who assert this doctrine say , god doth not accept any , where there is any failing , or do not fulfil the law , and answer every demand of justice , edw. burroughs works , 14 queries , p. 33. and another of their chief teachers saith ; that justification by the righteousness of another , or which christ fulfilled for us , in his own person , wholly without us ; we boldly affirm ( saith he ) to be a doctrine of devils , and an arm of the sea of corruption , which doth now deluge the world , pen ' s apol. p. 148. and again he says , it is a great abomination to say god should condemn and punish his innocent son , that he having satisfied for our sins we may be justified by the imputation of his perfect righteousness , pen ' s sandy foundation , p. 25. and then afterwards speaking of that text , rom. 2. 13. not the hearers of the law are just before god , but the doers of it shall be justified . from whence , saith he , how unanswerably may i observe , that unless we become doers of that law which christ came not to destroy , but as our example to fulfil , we cannot be justified before god ? nor let any fansie that christ hath fulfilled it for them , as to exclude their obedience from being requisite to their acceptance , but only as their pattern , pen ' s sandy foundation , p. 26. no marvel they preach up a sinless perfection to be attainable in this life , or that men may live and not sin at all , since without an actual obedience in our own persons to the law in every part and branch of it , no man can be justified in the sight of god. we say there is no man can be justified , but by a compleat and perfect righteousness , either inherent in us , or imputed to us ; but 't is evident , by what i have already shewed , no man hath such a righteousness in himself ; there being none that doth good , and sinneth not ; if we say we have no sin , we deceive our selves , and the truth is not in us , 1 joh. 1. 8. paul cryed out , when he would do good , sin was present with him , rom. 7. besides , if a man could live and sin not , yet he could not thereby be justified , because all have sinned , and broke god's law , who shall therefore satisfie for , and pay off the old score . 6. another sort there be , that hold , that some things must be done by the creature , not only to prepare for , but to procure justification , not believing they can have this wine and milk , without money and without price , isa . 55. 1 , 2. or something of their own . they think they must make themselves clean , and then come to christ to be washed , and justified . 7. there are others of late , as well as formerly , who by too many are looked upon to be true preachers of the gospel , and orthodox men , who are strangely tainted with that poysonous notion , which brings in sincere ob●dience unto the gospel , as joyning it with faith in point of justification . thus i find they express themselves , viz. that faith and obedience are conditions of the gospel , or of the covenant of grace , as perfect obedience was of the covenant of works ; and that christ hath purchased by his death , that this new covenant should be made with us , viz. that if we would believe and obey the gospel , we should be pardoned and saved , &c. therefore that for which we are justified and saved , is our faith and obedience ; and so far as i can gather , the faith they speak of doth not respect the taking hold of christ's righteousness , &c. but the belief of the acceptance of our person 's holiness , and sincere obedience to the gospel , through christ , to our justification ; christ having taken away , by his death , the rigour of the law of the first covenant , which required perfect righteousness in point of justification , and hath made the terms of our justification easier , viz. instead of perfect obedience , god will now accept of imperfect obedience , if sincere , and acquit us from condemnation , and receive us to eternal life . now such , who have always been looked upon as sound in this great fundamental point of justification , believe and teach , christ came not to destroy the law , but to fulfil it , and in our nature , and stead as our head representative and surety , to do and perform the terms thereof ; i mean the law of works , which we had broken , and by his death made a full compensation to the justice of god for our breach of it , whose actual and passive obedience , or righteousness , is imputed to all who believe in him . we say obedience supposeth a man justified ; but these men say , that obedience concurs with faith to justifie , or is part of our righteousness to justification : we affirm , as a worthy divine observes , that faith alone perfectly justifies , by trusting in the righteousness of christ ; so that there is no condemnation to them who are in jesus christ , rom. 8. 1. or truly believe in him ; but they teach that faith and obedience justifie only , as the conditions of the gospel , i. e. as thereby we doing what the gospel requires of us ; and so we are justified , or accepted , so far as our faith and obedience go , and no farther ; and when they are perfect at judgment , we shall be perfectly justified ; so that they render our justification to be as imperfect as our inherent personal holiness or sanctification is imperfect ; or to give it in the words of a learned writer , they intimate , while we are imperfect our justification is imperfect also ; and if our faith and obedience be interrupted or utterly lost , justification is interrupted and utterly lost likewise ; nor is it any wonder our justification should be look'd upon by them to be imperfect , while any imperfections remain in us , if the perfect righteousness of christ , be not the matter of our justification , or that which does justifie us in god's sight ; and on the other hand 't is impossible , if we are justified and accepted as just persons , and graciously acquitted by the righteousness of christ , there should be the least stain , imperfection , or spot , in our justification ; but that christ must needs say of such , in respect of justification , as he doth of his spouse , thou art all fair , my love , and there is no spot in thee , cant. 4. 7. and how should it be otherwise , since therewas no spot nor blemish found in him . mr. baxter , in his fourth proposition , in his preface to d. tully , saith , that this condition ( viz. the covenant of grace , by which we have right to the benefits of it ) is our faith [ mark it ] or christianity , as it is meant by christ in the baptismal covenant , viz. to give up our selves in covenant , believing in god the father , son , and holy ghost , renouncing the contraries ; and that though this consent to the christian covenant ( called faith alone ) be the full condition of our first right to the benefit of that covenant ( of which justification is one , ) yet obediential performances , and conquest of temptations , and perseverance , are secondary parts of the condition of our right , as continued and consummated ; he saith for faith to be imputed to us for righteousness , rom. 4. 22 , 23 , 24. is plainly meant , that god , who under the law of innocency required perfect obedience of us to justification and glorification , upon the satisfaction and merits of christ , hath freely given a full pardon and right to life to all true believers ; so that now by the covenant of grace , nothing is required of us to our justification , but faith , all the rest being done by christ ; and so faith in god the father , son , and holy ghost , is reputed truly to be the condition on our part , on which christ and life by that baptismal covenant is made ours . observe , here is not a word concerning christ's righteousness , or faith in him for righteousness . and hence worthy mr. troughton citing this passage of mr. baxter saith , by this author , 't is not christ's righteousness apprehended by faith , justifieth us ; but faith it self , as including obedience , i. e. the belief and practice of the christian religion is our righteousness , by , and for which we are justified and accepted , luth. red. p. 8. moreover , 't is worth noting to observe how mr. baxter seems to lay the whole stress of our first justification to what is promised in our baptismal covenant , wherein we profess faith in god the father , son , and holy ghost ; sure he might with much ease have foreseen that such who entered into that baptismal covenant in the primitive , apostolical days , were such who before they were admitted thereto , were required to believe : and if true subjects were all justified before they sign'd that covenant , the jailor who cried out , sirs , what must i do to be saved , was by st. paul required to believe on the lord jesus , with a promise upon his so doing of being saved : though i deny not , but that faith in god the father , and in the holy ghost , is injoined as well as faith in the son ; yet 't is christ who is the immediate object of our faith , and that too as he was crucified for us , and bore our sins , or was made sin for us , that we might be made the righteousness of god in him . and 't is by him that we come to god , and believe in god , and are justified and accepted of god , other foundation ( of these things ) can no man lay . but mr. baxter speaks nothing of this , but of a faith in general in god the father , son , and holy ghost ; which faith he says is reputed truly to be the condition on our part on which christ and life by that baptismal covenant is made ours , till i met with this passage of mr. baxter's . i did not so well understand what mr. daniel williams means by those assertions of his in his late book , called the vanity of youth , p. 130. 131. who answers these questions following , viz. what doth the covenant bind thee to ? ( meaning the baptismal covenant ) . answ . to be the lords in a sincere care to know , love , believe , obey , worship , and serve him all my days , and to depend on god through christ for all happiness , ezek. 16. 8. rom. 12. 1. rom. 6. 4. quest . what if a child through the love of sin , or vanity of mind , will not agree to this covenant when he is capable ? answ . he then rejecteth christ our saviour , and renounceth the blessings of the gospel . quest . is it a great sin to refuseth agree to the covenant to which thy baptism engaged thee ? answ . it 's the damning sin , and the heart of all sin. i suppose mr. williams , and mr. baxter were of the same faith and judgment . if you will know what the terms and condition of the covenant of grace are , which must be performed by us that we may be justified , both these men tell you , ( though the latter more fully ) 't is to make good this baptismal covenant , viz. sincerely to love , believe , obey , worship , and serve the lord ; so that faith alone as it receives christ , or helps us to fly to christ , and relie on christ , is not the alone way or condition ( if it may be so termed ) on our part in order to actual interest in jesus christ , and justification ; but also the whole of gospel-obedience and holiness , they make to he as absolute conditions in order thereunto , as faith. sirs , we deny not but that obedience and personal holiness is necessary to salvation , or in order to a meetness for an actual possession of heaven : but we must exclude all inherent holiness or works of obedience done by us , in point of justification , pray mind my text , but to him that worketh not , but believeth . but if it be not as i affirm concerning these men , how can mr. williams call the non-performance of the baptismal covenant , the damning sin , and heart of all sin. observe the very same damning evil , which the holy ghost charges on the sin of unbelief . in the new testament , mark 16. 16. john 3. 36. he charges on the non-performance of his true condition of justification , and eternal life ; i.e. this baptismal covenant : all sin ( i grant ) is damning in its own nature , every sin being a breach of god's law , exposes to god's wrath and curse : but the not agreeing to , or non-performance of this covenant ( he making this the condition of the covenant of grace ) he calls , by way of eminency , the damning sin , and heart of all sin. if this man preaches christ , or the glorious gospel , i am much mistaken . besides , our baptismal covenant is not a sign of that faith and holiness we should afterwards obtain ; but 't is an outward sign of that inward grace we have ( or ought to have when baptized ) i.e. 't is a sign that we are dead to sin , to the world , to the law , and to our own righteousness : how shall we ( saith the apostle ) who are dead to sin , live any longer therein , rom. 6. 4. know ye not , that so many of us as were baptized into jesus christ , were baptized into his death , v. 3. therefore we are buried with him by baptism into death ; that like as christ was raised up from the dead by the glory of the father , so we should walk in newness of life . these persons who were baptized , being true believers , were in a justified state ; and though 't is true , they by their baptismal covenant promised to walk in newness of life ; yet the neglect of this is no more called the damning sin ; nor is the performance of it that righteousness they desire to be found in to justification . but 't is evident , these men place obedience and personal holiness in the place of faith , and the non-performance of that inherent holiness and obedience in the room of unbelief ; though we grant without holiness no man shall ever see the lord ; yet 't is not for that , or thereby we are justified , and shall be saved , but by the personal righteousness of jesus christ . but to proceed as a further confirmation , that these men deny that the righteousness of christ , as 't is apprehended or received by faith , is that alone through which we are justified , i might here cite another author , mr. truman grand prop●iation , p. 30. 86. who paraphrasing on those words , rom. 3. 26. that he might be just , and the justifier of him that believeth in jesus . he saith , that he that is of the faith of jesus , or of the christian faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and concerning the effects of the death of christ , or his satisfaction , he saith , it was only this , that the obstacle being removed ( viz. offended justice ) god might be at liberty to act in the pardon of sinners , in what way and upon what terms he pleased . the immediate effect is , that god might be just , though he should pardon sinners , that he might pardon silva justitia , not , that he must pardon , come what will of it , or be unjust . and further , to exclude christ's righteousness from being the matter of our justification ; ( saith mr. troughton ) he saith , that in our redemption , we 1. are not properly to be looked upon as debtors , nor god properly as a creditor , but as a governor and legislator , we as subjects ; and that christ acted not the part of a surety ( though he be once figuratively so called ) but of a mediator expiating guilt , and making reparation to justic● some other way than by the execution of the law ; yea , endeavouring that the legal threat might not be executed by making amends , for the non-execution of it . 2. the sufferings of christ were not properly an execution of the law ( though they may figuratively be so called ) but a satisfaction to justice . and further , that it is contrary to scripture and reason , to hold that christ's fulfilling of , and obedience to the law is accounted 〈◊〉 , as if believers had fulfilled and obeyed the law in his doing it . 1. and thus these men go about to shake , if they could , nay , overthrow the great article of our faith , and glorious doctrine of justification , as it hath been generally received by all orthodox christians in every age of the church clearly denying that which christ did and suffered , he did and suffered as a common person , as a head , surety and representative for all the elect ; but that he did all meerly as a mediator , viz. as one endeavouring to compose the difference betwixt god and sinners . 2. not that he fulfilled the law of works for us in our stead ; but that he fulfilled the peculiar law of a mediator . 3. that christ by undergoing the curse of the law delivered mankind from the curse ▪ thereof ; and by his active obedience unto the precepts of it , purchased life for them , which the law promised with other super-abounding additional blessings ; but rather give man a new and a milder law of grace or terms of life , according as the father and the son should , or did agree . and only gave to god a valuable consideration or recompence , that he might justly wave and not execute the law of works ; but give man a new and milder law of grace , or terms of life ; which clearly tends in a great measure to destroy , or make void the law , instead of making it honourable , by christ's perfect conformity to it , in our nature and stead ; nor can the righteousness of the law be said to be fulfilled in us ( if what these men say be true ) that is in our nature , or as some read it for us ; and indeed if christ's obedience and suffering in our room and stead , hath not delivered us , who believe from the curse of the law. doubtless , we are all under the said curse still , and so must remain for ever . nor can i see why christ should take our nature upon him , were he not substituted in our stead , as our surety to do and suffer . besides , how can our sins be said to be laid upon him , or imputed to him , and his righteousness imputed to us , were he not put in our stead to do and suffer for us . if that righteousness which satisfied the law of works , doth not justifie us , i know not how we can be justified . nor can i see how the honour of god in his infinite justice and holiness , and the sanction of the law , is repaired by this doctrine . but more of this hereafter . 4. these men do not say that the righteousness of christ , whereby he fulfilled the law , is imputed to us , who believe , to justifie us in god's sight ; tho' for that righteousness-sake , god grants us pardon of sin , and hope of eternal life . but rather ( so far as i can gather ) that christ's righteousness or obedience is not imputed to us , for which we should be justified and accepted , as being an obedience due to the law of the first covenant ; but to his own peculiar law of a mediator : but yet so , that christ's obedience did merit or purchase ; i.e. that god should appoint men new and easier terms of life , instead of perfect obedience , and death for the failure of that obedience . thus having given you several dangerous , and corrupt notions of men about the great point of justification , i shall proceed to give you in the last place the true description , notion , and definition of it , according as it hath been , and is asserted generally by all sound christians and faithful men. eighthly , this is that which we say ; i.e. that justification is an absolute act of god's most sovereign grace , whereby he imputeth the compleat and perfect righteousness of jesus christ to a believing sinner , though ungodly in himself , absolving him from all his sins , and accepting him as righteous in christ . we affirm that justification is the acceptance of a sinner with god as righteous , through the righteousness of jesus christ imputed to him ; not that justification is nothing more but the pardon of sin , or the not , or non-exacting the punishment of sin , due for the breach of the law of works , and the acceptance of a man , so far as he performeth the new condition of sincere obedience . but we affirm that believing sinners are made partakers of christ's righteousness , and the benefits of it ; and that by faith alone , as that by which we wholly fly to him for righteousness , and trusting in the promise of life for his sake and merits . not that faith , as one observes , in the whole latitude , is believing and obeying the gospel , by which we are made partakers of the benefit of christ in his obedience to his own law ; and , in that he having purchased this grant or law , i.e. that they which obey him should be justified and saved , and not that christ's obedience shall or doth save them . we believe , and teach that by christ's righteousness imputed , he that believes is perfectly justified , and is free'd from the curse of the law , and accepted , and accounted righteous in the sight of god , and hereby hath a certain title to eternal life . not that our justification or right to life dependeth wholly upon our obedience , as the condition to which it is promised , and we only put into a condition or state of life imperfect , and subject to change as obedience it self is : and so that we are not perfectly justified till our obedience be perfected , which is the doctrine some persons of late preach ; for as sure as god justifies us , so sure will he save and glorifie us , rom. 8. 30. thus having made our way clear , and removed some stumbling-blocks , i shall now proceed to shew , that all works done by the creature are utterly excluded in point of justification in the sight of god , which must be my business the next day , the time being gone . i shall therefore conclude with a word or two of application . 1. the first shall be a use of caution to both saints and sinners , to take heed who you hear ; it greatly concerns you ; for the times are perilous , the devil is endeavouring to strike at the root , even at the foundation it self , beware lest you are deceived and carried away with those poisonous and abominable doctrines that are fomented at this present time in and about this city . we ought to keep clean from all errors ; but especially such as are capital ones . i am afraid many good christians are not sensible of the sad danger they are in . i cannot see but that the doctrine some men strive to promote , is but little better than popery in a new dress . nay one of the worst branches of it too , shall any who pretend to be true preachers of the gospel , go about to mix their own works or their sincere obedience with christ's righteousness ; nay , to put their obedience in the room and place of christ's obedience , as that in which they trust and desire to be found ? 2. let me exhort you all to stand fast in that precious faith you have received ; particularly about this great doctrine of justification , give your selves to prayer , and to the due and careful study of god's word . and beware lest ye also being led away with the error of the wicked , fall from your own stedfas●ness , 2 pet. 3. 17 , 18. but grow in grace , and in the knowledge of our lord and saviour jesus christ . to him be glory both now and for evermore . amen . justification without works . rom. iv. 5. but to him that worketh not , &c. i have already opened this text of scripture , and gave you an account of the scope and coherence thereof at large ; and then observed two points of doctrine therefrom . first , that all works done by the creature are quite excluded , in point of justification of a sinner in the sight of god. the last day , i shewed you divers erroneous principles held by some men about the doctrine of justification . i shall trouble you with no repetition of what we have said ; but proceed to what was then propounded to be further done ; which is to give you the scripture proofs and arguments to confirm the truth of the first point of doctrine ; viz. that all works done by the creature are quite excluded , &c. 1. my first argument shall be taken from the very letter and express testimony of the holy scripture , rom. 3. 27. where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith. this text almost in so many words confirms this proposition ; if all boasting is excluded , all works are excluded : but more of this hereafter . see rom. 4. 2. if abraham were justified by works , he had whereof to glory , but not before god. if he had been justified by works , he had whereof he might glory ; but he had nothing to glory in before god. therefore he was not justified by works , v. 6. even as david describeth the blessedness of the man unto whom god imputeth righteousness without works . he brings in david to confirm this great gospel-truth psal . 32. 1. and the david doth not use the very same words , as here expressed by the apostle ; yet they are words of the same purport , the sence and meaning of david is the same . i wonder at the boldness of some men , who affirm the word imputation of righteousness is no where to be found in the scripture . doth not the apostle plainly and positively assert that god imputeth righteousness to● man , and that too without works . see ga● . 2. 16. knowing a man is not justified by the works of the law , but by the faith of christ . knowing ; that is , being sure and certain of this , this is a doctrine ( as if he should say ) we are well grounded in , and confident of , that a man is not justified by the works of the law ; works do not justifie or declare us righteous in the light of god : so eph. 2. 8 ; 9. by grace ye are saved through faith , and that not of your selves ; 't is the gift of god ; not of works , lest any man should boast . here it is again in the affirmative , it is by grace ; and also laid down in the negative , not of works , and the reason subjoined . to these proofs of holy scripture , i might mention that in phil. 3. 8 , 9. yea doubtness , and i account all things but loss for the excellency of the knowledge of jesus christ my lord , for whom i have suffered the loss of all things , and do count them but dung that i may win christ , and be found in him , not having my own righteousness which is of the law , ●ne that 〈◊〉 is through the faith of christ the righteousness which is of god by faith. what was it paul accounted but dung , and gave up for loss ? why , he tells you it was whatsoever he accounted once for gain , or did esteem of , and rested upon ; viz. all his own righteousness , while he was a phar●see , and all his other external and legal privileges , which in times past he gloried in ; but now they were nothing to him : he saw no worth or excellency in them ; but wholly threw himself on christ , and on his righteousness for justification . i count now at this very time all the righteousness i have ( he speaks in the present tense ) but as dung , that is , in comparison of that righteousness , which doth and must justifie him in god's sight , in which he would be found now , and at death and judgment . compare this text with that in tit. 3. 5. not by works of righteousness that we have done , but according to his mercy he saved us . obj. but perhaps some will object , that the apostle in all these places only excludes the works of the law. answ . 't is evident he excludes all works done by the creature , either before grace , or after grace , as well works of obedience to the gospel as to the law. pray observe , not by works of righteousness that we have done . we that are saints , we who profess the gospel ; nay , such works , which god hath prepared or ordained that we should walk in them , eph. 2. 9 , 10. good works done by saints and godly persons cannot justifie them in god's sight . were not the galatians christians and professors of the gospel , who held without faith in christ , no doubt , that they could not be justified ? but yet were so far fallen from the true faith , as to look to be justified also by the law , or by their obedience to it ; or by an inherent ▪ righteousness , which the apostle 〈◊〉 opposed . works are indifferently mentioned , as being excluded ? he that is said to be justified by faith , is said not to work ▪ but to have a righteousness imputed ; therefore all works are excluded in this respect ▪ 2. if all works were not excluded ; then there would still be the same cause or reason to glory , or to boast ; be they either legal or gospel work● : but since all boasting is excluded , all works are excluded : it signifies nothing what works they are , if the reason of their exclusion be but considered ; which is to take away all manner of boasting , and to abase the creature , and wholly to magnifie god , and exalt free grace . 3. moreover the like debt would be due to us ; for to him that worketh , is the reward not reckoned of grace but of debt . what though some of my works doth not make god a debtor to me ? yet if any works in this case are not excluded , god would still become a debtor to me , which is inconsistent with the doctrine of free grace . 4. if works going before justification , are excluded from being any cause thereof ; then much more those works that follow justification ; for causes ( as one well observes ) do not use to follow after , but go before their effects , at least in order of nature . 5. if works justifie , they must of necessity be good works ; but works done before faith , or without faith , are not good works ; for whatsoever is not done of faith is sin , and are dead works . neither can the fruit be good , as our saviour saith , while the tree is bad , every evil tree bringeth forth evil fruit ; but every man before he is justified is like an evil tree , and therefore can bring forth no good fruit , no good works ; wherefore all works , 't is evident , before faith and justification , are utterly excluded . 6. furthermore , the apostle speaketh of all men , whether converted or unconverted , that 't is not of works , or works done by them , or either of them , that they are justified , or saved , but by grace ; we are justified by grace , and not by works ; all works are opposed ( by the apostle ) to grace , therefore all works are excluded . from hence take this argument . that doctrine that gives the holy scripture the lie , is false and to be rejected . but the doctrine that mixes any works of righteousness done by the creature with faith or the free grace of god , in point of justification , gives the scripture the lie ; therefore that doctrine is false , and to be rejected . 2 arg. that all works done by the creature , are utterly excluded in point of justification , appears from the different nature of works , and grace ; 't is positively said , we are justified by grace . now grace and works ( let works be of what sort they will ) are directly contrary the one to the other . see rom. 11. 6. and if it be of grace , then it is not of works , otherwise grace is no more grace ; but if it be of works , then it is no more of grace , otherwise work is no more work . there is no mixing works and free grace together , but one of these doth and will destroy the nature of the other ; and as it holds true in election , so in justification : if justification was partly of grace , and partly by works done by the creature , or from foreseen holiness and sincere obedience done by us ; then grace is no more grace , or works no more works : for whatsoever proceeds of grace ( as our annotators observe ) that cometh freely , and is not of debt , but whatsoever cometh by works , that cometh by debt ; but now debt and free grace , or that which is free and absolutely by grace , and that which is by desert , are quite contrary things ; therefore to say men are called and justified , partly by grace , and partly by works done by the creature , this were to put such things together as cannot agree ; for 't is to make merit no merit , debt no debt , work no work , grace no grace ; and so to affirm and deny one and the same thing . from hence take this argument : that which is of the free grace of god , is not by any works done by the creature . but justification is of the free grace of god ; therefore not by any works done by the creature . that being justified by his grace we should be made heirs according to the hope of eternal life , tit. 3. 5. from hence rises all the hopes we have of salvation ; 't is by , or according to the free grace of god , through the merits of jesus christ alone . 3 arg. my third argument , to prove all works done by the creature are excluded in justification , is this , viz. faith is the way prescribed in the gospel in order to justification ; not love , not charity , not works of mercy , but faith : now why is faith rather than any grace mentioned as the way to be justified ; is it not from the nature of this grace ? in respect of the object it flies unto , or takes hold of , faith contrary to any other grace of the spirit , carries the soul out of himself to christ , like as those who were stung with the fiery serpents in the wilderness , were healed by looking up to the brazen serpent : so by fixing our eye upon christ , looking by faith upon christ , we come to be healed and justified . moreover , pray wherein doth the terms of the gospel differ from the terms of the law , do this and live ; or , the man that doth these things shall live in them , gal. 3. 12. lev. 18. 5. these are the terms of the law. thus runs the tenour of the law. but the terms of the gospel are quite different ; believe on the lord jesus , and thou shalt be saved , acts 16. 31. this was the doctrine paul preached to the poor trembling jailor , which agrees with what the same apostle says , rom. 10. 9. if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart god hath raised him from the dead , thou shalt be saved . this confession , and this faith , has more in it 't is true than some believe ; 't is not a verbal confession only , or a bare believing christ was raised from the dead ; 't is a believing with all the heart , acts 8. 37. or to throw our selves wholly on christ by the faith of the operation of god , col. 2. 12 , 13. in full confidence and assurance that he was raised from the dead , as our head , surety , and representative , for our justification , by the power or virtue of which faith , we also rise with him from a death in sin to walk in newness of life . from hence i argue thus : that doctrine which confoundeth the terms of the law and gospel together in point of justification , is a false and corrupt doctrine : but the doctrine that mixeth sincere obedience , or works of any kind done by us , with faith in point of justification , confound the terms of the law and gospel together in point of justification ; therefore that doctrine is false and a corrupt doctrine . obj. may be our opposers will object , that the terms of the law consist in perfect obedience , and that the terms of the gospel consist in faith and sincere obedience ; and therefore they do not confound the law and gospel together , &c. answ . 1. the difference betwixt the law and the gospel ( as all our true protestant divines teach ) doth not at all consist in this ; i. e. that the one requires perfect obedience , and the other only sincere obedience ; but in this , that the one requires doing , do this and live ; but the other , no doing but believing for life and salvation : their terms differ not only in degree , but in their whole nature . 2. the apostle , 't is evident , opposeth the believing required in the gospel to all manner of doing or working for life , as the condition proper to the law , the law is not of faith , but the man that doth them shall live in them . faith in jesus christ the mediator , is not commanded by the law by which the soul shall live , the law saith nothing of this ; this is not of the law : and the gospel speaks nothing of doing or working for life , neither of perfect●or 〈◊〉 obedience , but the direct contrary , he that worketh not , but believeth on him that justifieth the vngodly , his faith ; not his obedience to the gospel , but his faith is counted for righteousness . if therefore we seek justification by any manner of doing or works , though upon never so easie and mild a condition of obedience , we do thereby bring ourselves under the terms of the law ; which is a compleat declaration of the only . terms whereby god will judge all , and condemn all who are not brought to see the insufficiency that is in it , through the flesh , rom. 8. 3. no justifie the soul , and from that sight and sense disown all their works of obedience , and accept of christ his righteousness and perfect obedience to the law , to justifie them in the sight of god ; for let our obedience be never i so sincere , if it be not perfect , we are still debtors to the law , and are a coursed by it , unless we believe in jesus christ ; so that all who seek for justification or eternal life knowingly , or ignorantly by any works done by then●less or more , whether commanded by the law or gospel , confound the terms of the law and gospel together . and to this , let me add one thing more , i. e. it cannot be rationally doubted , but that the jews and judaizing christians in the apostles days , against whom he contended , did profess any hope to be justified by a compleat or perfect obedience to the law according to the rigour of it ; but no doubt thought if they did sincerely do what they could to love god , and keep his commandments , they should be accepted and justified in his sight : for the jewish religion taught them that professed it ( as one observes ) to acknowledge themselves sinners , which appears by their anniversary humiliation at the day of atonement , and several other rites of the law ; nor have we any reason to conclude but some of them yielded also sincere obedience ( i speak of moral sincerity ) to the law ; this being so , i see not why their sincere obedience might not justifie them as far forth , as any sincere obedience to the gospel or milder law can a christian now . brethren , this new doctrine is but a piece of old judaism● these men do but stumble at the old stumbling-stone , which was the seeking to be justified by a man 's own righteousness , in a sincere or upright obedience to that law or rule of life god gave them ; and so thereby not submitting themselves to the righteousness of god , which is by faith in jesus christ , without the law or any obedience of ours . moreover , pray consider that paul who told the galatians they were fallen from grace , did not disown jesus christ ; they were still professors of the gospel , though they thought obedience to the law a necessary condition in order to justification also . nor was the observation of the moral law a damning sin : no , no , the gospel obliges to it ; but it was their seeking justification thereby , and not by faith only , or in that respect mixing works with faith. 4. all works done by the creature are excluded in point of justification of a sinner in the sight of god , because we are justified by a perfect righteousness : if no man is in himself perfectly righteous , then no man can be justified by any works done by him . but the apostle proves , that the justice of god requires a perfect or sinless righteousness in point of justification ; and also proves that all have sinned , nor is there one that doeth good , and sinneth not : no person has a perfect righteousness of his own . alas , sirs , the law of god is but as a transcript or written impression of that holiness , and purity that is in his own nature , and serveth to shew us what a righteousness we must be found in , if we are ever justified in his sight . nor can it be once supposed by any man , unless blinded , that god will ever loose or relax the sanction of his holy law , or abate a jot or tittle of that righteousness his holy nature and law requires in point of out being justified in his sight , it must be all fulfilled by us in our own persons , or by our surety for us , and imputed to us . the law did not only proceed from god , doubtless , as an act of his sovereign will and prerogative , but as an act proceeding from his infinite justice and holiness . can any be so left , as once to conclude god sent his son to destroy the law , or to diminish , or take away the least part or tittle of that obedience he therein injoins , which so well agrees with the perfections of his own pure nature ; 't is strange to me any should conceive god should give way to relax or abrogate the law of perfect obedience ; nay , send his son to do it ( and in its room bring in a law for imperfect obedience to justifie us ) as if he repented he ever gave it . for by this means , saith a learned author , god should lose much honour in making this second covenant , and granting such easie terms ; for there is no comparison betwixt perfect obedience required by the law , and due to god as our creator , and that imperfect obedience , which is accepted by the gospel , neither in quantity , quality nor duration : here it is possible a man may be converted at the last hour and saved , though he have lived in rebellion against god many years ; what little honour or service hath god from such a man ? yea , from the best men , who confess their righteousness to be as filthy rags , in comparison of a sinless nature and perfect life , in respect of all duties , time , and place , without mixture of any sinful imperfections , what should be the reason of this alteration ? if there had been a law given , which could have given life , verily righteousness should have been by the law , gal. 3. 21. could not man keep the law of works then ? it seems the first law was too strict . this reflecteth upon the wisdom and justice of god : it must be granted that perfect man could observe a perfect law , had god pleased to give him grace and assistance sufficient to his state and necessity ; and so there was no need the law should be altered , and the obedience , the condition of it , changed from perfect to imperfect : for if perfect man could not keep the law of perfect obedience , with sufficient grace . how should sinful man perform the law of sincere obedience , having no more than sufficient grace to assist him ? did not god foreknow that man would break the law of works , and so was necessitated to make a new and more easie law ? or , did not god both foreknow and permit the fall of man ? or , could he not have hindred it ? why then should he give way to the abrogating the command of perfect obedience , to bring in that of imperfect ? surely ( as augustine saith ) god is so just that he can allow no evil , and so good that he can permit no evil , except it be with design to bring greater good out of it . if god permitted the first covenant to be broken , that thereby he might abase man and magnifie his own grace , and his son , in bestowing heaven freely on him , and in bringing him thither by the continued power of pardoning and sanctifying grace ; hereby indeed god doth 〈◊〉 advance his own glory , by the change of the covenants . but that the condition of perfect obedience , being broke by man's sin ; the law therefore should be dis-annulled , and a new way of treating with man set up , wherein still man should be something , and his works bring about his own salvation , and god be contented with few and very imperfect acts of obedience ; this certainly is a prejudice to his honour ; nor doth this make it up , i.e. that our obedience is accepted for christ's sake ; for christ only made way for removing the old covenant , ( say you ) and the granting a new ; but he did not obey in our stead ; nor doth add any worth to our obedience ; unless you will say that we are justified by our own sincere obedience , the righteousness of christ making up the defects of it ; and so our own righteousness will be a co-ordinate cause of our justification with the righteousness of christ ; we say . when the apostle saith , by the works of the law no flesh shall be justified , he doth not mean only the law , as in the hands of moses ; but also as it is a-new given forth by jesus christ ; for we are still under obedience to the moral law , the substance of which is to love god and our neighbour as our selves : by the law is meant that rule of life god hath given , whether as written in the heart , or given by moses , or as given a-new by christ as rule of life to us ; lusts is a breach of christ's law , or as the law given by christ , as well as it was given by moses , no man , because a sinner , can be justified by his own works , righteousness , or obedience ; but all men are sinners , whether professors or prophane , rom. 3. 23. ( as i said before ) he that is justified , must be just or without sin , or have such a righteousness imputed to him , god will in no wise clear the guilty , exod. 34. 7. god is just as well as gracious , rom. 3. 26. he cannot suffer any wrong to be done to his holy law. consider the purity of his nature and rectitude of his will : his justice must be satisfied , his law fulfilled by us , or by our surety for us , and will not abate a tittle of that righteousness it doth require ; yet such is also his goodness , that what we could not do in keeping perfectly the law , he sent his son in our nature , as our surety and representative , to do it for us , rom. 8. 3. that the righteousness of the law might be fulfilled in us , that is in our head , who by faith is ours ; and thus by faith we do not make void the law , but establish it . is the law rendred useless , or of none effect by faith ? are we justified without regard had to the just commands thereby required , or without a compensation made for the breach thereof ? is it made void ? no , god forbid , ( saith the apostle ) we establish the law , in as much as by faith we get or attain to a perfect righteousness ; even such a righteousness as the law requires , by being interested in the compleat and perfect righteousness , and obedience of christ to the moral law , in whom every type and shadow of the ceremonial law , and in whom each promise , and prophecy is fulfilled also : to close this , take this argument , if we are justified by a compleat and perfect righteousness ; then an imperfect though a sincere righteousness , doth not justifie us , but we are justified by a compleat and perfect righteousness . ergo , remember , sinners , you are guilty , and must be justified in a way of righteousness , as well as pardoned in a way of sovereign mercy , that god might be just , and the justifier of them that believe in jesus , rom. 3. 26. we can only be justified , saith learned leigh , by that righteousness which is universal and compleat . leigh's body of divinity , p. 529. our obedience , though sincere , is not universal nor compleat ; therefore our sincere obedience or righteousness justifies us not in god's sight . 5. all works done by the creature are excluded in point of justification of the sinner before god , appears , because gospel-justification is a great mystery , and the preaching of it counted foolishness to the wise men of this world : to preach christ and his righteousness , as that which justifies us they cannot understand ; natural light and reason comprehends it not . what , must we be justified by the obedience and righteousness of another ? this to the learned greeks was a strange doctrine . but to say a man is justified by sincere obedience , i. e. by believing the truth of god's word , and living a godly life , suits well with man's natural wisdom and reason : but the doctrine of faith , though it be not against humane reason ; yet it is above it , and wholly depends upon divine or supernatural revelation , through this man is preached unto you remission of sins , and by him all that believe are justified from all things , by which they could not be justified by the law of moses , acts 13. 38 , 39. for as by one man's disobedience many were made sinners ; so by the obedience of one shall many be made righteous , rom ▪ 5. 19. how dare any say our works or sincere obedience is our righteousness , sith the apostle positively asserts , we are made righteous by the obedience of jesus christ ? if it be by his obedience , 't is not by our own : for as adam's sin was imputed to his seed to condemnation ; so is the obedience or righteousness of christ imputed to all those who believe in him to justification . now the worst of men that have any sense of religion , are prone to conclude the only way to obtain god's favour , and to be justified in his sight , is to make the practice of holiness and upright walking a condition ; nay , the only way thereunto , and that happiness is to be by that means obtained . hence 't is , when they meet with any awakening convictions or terror of conscience , they presently begin to think they must amend their lives , and perform religious duties : nay , this way the heathens were brought to their best devotion ( as a learned writer observes ) mankind being made and born under a covenant of works , are naturally led to work for life , or to do something to procure god's acceptance , and escape his displeasure . the very light of natural reason informs us , that it is just with god to require us to perform duties of sincere obedience , or duties of natural or instituted religion ; and if we fall in doing what our consciences tells us we ought to do , we presently through self-love and blind hope , persuade our selves god being gracious will pardon us wherein we come short , through christ , who died for sinners . and thus we may perceive that the persuasion of salvation and justification by the condition of sincere obedience , hath its original from our corrupt , natural reason , and is part of the wisdom of the world ; but it is none of the wisdom of god in a mystery , yea that hidden wisdom god hath ordained before the world began to our glory : it is not of the things of the spirit of god , nor of the mystery of faith , which the natural man cannot receive , but are foolishness unto him : this is not the foolishness of preaching whereby god is pleased to save them that believe , 1 cor. 2. 6 , 7 , 9 , 14. certainly the justification of a sinner in the sight of god by faith only , or to believe on him that justifies the ungodly , is one of the chief mysteries of the gospel ; but if our justification was by our own obedience , or by conforming our lives to the rules of the gospel , justification and salvation would cease from being any more a mystery : but to be justified by the righteousness of another , though sinners in our selves , and have done nothing to procure such favour and acceptance at god's hand , can't enter into the heart of natural and self-deceived mortals . sirs , our justification is a great mystery , as 't is an act of god's sovereign grace and wisdom : herein his justice and mercy equally shine forth , and the one doth not eclipse the glory of the other ; sin is punished , and the sinner acquitted . 6 arg. if when we have done all we can do , we are unprofitable servants ; then by our best works of obedience and services under the gospel , we cannot be justified : but contrariwise all works in that respect , as done by us , are excluded , luke ▪ 17. 10. he is no unprofitable servant , whose works or sincere obedience commends him to god in point of justification : no man is able to come up fully to discharge his duty ; if therefore sincere obedience ●nstead of perfect , god now requires of us in the case of justification , and we are able fully to discharge the law of sincere obedience , which our new doctors must say , or they say nothing ; then it follows that all such persons are not unprofitable servants ; for they have done all that god requires of them : nor indeed can i see ( as a divine observes ) if sincere obedience be the condition of justification and life , how the imperfections of the godly should be any sins against the gospel , where there is no law , there is no transgression ; for this new law , i. e. the gospel , requires no more than sincere and upright obedience , ( say they ) though the law did ; and the gospel also promises life in like manner to sincere obedience , as the law did to perfect and compleat obedience ; they may be imperfections ( saith he ) in nature , but not proper sins . praeter , non contra legem , as the papists say . if they say , that more than sincere obedience is required of us , but not as a condition of life , i ask by what law ? the covenant of works required nothing but as the condition of life , no more doth the gospel , if it be a law of life ▪ ( after such a manner ) our saviour , doubtless by his expressions shews us , that all we do avails us nothing in point of desert , though never so sincerely performed ; and therefore far from justifying us in god's sight , but that all we have is of god's free grace . 7 arg. because we are said to be justified by the righteousness of god : hence it follows that all our own works of obedience are excluded , rom. 3. 21 , 22. 't is called the righteousness of god in opposition to the righteousness of the creature ; not the essential righteousness of god , but the righteousness of christ the mediator , who is god as well as man ; and that righteousness god in his infinite wisdom hath found out to discharge us guilty and condemn'd sinners , and to justifie us in his sight . hence st. paul renounced all his own righteousness , that he might be found in the righteousness of god which is by faith in jesus christ , phil. 3. 8 , 9 , 10. obj. but say some paul speaks only of that righteousness which he had whilst a pharisee , or of the righteousness of the law. he intends not ( saith mr. williams , p. 204 , 205. ) gospel-sincerity , but those jewish thing , or what they boasted of ▪ and again he saith , it was not gospel-holiness which he counted dung or loss . answ . 't is strange this man should adventure to give such a sence of this text , when at the same time he would ●ain have his reader believe he owns the imputed righteousness of christ for our justification , p. 202. 't is evident he does deny that the righteousness of christ alone is imputed to us for justification , as being the only matter that justifies us from all things , and that without any works done by us , either in respect of answering the rules of law or gospel , though never so sincerely performed . all indeed that i can find he means , is this , i. e. that christ's merits are the cause of the gospel rule and promise , and his righteousness imputed is the cause for which we are justified and saved , when we have got new hearts , and answer the rule of the gospel in holiness and sincere obedience . and thus though imperfect obedience to the law was dogs meat ; yet imperfect obedience to the rule of the gospel or promise thereof , if sincere , is the children's bread ; nay , that which they ought to seek justification by , and to desire to be found in . ( if this man's doctrine may be received , ) it should appear by him that christ's righteousness imputed , and our gospel-obedience mixt together , justifies us : but the chief part is our conformity to the rule of sincere obedience , and christ's righteousness , cannot do by faith alone without this of ours . 2. but soul know , and be not deceived , this text hath always been urged by sound protestant writers , as one of the pillars of the doctrine of justification by the righteousness of christ applied by faith alone . st. paul doth not only disclaim his righteousness he had before conversion , or his obedience to the law in point of justification ; but he speaks in the present tense , what things were gain to me , those have i counted loss for christ : but that which he adds , is more , i do count all things loss . he speaks , as our divines note , of all , both past , long since , and also now present , whether righteousness of his own , in obedience to the law , or works done by him under the gospel , all he counted as dung in comparison of the knowledge of christ and his righteousness , or the righteousness of god which is by faith. 3. 't is to be noted how mr. williams and bellarmine do jump together , and agree in their exposition of this text : the latter saith , that by righteousness which is of the law , are meant works of obedience done through the knowledge of the law by the only strength of natural abilities before his conversion . to which chemnitius and other protestant writers answer , that paul rejected not only his works before his conversion , which he signifieth , speaking of the time past , v. 7. but also the works of his present condition ; yea , doubtless , and i do count all things but loss . mr. williams saith , they were the jewish privileges , and that conceited christless righteousness which he once valued : but saith he , a gospel-holiness is not here intended ; and that still by speaking in the present tense , paul means what was past , saith he . pray observe they both exclude the righteousness of the law , done by natural or legal abilities ; and they both agree to include an inherent righteousness , performed by gracious assistance under the gospel . this man is i hope no papist , though he strives , 't is plain , to maintain one of the grossest parts of popery , and that part god raised up holy luther principally to detect . christians look about you , for you are greatly concerned . 4. consider that the apostle positively disclaims all righteousness of obedience done by the creature in justification before god , and did relie on the righteousness of god : for if he sets our righteousness , or the righteousness of the creature in direct opposition to the righteousness of god , which is by faith ; then that which is the righteousness of god applied by faith , is not the righteousness of the creature , though never so sincerely performed , but the former is true : ergo , 5. 't is such a righteousness paul here intended , that he desired to be found in both at death and judgment ; but durst he , think you , desire to be found in any righteousness of his own at that hour , or in that great and dreadful day ? as to this , take what reverend downham , and others say , when a man shall be summoned to appear before the judgment-seat of god , shall seriously consider with himself what he shall oppose to the accusations of satan , to the convictions of the law , to the testimony of his own conscience , confessing himself to be a most wretched sinner , to the judgment of god , and most righteous judge , if he look back on his own conversation , as having nothing to trust to but his own righteousness , he shall find sufficient master of despair . he may say with anselm , terret me vita mea , &c. my life doth terrifie me . alas ! what man is fully able to say he is perfect , or that he sincerely has done all his duty , in respect of that milder law of obedience which they talk of ? sirs , there is no way in order to peace of conscience for us , but to do as paul did , i. e. renounce all our own inherent righteousness and obedience , and fly to the doctrine of justification by the grace of god , through the compleat righteousness of jesus christ received by faith only . for while a man ( saith he ) retains this opinion , that he can be justified by his own works , or inherent righteousness , he can never be soundly persuaded that his righteousness is sufficient for that purpose ; but hath just cause not only to doubt , but also to despair : and this is the cause of that popish opinion , that no man without special revelation can be assured of the remission of his sins in this life , downham●o● just , p. 202. brethren , some of the papists themselves have on a death-bed been forc'd to seek relief , by renouncing all their own works and obedience under distress of conscience , and to fly to the righteousness of christ , only they kept it close to themselves , lest that gap being opened , their trade should fall to the ground , as appears by the answer of stephen gardyner to the bishop of chichester , foxe's acts and mon. vol. 2. p. 46. take two or three arguments further here , viz. 1. if that righteousness which is the righteousness of god , which is by faith , in opposition to the righteousness of the creature doth justifie us ; then all works done by the creature are excluded in point of justification in god's sight : but the former is true ; ergo , all vvorks done by the creature are excluded , &c. 2. if paul , nor no other child of god durst , or dare to be found in any righteousness of their own at death or judgment ; then works done by us , or sincere obedience justifie us not ; but the former is true ; therefore no works of ours , nor sincere obedience doth justifie us in god's sight . 3 arg. that doctrine that holds a christian down under slavish fear , by grounding his justification on his own works of holiness and sincere obedience , is not of god ; but the doctrine of justification by our own work of holiness or sincere obedience , holds a christian down under slavish fear , by grounding his justification on his works of holiness and sincere obedience ; therefore that doctrine is not of god. christians take heed what books you read , if you would have a sound and stedfast ground of hope , peace and comfort ; nay , not only have the joy of god's salvation , but salvation it self ; for if you build on your own righteousness or obedience , and not on the righteousness of god , which is received by faith only , you will fall into hell , by stumbling at the same stumbling-stone the jews did , rom. 9. 32. chap. 10. 2. 8 arg. all works done by the creature are excluded in point of justification of a sinner in the sight of god , because we are justified by that righteousness by which the justice of god is satisfied , and his wrath appeased . that righteousness that delivers us alone from condemnation , and the curse of the law , doth justifie us and none else ; and is not that the righteousness of christ ? is not he that is acquitted from condemnation and death , put into a state of justification and life ? what is it that these new doctors talk of ? how is christ's righteousness made our legal righteousness , and yet not our evangelical righteousness ? if the righteousness of christ be imputed to us , as that which when apply'd by faith , delivers us from condemnation , wrath and death , certainly we need no other righteousness to justifie us in god's sight unto eternal life . obj. but vnbelief is against the gospel , what defence against this ? answ . the person that we speak of , hath faith , he believes in christ , therefore the gospel charges him not , and the law cannot : here is a pardon , if you receive it , you are acquitted : here is a plaster , if you apply it , you are healed . the man receives the pardon , applies the plaster ; he is by the grace of god helpt to believe , he is therefore delivered from death , and put into a state of justification , and shall not come into condemnation , rom. 8 ▪ 1. 2. no man is acquitted from the charge of any sin , either against the law or gospel , till he believes ; but when he believes , when he applies the merits and righteousness of christ , he is justified from all things , from all sins of what nature soever they are . must we by our sincere obedience make god a compensation for the sins we have committed against the gospel , and free tenders of his grace , or for slighting the word of reconciliation ? &c. hath not christ satisfied god's justice for all our sins ; and when we believe , are we not thereby justified from all sins committed against the gospel , as well as against the law ? have we any plea at god's bar , but that of the merits of christ , and his righteousness only , let our sin or guilt be what it will ? quest . but how doth it appear a man doth believe in christ indeed . answ . why his faith , if true , will make him a new creature , 't will purifie his heart , it will lead him into sincere and universal obedience ; but 't is christ's righteousness still nevertheless that justifies him in god's sight , though his obedience and inherent righteousness may justifie his faith , or evidence the truth of grace to his own conscience and to men also . but , obj. god doth require an evangelical righteousness in all that do believe this righteousness christ is not , nor is it the righteousness of christ ; he may be said to be our legal righteousness , but our evangelical righteousness he is not . and so far as we are righteous with any righteousness , so far we are justified by it ; for according unto this evangelical righteousness we must be tried , if we have it we shall be acquitted , and if we have it not we shall be condemned ; there is therefore a justification according to it . to this , take reverend dr. owen's answer , according to some authors , or maintainers of this opinion , i see not , saith he , but that the lord christ is as much our evangelical righteousness as he is our legal : for our legal righteousness , he is not in their judgment by a proper imputation of his righteousness unto us , but by the communication of the fruits of what he did and suffered for us : and so he is our evangelical righteousness also ; for our sanctification is an effect or fruit of what he did and suffered for us , eph. 5. 25 , 26. tit. 2. 10. 2. none have this evangelical righteousness , but those who are in order of nature at least justified before they actually have it ; for it is that which is required of all that do believe , and are justified ; and we need not much enquire how a man is justified after he is justified . 3. god hath not appointed this personal righteousness , in order to our justification before him in this life , though he have appointed it to evidence our justification before others , &c. 4. if we are in any sence justified hereby in the sight of god , we have whereof to boast before him : though we may not absolutely in respect of merit ; yet we may so comparatively , and in respect of others , who cannot make the same plea for their justification : but all boasting is excluded : and it will not relieve , to say , that this personal righteousness is of the free grace and gift of god unto some , and not unto others ; for we must plead it as our duty , and not as god's grace . see his further answer , dr. owen of just . p. 221 , 222. to close this , take this argument : if by that righteousness of christ which is out of us , though imputed to us , the justice of god is fully satisfied , we are justified ; then all works done by us , or inherent in us , are excluded in our justification before god : but by that righteousness of christ which is out of us , though imputed to us , the justice of god is satisfied ; therefore all works done by us , or inherent in us , are excluded in our justification before god. finally , saith bellarmine , nothing more frequently doth the scripture testifie than that the passion and death of christ was a full and perfect satisfaction for sins . further he saith , god doth indeed not accept , as a true satisfaction for sin , any justice but that which is infinite , because sin is an infinite offence , &c. de just . l. 2. now the sufferings of christ and his righteousness only , is of an infinite value , ours is not ; therefore christ's righteousness only , and not ours , is a true satisfaction for sin. our adversaries sometimes are forc'd to speak the truth . 〈◊〉 arg. all works done by the creature , are excluded , &c. because 't is by the obedience of one man that many are made righteous , that is jesus christ , he is made of god unto us righteousness , &c. rom. 5. 18 , 19. 1 cor. 1. 30. but our inherent righteousness is of many ; i. e. every man 's own sincere obedience that obtains it . 10 arg. all works done by the creature , are excluded in point of justification ▪ i prove thus ; if any one man was justified without works or sincere obedience , or through faith only ; then all works of obedience , &c. are excluded : but the thief on the c●oss was justified without works of obedience ; and so are all infants that die in infancy that are saved ; the matter of justification is one and the same ; the balsam that cures our malady is all one in infants and in adult persons ; 't is christ's death , christ's blood , the merits of jesus christ ; or 't is his active and passive obedience , which is our only righteousness to discharge us from sin and condemnation : though the mode or manner of the application thereof may be different to the adult , 't is by faith only ; to infants in a more secret and hidden manner , not known to us . nay , abraham , david and paul , were not justified by inherent righteousness , but by faith without works of obedience ; and as abraham was justified , so are all his spiritual and true seed ; to them , and every one of them , is faith imputed to justification or righteousness , even by faith alone without works as paul proveth , rom. 4. 3 , 4 , 5. 11 arg. is , because christ is tendered or offered to sinners as sinners ; not as righteous persons , but as ungodly ones , without any previous qualifications required of them to fit themselves to receive christ ; they are all as poor , lost , undone , weary , and heavy laden sinners required to believe in christ , or venture their souls upon him , though they have no money , no righteousness ; if they have , they must cast it away , in point of dependance , trust , or justification : these are they , christ came to call ; these are they he invites to come to him ; these are they he came to seek and to save , who see nothing of good in themselves ; but contrariwise , are sensible of their filthy hearts and abominable lives : and yet though it be thus , if they come to christ , believe truly in christ , they shall at that very instant be justified , which faith or divine grace will soon make them holy and sanctifie them ; for holy habits are at that very instant infused into them , though sanctification is a gradual work : this being so , it follows all works done by the creature are excluded , in point of justification of a sinner before god. what said paul to the ungodly jailor , when he cry'd out , sirs , what must i do to be saved ? believe on the lord jesus , and thou shalt be saved and thy house , act. 16. 31. the apostle did not put him upon doing to be saved , but upon believing . but o how contrary is this to the doctrine some men preach now a-days ; they tell sinners what they must do , what good fruits they must bring forth , and this before the tree is good , or they have closed with christ , or have real union with him ; nay , bid the people take heed they do not too soon believe on christ or venture on christ . sirs , you cannot too soon believe in christ , i mean truly believe ; i don't say you should get a presumptuous faith , but true faith : but is it not strange a minister should be heard lately to say , a man must get a new heart before he can be justified . i thought a man could not have a new heart before he had true faith : is not a new heart one of the absolute promises of the new covenant , ezek. 36. 26. can any thing , short of almighty power , make the heart new , or form the image of god in the soul ; or can a man that hath a new heart be under condemnation , for are not all in that condition who are not actually justified ? or can a dead man quicken himself , or dead works please god ? or the fruit be good before the tree is good ? are not all that are new creatures in christ jesus , and have union with him , 2 cor. 5. 17. 12 arg. with which i shall conclude the proof of the doctrine . ( though i might mention many more , to prove all works done by the creature , or obedience of his , are in this case excluded , &c. ) it is , because if a man should so walk as to know nothing of himself , i.e. be so righteous , or so sincere in his obedience , as not to have his conscience to accuse , or reproach him ; yet he cannot thereby be justified . see what paul saith , though i know nothing of my self , yet am i not thereby justified , 1 cor. 4. 4. though he had kept a conscience void of offence towards god , and towards men ; yet in the point of justification , he renounces all his own obedience and righteousness that was inherent in him . durst holy job depend upon his sincerity , or venture in that , to stand at god's tribunal ? though he could plead uprightness against the false charge of his three friends , and with much confidence persevere therein , justifying his sincerity with his faith and hope in god ; against their accusatio●s , he shewed his faith ●y his works , and stands on his justification of himself against hypocrisie . but at length he is called into the immediate presence of god , to plead his own cause ; not now as it was stated between himself and his friends before , whe●her he were sincere or not . the question was now reduced to this , i. e. on that grounds he might , or could be justified in the sight of god ; and god to ●●epa●e him in this case , and to shew him what to plead at his bar , graciously ●anifested himself unto him . and quickly now he comes to see all his former ●leas , as dr. owen notes , of faith , hope , and sincere obedience , would not avail ●●m ; but he is made to fly under the deepest self-abasement and abhorrency 〈◊〉 sovereign grace and mercy ; for then job answered the lord , and said , i ●m vi●e , what shall i answer thee ? i will lay mine hand upon my mouth : once 〈◊〉 i spoken , but i will not answer ; yea twice , but i will proceed no further , job 〈◊〉 . 3 , 4 , 5. i have heard of thee by the hearing of the ear ; but now mine eye ●eth thee : wherefore i abbor my self , and repent in dust and ashes . dr. owen . how , job , abhor thy self ! that art so holy , so sincere , such an upright ●an ! what is all the beauty of thy inherent holiness , and sincere obedience ●ecome nothing to thee ? is it as dung now ? darest thou not appear before ●od in it , not stand at his bar thereby to be justified ? no , no , he saw that here was sin cleaving to his best duties , and that he was vile in god's sight . sure th●● agrees 〈◊〉 with mr. daniel william's new doctrine : it was not go●●el-holiness which paul counted dung , says he . no doubt job's righteousness was ●he fruits of faith as well as paul's , and purified his heart too ; who says , 〈◊〉 knew that his redeemer lived , job 14 ▪ but yet for all this holiness . up●ightness , and sincere obedience , he abhors himself , and repents he ever had 〈…〉 conceit of the worth of his own righteousness . let a man place himself in the condition wherein job was to stand before the bar of god's justice ; and let him attend to the charge he hath against him ; and let him consider what will be his best plea at god's tribunal , that he may be justified . i do not believe , ( saith the reverend doctor , ) that any man living hath more encouraging grounds to plead for an interest in his own faith and obedience in his justification before god than job had : alas , we must all say with david , enter not into judgment with thy servant ; for in thy sight shall 〈◊〉 man living be justified . this must be our plea when we come to die , i. e. my trust is in christ , in his blood , in his death , in his righteousness : this is only pleadable now , and in the judgment-day ; this will give ease to a convinced , terrisied conscience , that knows the nature , holiness , purity , and justice of god : we must say with anselm , my conscience hath deserved damnation , and my repentance is not sufficient for satisfaction ; but certain it is that th● mercy aboundeth above all offences . the prophet isaiah cries out , he was un●done , notwithstanding his sincere obedience , because a man of unclean lip● isa . 6. when the day of judgment or death comes , all hands will be weak and all hearts faint : confidence in our own uprightness will then fail 〈◊〉 because no works can then be found to answer the righteousness of god ; 〈◊〉 thou shouldst mark iniquity , who shall stand ? o lord , righteousness belongs ●nto the● but unto us confusion of face ; though i know nothing of my self , yet am i not ther● by justified . no , no , he was justified by the righteousness of god , by christ's sinle●● obedience , and not by his own imperfect though sincere obedience ; therefore all works done by the creature are excluded : 't is evident the god●● at the judgment-day will not plead their own righteousness ; but contra●●●wise will then renounce it in this respect , as appears by that , in matth. 25. 3● lord , when saw we thee an hungred , and fed thee ; thirsty , and gave thee 〈◊〉 &c. they will rather blush , and be ashamed to hear any mention of their work● or of their obedience , than to plead it at that day : all the good worl● which they have done , will be swallowed up in the admiration of god's fre● and infinite grace : but so much as to the proof of the doctrine . i shall 〈◊〉 with a brief word of application . application . this reproves all such as go about to eclipse the doctrine of free gra●● or of justification by faith only , and plead for sincere obedience , and 〈◊〉 grace and works together : also it may serve to convince all men ? that su●● teachers , however cry'd up , are not true gospel-ministers ; and therefo●● should be avoided ; though they should speak with a tongue like a●●gels . 1 caution . do not think , o soul , that thy own righteousness doth just●● thee , through christ's merits ; or that christ's righteousness is thy 〈◊〉 righteousness , and not thy evangelical . no , no , he is thy whole saviour● 't is christ's own arm that brought salvation , 't is not our own righteousne●● joined or coupled with the merits and righteousness of christ ; but his personal righteousness only received by faith. and , 2. take heed you do not put faith it self in the room ( as your act , or as a divine habit , or as the product thereof ) of perfect obedience ; for 't is christ's righteousness that is put in the place or room of that perfect obedience which god required of us in point of justification . faith only justifies , in respect of the object it apprehends and takes hold of . 3. tremble ye who trust in your moral , or gospel-obedience , your acts of mercy , or good deeds , and holy lives . tremble ye who rest on your du●ies , who glory in your knowledge , and outward privileges ; you fast , and ●ray , and hear sermons , and so you may , and go to hell at last ; notwithstanding , these things you must do , but yet not seek to be justified thereby ; do ●hem as duties in point of performance ; but lay them down in point of dependance . 4. here is comfort for sinners ; but if you are self-righteous persons , or go about like the jews of old , to establish your own righteousness , down to hell you will fall , rom. 10. 2. this doctrine will support you that are weak , and doubt for-want of inherent righteousness , that want a righteousness of your own ; see here is a righteousness , take hold of it , a robe of righteousness , put it on , believe on christ , as poor sinners come to him , you that have to money , no worth , no merit , no righteousness , this wine and milk of justification and pardon is for you : cry to god to help you to believe ; christ is the author of your faith , 't is the gift of god , 't is a grace of the spirit ; do you see you are wounded ? look to christ , believe , and thou shalt be saved , mark 16. 16. joh. 3. 15 , 16. if thou can'st not come to god as a saint , come as a sinner ; nay , as a sinner thou must come , and may'st come . obj. but this doctrine is decried for antinomianism . answ . they know not what antimonanism is , that thus brand us , as hereafter i shall god-assisting prove . if this is to be an antimonian , we must be all such , and let them mock on ; the lord open their eyes : we are for the law as paul was , and for holiness and sincere obedience , as any men in the world ; but we would have men act from right principles , and to a right end : we would have men act in holiness , from a principle of faith , from a principle of spiritual life , be first married to christ that they may bring forth fruit to god , rom. 7. 4. we preach to you , sinners , that jesus christ will entertain you , if you come to him , bid you welcome , and not cast you off , because of the greatness of your sins , though you have no qualifications to recommend you to him . would you wash your selves from your sins , and then come to the fountain of his blood to be washed ; we hold forth christ to be your whole saviour , and that he is set forth as the propitiation through faith in his blood , whom if you close with , and believe in , you shall be justified : we tell you god justifies the ungodly , i. e. that they are so before justified . nor is ou● doctrine any other , than what all sound protestants have always contended for ; nay , which the church of england in her 39 articles doth assert , viz. imputed righteousness and justification only for the merits of our lord and saviour jesus christ by faith , and not for our own works and deservings , and that we are justified by faith only ; and that works done before the grace of christ , and the inspiration of his spirit , are not pleasing to god , forasmuch as they spring not from faith in christ , neither do they make men meet to receive grace , &c. let me exhort you not to receive for truth all things that you find asserted in some men's books , sermons , and writings , though recommended by such men you have so great a veneration for . i hope some of those ministers that have set their hands to mr. william ' s late book , will see cause to repent of their rash act , and great inadvertency ; for we cannot see but that the said book brings in another gospel , or is a subversion of the gospel ( tho' the unwary reader may not soon discover the poyson that lies hid in it ) and 't is full of hard , and uncouth , or unintelligible terms , notions and expressions , not formerly known to the christian world : 't is strange to me that he should intimate and hold forth the gospel to be a law , or command of duty , as a condition with the sanction of threats upon non-performance , and promises of rewards upon performance of sincere obedience ; for if sincerity of grace and holiness be not the condition of that which he often calls the rule of the promise , which he nevertheless says is not the precept , i understand him not : doth he not mean a man must be holy , sincere , or a new creature , before he ventures on the promise of the gospel , or can be justified , which is the error my text opposes ; as if the free promise of the grace of god in laying hold on christ and his righteousness justifies us not , but that we must get some inherent qualifications of holiness , as the rule of the promise , before we venture upon it , or throw our selves upon jesus christ , and so must receive him as saints and not as sinners ; which is directly contrary to what all our true protestant writers and modern divines have all along asserted . the papists say , a man must be inherently righteous before he can be declared just ; and that faith justifies , as it infuses such a righteousness in us : and this man says but little else , if i understand him ; i. e. a man must answer the rule of the gospel-promise , asserting that the gospel doth judicially determine a conformity to the rule thereof ; and when god forgives , he judicially declares a man hath true faith , and by faith he means doubtless more than a laying hold on christ , viz. the making good the baptismal covenant , i. e. to love , serve , and sincerely to yield obedience to the gospel ; so that faith must by him be taken in a large and comprehensive manner : and that before god declares us righteous to justification , he looks whether or no we have fully answered the conditions ( according to the doctrine these men preach ) and finding the creature has done that , god judicially gives the promise in a way of reward ; and the obedience being sincere , though imperfect , 't is accepted as far forth as perfect obedience would have been ( could it have been performed ) under the law of works ; so that still inhereut righteousness is the condition 〈◊〉 our justification before the holy god , and not the righteousness of christ : away with this error . brethren , this new law it seems can give life upon obedience thereto , the first being taken away ; but if by the law , any law , a man might be justified , christ is dead in vain : for as one law , so all laws of works since man hath sinned , utterly fail , and are unable to justifie us in god's sight . for as some learned men have observed , the greek word is not [ the law ] but [ a law. ] let it be what law or rule of righteousness it will , that requires perfect or imperfect obedience , it will not do , gal. 3. 11. for the just shall live by faith : justification and life comes only that way , and not by works of obedience we have done . and truly to talk of sincere obedience , when performed by an unregenerate person , 't is strange doctrine . sincerity must only be look'd for in him , who is renewed by the grace of god : 't is as impossible for an unregenerate person to perform sincere obedience ( if we speak of gospel-sincerity ) as it is for a believer to perform perfect obedience to the law of works . therefore sinners , though 't is your duty to reform your lives , and leave your abominable sins , which often bring heavy judgments upon you in this world , and expose you to eternal wrath in the world to come ; yet know that all that you can do , will fail in point of your acceptation and justification in god's sight , or to save your souls : your present work and business is to believe in jesus christ , to look to him , who only can renew his sacred image in your souls , and make you new creatures , which must be done , or you perish . o cry that he would help your unbelief : come , venture your souls on christ's righteousness ; christ is able to save you , though you are never so great sinners . come to him , throw your selves at the feet of jesus : look to jesus , who came to seek and save them that were lost ; if any man thirst , let him come to me and drink . joh. 7 , 37 , 38. you may have water of life freely . do not say i want qualifications or a meetness to come to christ . sinner , dost thou thirst ? dost thou see a want of righteousness ? 't is not a righteousness ; but 't is a sense of the want of righteousness , which is rather the qualification , thou should'st look at : christ hath righteousness sufficient to cloath you ; bread of life to feed you , grace to adorn you ; or whatsoever you want , it is to be had in him . we tell you there is help in him , salvation in him , through the propitiation in his blood you must be justified , which is by faith alone . know that god justifies the vngodly ; not by making them first inherently righteous , nor are they ungodly any more after justified : the faith of the operation of god will soon purifie your hearts , and cleanse your lives ; this grace will teach you to deny all vngodliness and worldly lusts , and to live soberly , righteously , and godly in this present evil world. we do not tell you , you must be holy , and then believe in jesus christ ; but that you must believe in him , that you may be holy . you must first have union with him , before you can bring forth fruit to god ; you must act from life , and not for life . obj. but o 't is hard thus to believe ; to be ungodly , and yet to believe ; to see no holiness of our own , no divine habits planted in us : had we some degree of sanctification , or righteousness of our own , we could then believe . answ . is not christ able to save you , or is he not willing to save you , unless you are co-workers and co-partners with him in your salvation ? or are you unwilling to be saved , unless you might share with him in the glory of your salvation ? is it hard for you to believe the highest testimony and witness that ever was born to any truth ? can't you believe the report of the gospel , or receive the record god hath given of his son ? is resting on christ hard ? can't you beg for bread rather than perish ? can't you drink when thirsty , when you are bid to do it freely ? we say the gospel is not a conditional covenant of obedience ; or that faith , and holiness , or faith , and good works , are the condition of it , denying we are justified by any works of ours , as a subordinate righteousness to the righteousness of christ , or that we are justified for christ's sake only ; but not that his righteousness is imputed to us also , as our sins were imputed or laid upon him . we say that faith doth not justifie as an act , nor as a habit , or from any worth there is in that , it being only as a hand to apply the remedy . we say , faith is a fruit of christ's purchase ; and that he who spared not his own son , but delivered him up for us all , will much more give us all things , that is , grace here , and glory hereafter : he that gave us the greatest gift , will not deny to his elect ones the lesser gift . and now know all you pharisaical persons , this doctrine will pull down your high thoughts and imaginations , and abase your pride . to you that are believers , oh! admire free grace ; lift christ up who died for you , the just for the vnjust , who bore your sins , who was made sin for us that knew no sin , that we might be made the righteousness of god in him . he gave himself for you , and has given grace , the fruit of his death , and himself to you . o labour to be a holy people ; live to him that died for you , and rose again . to conclude , is there any sinner here ? are you ungodly , and in a wr●tched condition in your own eyes ? are you weary and heavy laden ? come to christ , lift up your heads : for to him that worketh not , but believeth on him that justifies the vngodly , his faith is counted for righteousness . postscript . reader , i have now given thee the substance of the two first sermons preached on this text ; and that which follows , contains an answer to all the main objections brought against this doctrine ; particularly that of the apostle james , about works justifying , and not faith only . and if this meets with kind reception , and i have encouragement , i shall publish two sermons more ( god willing ) and fully demonstrate , that justification is by the imputation of christ's righteousness , or by grace alone ; and the nature of imputation opened , together how we are to understand the change of persons : wherein i shall produce the testimony of the ancient fathers , and a multitude of our faithful modern divines , and worthy late writers ; that so you may see we plead for no new doctrine , but the very same that all good men and orthodox christians , in every age have maintained ; which will , i hope , be of great advantage to the church of god. and also shew you how faith is concerned in our justification , or is said to justifie , and how not ; together with the nature of that faith. as also the difficulty and excellency of that faith that is accounted for righteousness : likewise the horrid evil and danger of the sin of unbelief ; and mr. williams's book and doctrine further considered . reader , there are some faults that have escaped the press , which spoil the sense ; pray be pleased to correct these following with you pen. page 14. line 27. for true read new . p. 15. l. 1. for no more r. no where . p. 15. l. 41. for that christ , r. not that christ . p. 24. l. 22. blot out indeed . finis . advertisements . a vindication of the protestant doctrine concerning justification , and of its preachers and professors , from the unjust charge of antinomianism . in a letter from a minister in the city , to a minister in the countrey . london , printed for dorman newman , at the king ' s-arms in the poultrey , in the year , 1692. mr. rutherford's letters , the third edition , now divided in three parts ; the first containing those which were written from 〈◊〉 where he was confined by a sentence of the high commission , drawn forth against him , partly upon the account of his declining them , partly upon the accoun● of his nonconformity . the second and third containing some , which were written from anworth , before he was by the persecution thrust from his ministry ; and others upon occasions afterward , from st. andrews , london , &c. printed for dorman newman at the king ' s-arms in the poultrey . the summe of certain sermons upon genes. 15.6 vvherein not only the doctrine of justification by faith is asserted and cleared, and sundry arguments for justification before faith, discussed and answered : but also the nature and the meanes of faith, with the imputation of our sins to christ, and of christs righteousness to us are briefly explained and confirmed / preached at dorchester in new-england by richard mather ... ; and now by him published at the earnest request of sundry well-affected and godly christians. mather, richard, 1596-1669. this text is an enriched version of the tcp digital transcription a50251 of text w18271 in the english short title catalog (wing m1276). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 145 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a50251 wing m1276 estc w18271 12924430 ocm 12924430 95450 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50251) transcribed from: (early english books online ; image set 95450) images scanned from microfilm: (early english books, 1641-1700 ; 988:18) the summe of certain sermons upon genes. 15.6 vvherein not only the doctrine of justification by faith is asserted and cleared, and sundry arguments for justification before faith, discussed and answered : but also the nature and the meanes of faith, with the imputation of our sins to christ, and of christs righteousness to us are briefly explained and confirmed / preached at dorchester in new-england by richard mather ... ; and now by him published at the earnest request of sundry well-affected and godly christians. mather, richard, 1596-1669. [12], 47 p. printed by samuel green, cambridg[e] in new-england : 1652. reproduction of original in huntington library. errata: p. 47. eng bible. -o.t. -genesis xv, 6 -criticism, interpretation, etc. sermons, english -17th century. justification -sermons. a50251 w18271 (wing m1276). civilwar no the summe of certain sermons upon genes: 15. 6. vvherin not only the docrine [sic] of justification by faith is asserted and cleared, and su mather, richard 1652 29713 217 5 0 0 0 0 75 d the rate of 75 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-02 tcp assigned for keying and markup 2003-03 apex covantage keyed and coded from proquest page images 2003-05 emma (leeson) huber sampled and proofread 2003-05 emma (leeson) huber text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the summe of certain sermons upon genes : 15. 6. vvherin not only the docrine of justification by faith is asserted and cleared , and sundry arguments for iustification before faith , discussed and answered , but also the nature and the meanes of faith , with the imputation of our sins to christ , and of christs righteousness to us are briefely explained and confirmed . preached at dorchester in new-england by richard mather teacher to the church there . and now by him published at the earnest request of sundry well-affected and godly christians . printed by samuel green at cambridg in new-england 1652. the authors preface to the reader . christian reader , when these sermons were first preached in the ordinary course of my ministry on going forward on the book of genesis , i had no thoughts at that time that they should ever have been f●…rther published in this way that now tho●… seest . but sundry godly christians & brethren having heard them delivered in preaching , and thinking they might afterwards also bee usefull for the benefit of themselves and their familyes if they might enjoy them printed , which they did very much desire , they therefore came to mee with a serious & solemn request that i would further and fulfill their earnest desires in this thing . against which motion though i alledged many objections , 〈◊〉 they still continued to desire as formerly . wherupon at the last , considering with my self that god who hath the hearts of all men in his hands might in mooving their hearts to such a desire have some farther ●…ntent ther●… for his own glory and the good of some or other of his servants , then i at the first did apprehend , or could perceive , i therupon began to consider further of the motion : and having perused & revised some brief notes which i had by me , of those sermons , i imparted to them a copye therof , yet with renuall of my former objections against printing , and proposing to their consideration whether it might not be best to satisfie themselves with that writte●… copie , and to let the printing alone . but their desires continued as afore ; and thence it commes to pass that the sermons are committed to publick view . which i thus aquaint the reader withall partly as some excuse for my self that i would publish such plain stuff as here is cont●…ned , in such a knowing and criticall time as this is ; for the importunity of request hath compelled me thereto : and partly that if any sober and honested hearted christian receive any benefit here●…y hee may know to whom he is indebted for the same , even chiefly to the lord as the principall author of all good , and then unto those godly christians who have been the instruments of bringing these sermons to be publick , which had it not been through their importunity , had never seen the light in this way . i deny not but sundry of the things here treated of , viz the grace of faith , justification by faith , and the imputation of christs righteousness unto justification , are mayn and principall points of christian religion , and such as that the ignorance of them or erroneous apprehentiōs about them can not but be very perilous : in which respect it is the more needfull that the people of god should be established in the belief & love of the truth concerning such points as these are . and for this cause i the rather yeilded to publish what here thou seest , ( being so importuned therunto as i have said ) if i might by the blessing of christ afford any little help to the end afore mentioned . and so much the rather , because satan that enemy of all truth & father of lyes hath endevoured not only of old but of late also , to corrupt the mindes of many people touching these things . heretofore and still amongst the popish sort he would perswade to an opinion of justification by works , and not by faith only . and now when the perniciousness of that tenent begins to be more generally discerned , he labours to undermine the truth another way , instilling into the minds of some a conceit that they may be justified not only without their own works but also without the grace of faith . and because it would be too gross at the first to cry down all use of faith which the spirit of god in the holy scripture doth so abundantly urge & extoll , and that therfore such a conceit at the first would hardly take amongst them that have any acquaintance with the scripture , therfore the crafty enemy allowes for the time that there may be some use of faith about this matter of justification , viz : to know or be assured by it of justification preceding , and that though we are justified indeed afore faith , yet wee did not know it afore , but now do know it by faith . a palpable perverting of the truth of god plainly and plenteously laid down in his word , especially in pauls epistles wherin you shall never read of knowing by faith that we are justified without faith , or before faith : such language is a stranger in gods book , and amongst the oracles of god , and far discrepant from the form of wholsom words . wherin nothing is more frequent then that we are justified by faith . now to turn this word , wee are justified , into this meaning , wee know that we are justified , in which sence it will be hard to find it so much as once used in any place where justification by faith is spoken of , is a manifest metamorphosing of the words of the holy one , and a wresting of the scripture ( i fear ) unto mens own destruction : 2 pet : 3. 16. but do you think that satan will rest here ? it is rather to be seared , if this delusion takes place a while , this use of faith which is yet allowed , will be denyed also . for some are already come to this to deny that there are any gifts or graces at all in the hearts of justified persons . which if it were true , then there is no faith in them : and if there be no faith , then it is not by faith that men do know their justification ; for how can they know it by that which is not ? and ●…o , as now they deny that men are justified by faith , so when & where this other delusion takes place , to deny all inherent graces , there men must hold that justification may not only be , but also be known without faith , or else not be known at all . a lamentable & dreadfull issue wherat satan drives , and whereto this opinion tends , if god do not in mercy prevent . and because this is a time , wherin not only these but many other unsound opinions , and some of them very pernicious are scattered abroad , therfore i hope the godly reader will bear with me , if out of my unseyned desire of his salvation and of the honour of jesus christ and his truth , i shall here propound some sew helps for a christians preservation in the truth from the prevailing power of errour . and let not this be thought a needless bu●…siness , nor let any that loveth his own salvation give way to that conceit to think there is no danger in opinions whatever a man shall hold : for though all opinions be not alike dangerous . yet there is none but it hath danger in it , especially if it touch the foundation , and so much the more danger by how much the less suspected . if it were not so , why doth the holy ghost so ●…ten exhort us & command us to beware of being seduced & beguiled with errours , and with them that teach them ? math. 7. 15. & 16. 6 , 12. & 24. 4 , 5. mark 4. 24. & 12. 38. eph. 4. 14. phl. 3. 2. col : 2. 8. heb. 13. 9. 2 〈◊〉 3. 7. ●…ude 3. 〈◊〉 〈◊〉 〈◊〉 . 1 , 2. 2 ●…ohn 7 , 8 , 10. in which places & many more we are bidden to beware of false prophets , and of their doctrine , to take heed that no man deceive us , to take heed what we hear , and that we be not led away with the errour of the wicked and with every wind of doctrine , and fall from our owne stodfastness , that we contend for the faith , and not believe every spirit but try the spirits whether they are of god , and many such like . all which warnings so frequent and so serious the lord would not have given , but that he knowes erronious opinions are dangerous , and we in danger to be beguiled therwith , yea and to have our soules to be subverted by them as the scripture speaketh . acts 15. 24. for which cause also it is that heresies are reckoned up amongst adulterers , idolatries , murthers , drunkenness , and other damning works of the flesh that exclude men out of heaven gal. 5. 19 , 20 , 21. and are expressly called damnable heresies , and the wayes therof pernicious wayes 2 pet. 2. 1 , 2. where then are they that think it no great matter what opinions a man do hold , or what judgment he is of in matters of religion , and that no man should be much misliked for such matters which they call conscien●…e , so long as he is not otherwise culpable in his conversatiō for scandal in practise , such as are murthers , whordoms , drunkenness , theevery & the like ? which is as if one should say , there are some works of the flesh which exclude out of heaven , and subvert the soul , for which a man should not be misliked though he be known to walk in them , but may have the repute & reward of a right good and honest man notwithstanding . which opinion of the little danger of opinions , as in it self it is very erronious , so it is one thing that makes way for other errours to be more readily entertained & persisted in , satan having by this means perswaded the sonns and daughters of men to believe that errours have not much danger in them , & hence they are not much afraid of them . wheras if they did stedfastly believe and seriously consider what the scripture teacheth , how that by such things mens souls are subverted , and themselves in danger to be excluded out of gods kingdom , and to be destroyed , they would then be more caucious & considerate what doctrines they entertain , and the more afraid of perishing in errour : but through want of this consideration , corrupt and pernicious apprehentions do so greatly abound . otherwise , how could it be that men should so easily be brought to deny the sacred trinity , the godhead of jesus christ , the imputation of his righteousness unto justification , the divine authority of the holy scriptures , the immortality of the soul , the morality of the sabbath , so making all dayes alike , yea to deny not only the fourth commandement , as papists have done the second , but also to deny the whole law of god to be any rule of life to a believer , holding also that god sees no sin in his children , that sin hath god for the authour of it , that there is no election , but an universal redemption by christ and free will in man , and that men regenerate and justified may fall away , that there are no churches , ministry or ordinances of any necessary use in these dayes to some christians , but that men may attain to such attainmēts as to have no need therof , but may live without them or be above them . not to mention any more of such like tenents which in these dayes do too much abound . dreadfull things you may be sure if they be persisted in , and yet too many there be that do believe them and vent them , to the extream hazard of their own and others soules . and therfore that the godly christian may be the help of christ be preserved from these & all other whether soul-destroying or soul-endangering doctrines , let him carefully make use of these few helps . 1 let a man be sure that his profession of religion be in sincerity & truth , that he may not only have a form of godliness , but the truth and power of it , and then he shall surely be preserved from destroying errours . for though false teachers may deceive many , and shew signes & wonders for that end , yet it is not possible that they should finally deceive the elect and chosen ones of god math : 24. 24. or will the sheep of christ harken to the voyce of a stranger , but will flee from him john 10. 5 , 8. and that saying 1 iohn 2. 29. they went out from us , but were not of us , and as it sheweth that apostates in their best times were but hypocrites , so it also sheweth that they who are but hypocrites are like enough in the end to become apostates . 2 stabillity and settledness of mind & judgment in the truth is also a means to be preserved from being seduced . for it is children that are tossed too and fro & carryed about with every wind of doctrine ephe. 4. 14. wheras if the heart be stablished with grace , a man shall not so easily be carryed about with divers and strange doctrines heb : 13. 9. no , it is the ignorant and unstable that wr●…st the scriptu●…s to their own destruction 2 pet. 3. 16. when there comes a stream or flood of waters on the earth , trees and houses that are rooted and well grounded do stand firm , but what ever lyes loose is swept away : so the flood of errours may carry away loose and unsetled professors , but such as are rooted & grounded abide firm and stedfast . and especially it is good to be well grounded in principles of catechism ; for these points are fundamentall , & therfore are called the foundation heb : 6. 1 , 2. and it is not often seen but that they who are led away with erroneous opinions , and vain and empty whimseys are very defective even in catechisticall points . the voice of errour is , who so is simple , let him come h●…her pro : 9. 16. 3 and as a means of both the former , it is very needfull and to be of an humble spirit , truely abased in the sight and sence of a mans own weakness , and sinfulness , and unworthyness ; for such have a promise of being informed in the truth and wayes of god ezek : 43 10 , 11. and of direction & preservation psal : 25. 9. babes shall have truths of god revealed to them , which are hid from the wise and prudent math : 11. 25. and the reason is , because humble souls are afraid of themselves , dare not trust to their own understanding and strength , but depend upon god & christ to preserve and teach them in the truth . wheras othe●…s trusting on themselves are therfore neer unto a fall , even because they are proud , and self-confident pro. 16. 18. & 28. 14. 4 it is needfull for to keep a good conscience by walking in obedience to the truth and will of god , so far as a man doth know already : for to such there is a promise that they shall know what doctrine is of god and what is otherwise john 7. 17. wheras they that take pleasure in unrighteousness are in danger to be given up to believe lyes , and so to be damned 2 thes. 2. 11 , 12. and therfore it is said , the wise shall understand , but none of the wicked shall understand dan: 12. 10. as there are few errours in opinion b●…t they bring forth sins in practise , so sins in practise will bring errour in principles , through the judgment of the lord upon men for those their sinns . they that were led captive of errours were 〈◊〉 with divers lust●… 2 tim: 3. 6 , 7. men that will not do what they know , it is just if they be left in blindness and not know what to do . when a master gives light to his servants and they do no good therewith , but abuse it to cards , dice , drinking , drunkenness &c : it is just if he come and take away the light from them , and so they be left in darkness . in like sort it is a righteous thing with god to plague the poluted lives & consciences of men with giving them up to the darkness & delusions of errour . oh let all them tremble at this , that have much knowledg in their heads , but little power of grace in their hearts to walk accordingly , but by the power of unmortified lusts are so carryed away as to sin wickedly against the light of their own knowledg & consciēce in one kind or in another ; for besides the great wrath and many stripes that such may expect in another world , they may also fear that the lord may leave them to some pernicious errour or other even in this life , and thereby their damnation be the more dreadfull . a pure conscience is a good cask or vessell wherin to preserve and keep the mystery of faith . 1 tim: 3. 9. 5 it was desire of noveltie that overthrew our first parents , gen. 3. for they were well if they could have been so content ; but having an itching desire to know more then god saw meet for them hence they were overthrown . and men that have itching ears , 〈◊〉 apt to be turned from the truth and to be turned unto fables 2 tim: 4. 3 , 4. it argues an ill stomack , and a weak & unhealthfull constitution of body , when a man can not disgest good and wholsom food without curious sauce . in like sort it is an ill sign of a distempered soul , when the good old way of the doctrine of faith , and repentance , and the like , is not savory to a mans spirit , but he must have new notions , and quaint & unquoth matter , or else it will not go down . therfore beware of curiosity . the old way is the good way , let a man seek that and walk in it , and he shall find rest for his soul . jer : 6. 16. 6 let a man beware of his company . he that delights to walk & talk with them that have the plague , it is no marvell if he catch infection . therfore we are bidden to shun the society of corrupt & erroneous persons , to avoid them , and have no familiarity of converse with them . rom : 16. 17. 2 joh. 10. and to cease to hear the instruction that causeth to erre from the words of knowledg pro. 19. 27. we●…k christians should not be admitted to doubtfull disputations , least they be staggered rom : 14. 1. and therfore they must not go to them of their own accord : and the reason is plain , viz : because we must avoid temptations as much as lyes in us , and therfore not lead our selves into temptation , for then it may be just with god to leave us to our selves . and therfore it is not safe , especially for weak christians , to be familiarly conversant with corrupt persōs , or corrupt books , which do frequently come abroad in these dayes . 7 lastly , it is specially usefull in this case to keep close to the scriptures , and to the means appointed of god for our right understanding of the scriptures . therfore we are bidden , go to the law & to the testimony isai 8. 20. as on the contrary , the ignorance of the scriptures is noted in the sadducees as a mayn cause of their errour , 22. 29. if a mans adversary & enemy can perswade him to throw away his weapons , he may then conceive hope of prevailing against him with more ease : and therfore it is no wonder if satan in these dayes do breed questions against the divine authority and necessary & profitable use of the scriptures as heretofore he was wont to do amongst the papists , for he knowes it will bee for his advantage against poor souls , if he can by any meanes perswade them to lay aside the sword of the spirit which is the word of god , ephe. 6. 17. but he that loves his soul must be more wise , then to harken to the counsel of satan herin . and for means for the right understanding of the scripture , one is , the church of god , and holy cōmunion therewith , another is the officers & ministers of christ therin . in respect of the former it is said that the law should go forth of s●…on , and the word of the lord from ierusalem , isai 2. 3. that is to say , from the church . and there it was , even in the sanctuary that the psalmist came to understand that which otherwise was too hard & painfull for him psal. 73. 16 , 17. for which cause it is that he that hath an ear to hear , must hear what the spirit saith unto the churches rev : 2. and even to the angels themselves much of the manifold wisdom of god is made known by the church ephe. 3. 10. if therfore a man hang loose from the love of church-society , and the cōmunion of saints therin , it is no marvell if such an one be drawn away with errours , becaus the curch is the pillar & ground of truth 1 tim: 3. 15. the apostle exhorting not to forsake the assembling of our selves together as the manner of some was , presently addeth what a dangerous thing it is to sinn willfully after wee have received the knowledg of the truth , that is , to becom apostates , heb : 10. 25 , 26. intimating therby that where there is the former , there men are in danger of the latter , that is to say , where the hearts of men draw back from church-society , there they are in danger of apostacy . and for the ministers of christ in his church ; as it was said of old that the priests lipps should preserve knowledg , and they should seek the law at his mouth , mal. 2. 7. so in the new testament christ hath appointed officers in his church , as for other ends , so for this that wee may not be children , tossed to and fro , with every wind of doctrine , ephe. 4. 11 , 24. that is , that wee might not bee seduced with errours , and them that teach them . in which respect it is that the eunuch confesseth he could not understand the scriptures without some to guid him , acts 8. 30 , 31. the disciples of christ hearing of an opinion of the scribes that christ was not the messiah , because of a seeming-strong objection that elias must first come , if they had kept this objection to themselves , they might have been foyled or puzzled therewith : but they were more wise then so , they do not keep it close and only plod upon it amongst themselves , but very honestly bring it forth to their master christ jesus , and so had resolution & satisfaction ; math : 17. 10 , 11 , 12 , 13. a notable example and worthy of imitation : but when men have met with new notions & apprehentions , whether from books or otherwise , contrary to the doctrine which they have received , & shall keep them in hugger mugger , so that their officers must not know them ; the ministers of christ must not be aquainted with them , this is a ready way for the endangering of their souls exceedingly ; like stollen waters which are sweet , and bread eaten in secret which is pleasant , but the dead are there , and such ghuests are in the depth of hell : pro : 9. 17 , 18. oh therfore let every soul that would be preserved from the infection of errour , carefully look to these things , and let him cry mightily to god through iesus christ for his grace and holy spirit to preserve him in the truth , and to bless him in the use of these and ●…her good means for that end ; and then he may with comfort expect that the lord will preserve him from the evill way of errour and lyes , and will guide him in the truth & wayes of grace to his heavenly kingdom through iesus christ ; to whom ●…e all glory of service and a●…nce for ever . r. m. to the christian reader . the iustification of a sinner before god , as it is the fruit of the riches of his grace : ( ephe : 1. 7. ) so it is the root of our peace with god : rom : 5. 1. ( which passeth understanding : phil. 4. 7. ) and of our joy in the holy ghost , which is unspeakable & glorious : 1 pet : 1. 8. this is that gift of his grace which filleth our hearts with admiration , to wonder at the abundant rich mercy of the lord in pardoning our many and mighty sinns ( micah 7. 18. ) to wonder also at the deep demerit of our sinns which could not be expiated but by the precious blood yea and soul-sufferings of the great god our saviour : yea and to wonder likewise at our baseness , and filthines , and folly , that could live so long in so dangerous & desperate a course , provoking the most high to so great anger , and our selves to the confusion of our own faces & souls . hence it is that every godly treatise tending to the discovery of this grace is wont deeply to affect the hearts of such , as ( through grace ) have part in this common salvation . amongst others of this kind ( good reader ) thou shalt find this little treatise , to be like maryes box of spikuard , which washing the paths of christ towards us ( as that did his feet ) will be fit to perfume not only the whole house of god , with the odour of the oyntment of his grace , but also thy soul with the oyl of gladnes , above what creature-comforts can afford . the manner of handling , thou shalt find to be soltd , and judicious , succinct and pithy , fit ( by the blessing of christ ) to make wise unto salvation . the presence and blessing of christ go with it , to refresh thy soul with the savour of his oyntments : in whom we rest , studious of thine edification in his grace , and peace . j. cotton . j. vvilson . boston 24. 5. 1652. geneses 15. 6. and hee believed in the lord , and hee c●…ted it to him for righteousness . in the former verses of this chapter , is conteined a renewing of the lords promise to abram concerning his seed : in this verse is conteined the effect and fruit of that promise , how abram therupon believed in the lord ; and then the benefit that accrewed to him by that believing , how the lord accounted it to him for righteousness . for the meaning of the words ; it may be first of all demanded , vvhat is me●…t by abrams believing in the lord ? hereby is meant , not onely that hee believed the word of god to be true : for if that had been all , the lord would never have justified him by such a faith , nor have counted it to him for righteousness , as the text affirmes that he did , for the divells do so believe , and yet are farr from being justified . james 2. 19. but here by is meant morover that he also relyed upon god that had promised by an act of affiance , relyance , or dependance upon him : so much the various words may import , which are not barely hee believed the lord , but hee believed in the lord , or on the lord . besides believing is an act of the heart , rom : 10. 10. not of the head , or of the understanding only , but of the heart also : and if a man believe with his heart , then there will be a firm resting and relying on the thing promised , and on him that promiseth ; as it is said isai 26. 3. tho●… w●…lt keep him in peace , whose mind is stayed on th●… , because he tr●…steth in thee . the heart fainteth when a man belie●…eth not , gen : 45. 26. and is fixed or fastened when a man believeth in the lord psal : 112. 7 , 8. this that is said here of abrams believing , is expounded by the apostle rom : 4. 18 , 19 , 20 , 21. by hope above hope , and by not staggering at the promise through unbel●…efe . vvhat means this word he counted it to him for righteousness . it is as much as to say , the lord imputed this faith of abram . for righteousness in gods sight ; so it notes that hee was justified not by workes , but by this his faith ; and so the apostle expounds these words rom : 4. 2 , 3 , 4 , 5. did abram never believe afore now ? and was hee never justified before this time ; yes doubtless long before this time : for it was by faith that hee left his own country , and kindred , and came to sojourn in the land of canaan as the land of promise : this he did by faith heb : 11. 8. which was afore this time . hee also had heard many promises of god to him & his seed afore now , both in chap : 12. 2 , 3 , 7. & chap : 13. 14. which doubtless he did believe . vvhy then is this mentioned now , as if he had not been a justified believer before ? one cause therof may be , because his faith was now more confirmed , hee having lately been in some pang of grief through want of children , verse 2 , 3. as the disciples of christ are often said to believe upon some new confirmation of their faith , though they were believers before , joh : 2. 11. & 16. 30 , 31. so joh : 4. 50 , 53. and another reason ( considering the time when this is recorded ) might be this , namely , to shew that justification is never by the works of the law , but still by faith , though a man be adorned & enriched with many excellent works ; for so was abram afore this time : witness his piety in building altars , & calling on the name of the lord gen : 12. 7 , 8. & 13 , 4 , 18. his religious care in instructing his family , those 318 trayned ones , or catichised ones , as some render the word chap : 14. 14. his charitie , & humility that would have no falling out between lot & him , and that would condescend farr for peace sake chap : 13. 8 , 9. and would hazard his own liberty & life to rescue lot out of captivity chap : 14. 14. his contempt of riches , and care o●… the glory of god , in refusing the goods of the king of sodom chap : 14. 23. all these were excellent vertues & good works in abram , and yet the holy-ghost tells us he was not justified by any of them but by believing . again , it is observable , that at this time abram was not circumcised ; for that ordinance was not yet appointed , till chap : 17. & yet now wee see he beleived in the lord , and so is justified ; to shew unto us that it was not by circumcision , nor any ceremonies of the law that he was justified , but by faith onely ; and that he might be the father of believers even amongst the geutiles , though they be not circumcised , and that righteousness might bee imputed to them also , as the apostle argueth rom : 4. 9 , 10 , 11. such weighty reasons there are , why abram at this time is said to believe in the lord , and to be justified therby , albeit he were a believer and justified before . this being said for the explication of the words , wee may first observe from the words this doctrine , that it is by the word & promises of god concerning salvation by christ , that men are brought to believe , or to become true believers . or thus , iustifying & saving faith is wrought by the word of the gospel , as the meanes and instrument therof . for god wee see gives forth his gracious gospel-promises unto abram , & the effect of them is this , abram therby believeth in the lord . other scriptures do testifie the same ; acts 15. 7. rom : 10. 14 , 15. 17. ephe : 1. 13. acts 14. 1. genes : 12. 1 , 1 , 3 , 4 , 5. therfore is the word called the word of faith rom : 10. 8. because it is by it that faith is wrought . those three thousand in acts 2 were brought to believe by the word & gospel of god which was preached to them by peter . regeneration is by the word , jam : 1. 18. 1 pet : 1. 23. and the spirit is also received by the same meanes , gal : 3. 2. and therfore faith is by the word also . the reason of the consequence is , because wheresoever regeneration is wrought , and the spirit of grace is bestowed , there saving faith can net be wanting . for the explication of this point , it may first of all be demanded , what is the gospel ? it is the doctrine of salvation by christ , or of blessedness in christ , that part of the word of god , which concerneth remission of sinns , and life everlasting by christ jesus . may not faith be wrought by the law ? not by the law alone ; for the law is not of faith gal : 3 12. the law directly reveals no christ , nor any salvation for sinners , but the curse only gal : 3. 10. and inasmuch as faith cannot goe beyond the word , therfore by the law alone there can be no faith to believe any thing farther then the curse . yet nevertheless the law is of necessary use to prepare the heart for faith . for christ is the end of the law as the apostle speakes rom : 10. 4. and if so , then the law is a meanes unto christ . it shewes unto a man his sinn , rom : 3. 20. & 7. 9 , 10. and the wrath of god deserved thereby rom : 4. 15. and herupon through the spirit of bondage , begets fear & dread in the secure heart exod : 20. 18 , 19. rom : 8. 15. which things are requisite to the begetting of faith in christ , because without these the sinfull so●…l will never believe in , nor come to him for righteousness , as not feeling its need joh : 5. 40. rom : 10. 3. but what is the work of the gospel in the begetting of faith ? first it presents to the sinfull & lost so●…l , christ the saviour , with the worth & fulnes , that is in him ; joh : 3. 16. acts 13. 38 ▪ 39. 1 tim: 1. 15. secondly it encourageth the poor lost soul to come to christ , to believe on him , and to receive him in the promises of mercy math : 11. 28. joh : 6. 37. 2 cor : 5. 20. isai 55. 1 , 2 , 3. & 61. 1 , 2 , 3 , but many have the word , and yet never attain to faith , what may be the reason herof ? what is here said , is most true indeed : many heard by the apostles , yea by christ himself , and yet were never brought to believe . the reason waerof is , because the word of it self can not do it , without the work of god himself by his spirit : paul of himself is nothing , apollos nothing , nor any other minister of the gospel , bút god it is that worketh all , 1 cor : 3. 5 , 6 , 7. paul preached to lidia & others , but it was the lord that opened her heart savingly to attend to what was spoken acts 16. 14. and god , as he is bound to none , so he sees cause not to give his grace to all , no nor to all that do injoy the meanes , that so they to whom his grace is given , may see themselves the more indebted for it ; and that it is not them selves , nor the word of it it self , that could ever have brought them to believe , but that god himself hath done it of his free grace . math : 13. 11. acts 18 27. but if the word be the means of faith , what shall become of infants , idiots , & deaf people that cannot make use of the means ? the doctrine speakes only of the ordinary & usuall way . as for these that are spoken of , the lord can work in them by other meanes , either by the sight of the eye , as in such as can read ; or if all outward means fa●… , ●…e can work by his spirit alone in the heart and soul inwardly . if any ask , what should be the reason that when god worketh faith , he should ordinarily & usually do it by his word , and not otherwise ? the answer is , that his wisdom hath so appointed & seen meet , and therwith wee should rest our selves contented & satisfied it is his pleasure to save men by preaching . 1 cor : 1. 21. and to create the fruit of the lips to be peace to the soul isai 57. 19. therfore , the case of them that want the word of the gospell must needs be miserable & lamentable . for there can be no salvation without christ acts 4. 12. 1 john 5. 12. nor without faith in christ john 3. 18 , 36. heb : 11. 6. and ordinarily there can be no faith without the gospel , but by it , rom : 10. 14 , 17. and therfore where this word is wanting , there the people are in a perishing condition pro : 29. 18. and millions of people there are in this condition , having none to speak unto them out starrs , & trees , and the great book of the creatures , which is not sufficient for salvation , nor for saving faith ; and therfore such people are without christ , and without god in the world eph : 2. 12. comming into the world & know not wherfore , and go out of the wor●…d again and know not whither . it were well if there were an heart in us to bewayl the case of such people ; for their misery might have been ours , and our mercies theirs . they that have the gospel , have great cause to prize it , and to be very thankfull for it , as for a great ●…le●…sing , inasmuch as it is the meanes of faith , and so consequently of salvation . if wee shall despise it or slight it as the israelites did manna , or as little children who do but play with their meat , and kick it down under their feet , it may then be just with god to take it away , and that will be a dolefull and most heavy judgment ; and is often threatned as such . see amos 8. 11. luke 17. 22. john 12. 35 , 36. rev : 2. 4. if the word be the means of faith , then it behoovs all them who enjoy the word , to take heed they do not live & dy without faith ; for the sin & judgment of such will be the more greivo●… ; even much worse then if they never had the gospel . if they had not had the word , they should have had no sin , in comparison of what now they have ; but now they have no cloak for their sin . john 15. 22. and therfore the judgment & condemnation of such people will be so exceeding just & dreadfull , that the condition of tyre & sidon , and of sodom & gomorah shall be more tollerable , math : 11. 22 , 23 , 24. and hee counted it to him for righteousness . ] hee , that is the lord , who was mētioned before ; counted , that is , imputed , or reckoned , for this word is sometime englished by one of these words , and sometime by another , as may appeare by viewing rom : 4. 3 , 22 , 23. gall : 3. 6. iam : 2. 23. i●… , that is , this faith of his , this believing in the lord ; for righteousness ▪ that is unto righteousness ; that is , that by this he might attain righteousness , or stand righteous and justified in the sight of god . vvhether doth not this text prove that the object of justifying faith is not christ the promised messiah , or the promise of mercy in christ ; but what ever god revealeth ? and that the act of faith as it justifieth , is not of the will in receiving christ , or adhering to christ , but only an assent of the understanding ? it proveth it not ; for abrams faith had respect unto the promised seed , in whom all nations should be blessed ; and so runneth the promise chap : 12. & 22. 18. this seed must need include the messiah specially , as being the head of all the seed that are blessed ; and so much is plainly taught in gall : 3. 16. where the seed to whom the promise is made , is plainly affirmed to be christ : and if it signifie christ , then doubtless the head , & not the members only . the promise which abram believed was the gospel gal. 3. 8. now what is the gospel , but the doctrine or glad tidings of salvation by christ ? that saying john 8. 56. that abram rejoyced to s●… christs day , doth shew that christ was the object of abrams faith . now from the words , he counted it to him for righteousness , wee have occasion to consider of three things concerning that great article of faith , our justificatiō . 1 the efficient cause therof ; which is the lord . 2 the instrumentall cause , and that is faith , or believing . 3 the formall cause , which is accounting , reckning , or imputing . the first of these may be considered in this cōclusion or doctrine . that it is the lord himself that doth justifie : or that is the efficient cause of our justification . rom : 3. 30. & 8. 30. 33. gal : 3 8. isai 50. 8. reason , justification is a judiciary act , the work of a iudge pronouncing sentence of absolution upon a man ; and this appears by this , because it is opposed to condemn , as rom : 8. 33. math : 12. 37. and so it differs from sanctification , which is to make a man really holy by changing his qualityes , wheras justification makes only a relative change in a man in respect of state , from a state of guiltiness to a state of absolution & clearing judicially . now it belongs to god alone to be the iudg of all the world gen. 18. 25. psa. 75. 7. & 94. 2. heb : 12. 23. 1 cor. 4 4. and therfore justificatiō being the act & work of god as a judg , doth belong to god only . justification either consists in , or conteins in it , the forgiveness of sins , and not imputing of iniquity ; rom : 4. 4 , 5. and therfore inasmuch as god only forgives sin isai 43. 25. psal : 32. 1 , 2. 2 cor 5. 19. mark 2. 7. it must need , bee that god only doth justifie . therfore a man can not justifie himself . papists teach that a man by his works may justifie himself with that which they call the second justification , and wherin they place the merrit of eternal life . but the scripture makes man passive in his justification , and that this work is wrought by god himself , and by him only . so that what christ spake of honouring of himself iohn 8. 54. may well be applyed to the matter in hand , that if a man iustifie himself , his iustification is nothing . hence it followeth , that justification once obteyned , can not be lost . a man once justified shall never loose his justified estate , nor fall from it . for being the work of god , wee may say of it as solomon saith in another case , eccles. 3. 14. it must be for ever . when god hath once justified a man , he will say as pilate of his writing , what i have written , i have written ; so may the lord say , whom i have justified , i have justified , & it shall not be recalled ; according to that jer. 31. 34. their sinns & iniquities i will remember 〈◊〉 〈◊〉 : their sinns may be sough , for , but they shall never be f●…nd whom i have once pardoned , and forgiven ier. 50. 20. iustification is one of those gracious gifts of god , which are without repentance rom. 11. 29. and ●…f god do justifie , it must need ; be a great s●… for men to be censorious in judging the servants of god , & to pass rash & hard judgment against them ; a●… to judg them to be d●…ed hypoc●… , vaya-glorious persons , the troublers of israel , and the like ; the psalmist coūted it a heinous thing , to condemn the generation of gods children psal. 73. 15. and they that judg others with unjust and rash judgment , may expect to be judged themselves math. 7. 1. for those whom god doth justifie , it is not for men to condemn them , except they would be cross & co●…trary unto god . but if god do justifie his servants , what need they to bee much troubled , though the world do censure & condemn them ? it is the judgment of god that must stand ; and he will not condemn them , but hath already absolved & cleared them . which made the apostle to say , with me it is a small thing to be judged of you , or of mans judgment 1 cor : 4. 3. and the like comfort doth belong to every faithfull servant of god , inasmuch as they are justified by the lord , what ever men may say or judg of them . it is god tha●… justifieth , who is he that condem●…th ? rom : 8. 33. let us not then content our selves to have men to justifie us : for though they excuse us , say well & think well of us , all this is nothing if the lord do not so also , but the contrary . men are apt to think all well if others do judg well of them ; but especialy if professors of religion , and the faithfull do approve of them , then they care for no more . but these should remember that it is god that justifieth , and therfore the judgment of men should not be rested in , as touching our spiritual estates before god ; this being considered withall , that a iudas may be no worse thought of by the true hearted disciples of christ , then themselves , and yet in very truth be no better then a divel . sometimes the coveteous , & other wicked & wretched sinners , may be approved , yea & applauded of men , though they be justly abhorred of god . psal. 10. 3. & 49. 18. content not our selves , to be just in our own eyes , or to justifie our selves ; for alas what will this avail us , sith it is god that must justifie , or else wee shall never be justified indeed , whatever wee may conceive of our selves . the pharises were men that justified themselves before men , but god knew their hearts ; and our saviour tells them that things might be beautifull in the sight of men , and yet be abominable in the sight of god , luke 16. 15. but the h●…ly apostle was otherwise minded , who would not justifie his own self , knowing that he that judged him was the lord . 1 cor : 4. 4. it is our wisdom therfore to seek ūto god in christ for this benefit ; for he that is in himself a sinner , his maine work lyes with god in heaven , to seek at his hands the gracious benefit of remission , and justification . for who can clear a man but the judg ? who can forgive the debt but the creditor ? the next conclusion , or doctrine that these words afford is this , that , it is by faith , by the grace of believing , that men c●… to bee justified , or to be accounted righteous in the sight of god . wee see abram believed in god , and it was imputed to him for righteousness : which example is often mentioned by the apostles , to shew that justification is by faith only , and not by works ; rom : 4. 3. 23 , 24. gall : 3. 6. jam. 2. 23. and as it was with abram , so is it with all the children of abram , that they are all justified by the same meanes , even by faith in iesus christ : rom. 4. 5 , 9 , 11. & 3. 22 , 30. & 10. 4. gal. 2. 16. & 3. 8 , 9 , 22. philip . 3. 9. heb : 11. 7. here it will be needfull to shew how it is that wee are justified by faith ; for it is so plentifully & expressly witnessed in scripture that justification is by faith , that it were gross ignorance or impudence to deny it . but in what sence this is to be understood , and in what manner this is done , there the apprehensions of men do very much vary . for some help therfore to the clearing of this point , observe these propositions following . 1 faith doth not justifie as it is a work or vertue in us . reas : 1 all works of ours are excluded in this business , so that faith & works are constantly opposed in the matter of justification ; rom. 3. 28. gall . 2. 16. and therfore faith must not here be considered as a work of ours , for then it must be excluded as all other works must . reas : 2 faith is so considered in our justification , as that it may stand with free grace ; rom : 4. 16. ephes. 2. 8. therfore it must not be considered as a work of ours , because grace & works are opposite , and can not stand together rom. 11. 5 , 6. reas : 3 wee can not be justified but by that which is exact , entire & perfect righteousness ; for god must be just in justifying rom. 3. 26. but how could he be so , if he should justifie us otherwise then by a righteousness which is exact & perfect ? his judgment is according to truth rom. 2. 2. so that he will not cleare the guilty ex●…d : 34. 7. now our faith is imperfect , and not so exact & perfect as it ought to be mark 9. 24. luke 17. 5. 2 pet. 3. 18. and therfore by a faith as a vertue , or work of ours , we can not be justified . 2 fa●… 〈◊〉 not justifie properly , as if the very act of believing , ips●… credere , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} were the matter of our righteousness , or the very thing by which we stand righteous in the sight of god . reas : 1 the righteousness by which we are justified is of faith , by faith , through faith , phili . 3. 9. rom : 3. 30. and therfore it is not our faith it self . reas : 2 the righteousness wherby we are justified is not our own phil. 3. 9. rom : 10. 3. but our faith is our own , though wrought in us by the holy-ghost . therfore we have these expressions in scripture , his own faith , thy faith , my faith , hab : 2. 4. jam : 2. 18. reas : 3 the thing that must justifie us , must be a perfect righteousness , as was shewed before ; else how shall god be just in justifying us therby ? but our faith as was shewed afore is imperfect . in this the tenent of the arminians is more injurious to the lord , then that of the papists ; for the papists hold , & that truely , that god justifies by perfect righteousness ; only herin is their great errour , that they think this perfect righteousness may be found in our selves , in our works , or our faith &c : but the arminians would have god to justifie man without any perfect righteousness at all , but to accept his imperfect faith in steed therof . reas : 4. jesus christ in his obedience is our righteousness ier : 23. 6. 1 cor : 1. 30. 2 cor : 5. 21. rom : 5. 19. & 10. 4. and therfore to make faith it self our righteousness is injurious to christ , as placing faith in christs room , and so making faith to be our christ . 3 faith doth justifie only relatively , in respect of its object christ iesus , or instrumentally as the hand that receiveth christ and his righteousness . as a mans hand may be said to feed him , because it receiveth the meat , or to cloath him , because it receiveth his apparell , or to inrich him , because it receiveth a pearl of great value , so a mans faith is said to justifie him , because it receiveth christ , & the righteousness of christ . and indeed what ever is done by faith in this & such like matters of our salvation , all is done with referēce to christ , and as faith is the instrument that receiveth christ , and no otherwise . and therfore what things are said to be done by faith , wee shall find they are still said to be done by christ . for instance , wee are justified by faith , rom : 3. 28. gal. 3. 22 , 24. but wee are justified by christ isai 53. 11. eternall life is by faith iohn 3. 16 , 36. but it is by christ 1 iohn 5. 11 , 12. wee are saved by faith , eph : 2. 8. but wee are saved by christ , iohn 3. 17. math : 1. 21. wee live by faith , hab : 2. 4. gal. 2. 20. but wee live by christ , iohn 6. 57. & 14. 19. forgiveness of si●…s is by faith , acts 10. 43. & 26. 18. but it is by christ , acts 13. 38. ephe : 1. 7. in like sort when faith is said to be imputed unto righteousness , wee must understand it that christ & his righteousness is imputed . but now , as faith can do nothing but with reference to christ , so christ will do nothing in this buisiness of justifying a sinner , but by faith . but as it is said acts 3. 16. his name , through faith in his name had healed the man that had been lame , so it may be said christ & his righteousness , through faith in him , & his righteousness doth justifie the sinner . for these grounds are certain , & cannot be denyed , 1 that god doth not justifie any without righteousness , but by & for a righteousness , and such as one as is entire & perfect , pro : 17. 15. exod : 34. 7. rom : 2. 2. 3. 26. 2 that this perfect righteousness is not to be had in our selves , rom : 3. 10. psal. 143. 2. 3 that this perfect righteousness is in christ , and not elsewhere , jer : 23. 6. isai 45. 24 , 25. 2 cor : 5. 21. rom : 5. 9 , 19. 4 that this righteousness of christ cannot justifie us , till it be communicated & applyed , and so be made ours ; even as meat doth not feed a man , till he take it & eat it , apparell doth not warm a man till he receive it & put it on , a pearl though of never so much value , doth not enrich a man till he receive it , and have it in possession as his own . 5 faith is the hand & instrument for receiving of christ & his righteousness ; iohn 1. 12. eph. 3. 17. and by this meanes or in this way wee are justified by faith , and not otherwise . therfore in gal : 2. 16 , 17. wee find that to be justified by faith , and to be justified by christ are synonymaes , that is , of the same signification ; for that which in the one verse is called justification by faith , is in the other called justification by christ . but christ is the object of love & of other graces , as well as of faith ; why then should faith justifie in respect of its object , any more then love or other graces ? because faith is appointed of god in the covenant of grace to this office ; iohn 3. 16. acts 16. 31. which can be said of no other grace . and there is good reason why faith should have this office , even because faith is that which gives all to christ , & to gods free grace in him , for therfore is it of faith , that it might be by grace rom : 4. 16. ephe : 2. 8. it being the very propertie , & ( ●…s i may say ) the ingenie of faith , to bring nothing of its own for a mans justification , but to come naked & emptie unto christ , to receive all from him , and from gods free grace in him . 4 it is ●…y faith alone that wee are justified . justification is not only by faith at the first , but alwayes by faith , as long as a man lives . so that though a man be furnished with never so many excellent vertues , graces , duties , services , &c : yet it is not by any of them , nor all of them , but still by faith & by faith only , that he must be ●…ustified in gods sight . for which purpose this example of abram is very observable & convincing ; for abram ( as was observed before ) had afore this time done many excellent services , in leaving his kindred and country at gods command , in building altars , and calling on the name of the lord where ever he came , in yielding to his inferiour lot for peace sake , in rescuing him out of captivity , with the perill or hazard of his own liberty & life , in his contempt of riches offered to him by the king of sodom , &c : yet after all this the holy-ghost placeth his justification in none of these things , but only in his believing . if abram had had no works then it might have been said he was justified by faith through want of works ; but sith he abounded with store of excellent works , and yet is justified by faith , we may conclude that justification is not by faith & works , much less by works alone , but by faith only . so paul tells of himself phil. 3. 7 , 8 , 9. that for time past he did count all things loss for christ , and saith he for the present i do so also , and for time to come , even when christ shall come to judgment , i then desire to be found in christ , not having my own righteousness , but that which is by the faith of christ . hence it is said , wee are justiffied freely by his grace ; rom : 3. 24. which two words do shew that all works are excluded : and so works are expressly excluded , that faith alone may be established , rom : 3. 28. galla . 2. 16. ephe. 2. 8. if justification be by faith , then it can not be by works , not by any tighteousness of our own , either inherent , or actuall , either inward vertues & graces , or outward dutyes of obedience , the reason is , because faith & works are opposite in this matter , and can not stand together ; rom : 3. 28. gal. 2. 16. and the scripture plainly teacheth that justification by woks is impossible . acts 13. 39. rom : 8 , 3. they then are greatly deceived that think a man may have the righteousness of justification without faith , and that faith is of no use in this matter but only to assure a man of his justification as already past & done ; wheras the truth is , justification is not afore faith , but by faith , viz : as by an hand or instrument to receive the righteousness of christ , which righteousness of christ , is the matter that being received doth justifie , and faith the hand to receive it . that there is no actuall justification of a man afore faith whether from eternity , or otherwise , may be farther cleared by these reasons : reas : 1 justification is after vocation , or effectuall calling , for whom he called , them he justified rom : 8. 30. and if so , then it is after faith , because faith is wrought in vocation , as being the answer of the soul to the call of god , calling the soul to come to god in christ , wherunto when the soul doth answer & come , ( as it alwayes doth when the calling is savingly effectuall ) this answer , this comming is faith jer : 3. 22. faith being wrought in calling , and calling being be●…ore justification , it must needs be that faith is before justification . reas : 2 faith hath the same place in justification as the israelites looking on the brazen serpent had in their healing , joh. 3. 14 , 15. now they were not first healed , and then must look up to the serpent & see what it was that had healed them ; but first they must look up to the serpent , and so therby be healed numb : 21. 7 , 8 , 9. to teach that wee must first look up to christ by the eye of a lively faith , and then & therby be iustified from our sinns . and accordingly the prophet tells us that in the lord there is righteousness , and strength , wherby wee may be justified & saved ; but we are bidden to look unto hi●… , & then wee shall be justified & saved therby . isai 45. 22 , 24 , 25. reas : 3 if a man be justified afore faith , then a man may be in state of iustification & in state of condemnation both at once ; for afore a man have faith , he is in state of condemnatiō , & the wrath of god abtdeth on h●… , iohn 3. 18 , 36. but these two states are so opposite & contrary , that it is not possible that a man should be in both at once . reas : 4 afore a man be a believer , the spirit of god witnesseth to a man that he is not justified , but the contrary ; for at that time it convinceth the soul to be in a state of bondage , and therupō fills it with fear , rom : 8. 15. now if a man were justified afore , this fear were needless , this bondage were unjust , and this witness of the spirit not true , which were horrible to think . reas : 5 if a man be not justified by faith , but afore it , and that faith doth only declare & assure unto a man that he is justified already , then a man may as well be said to be justified by any other grace as by faith , and so there will be no difference between faith and any other grace in this matter of justification ; the reason is , because other graces may declare a man to be justified , as signes & fruits : all the graces of sanctification do that . but the apostle makes a great differēce between faith & other graces in this matter , teaching that we are not justified by any of them , but are justified by faith . the question was not whether good dutyes commanded in the law , did declare a man to be justified , for that the apostle would never have denyed , but here was the question , whether they did actually justifie a man as instruments of his justification , and this the apostle doth constantly deny , and yet every where ascribes this office unto faith . reas : 6 the scripture expressly witnesseth of believers , that there was a time when they were in a state of wrath , & condemnation , without christ , and without god in the world , in the same state that others were that should never in●…erite the kingdom of heaven , not a people , not beloved , not having obteined mercy , and many the like , eph : 2. 1 , 2 , 3 , 12. 1 cor : 6. 9 , 10 , 11. rom : 9. 25 , 26. 1 pet. 2. 10. now how all this should be , and yet at this very time they be in a state of justification also , is altogether inconceivable & impossible . reas : 7 all that are justified do doubtless please god , but without futh it is imp●…sible to please him , heb : 11. 6. and therfore without faith it is impossible to be justified . reas : 8 justification is a benefit afforded only to them that are in christ , rom : 8. 1. 1 iohn 5. 12. but no man is in christ without faith , but by faith , ephe : 3. 17. rom : 11. 20 , 23. they that were without faith , were w●…thout christ also , ephes : 2. 12. and therfore no man is actually justified without faith . reas : 9 to say that we are ●…ustified from eternity hath many great absurdities , or inconveniences in it , and therfore it may not bee admitted . for , 1 then the people of god never were in a state of sin ; for to be in a state of sin , and to be justified from sin , are contrary . but certeyn it is , the time was when the elect were in a state of sin , of misery , of curse , as the scriptures do abundantly testifie , ezek : 16. 2 , 3 , 4. &c : rom : 7. 4 , 5. &c : & 6. 17 , 18. tit : 3. 3. and by verse 4 , 5 , 6 , 7. of that chap : the 3 of the epistle to titus , it appeareth that iustification came afterward in time . but this opinion of iustification from eternity takes away , or denyes that ever there was any state of sin ; and theupon all humiliation for such a state is closely taken away also , and made needless ; for why should a man lay to heart his misery by reason of such a state , and lament it , bewayl it , be greived for it , if there never was any such state , but that he was in a justified estate from eternity ? 2 then we were guilty of sin , & condemnation , from eternity : and this much more , because iustification is from a guilty & condemned estate : and the terminus a qno , must needs be before the terminus ad quem , the state from which , must needs be a●…ere the state to which . 3 then iustification is the same with election or predestination , which in scripture are made distinct benefits , rom : 8. 29 , 30. 4 then iustification is without respect to the merits & obedience of christ ; the reason is , because the eternall actions of god , as election & predestination , are not for christs righteousness & obedience , but christ himself is the fruit of our election . if from eternity we be in a justified estate , then we may say ( as gal : 2. last . ) that christ dyed in vayn ; for what need was there of any atonement to be made by the righteousness & death of christ , when by this opinion wee were in a justified estate before ? 5 then we may say wee are gloryfied from eternity ; the reason is , because gloryfication doth immediatly follow iustification , rom : 8. 39. titus 3. 7. now to say we are gloryfied from eternity , is to excuse hymeneus & phyletus , in that they said the resurection was past already , 2 tim : 2. 17 , 18. so many & great absurdities are in it , to say that wee are iustified from eternitie . reas : 10 if wee be iustified by faith , then not before faith ; if abram believed , & therupon was accoūted righteous , then neither was he , nor can any other be accounted righteous before believing : but the former of these is abundantly restified in the scriptures of truth , rom : 3. 22 ; 23 , 30. & 4. 2 , 3 , 22 , 23. galla : 2. 16. and therfore the latter is true also . we may be iustified before faith , & yet be said to be justified by faith , namely , declaratively , faith declaring & assuring to us that wee are justifyed before ; we are said to be iustified by faith , because we know by faith , that we are iustified . this cannot be the meaning of that saying we are justified by faith : for , 1 then we may in that sence be said to be iustified by any other grace as well as by faith , yea by works of grace as well as by faith , because these are evidences of our iustification : witness 1 iohn 2. 3 , 4 , 29. & 3. 7 , 10 , 14. james 2. 14. &c : for example , by love to the bretheren , wee know wee are translated from death to life , and so are iustified ; shall any man now say that wee are iustified by love to the brethren ? that were directly to contradict the scripture , which saith we are not iustified by works . and yet if to be iustified , mean no more but to know we are iustified , then we may say indeed that we are iustified by works , which the apostle doth so plainly & largely gainsay . and therfore to be justified by faith hath a farther meaning , then only that we are iustified . 2 by the like reason we might say that the world was created by faith , which were a very absurd saying : and yet it is most true that by faith we understand or kn●… that the world was created by the word of god , heb : 11. 3. and by the like reason wee might say that wee are elected by faith ; for by saith wee may understād and know our election . the sum●… is , though by faith we know our election , & the creation , yet it were an improper speech , and such as the scripture never useth , to say we are elected by faith , or that the world was created by faith : and in like sort , it we●…e an improper speech , and such as the scripture would never have used , to say wee are iustified by faith , if no 〈◊〉 had been ment hereby , but only the knowledg of our iustificat●…on . god just●… the ungodly , rom : 4. 5. and therfore such as have not faith . that doth not follow . 1 because that very text saith these ungodly ones d●…d 〈◊〉 , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 this exp●…sition of the word 〈◊〉 , 〈◊〉 god i●…tifieth , to 〈◊〉 it of unbelievers , is d●…tly 〈◊〉 to the scripture , which say that god iustifieth those that do 〈◊〉 and have ●…aith , rom : 3. 26 , 28 , 30. acts 13. 39. and none others john 3. 18. 3 the ungodly one in this text , is one that hath not fulfilled the righteousness of the law ; and so to justifie the ungodly , is no more but to justifie without the works of the law or not by works , which may be , and yet not without faith . 4 if wee shall extend the wo●…d further , then we must not take that saying in sensu composito , but in sensu diviso , that is , not that he is now when god ju●…es 〈◊〉 so ●…godly as to be without faith , but that he was so heretofore , thou●…h now god hath given him more grace . as when it is said , the la●…e man shall leap as an hart , and the dumb sing , the blind s●… , & the deaf hear , isai 35. 6. luke 7. 22. no man must herupon imagin , that they did these things while they so remayned ; for that was utterly imposible , that a lame man should leap as an hart whilest he remained lame , or a dumb man sing whilest he still remayned dumb ; and so of the rest : but the meaning is , they that were once lame , dumb , deaf , should afterward , be inabled to leap , sing , see , & hear ; these acts should be performed by such as had been such as is mentioned , though now they were not such . wee may as well conclude from these texts , that blind men may see , while they continue blind , & so of the rest , as t●… conclude from the text in hand , that an ungodly man , an unbeliever 〈◊〉 justified of god , whilest he is an ungodly man , an unbeliever . when some rich man marryeth a poor beggar , we say he married one that had scarce raggs to her back ; but the meaning is not , that he married her in her raggs , but bestowed on her fitting apparrell , and so married her . so god justifies the ungodly , such as had neither faith , nor any other grace ; but the meaning is not that he justifies them in their unbelief , but bestows the grace of faith upon them , and then iustifies them . in believing we do not believe an untruth , but a truth , and therefore it is a truth that we are iustified afore we do believe . it is true indeed , that a man must be iustified before hee can rightly believe himself to be iustified , but not before he believe on christ for iustification , or unto righteousness . a man can not rightly believe that he 〈◊〉 iustified , before he be iustified , for then he should therin believe a falshood : nor can he be iustified afore he do believe on ch●…st for iust●…cation . the scripture speakes little of man , believing himself to be iustified , but much of bebelieving on christ that he might be justified , gal : 2. 16. rom : 20. 10. now to believe on christ , is not an assurance or perswasion of being iustified already , but is that act of the soul , of the will especially , wherby a man comes to christ , receiveth christ , relyes on christ , chuseth christ &c : that in him he might be justified and saved . and when this is done , then there is room for that other belief , or perswasion of being iustified already , but not before ; according to that ephe. 1. 13. after ye believed , ye were sealed with that holy spirit of promise ; to beleive a mans self to be in a good and iustified estate , afore he have received christ by faith , what is it , but the vain presumption & carnal confidence of poor deluded soules ? as if a woman should perswade her self of title & interest to a wealthy mans estate , & yet was never married to him . therfore afore a man can believe aright that he is justified , he must first be united and married to christ , by believing on him , and then & therby he shall be justified indeed , and so he may safely believe his justification . all gods people were justified when christ made satisfaction for their sinns by his death & resurrection , rom : 4. 25. h●…e was raysed again for our ●…stification , now this was above 1600 years agoe , and therfore long afore our believing . it is true , the death & resurrectiō of christ was long afore our believing , and afore we were born into the world . but what shall be said to abram , isaak , jacob , david , and the rest of the saints , that lived long afore the incarnation of christ ? it can not be denyed but that they believed afore the death & resurrectiō of christ . and so , if all gods people be actually justified at the time when christ suffered & rose again , then it must follow , that though some of them be justified long afore they do believe , yet others have believed long afore they were justified . and so by this conceit , wee shall have severall wayes for the justification of believers , or the people of god , some without faith & a long time afore it , & others not without faith , but long time after it . but the scripture knoweth but one way for the salvation of gods people , whether they lived in the times afore the comming of christ in the flesh , or since , and that is by the lord jesus christ , and faith in him . acts 15. 11. john 8. 56. the vertue & value of his death and obedience being such , as that it was su●…ficient for the justification and salvation of all true believers , even from the foundation of the world , rev : 13. 8. and therfore in the times before his incarnation and passion as well as since . as for rom : 4. 25. the meaning therof is no more but this , that our justification is purchased and merited by the death & resurrection of christ , which it may be , & yet not actually applyed till such time as we come unto him by believing . for the apostle tells us rom : 5. 19. that as wee are made sinners , by the sinn of adam , so wee are made righteous by the obedience of christ . now how are we made sinners by the sinn of adam ? hee purchased or merited for us this lamentable patrim●…ny by his disobedience in eating the forbidden fruit , but yet this is never actually applyed to us till such time as wee become actually his children , and have a being from him by natural generation . in like sort , christ by his obedience hath merited & purchased for us this blessed portion of righteousness and life ; but yet this is not actually applyed to us till such time as we come to have actually a spirituall being in him , which is done by spiritual regeneration , and by faith which is wrought therin . garments may be fit to cover us & prepared for us , before we bee clothed with them : but that we may be actually clothed with them , we must first receive them & put them on . and one may as well say , and as truely , when gar●…ents are once prepared & made , that now he is clothed & warmed with them , though yet he have never put them on , as to say , because christ hath purchased justification for us , by his death & resurrection , that therfore we then were actually justified , though yet wee have never believed , nor have put him on by faith . for the farther clearing wherof , let it be observed and minded , that as the father doth accept of the sonns satisfaction , and the sonn performeth it , so both the father & the sonn do agree upon the way , the manner , and the time , when this satisfaction shall be applyed to the elect , to wit , when they come to believe on christ . the sonn did not make satisfaction , and purchase justification fo●… them , to be applyed to them whether they believed or no , or afore their believing ; nor did the father so accept it . but this was the appointment & agreement of them both , and their most wise and holy will , that it should be applyed to the elect upon their believing . so much is taught in john 3. 16. and especially in joh. 6. 38 , 39 , 40. where we read that christ came down from heaven to do the will of his father in saving of the ●…ect ; and that this will was ( not that any should have li●… or rig●…ess by christ without believing , no such matter , but ) that ●…soever seeth the sonn , and believeth on him , should have ●…ll l●…fe : this was the will of the father , and this was that which was performed by the sonn . and therfore that a man should actually be partaker of the justification of life ( as the apostle calls it rom : 5. ) by the sonn of god , afore he see the sonn & believe on him , is contrary unto the appointmēt and holy will both of the father & the sonn . if a man be justified in the sight of god when he doth believe and was not so before , then it may seem that god is changed ? this doth not follow at all , if we speak of a change in gods will . his work is changed indeed , and the state of the creature is changed , but no change at all in the will of god , because it was the will of god that the creature while in unbelief should be guilty of sin and wrath ; and when brought unto faith , should then bee justified and cleared : so that the change is in the creature , and not in the will of god . when the world was created , which before was not , god is now a creator , and was not so before , yet this change is only in the creature the object of god , will , but not in god himself , nor in his will . yet one m●…ght by this argument as well say that the world was from eternity , for fear of making a change in god , as say for that reason , that justification is from eternity : for there is as much change in god in that work of creation , as in this of justification . it is one thing m●…tare voluntatem , to change ones will , another thing velle mutationem , to will a change : of which the former is not in god , but the latter ; so that by one and the same unchangable will , he willeth to have the creature for a time in a state of wrath , and bondage to sin & satan &c : and afterward to call him out of that estate & to justifie him . a physitian appoints his patient to take one day one kind of medicine , the second day another , and the third day another ; here he wills a change in the patient without any change of will in himself . nor is there any change in god , though he w●…lls the creature in time of its unbelief to be in a state of guiltiness , & upon its believing to be be in a state of righteousness . god loves his elect before they do believe , and therfore they are justified afore . answ : this will not follow neither : for , can not god love with a love of purpose , but all the effects of that love must needs be exhibited forthwith ? then we must say the elect are sanctified before they believe , and gloryfied also , for both these are effects & fruits of his eternal love . and indeed wee may as well say that these are afore faith , and from eternity , as to say so of justification , because all these are fruits of gods love as well as justification is . yea if justification must be before faith , and from eternity , because of this eternal love of god , how then commeth it to pass that the elect do not believe from eternity ? for sure it is , this calling of the elect & drawing them to christ by faith , is a fruit of god ; everlasting love , as well as justification is , jer : 31. 3. but if notwithstanding this love of god we can yield there is a time when the elect do not believe , but are without faith , wee may as well yield t●…ere is a time when they are not justified ; for this love of the lord would prove the eternity of the one as well as of the other , both being streams from the same fountain , and fruits from the 〈◊〉 root : and yet both in time , and one of them a qualification of the other ; even as god loves his elect afore he gives christ , ( for out of that love he gave christ , joh. 3. 16. 1 jo●…n 4. 9 , 10. ) and yet when christ is given , he doth then bestow fur●…er 〈◊〉 o●…●…is love ; so out of his love he drawes the soul to c●…t by ●…aith , jer : 31. 3. and then makes that effect of his love a 〈◊〉 ●…or a new & ●…arther effect of his love in justification ; even as justification a qualification for gloryfication , rom : 8. 30. if justi●…cation be by faith , then it is needfull for every soul to labour in ●…e use of meanes for the attayning of this grace , because it is by this that we 〈◊〉 be justified if ever we be justified . oh let men consider what a blessed thing it is to be justified , & to have sin pardoned psal. 32. 1 , 2 and what a wofull misery it is to remain under the guilt of 〈◊〉 , to ly & dy therin , john 8. 24. and the way and meanes to ●…ave it otherwise , to escape this misery & atta●… this blessedness , is this faith in the lord jesus christ . all moral vertues will not su●…fice without this ; no nor all gifts of grace , and holy dutyes of obedience that are possible to be found where this faith is wanting . abram had many excellent vertues , and ch●…se service to god & to men , and yet he is not justified by any of them , but by 〈◊〉 only . without 〈◊〉 faith it is 〈◊〉 to please god , heb : 11. 6. or to escape his wrath & everlasting condemnation , joh. 3. 18 , 36. mark 16. 16. what though there be righteousness and merit inough in christ ? yet this will not justifie us without faith . if a rich man would bestow some precious pearl that is worth thousands , and thousands of pounds ? this is enough indeed to make a beggar or broken-bankrupt rich , but yet not till he do receive it . even so in this case ; it is not through want of merit and righteousness in christ , but through want of faith in their own hearts , that many thousand sinners do perish everlastingly . by what means may this faith be attained ? 1 it is good to be well informed of the misery of a man without faith , how such an one for the present lyes under the wrath and displeasure of god iohn 3. 36. heb : 11. 6. how he is uncapable of mercy math : 13. last . heb : 3. last . how the meanes of grace will never do him good , as long as he remaines in that condition heb : 4. 2. & that so continuing , his damnation is certain & unavoidable john 3. 18. mark 16. 16. if these things were well considered and thought on , it might by the blessing of god awaken secure & unbelieving sinners out of their sinfull security . 2 it is needfull for a man to be convinced that naturally hee wants faith : john 16. 8. iohn 3. 27. as the apostle confesseth , rom : 7. 18. in me , that is in my 〈◊〉 there dwe●…eth no good th●…ng . untill a man be convinced of this , he will never seek for faith ; for who will seek for that , wherof he feels not any want ; nor will god give faith till men see & feel their want & need of it ; luke 1. 53. it is not gods manner to give grace to them that feel no want of grace ; but where he hath a purpose to bestow it , there he first convinceth the soul of its want . it is need●…ll also to be convinced of a mans want of power to believe of himself : else , if a man bring a faith of his own making , this is not faith of a right stamp , for that is a 〈◊〉 of the operation of god , col. 2. 12. therfore the soul must be convinced of that iohn 6. 44. and have the experimentall feeling of in himself , that he can not co●…e to ch●…st by believing except he be drawn ; and therfore must feelingly cry out , draw mee that i may runn af●…er thee , cant. 1. 4. yea and farther , a man must be convinced of his great & d●…ep unworthyness that ever god should wo●…k faith in him , or give the grace o●… believing to such a wretch ; and this in regard of his many & great sins , in regard of his slighting of christ , and grace many a time when it hath been offered , in regard that there are thousands others in whom god may glorifie his rich grace , and let him dy without any part or portion therin . when a man comes to this , then if god work faith in him , he will be very thankfull , and give god the glory of it ; and god loves to dispence all his favours in such a way , as may be for the glory of his free grace . ephe. 1. 6. 3 a third meanes for the begetting of faith , is a right & serious consideration of gods promises . god hath made many great and precious promises in his word , and the pondering and musing on them , is one special meanes for the begetting & strengthening of this grace : acts 15. 7. and rom : 10 17. it is by the promises that wee are made partakers of the divine nature , 2 peter 1. 4. it is a great mistake in some poor souls , to think that the promises are of no use , but only to comfort them that are believers already , yea and such as know themselves so to bee ; and therfore these as long as they discern not saith in themselves , they dare medle with no promises , but lay them aside and let them ly by , as things that do not concern them , but only concern others ; wheras one use of the promises is for the begeting of faith . and therfore when we can not bring hope & faith to the promise , we must go to the promise for them . therfore thou that art full of doubting and feares , do thou seriously consider the promise , weigh it , think much on it , pray over it , that god would give thee an heart to believe ; and if it will not bee at the first , think again , weigh it again , pray again , &c : and by much veiwing & gazing on it . god may work faith in thee , though thou hadst none before , as by much beholding the glory of the lord in the glass of the gospel , wee are changed into the same image , 2 cor. 3. 18. this may well be meant by that hiding of the treasure , math : 13. 44 , 45. namely that he hides the promises of mercy in the gospel , in the bottom of his heart and soul , by serious meditation and consideration of them . particularly , it is good to consider the large extent of these promises , how they are general , excluding none but such as by u●…belief do exclude themselves , as these texts do witness , joh. 3. 16. rev : 22. 17. isai 55. 1. so that no man may say , i know not whether i be elected , whether god purpose any good to me &c : for the promise is general & indefinite to whosoever will receive it by faith . the freeness also of the promise should be considered ; isai 55. 1. without mo●…y , without price . what can be more free then gift ? that we may have mercy , if wee will receive it . god was not sought unto by fallen man for mercy , but he provides a means of mercy of his own accord , of his own love , john 3. 16. which he had not needed to have done , but that it so pleased him . which may answer the objection that the soul is wont to make against believing , from its own unworthyness , as not daring to believe on christ , unless it were more holy , sanctified &c : if a king make love to a poor milk-maid , and offer himself to her , it is not for her to refuse & put off the motion till shee be a queen , for if shee match with him he will make her a queen though he do not find her one . 4 it is usefull in this case to think much and consider seriously of him that makes the promise ; his name and blessed attributes isai 50. 10. as his power , infinitely able to do what ever we need , rom : 4. 21. 2 tim: 1. 12. math. 9. 28. psal. 115. 3. so his truth and faithfulness , that never did nor can deceive , nor fayl to perform what ever he promiseth , heb : 6. 18. & 11. 11. so his grace & mercy , his wisdom & goodness , yea his very justice it self , might be helpfull in this case ; for being just he will not require satisfaction twice , and once he hath received satis●…action in the sufferings and obedience of christ . to consider these attributes of god might be very usefull & helpfull in this case , as it is said psal. 34. 5. ●…ey looked unto him and were ligh●…ned . b●…t one cause of the want or weakness of faith is , that men look too much at creatures , at sense , at reason , at their own baseness , weakness , unworthyness , and look not sufficiently at god . 5 a serious consideration of him through whom all the promises are accompl●…hed , a●…d made good , might be also helpfull in this matter ; and that is the lord jesus , who is the m●…tour of that better covenan●… . established 〈◊〉 better promises , then the old covenant was , heb : 8. 6. now in him there is , 1 a●…l fullne●… , col : 1. 19. so that what ever we want it is fully to be had in him . in h●… is w●… ▪ righ●… , s●…tification , and redemption , 1 cor : 1. 30. in him is life , iohn 14. 6 19. wisdom col. 2. 3. righteousness , jer. 23 6. p●…ace , ephe. 2. 14. the spirit of grace & holyness above ●…easure , iohn 3. 34. & 1. 16. favour with god , math : 3. 17. col. 1. 13. power to conquer all the enemies of our salvation , as being king of kings , lord of lords 1 tim: 6. 15. able to succour in all temptations , heb : 2. 18. mighty to save , isai 63. 1. god having laid help upon him , hath laid help upon one that is mighty , psal. 89. 19. and able to save to the uttermost all that come to god by him , heb : 7. 25. 2 and as there is in him all this fullness , so there is in him as much freeness & readiness , to communicate of this his fulness unto them th●…t trust in him , and sue to him . when he was on earth , he invited men to come to him , and never any so did , but they were holpen ; and his heart is still the same ; so that he hath not lost his mercy by receiving glory , but is still a mercyfull high priest on the behalf of poor sinners heb : 2. 17. so that such as come to him , he will in no wise cast them away , john 6. 37. therfore let us look unto him isai 45. 22. and seriously consider this apostle & high priest of our profession heb : 3. 1. and as long as wee so do , we shall do well ; but if we turn the ey of our mind from him , then we fall & sink through unbelief : even as it were with peter , who as long as he kept his ey upon christ , he walked on the water , as firmly as you could do on boards : but when he looked too much on the winds and waves , and kept not christ in his ey , then he began to sink , math : 14. 30. 6 lastly , it is good to consider that to believe is not only lawfull , but a necessary commanded duty , and the contrary a very grievous sin . some say they could desire to believe , if they thought they might . may i ? dáre i , saith the soul , apprehend the promise and receive christ ? may i do it ? which is as if one should say , may i obey the commandement of god ? may i do the will of god ? which ought not to be a question . and sure it is , god would gladly have yee to believe , if it might be after him ; ( i speak of his revealed will in his word ) else , what means that protesting , that hee delighteth not in the death of a sinner ezek : 33. 11. that beseeching men to be reconciled to god 2 cor : 5. 20. that commanding men to believe , 1 iohn 3. 23. commending & rewarding such as do , math : 15. 28. threatning & pun●…shing the contrary mark 16. 16. iohn 3. 18 , 19 , 36. heb : 3. last . and therfore wheras the poor soul saith , dare i believe ? wee might rather meryeil how men dare refuse ; for this is to put horrible indignity upon god , as if he ment not as hee sayes , but deals deceltfully and falsly with poor sinners ; it is to make god a lyer 1 iohn 5. 10. as if the god of truth and faithfullness had nothing to do , but to dissemble and to deceive poor souls ; which should be an abhorring to our thoughts to imagin . consider then that obedience is better then complement ; yea better then sacrifice ; and faith is a singular kind of obedience , rom : 1. 7. if therfore the question be , what shall i do to be saved , the answer from the lord is , beleive in the lord jesus christ , and thou shalt be saved : acts 16. 30 , 31. and if the question be , but how may i do to believe ? the answer is , cry mightily unto god , the giver of faith , that he would bless these and such like meanes for the working of this precious and needfull grace . if justification be by faith , then it is needfull for every soul to examin and try themselves , whether they have this faith or no , whether they be true believers or not : for by this we are justified , and without this faith we can not be justified , nor have any . well grounded assarance of eternal life . see but that one scripture john 3. 18 , 36. hee that believeth hath everlasting lif●… ; hee that believeth not shall not see life , but is con le●…ned alrea●…y , and the w●…ath of god abideth on him , and then tell me whether it be not needfull for men to try whether they have this faith or not . for which duty we have also a plain commandment , 2 cor : 13. 5. examine your selves , whether ye be in the f●…th or no . vvhat needs this ? for are we not all believers in christ ? we sure are not infidels ? answ : 1 the heart is deceitfull jer : 17. 9. so that many think themselves better then they are , rev : 3. 17. gal. 6. 3. pro : 30. 12. 2 it is most certain all have not faith , but many an one lives & dyes utterly destitute of this precious grace 2 thes. 3. 2. deat : 32. 20. 3 yea many that enjoy the gospel live under the means , and hear many a sermon , yet many of these l●…ve , & dy without faith ; heb : 4. 2. john 12. 37 , 33. and therfore let it not seem a needless thing to examine our selves whether wee be in the faith or no . you will say , if there be any , or many that want faith , yet you are none of that number . answ : stay a while till you consider some signes & marks , wherby the want of this grace may bee known : which are such as these . 1 from the generall nature of faith , which is a supernaturall work of god , math : 16. 17. iohn 6. 44. eph. 1. 19. col : 2. 12. and therfore let a man have nothing , but what he hath by nature , and it is most certain he hath no faith ; there is so much athisme , unbelief , distrust , carnal confidence &c : in the natural and corrupt heart of man , that though he may presume , and though he may despair , yet while he hath no more but what he hath by nature , it is certain he neither doth nor can believe . yea though he may perform some acts of moral obedience to the law , at the least in outward things , there being some seeds as it were for such things left in nature rom : 2. 14. yet there are no seeds left at all for evangelical faith ; but this must be wrought and created by the supernatural & almighty power of god . which shews the faith of many to be vain , and nothing but a meer conceit , because they have nothing in them but meer nature , nothing that needed any almighty power for the producing of it : their faith is but a faith of their own making , they never having found any great difficulty in beleiving ; that we may say their faith is too easily gotten to be ought worth . 2 a second signe may be taken from the means of working faith , which is the ministery of the word , by ministers sent of god for that purpose ; so much is plainly taught in rom : 10. 14 , 15 , 17. acts 15. 7. 2 cor 3. 5. and therfore where there is faith , there can not but be an high prizing of the word , and of the ministers therof , as the instrumental cause & means of faith . a man can not esteem lightly of the word , if he have any faith , because by the word his faith was begotten : nor lightly esteem of the ministers , because by them in these dayes the lord usually begetteth faith : for the former of these see psal. 119. 93. & jer : 15. 16. i will never forget thy precepts , by them thou hast quickned ●…ee ; they are the joy & rejoycing of my heart : and for the latter see rom : 10. 15. gal. 4. 15. how beautifull are the feet of such men ? they would have pull●… out their eyes , if it had been possible to have given paul . vvhat shall then be thought of them that lightly esteem the word of god ? to hear it , or not to hear ir , are much what both alike to them ; and when they come to the assembly , they regard but little how they there behave themselves , but take liberty to wandring thoughts , and gazing looks , or else fall fast asleep it may be by half a dozen at a time . if these men have any faith it was begotten by the word ; and if they have none , yet if they ever must haue any , it must be begotten by this means . and is it possible they should have any faith , or any true desire of faith , who do no more esteem the meanes therof ? and what may bee thought of them that despise the ministers of the gospel ? who are so farr from counting their feet beautifull , that they rather take pleasure to vex them , molest them , or suffer them almost to starve for want of necessaries ? it is by the ministers of christ that men are brought to believe ; and can they be coūted believers , by whom the faithfull ministers of christ are dispised or lightly esteemed ? 3 a third evidence against many , that they want this grace of faith , may be taken from the consideration of the subject in whom this faith is wrought , which is none other but a poor lost humbled soul , a soul that is convinced of its sinfulness & wretchedness , of its inability to help it self , and of its utter unworthynes , to receive any help or mercy from god , and therfore mourning in the sease herof . such as these are the men that are invited to come to christ math : 11. 28. that is , to believe on him ; and such as these it is whom hee came to seek and to save , luke 19. 10. but did not come to call others math : 9. 13. and therfore where this is wanting , we can not see that there can be any faith . and the reason is plain , because till men be brought to this , they neither will nor can believe . that they will not , is evident in the jews , who through want of this that here is spoken of , did not submit to the righteousness of god in christ jesus rom : 10. 3. and for this cause , our saviour tells them john 5. 40. yee will not c●…e to me , that y●… may have life . till the prodigal had spent all his portion , and began to feel himself be in want , he never thought of returning to his fathers house luke 15. and that without this humble & lowly frame , men can not believe is plain from that of our saviour john 5. 44. how c●…n ●…ee believe , who seek honour one of another , an●… seek not the honour ●…t commeth from god only ? so that till men be changed from this spirit of pride , self-conceitedness , and vain glory , and be brought to true abasement of spirit , and sel●…-denyall , our saviour tell , us they will not , nay they can not believe . how shall a man swim as long as he feels the ground with his feet ? how shall he build his house upon the rock , as long as the sand is not by deep digging removed and cast away ? luke 6. 48. in like sort ; how shall a man believe till he be taken off from all his own bottom , by a spirit of humiliation , being clearly convinced of his own wickedness , weakness , & unworthyness in the sight of god , and bitterly mourning in the sight & sence therof , and lamenting after christ ? till men bee brought to this in some measure of truth , there can not be any saving faith : till the fallow ground of a proud & hard heart be broken up , men do but sow among thorns , jer : 4. 3 , 4. the faith which they have is but a temporary faith at the best , and such as will not continue , because the stoniness of the heart hath not been removed by the work of gods spirit in conviction , contrition , & humiliatiō ; math : 13. 5 , 6 , 20 , 21. and from this it is that so many professors do so fearfully fall away ; that one becomes a meer worldling , an other falls to profaneness & loose living , another turns opinionist , drinking in the poyson of some pernicious tenent ; all this apostacy is because they never were believers in truth , for then they should not have fallen away , and why were they not believers in truth ? even from hence , because the stoutness & stoniness of their hearts was never taken away . oh therfore all you that are professors of the gospel , and think ye do believe , examin well your selves upon this point of true humiliation ; for if there you be not right , your faith is not right , nor will it hold out and continue in the day of tryall . 4 a fourth triall may be taken from the object of faith ; and there is to be considered the object of faith quae justificat , and qua 〈◊〉 , which doth justifie , and as it doth justifie : in the former respect , the object of ●…aith is the whole word of god ; acts 24. 14. what god can speak , it can & doth believe , when it knowes it ●…o be spoken of god . which discovers the faith of many to be 〈◊〉 , because though they say they b●…lieve the promises , yet th●…y believe not the comm●…ndements , for then they would obey t●…em , and ass●…nt to them with their whole hearts ; nor do they bel●…eve the threatning , ●…or then they d●…rst not so securely continue in sin , but would surely tremble & be afraid because of them ; as psal. 119. 12●… . isai 66. 2 , 5. holy david did 〈◊〉 〈◊〉 com●… 〈◊〉 psal. 119 , 66. and so did blessed paul , confessing 〈◊〉 〈◊〉 to be ●…y , and the commandement to be holy , just and g●… , and such as he delighted in , rom : 7. 12 , 22. as for them that can not endure to be ruled by the law & the commandements of it , nor to be awed by its threatnings , their faith is not sound , as not believing the whole word of god , though they pretend a belief of that part which consists of promises . in the latter respect the object of faith is christ only , and his righteousness : hee is that blessed promised seed , that is chiefly intended in the promise to abram , and which his faith did mainly look at john 8. 56. and is the object of true faith as it doth justifie & save ; acts 16. 31. joh. 3. 16 , 36. therfore where there is this faith , there will be many thoughts of christ , many desires after him , many longings for him , an high prizing of him , to count him precious 1 pet. 2. 6 , 7. the cheifest of ten thousands cant : 5. 10. a pea●…l & treasure , worthy to bee bought with the sale of all that ever a man hath math : 13. 44 , 46. and that all other things are but loss and dung in comparison of this christ and his righteousness , phil. 3. 7 , 8 , 9. therfore where the soul scarce ever thinks of christ , or doth not much esteem him and prize him , or not so esteem him as to co●…nt health , wealth , freinds , liberty , life it self , and all a mans own righteousness , and what ever can be named amongst creatures , to be all nothing , in comparison of this lord jesus christ , there we may be well assured that as yet there is not any faith , luke 14. 26. 5 lastly , such an excellent grace as faith , can not be without many excellent effects & fruits : such as are humility , purity , love , weanedness from the world , & the like . first for humility , a soul that is lifted up with high conceits of its self is destitute of faith , for such a frame , and true faith are quite contrary & inconsistant ; hab : 2. 4. therfore the text saith , the soul of such an one is not upright in him : look at them that have been most eminent in faith , as david , paul , the centurion , the woman of canaan , and we shall find they have ever been low-thoughted of themselves ; psal. 131. 1 , 2. eph. 3. 8. 1 tim: 1. 15. 1 cor : 15. 9. math : 8. 〈◊〉 . math : 15. 27. for purity , faith doth fetch such vertue from the blood and spirit of christ , and the pro●…ise , as doth so purifie the heart , acts 15. 9. & 26. 18. that it can not allow of any sin , but unfainedly hates it all , rom : 7. 15. and loves holyness , psal. 119. 5 , 97. and for weanedness from the world , the example of moses in notable , who by his faith ref●…sed all the pleasures , profits , and preferments of pharaohs court : preferring the society of the saints , and the very rebuke of christ before them all : heb : 11. 25 , 26. and therfore it is said , that faith is the victory that overcomes the world , 1 john 5. 4. so that by it the heart is preserved from being too much discouraged , when worldly comforts are wanting , 1 sam : 30. 6. hab : 3. 17 , 18. and taught so much the more to draw neer to god at such times psal. 56. 3. & 109. 4. lastly this faith doth so work by love , gal. 5. 6. ( and love wee know is the fulfilling of the law rom : 13. 10. ) that where there is this faith , there can not but be obedience to all the will of god , heb : 11. 8. &c : and the more faith the more obedience , and the more good works ; wheras a faith that hath not works is dead , & no better then the saith of divels , jam : 2. 19 , 20. if now upon examination & triall , a man shall find himself without faith , oh then let such an one bewayl his condition , and seek unto god for this precious faith , in the use of such meanes as were mentioned in the precedent use . but if it shall be found upon d●…e and serious 〈◊〉 to be otherwise , then let such a man bee unfeynedly thankfull & comfortable , & that shall be the next use . for if justification be by faith , then they that truely believe can never be sufficiently thankfull , inasmuch as now they are counted just & righteous in the sight of god . consider either the contrary to this justified estate , or the thing it self , and wee shall see there is in it marvello●…s great cause to be thankfull and rejoyce . for the former ; let these particulars be minded : 1 that it is amongst the greatest of miseryes , when a man shall be without the forgivness of his sinns : so much is manifest by the lamentations of the godly , who have greatly lamented this thing , psal. 90. 8. job 7. 20 , 21. as also by the imprecations against the wicked , against whom it is wished as the greatest evill , that the●…r sinns migh●… not be covered , nor blotted out , nehe. 4. 5. psal. 109. 14. the com●…inations also of god do shew the same ; for it is threatned & denounced against men as one of the sorest of evill●… , that their sinns shall ly down with them in the dust , that they shall ●…y in their sinns , and that the lord will never forget their wicked works , job 20. 11. iohn 8. 24. am●…s 8. 7. and lastly , when the apostle reckons up the inconveniencies & mischiefs that must unavoidably follow , if christ be not risen from the dead , he names this as one of the worst , that then we are yet in our sins : if christ be not risen saith he , then is our preaching vain , and your faith vain , yea and yee are yet in your sinns 1 cor : 15. 14 , 17. all which do clearly shew , that it is a dolefull & dreadfull condition to be without the the pardon & forgivness of sinns . 2 as dolefull & dreadfull as it is , yet till a man attain this benefit of justification , all his sins do remain in gods sight as fresh & clear , as the very day when they were first cōmitted : therfore they are said to be written with a pen of yron , and the point of a diamond jer : 17. 1. to be sowed up as in a bagg & sealed iob 14. 17. that they might not be out of the way , or hard to find and our saviour speaking of such as then were , ( many of them at least ) dead & gone , saith , ( not they were , but ) they are theevs and robbers , iohn 10. 8. intimating that the guilt of those sinns did cleave unto them , fresh in the sight of god to that day , so judas is a traitor to this day , cain a murtherer to this day , and all unbelieving sinners , unjustified persons , whether alive or dead , the guilt of all their sinns doth remain upon them to this day . 3 and if so , then though conscience may be asleep and benummed for a time , yet the time will come when it will awake , to the galling , and vexing and tormenting of the guilty soul , with most dreadfull terrours & horrours ; hence we read of cain crying out in the anguish of his soul , my sin is greater then i can bear , gen : 4. 13. and of judas crying out , i have sinned in betraying innocent blood , & in dispair going to the halter to let out his wretched soul , math : 27. 4 , 5. yea & josephs brethren apprehending themselves in some danger in egypt , have this dolefull ditty in their mouths , wee are verily guilty concerning our brother , in that we saw the anguish of his soul when he besought us , and wee would not hear ; and therfore is this evill come upon us , gen : 42. 21. so that if sin be unpardoned , though conscience for the present may be asleep and quiet ; yet a time will come when this sleepy lyon will awake and roar . 4 and this is certain , that if the guilt of sin remain , the punishment therof can not alwayes be avoided , though it may bee forborn or with-holden for a time . for the lord is a just god , and will by no means clear the guilty exod : 34. 7. but tribulation & anguish , indignation and wrath , shall one day take hold of every one that doth evill , on the iew first and also on the gentiles rom : 2. 8 , 9. sinn makes a man indebted to gods justice , and considering what god is , how his wrath is a consuming fire , heb : 12. last . it must needs therfore be a fearfull thing to fall into the hands of this living god , heb : 10. 31. for how can a mans heart endure , or his hands bee strong in the day that god shall deal with him ezek : 22. 14. who can dwell with that devouring fyre ? who can stand with those everlasting burnings ? isai 33. 14. such a dolefull thing it is to have sin unpardoned , and to be unjustified . but on the other side , see what happiness it is to have sinn remitted , and the person justified : 1 it is acknowledged by david , hezekiah , and others as a point of great blessedness , psal. 32. 1 , 2. isai 38. 17. psal. 85. 2. 2 it is also promised as a speciall blessing of the new covenant , that god will therin forgive the iniquities of his people , and remember their sinns no more . jer : 31. 34. 3 the godly have earnestly sought it at gods hands by prayer , which they would not have done , had it not been in their esteem a great blessing , hosea 14. 2. psal. 25. 18. & 51. 1 , 2 , 9. 4 it is such a blessing as that if it be once graunted , it shall never be recalled , but shall abide for ever ; sinns , once pardoned are so cast into the depth of the sea , mich. 7. 19. that they can never be found any more jer : 50. 20. nor will god call them to remembrance again jer : 31. 34. 5 it is such a compleat and perfect blessing , that god doth not only pardon some of the sinns of his people , but even all their sinns & trespasses whatsoever ; 1 iohn 1. 7. col : 2. 13. psal. 51. 7. isai 1. 18. 6 and on this ground they are bidden be of good comfort math : 9. 2. and the prophets must speak comfortably unto them , because their uniquity was pardoned isai 40. 1 , 2. 7 it is such a blessing , that it shall undoubtedly be followed with eternall life and glory , tit. 3. 7. rom : 8. 30. which may be one reason , why it is called justification of life rom : 5. 18. all which things considred , both the misery of being still under the guilt of sin , as unpardoned , & the happiness of a justified estate , they therfore that have title to such a great blessing as justification is , have cause for ever to be comforted , to be thankfull to god for so great a blessing ; and all this is the portion of true believers ; for they are the men to whom the lord doth not impute sin , but righteousness , and whom he justifies freely by his grace in jesus christ ; so that as righteousness was imputed to abram , even so it is and shall be to all that are believers , who are the children of abram , righteousness shall be imputed to them also ; rom : 4. 5 , 11 , 23 , 24. gal. 3. 7 , 9. rom : 3. 22 , 25 , 26 , 30. act 10. 43. & 13. 39. know therfore all you that are true believers in christ , that your sinns are pardoned , and your persons justified & accepted in christ jesus : god is now reconciled to you through his dear son , & your sins shall never be laid unto your charge , for you are justified and cleared in gods sight , and therfore be glad in the lord , and rejoyce yee just and justified persons , and shout for joy all yee that are upright in hear●… ; psal. 32. 11. but what need ; much to be said for the comforting of believers ? will not they be forward of themselves to take the comfort of their justification ? many indeed that are destitute of faith are forward enough , & too much to apply comfort to themselves , when it doth not belong unto them , as currs in the house are ready to snatch at t●…e childrens bread , and run away with it as if it were a portion for them : as ham●…n , when the king but spake of the man whom the king delighted to honour , presently applyed the speech to himself , thinking whom will the king honour rather then my self , hest. 6. 6. but they that are believers indeed , have many times need to be comforted concerning their justification ; and therfore the lord speaks so earnestly to his prophets isai 40. 1 , 2. comfort ye , comfort ye my people , and say unto ierusalem that her iniquity is pardoned , intimating therby , that his people have sometimes need , yea much need to be cōforted cōcerning the pardon of their sins & their justificatiō . for though they be believers , and their sinns pardoned , and their persōs justified in christ , yet somtimes they can scarce believe themselves to be so happy ; as job , though he had called and god had answered him , yet would scarcely believe that god had harkned to his voyce , job 9. 16. and david , though nathan had told him that the lord had put away his sinn , and ●…t hee should not dy , 2 sam : 12. yet he is not so q●…ickly perswaded & so easily satisfied touching this point , but that after this he still prayes & cryes for pardon psal. 51. as if he had never heard those words of the prophet : and as the children of god have many times need to be comforted touching this point , so the ministry of the word is a means of gods ordayning for the comforting of them ; isai 57. 29. 1 thes. 3. 2. isai 40. 1 , 2. and therfore to comfort them concerning their justification , must not be looked at as a needless labour . if god do give them faith , and therby do justifie them and pardon their sins , why do they not know it ? and how commeth it to pass that they are pardoned & justified in heaven , and not in their own consciences also ? this commeth to pass ; 1 to shew that not only faith & forgivness , but even comfort it self , is the free gift of god , and depends not necessarily & infallibly so on faith , repentance &c : but that these may be , and yet there be little comfort & joy , at least for a time . and therfore it is that god is called the god of comfort , 2 cor : 1. 3. and his spirit the comforter , iohn 14. & 15. & 16. and god is said to be hee that speaks peace unto his people , psal. 85. 8. all to shew that peace and comfort and joy are blessings , the dispencing wherof the lord hath reserved in his own hand . according to that job 34. 29. when hee giveth quietness , who can make trouble ? and when he hideth his face , who can behould him . 2 it thus cōmeth to pass , that the godly may feel the smart & bitterness of sin the more , and so be more deeply humbled in sence therof . 3 that they may be more watchfull afterward . if david like his broken bones , and his roaring all the day long , &c : then let him be bold to be tampering with sin again . but by this meanes god keeps his children from turning again to folly , they know what it hath cost them before , and they will no more buy the pleasure of it so dear . 4 that they may learn to be the more pittyfull to others in the like distresses ; as christ must suffer & be tempted , that he might succour them that are tempted : heb : 2. 17 , 18. 5 that they might afterwards more heartily and chearfully prayse and laud the lord ; as they that have been in deep afflictions and are delivered out of the same ; psal. 107 6 lastly this commeth to pass through the difficulty and supernaturall way of believing . naturall conscience expects justification by works , and therfore hath much adoe to close with mercy in a way of free grace . faith is not like other graces & dutyes , which have some ( though obscure ) footsteps in the naturall dictates of conscience , as to worship god , love god &c : rom : 2. 14. but faith is wholly supernatural , math : 16. 17. so that adam in his innocency knew not this way of believing in , and trusting to the righteousness of a redeemer & mediator . as christ , the object of faith is only by divine revelation , no counsell of men or angels could ever have devised such a way of justification , so faith it self as the organ and instrument to apply this righteousness , is not by humane light , but wholly from above . and faith being thus supernatural , it is therfore the more difficult , not only to be attained , but also to be discerned . how then may faith & justification be known , that one may have the comfort of the same ? it is good for a man to examine himself by the trialls before mentioned , from the principall efficient , the instrumental means , the object , the subject , and the effects of faith . but withall it is needfull to pray for the illumination of gods spirit , which is able to clear up our faith and our justification by faith ; but without this it will never be satisfyingly discerned & known . for it is the spirit that sheddeth abroad the love of god into our hearts , rom : 5. 5. witnesseth that we are the children of god rom : 8 , 16. sealeth believers to the day of redemption ephe. 1. 13. & 4. 30. and enables us to know the things that are freely given us of god 1 cor : 2. 12. two things concerning justification have been spoken unto already , viz : the chief author or efficient of it , which is the lord , and the instrumental cause or means of it which is faith . in the next place , wee are to consider of the third and last particular here expressed , and that is the forme or manner of it , and that is by imputing , accounting , or reckoning ; he counted it to him for righteousness . vvhence the doctrine is , that , as justification is from god as the author of it , and by faith as the instrument or means of it , so for the forme or manner of it , it is by accounting , reckoning , or imputing . i name these three english words , as our english tongue useth them all , though they all import the same thing , one & the same word in the originall being somtimes englished by one of them , and somtimes by another . now for the farther opening of this point , it is to be observed that there are three things which are said to be imputed or not imputed in this matter of justification ; sin , faith , & righteousness . first of all sinn , and of this the scripture phrase is negative , that sin is not imputed , when a man is justified . this expression of the not imputing of sin is found in such scriptures as these , rom : 4. 8. psal. 32. 2. 2 cor : 5. 19. in which places the holy-ghost speaks of justification . in like sort is the word used 2 sam : 19. 19. and in that of paul 2 tim: 4. 16. where he prayeth that their sin that forsook him in his appearing before the emperour might not be laid to their charge , or not imputed unto them ; for it is the same word that is often englished imputed , in rom : 4. so this phrase importeth that when the soul is justified , his sin is not accounted , imputed 〈◊〉 reckoned to him at all in the sight of god , but he stands clear before him as if he had never sinned . 2 faith is said to be imputed ; rom : 4. 5 , 9 , 22 , 23 , 24. and how is that meant , when faith is said to be imputed ? there are two wayes how that is understood : first of all , when faith it self is said to be imputed , that is , to be imputed & reckoned to us as our own , though it be not our own any otherwise then as the gift and work of god in us , according as it is said to be the gift of god phil. 1. 29. ephe. 2. 8. and that no man can come to christ ( that is believe in him ) except he be drawn by the father , ioh. 6. 44. but yet when god hath given faith , he then imputes and reckons this faith as ours , though himself have wrought it in us . and this may seem to be needfull , to the end that christ & his righteousness which by faith we possess , may be our own and imputed & reckned to us as our own . for though christ , righteousness be a perfect righteousness , and we possess it by faith , yet how can it be accounted ours , unless faith it self the meanes of possessing it , bee counted ours ? but when faith is accounted ours , then the righteousness of christ possessed by faith , is accounted ours also . if we take the imputing of faith in this sence , then when faith is said to be imputed , or counted for righteousness , that particle [ for ] must not be so understood as if faith it self were in the room and steed of righteousness ; for it hath been shewed ●…fore , that such an apprehention will not stand or agree with truth . but the word [ for , ] doth here only note why , or wherfore , as if it were rendered faith is impu●…a , unto righteousness , that is to say , to the end we may attain unto righteousness ; and in another-place the same preposition is 〈◊〉 〈◊〉 , twice in one ve●… ; rom : 10. 10. with the heart man believeth unto righteousness , with the mouth confession is made unto salvation : and so it might be here rom : 4. faith is imputed unto righteousness . this exposition of the phrase when faith is said to be accoūted or imputed for righteousness , is given by some very godly & judicious , and i mention it as worthy consideration . but that sense of the word which is more usually given , and wherin i should rest , is when faith is taken relatively for its object , which is christ & his righteousness ; and so these words faith is accounted for righteousness , have this meaning , that christ and his righteousness are so accounted . for as hath been shewed afore , it is not unusuall that faith should be taken in this sense , namely , for its object christ jesus . that which in one verse is called faith , in another is called christ ; gal. 2. 16 , 17. so likewise gal. 3. 23 , 25. of which sense more hath been spoken afore . 3 there is yet another expression in this matter of imputation , and that is the imputing of righteousness ; which phrase is used rom : 4. 6 , 11. so then for the form & manner of justification , there is the not imputing of sinn , and the imputing of righteousness , and the imputing of faith unto righteousness . but for farther opening of this point of imputation , sundry questions may be proposed , viz : 1 vvhat is that righteousness which god doth impute unto us for our justification ? it is the righteousness of jesus christ , our redeemer & mediatour , that which was wrought by him in his own person ; this righteousness of his is imputed unto us by god , and the imputation of it is the formal cause of our justification . that this righteousness of christ is imputed to us , such reasons as these may make manifest : 1 if righteousness be imputed ( as the text plainly & expressly affirms that it is , rom : 4. 6 , 1●… . ) then it must either bee our own righteousness that is so imputed , or else the righteousness of some other . but our own righteousness it can not bee ; for wee being all sinners have none such of our own as can justifie us ; rom : 3. 10. psal. 143. 2. isai 64 6. and besides , this righteousness is said to be imputed without works rom : 4. 6. that is without our own works ; so that the righteousness of our own works is not imputed . it must then be the righteousness of another : now that other can be none else but christ alone . any other whose righteousness may be imputed for justification , besides christ can not be imagined . 2 the text is plain that we are justified by christ & his righteousness : jer : 23. 6. isai 45. 24 , 25. rom : 5. 9 , 19 : 1 cor : 1. 30. and if so , then his righteousness is imputed to us , because there is no other way how it can be cōmunicated to us but by imputation . and yet communicated it must be , else how shall wee be justified by it ? riches , pearls of great value , can make no man rich , till they be applyed and become his own ; and so it is in this case . 3 as we are made sinners by the sin of adam , so are we made righteous by the righteousness of christ ; rom : 5. 19. 1 cor : 15. 22. but we are made sinners by the sin of adam by imputation ; for the guilt and punishment of that sinn can no otherwise be made ours : and therfore we are made righteous by the righteousness of christ by imputation . 4 look how christ was made a sinner by our sinn , so are wee made righteous by his righteousness , 2 cor : 5. 21. now how was christ made a sinner by our sinn ? not inherently , as if there were any sin inherent in him , either in his heart or life ; the scripture is express against that , heb : 4. 15. 1 pet : 2. 22. for he knew no sinn , in that sence 2 cor : 5. 21. it were a most wicked thing to imagine any such matter of him . and therfore it remayneth that he was made a sinner by imputation only ; he was made sinn for us 2 cor : 5. 21. the lord hath laid on him the iniquity of us all , isai 53. 6. but now this also may be questioned by some , whether our sinns were imputed to christ ? and whether he bare any punishment due to us for our sinns ? there are sundry reasons that may clear this also : 1 it may be cleared by all those scriptures where it is said that christ suffered , and dyed for our sinns , rom : 4. 25. & 5. 6 , 8. 1 cor : 15. 3. 1 pet : 3. 18. isai 53. 5 , 8. heb : 2. 9. christ did not dy w●…out a cause gal. 2. last : for our sinns were the cause . and if our sinns were the cause of his death , and that he dyed for them , then they were imputed to him , so that when he suffered and dyed , he bare the punishment of our sinns . 2 christ is said to bear our sinns , 1 pet. 2. 24. isai 53. 11 , 12. now to hear them doth imply that he bare the punishmēt of them , and that they were imputed to him for that end . for wheras some do think , that to bear our sinns doth signifie no more but that hee bare them away from us , without bearing himself any punishment deserved by them , it is manifest that the phrase of bearing sinn , or bearing iniquity , can have no such meaning , but that it signifies to bear the punishment deserved by sinn : as where it is said of such & such offenders , that they shall bear their iniquity , lev : 20. 17. & 5. 1. that every one shall bear his own burden gal. 6. 5. & 5. 10. and that the sonn shall not bear the iniquity of the father , nor the father the iniquity of the sonn , ezek : 18. 20. can any man imagin that here to bear iniquity should signifie to bear it away from himself or from another ? if any could so do , there were no evill in such a bearing , but that were a lawfull , yea a commendable and blessed bearing of another mans sin ; but the text speaks of bearing iniquity in an other sence , wherin no man shall bear the iniquity of another , but every man bear his own burden , his own sin ; that is the punishment of his sin . therfore inasmuch as the lord jesus bare our sinns , he bare the punishment due by them , they being imputed to him for that end . 3 christ was made a curse for us , gal. 3. 13. and this implies that he bare the punishment of sin for us ; for to be made a curse or to be cursed is alwayes used in that sence , math : 25. 41. 2 pet : 2. 14. gal. 3. 10. 4 christ was a ransom or a price of redemption for us ; math : 20. 28. 1 tim: 2. 6. 1 cor : 6. 20. and this doth imply that the punishment of our sinns was laid upon him . 5 christ was a sacrifice for us , or for our sinns , heb : 9. 26 , 28. & 10. 12. & john 1. 29. math : 26. 28. and inasmuch as all the sinns of the people were put & laid upon the sacrifice lev : 16. 15 , 16 , 17. & vers 21 , 22. & lev : 10. 17. therfore this implies and teacheth that all our sins were imputed to christ , & the punishment of them laid upon him . 6 what can be more plain then what is written in isai 53. 6. 2 cor : 5. 21. he was made sinn for us , god hath laid on him the iniquity of us all ? but how can this stand with justice , that our sinns , should bee imputed to christ , and he be punished for them ? can it stand with justice that one should be punished for anothers sin and the innocent for the guilty ? yes , there is no injustice at all in it , that the surety be responsible for the debt , as philem : 18. paul becoming surety for onesimus , saith to philemon , put that on my account , let it bee imputed to mee , let me answer & pay it . now christ was our surety , heb : 7. 22. more particularly thus ; it is no wayes unjust that one be punished for the sin of another , when the things here following do all concur : 1 when all that are concerned in it are willing and do consent . 2 when there is a neer relation and union between the offender and the sufferer . 3 when the sufferer hath free dominion over that from which he parteth in his sufferings for another . 4 when he hath power to break through and overcome all his sufferings , and to reassume his former condition again . 5 when this way is not to the dishonour of any , but for the greater honour & glory of all . and so it is in all the particulars when the lord jesus did suffer for us . but if god do not graunt forgiveness , attonement , righteousness , without the punishment of our sinns laid on christ , and suffered by him , where then is there any grace or mercy in our salvation ? for it seems god doth not save us without satisfaction to himself ? yet there is much grace & mercy in our salvation notwithstanding what is here said : for , 1 it is mercy to us , though it be merited by christ . 2 it was great grace and mercy to accept of satisfaction from another ; for the rigour of the law would not allow of this , but exacts satisfaction from the sinner himself in his own person . and therfore there was in it great grace to us , that god by his soveraign power would in this point dispēce with the rigour of the law . 3 it was yet a point of father grace , and mercy , that he himself would find out this remedy , this way of salvation by another . for we our selves could never have found out such another , nor could any other creature have found it out for us . so that though justice be satisfied , and punishment be suffered , yet our salvation is of free grace and mercy notwithstanding , justice and mercy most sweetly concurring in our salvation by christ jesus . if then the righteousness of christ be imputed to us , what was that righteousness of christ that is imputed ? such a righteousness as man now oweth to yeild & perform unto god : and that is two-fould : 1 passive , in a way of suffering penalty or punishment for his transgression : this every sinner doth owe to god by the sentence of his just law , which requireth that the sinner be accu●…sed and suffer death for his sinn , gal. 3. 10. rom : 6. 23. 2 a sinner oweth obedience de novo ; and is still bound to obey the law , though he must & when he hath satisfied for former breaches . it stands not with reason that paying the penalty threatned for transgression , hee should therby becom lawless , or free from thenceforth from the debt & duty of obedience which the law requireth . and this being the righteousness that a sinner oweth , this therfore is the righteousness which christ performed for us , and which is imputed to us for our justification , even both his active & passive obedience ; therfore it is said that he fulfilled all righteousness , math : 3. 15. even all that the law requireth of fallen man , whether it bee suffering or doing : both which seen to be comprehended in that one saying phil : 2. 8. that christ humbled himself and became obedient even to death , the death of the cross ; which place implyes that there is an obedience which falls short of death , and an obedience in suffering death , and that christ for our sakes & in our steed performed both . in which respect also it is that he is said to bee the end of the law for righteousness ; rom : 10. 4. now the end of the law is perfect righteousness , in doing what is commanded , and in suffering punishment in case of sin & transgression ; and so christ being the end of the law , hath therfore performed both these things for us , which the law requireth of sinners , viz : to do what it cōmanded , and to suffer what is due for sinn . if this righteousness be imputed to us , doth it not then follow that we are as righteous as christ ? and that every believer is a redeemer and saviour of others ? for christ was so . this will not follow at all ; and the reasons are : 1 because the sin of adam is impated to all the sonn , of adam , and yet every son of adam is not a cause & fountain of sin to all others , as adam was : and so we may say in the case in hand . 2 the vertue that is in the head is communicated to all the members , and yet it doth not follow that every member is hereby made an head , to communicate vertue to all the other members , as the head doth : so here . 3 though christs righteousness be sufficient for all the elect universally , and for every one in particular , yet when it is applyed it is not applyed to every particular person of them , as it is a price for all , but as it is a price sufficient for himself . it behooveth then all the children of god to take heed of such spirits as deny the doctrine of imputation . popish writers have sometimes made a jest & a mock of this doctrine , calling imputed righteousness a putative righteousness , a new no justice ; and some others that in profession otherwise are farr from popery , yet cannot yield that there is any imputing of our sinns to christ , or of christs righteousness to us . against all which conceits , let that be minded and considered which hath here been said for the clearing of these things . and to sober minds it should weigh much , that the term of imputing righteousness is frequently found in scripture , and the very word imputing no less then nine or ten times in that one chap : of rom : 4. though it be englished sometimes reckoned , sometimes accounted , and somtimes imputed . by this we may see the great grace of god ; in that we having no righteousness of our own ( and that yet without righteousness we could not be justified , ) he is graciously pleased to impute unto us the righteousness of christ , that by it we might be justified , and that faith should be imputed for righteousness had we had any works of our own that might have sufficed in this matter , then indeed the reward might have been reckned not of grace but of debt : but now when righteousness is accounted by faith , and is imputed to believers without works , this doth exceedingly set forth the riches and freeness of gods grace ; rom : 4. 4 , 15. and therfore it is of faith , that it might be by grace rom : 4. 16. and in as much as our sinns were imputed to christ , and the punishment of them imposed upon him , therfore the godly have in this respect great cause to be deeply affected with sinn , and to grieve for it . for it was not judas , nor all the malicious jewes , no nor herod , nor pilate , nor all the rest of the wicked world that could have brought christ to his painfull passion and death , no nor have so much as touched the least hayr of his head , had not the sins of gods people been imputed to him and laid upon him ; but hee was bruised for our iniquities : for the transgression of gods people was hee smitten , isai 53. 5 , 8. so that our sinns were the cause of his sufferings ; which consideration should be a means & motive for the awaking of our hearts with godly sorrow ? as it is written zach : 12. 10. they shall look on him w●…om they have peirced ; and they shall mourn therfore with bitter mourning , as a man for h●…s only son , and for the loss of h●…s first born . they that do deny that when the lord jesus suffered , he bare the punishment of our sinns , do not a little hinder the exercise of repentance and godly sorrow for sinn , in all those in whom this opinion takes place , there being no one consideration more effectual & available for stirring up the exercise of this grace , then this that we are speaking of , that our sinns were the cause of christs sufferings , the thought wherof should exceedingly break & melt our hearts . and if righteousness be imputed to believers , for their justification , oh then how may this comfort & stay the hearts of all poor penitent believers , and mourning souls , who can see much sinn in themselves for which they might justly be condemned , but can see nothing in themselves for which they might be justified ; and hereupon are vile in their own eyes , abhoring themselves , looking and lamenting after christ . be not dismayed , all you that are such , but be it spoken to the stay & comfort of your hearts , that though you can not be justified by any inherent righteousness of your own , yet you may be justified by the imputed righteousness of another . abram we see believed in the lord , and it was imputed unto him for righteousness ; do you then believe in the lord jesus christ , and righteousness shall be imputed unto you also , and therby you shall be justified , though you have no inherent righteousness of your own , that can any thing availe for this purpose . lastly if righteousness be imputed to believers for their justification , let us then all learn highly to prize and earnestly to desire this imputed righteousness . shall we now content our selves with any inhere●… righteousness of our own , whether inward vertues , or outward performances , and think to be justified in the sight of god ? no , no , all righteousness of ours is but as filthy raggs isai 64. 6. there is no man living that can be justified before god by that means , or in such a way , psal. 143. 2. it is the lord jesus who is our righteousness , jer : 23. 6. and he it is who is made unto us wisdom , righteousness , and redemption 1 cor : 1. 30. and in comparison of this lord jesus christ and his righteousness which is by faith , even the righteousness which is of god by faith , all other righteousness , all other things in the matter of justification are but loss , and to be esteemed as ●…ung , as they were unto the apostle paul ; phil. 3. 7 , 8 , 9. and they that neglect this righteousness without them , that it might be imputed to them , and content themselves with their own righteousness , inherent in them , or wrought by them , shall one day find that they have been miserably deceived and deluded , like those that kindle a fire unto themselves , and compass themselves about with their own sparks , but in the end do ly down in sorrow , isai 50. 11. wherfore let all that fear god , yea all that desire to walk wisely for their own everlasting comfort , seek first the kingdom of god , and his righteousness , and then all other things shall bee added to them , math : 6. 33. yea let them hunger and thirst after righteousness , for such are blessed and shall be filled ; math : 5. 6. finis . the table . a abram adorned with many good works , and yet justified only by faith pag 2 , 12. attributes of god , the consideration of them , a means for the b●…getting of faith . page 24. b bear iniquity , what is ment thereby . page 39 , 40 , 41. believing in the lord , is not only to believe the word to be true , but also implyes relyance on god , page 1. farther confirmation of faith called believing p. 2 to believe on christ , and to believe a mans self to be justified differ : p. 17 , 18 to believe on christ is not only lawfull , but commanded p. 9 , 25. see faith . c change none in god , though he wills a change in the creature . page 20. christ the object of faith , p. 6 , 29 , 30. how he dyed & rose again for our justification , p. 18 , 19 , 20. consideration of his f●…lness & freeness of grace , a means for the begetting of faith , page 24. comfort to believers p. 33. how it commeth to pass that believers do not allwayes feel the comfort of a justified estate page 34 , 35. how attained p. 36. f faith the object of it as it justifieth , page 6 , 29 , 30. doth not justifie as a work or vertue in us p. 9. is not the very matter or thingly which we stand just p. 9 , 10. doth justifie only in respect of its object , christ , p. 10. doth all with reference to christ ; ibid. why love & other graces do not justifie as well as faith , christ being the object of them also , p. 11. faith only doth justifie p. 12. no actuall justification afore it p. 13 , 14 , 15. wee are not justified by it declaritively only page 16. should be laboured for , six means wherby p. 21 , to 26. the misery of a soul without it p. 22. means for the tryall of it p. 26 , etind●… . faith a supernatural grace 27. the humbled soul the subject of it p. 28. of the fruits of it page 30 , 31. forgivness of sinns , the dreadfulness of being without it p. 3 , 31. the happiness of being forgiven page 32 , 33. g gospel , what , page 2. the meanes of faith p. 4. what is its work in the begetting of faith , page 4. grace , justificatiō is of gods free grace page 43. yea though we be not justified without christs satisfaction p. 41 , 42. h humbled soul the subject of faith , p. 28. see sorrow for sin . i ●…tation the form of justification , pag 36. the meaning of that saying , faith is imputed for righteous●…ss , p. 37. of christs righteousness to us p. 38 , 42. of our sins to christ p. 39. and how this can stand with justice p. 41. imputed righteousness to be sought p. 44. justice , how to impute the sins of one to another can stand therewith p. 41. how justice & mercy do accord in justificatiō & salvation by christ p. 40 , 41. justification the work of god p. 6 , 7. can never be lost . p. 7. is by faith p. 9 , 10. & by faith only 12. no actual justificatiō afore faith , ten reasons p. 13 &c : objections for justification afore faith answered , p. 16 , to 22. absurdities of justification from eternity 14 , 15. purchased by christ though not applyed afore faith p. 18 , 19. the blessedness of a justified estate and the contrary p. 31 to 33. how free when it is not without christs satisfaction p. 41. l law alone can not beget faith , & yet is necessary to prepare for faith p. 3. love of god eternal , yet justificatiō & other fruits of it exhibited in time 20 , 21. m mercy in our salvation , though it bee not without the satisfaction of christ pag 41 , 42. ministry of the word a means of faith page 27. see word . p promises of god , the consideration of them a m●…n for the bege●…ting of faith 23. punishment of our sins laid on christ , & how this can stand with justice 40 , 41. r righteousness of christ impu●…ed is both active & passive p. 42. wee are not as righteous as christ , though his righteousness be imputed to us , page 42. wee should not content our selves with righteousness inherent , but seek for imputed also p. 44. comfort against the imperfection of our own righteousness page 44. s sorrow for sin , where it is not , there is no faith 28. the sufferings of christ for our sins , a means of godly sorrow p. 43. u ungodly how god justifies them 16. w word the means of faith p. 3 , 4 , 27. why many have it & yet never attain 〈◊〉 faith page . 4. their case lamentablē that want it , p. 5. what to be thought of infants , idiots , deaf persons that can not hear the word page 4. errata . in page 1. line 20. for variens , read very . p 2. l. 2●… 28. for ●…s . r. this . l. 24. for the . r. this . p. 15. l. 9 for theupon . r. therupon . p. 16. l. 19 for only that . r. only to know that . p. 25. l. 18. for were . r. was . p. 26. l. 1. for deals , r. dealt . p. 29. l. 22. for ther●… . r. here finis . notes, typically marginal, from the original text notes for div a50251e-1380 quest answ : quest . 2 answ. quest . 3 answ : quest . 4 answ. do●…r : 〈◊〉 quest : 〈◊〉 answ : quest : 〈◊〉 answ : quest : 3 answ. quest : 4 answ : quest : 5 answ : quest : 6 answ : use 1 use 2 use 3 quest . answ : doct : reas : reas : 2 use 1 use 2 use 3 use 4 use 5 use 6 doctr : propos. 1 propos. 2 propos : 3 quest : answ : propos. 4 use 1 use 2 object : 1 answ : object : 2 answ : object : 3 answ : object : 4 answ : object : 5 answ : object : 6 answ : use 3 quest : answ : use 4 object : answ : use 5 quest answ : quest : answ : quest : answ : doctr : mr. forbes quest : 1 answ : quest : 2 answ : quest : 3 answ : quest : 4 answ : quest : 5 answ : quest : 6 answ : use 1 use 2 use 3 use 4 use 5 an antidote against errour concerning justification, or, the true notion of justification, and of justifying faith, cleared by the light of scripture, and solid reason, from several mistakes of the words, which misapprehensions prove the seeds of dangerous errours by ... thomas gataker ... ; to which is added, the way of truth and peace, or, a reconciliation of the holy apostles s. paul and s. james, concerning justification by faith without works, rom. 3.28, by works and not by faith only, jam. 2, 21, 24, by charles gataker ... gataker, thomas, 1574-1654. 1679 approx. 169 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a42457 wing g311 estc r6785 12581593 ocm 12581593 63789 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42457) transcribed from: (early english books online ; image set 63789) images scanned from microfilm: (early english books, 1641-1700 ; 960:37) an antidote against errour concerning justification, or, the true notion of justification, and of justifying faith, cleared by the light of scripture, and solid reason, from several mistakes of the words, which misapprehensions prove the seeds of dangerous errours by ... thomas gataker ... ; to which is added, the way of truth and peace, or, a reconciliation of the holy apostles s. paul and s. james, concerning justification by faith without works, rom. 3.28, by works and not by faith only, jam. 2, 21, 24, by charles gataker ... gataker, thomas, 1574-1654. gataker, charles, 1614 or 15-1680. way of truth and peace. 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justification . or , the true notion of justification , and of justifying faith , cleared by the light of scripture , and solid reason , from several mistakes of the words : which misapprehensions prove the seeds of dangerous errours . by the late reverend and learned divine , thomas gataker of pious memory . in a discourse on rom. 3. 28. too precious to be buried in obscurity . to which is added , the way of truth and peace : or , a reconciliation of the holy apostles , s. pavl and s. james , concerning justification by faith without works , rom. 3. 28. by works , and not by faith only , jam. 2. 21 , 24. by charles gataker , rector of hoggeston in the county of bucks . london : printed by j. c. for henry brome , at the gun neer the west-end of s. pauls . 1670. imprimatur . dec. 6. 1669. rob. grove , r. p. d no episc. lond. à sacris domest . to the right honourable , charles earl of carnarvon , lord dormer , viscount ascot , baron of wing , and master of his majesties hawks . my lord , the whole designe of this dedication , as to the ground and end of it , is so clearly transparent to those who know , how gods providence hath set me , a weak labourer in the lords vineyard , to work under the shadow of your lordships protection , that it is a superfluous waste of words and time , to defend the presumption of this address , which , without mine apologie , may be reasonably taken for a just expression of my duty . it were moreover an unpardonable trespass against your lordships quick apprehension , whose vigorous spirit is active and piercing in the observing of occurrents , if i should make a tedious harangue , to discover mine intentions in thus testifying the sense i have , both of the common benefit , which i enjoy together with other sons of the prophets , who dwell in safety under the sheltring and refreshing shade of your lordships patronage , and also of those peculiar obligations laid upon me by your lordships singular favour , the repetition whereof in particular were impertinent , but my publick acknowledgement in general is as decent , as my private remembrance of them is perpetually and indispensably requisite . i have onely a minde to wish , that the product of my own soyl , which i pay as tribute unto your lordship , were as agreeable for the workmanship to the divine matter which i handle , as the discourse it self is proper , and ( as i humbly conceive ) suitable to your lordships pious inclination . for i cannot with silence pass by , what i have seen with huge satisfaction ; that as your lordship hath had a share in timothy's happiness , in knowing the holy scriptures from a childe , which are able to make thee wise unto salvation : so it hath grown in knowledge , by the advantage of gods special endowment , a capacious and tenacious memory . it is also a blessed and pleasing rarity , that in an age of men sadly degenerate into atheism , who endeavour to forget that they are gods off-spring , and would fain be taken for the mushrooms of chance , and are not onely sunk below beasts in enormous sensuality , but also fallen beyond the apostasie of the devils in absurd incredulity , with a perverse ingratitude denying the lord that bought them , and with a sottish insolencie denying the god that made them ; your lordship in the midst of this corrupt and crooked generation hath continued stedfast and unmoveable in the belief and profession of the general principles of religion , upon which as a sure basis all justice and civility are founded , and particularly of the doctrine declared and established by the church of england , with an equal aversion from atheistical profaneness , and from new-fangled pretensions to religion . some have observed of us islanders , that we are very apt to vary our fashions , and have ascribed our inconstancie to the changeable temper of our air , and the unstable complexion of our climate . i wish our country-men were not as vainly , and that more dangerously fickle in altering the opinions of their religion , as they are mutable in the habit and mode of their apparel . i am sure the fault of this flitting and shifting humour is not chargeable upon the stars , skie , air , or other elements , which are all the innocent creatures of a good god , and uneffective upon the wills of men . but the shame and misery will light heavie at last upon these unballasted mindes , unstable souls , unwary followers of cunning seducers , or itching affecters of novelty , who delight to wander , but forsake their own mercy , while they trust in lying vanities . to prevent the going astray , or being misled from the way of truth , and peace of conscience which depends thereon , in one main point of christian religion , i have published a piece of my father of pious memory ; which tho imperfect , because a mortal disease cut off the thred of his meditation first , and shortly after of his life , drawn forth to fourscore years within a few weeks ; yet is ( as i suppose ) a very useful foundation , on which any christian exercised in the study of scripture , may build the same superstructure , which the author would have raised , if god had granted him a little longer use of light . to this i have subjoyned a short discourse of mine own composure , tending to the explication of s. paul and s. james their doctrine concerning justification , for the removal of a stone of offence , the seeming contrariety between the blessed apostles , which some weak christians have stumbled at , and some scoffing enemies of christianity have taken up , to cast at the head , and wound ( if it were possible ) the credit of the gospel . and i hope that the precious relick premised will adde weight and value to mine offering , which i tender in all humility first as a peace-offering to the church of god ; and i present it to your lordship as a cluster of that vineyard , whereof i am an unworthy dresser : devoutly praying that your lordships benign influence on the lords inheritance may be recompensed from on high , with the plentiful distillation of all blessings upon your lordship , and your lordships whole family most worthy of honour ; to which i am resolved , as well as engaged , to remain in all faithful observance , my lord , your honours most devout orator , and most humble servant , charles gataker . the preface to the christian reader . because i stand accountble for the increase of books when the world seems to be overcharged already with the number and bulk of them , even to the wearying of the readers flesh and spirit ; i desire thee with candour to receive this brief account of my publication of these ensuing treatises . the god of truth and of peace ( which two titles are the most resplendent gems in the crown of gods glorious attributes ) hath commanded us to embrace and maintain with equal love and zeal the truth and peace . since also both these are the legacies of our blessed saviour , bequeathed to his church by his testament , sealed with his bloud ; certainly every sincere christian is concerned in both ; but the stevvards of the mysteries of god are yet more deeply engaged in the preservation or restauration of both , to their utmost ability . at present , our amazing and distressing thoughts are great for the divisions of reuben , ( to use the words of deborah ) and the spiritual flames of dissention which ( like the late dreadful fire in the citie ) devour the strength and beauty of our church , call for the assistance of all hands to quench them . but as in a conflagration , while some labour to repress the violence , or stop the course of the spreading fire , others are employed to guard the goods , and , while they stand with aking hearts for the calamity , do good service in perserving their neighbours as well as their own goods from perishing or plunder : so while my brethren , the blessed sons of peace , are hard at work , in drawing water out of the ever-living spring , the scripture , which plentifully affords the word of truth and peace , and applying the same for the allaying of these consuming flames , ( whose endeavours for the peace of jerusalem i pray god to prosper ) i have undertaken to preserve and reseue an important truth concerning justification , from the attempts made by same to corrupt or obscure this heavenly doctrine . that i might discharge my fidelity in securing the apostolical doctrine avouched by the church of england from a dangerous blow offered at it , by raising an objection out of s. james against s. paul , and then ( because christians are concerned neither to set , nor to leave the holy apostles at oddes one with another ) going about to reconcile them in an unsound way , to the prejudice of religion it self ; i did lately on a just occasion frame a short discourse for mine own satisfaction , and for the instruction of others . for i conceive my self , tho by many degrees inferiour to timothy , yet in some measure to lie under s. paul's double charge to him , first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep the precious truth committed to my trust , and then what i have been sufficiently taught and assured of , to commit the same unto faithful men , who shall be able to teach others also . thus far i allow tradition of the faith once delivered to the saints , tho it be not infallible , unchangeable , and incorruptible , either by the course of nature , or by the promise of grace to any particular race or succession of men , yet to be a duty required of ministers , and a means to propagate the truth ; whether that delivery be transacted by word of mouth , which is transient , or by writing , which is permanent , as now i transmit , what i have received . for i count it a special instance of gods gracious providence to me , not onely that i was born of a parent eminent for learning and piety ( the honour i owe my father will free me from the guilt of vanity in this modest celebration of his memory ) but also in this , that i was well acquainted with his doctrine , and particularly in this head concerning justification , which he had discussed with a piercing reason , and explicated with a happie perspicuity ; not leaning to his own understanding , but after an examination of an innumerable variety of writers on this argument , making the language of scripture in the common sense of the words the rule of his judgment and speaking , that he might speak as the oracles of god. by this religious observing the form of vvholesome vvords , he did disentangle to ▪ truth from many thorny controversies , which have been raised impertinently , but agitated with much heat , to the injury of truth and peace . in the year of our lord 1640 , april 19. he began in the course of his ministery to unfold that portion of scripture , rom. 3. 28. and in process of time , by gods assistance accomplished his intended explication of the entire doctrine concerning justification , with that accurateness of method , solidity of reason , and elearness of expression , which was usual to him in such a weighty argument , and very satisfactory to his judicious auditors . the rude draughts of his meditations be kept by him , and they are yet extant . he was urged often to publish them ; but according to his modest declining appearance in publike , he was averse from printing what he had preached with a chearful freedom of speech . at last , not so much the importunity of friends , as the love of truth , which he pitied to see not onely opposed by old adversaries , but also assaulted by upstart enemies , and in danger to be smothered in a crowd of new-fangled errours , qickned him to set upon a new work , to recollect his loose papers , to revise his notes , to new-model his treatise , and to fit it for the publick benefit of the church to posterity . but the lord had measured his task and his time . an ague , which turned shortly to a violent and mortal fever , was the messenger that summoned him , and diverted him from communicating his conceptions to the church , to the resigning of his spirit to god. this piece , tho unfinished , i cannot well permit to perish in the dust : and i publish it now while i have opportunity , ( for i am also hasting to the land of forgetfulness ) because i conceive it hugely useful to the advancement and clearing of the truth , to the determining of many controversies , which would be easily resolved , if the sense of words , about which men are apt to wrangle , were understood and agreed on , and to the direction of the considering reader in the way to a good understanding in this cardinal point of christian religion . for such is igneus vigor , the fiery temper , ( as virgil says ) of the heaven-born soul , that a small hint given to an active nimble minde , is like a spark falling on sulphury matter , which is sufficient to light a candle , or to kindle a fire , for the enlightning and warming the whole house . so this spark of doctrine communicated to receptive understandings , and cherished with meditation , may prove a happie introduction to a bright and lasting light of truth . and it may be accounted no small benefit , that the author , who intended to do more service for the houshold of faith , did ( what his time allowed him ) out of the hard flint strike fire for others to make use of , and to improve . but , some will be ready to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine affection blindes and transports me . and tho my over-valuing kinddess for this fragment may be justifiable by my relation to the author , yet i am both too nearly interested to judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sincerely and impartially , and too meanly qalified , to sway other mens judgments by mine estimation . i confess all this , and am so far from presuming that i can any ways adde any lustre to my father of pious memory , that i fear , lest this very work of his be sullied , when it is offered to the world by mine hands . i do therefore invite the reader onely by the assurance , that this was a piece of his last undertaking , and so having set up this taper , i let it shine by its own light . so much for the former treatise , to which in good manners i have given the precedence before mine own . and of the latter i shall say little besides what i have already intimated . it was a proud fancie and motto of one , who being raised from an obscure original , took himself to be the sole engineer and artificer of his own fortune , like nebuchadnezzar ascribing his estate to his own wit and power for the erecting it , and therefore gave for his devise in a shield , a spider in the center of a curious web spun out of his own bowels , with this word , mihi soli debeo , insinuating that he was indebted to none but himself . i am very far from the arrogancie and ambition of being deemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to have drawn out my little knowledge by my mine own sole industry . tho i acknowledge god to be the fountain of wisdom , as he is the father of lights , and therefore i desire to be taught of god ; yet it will not misbecome me to acknowledge that my fathers instruction , in this point especially of justification , was the conduit-pipe whereby i have derived what i now profess from the holy scripture . for upon the word of god in scripture , and not upon the tradition of my father , ( how learned soever , yet not infallible ) do i ground my faith. but as it is a piece of ingenuity to acknowledge by whom we profit in knowledge , so it is in me a duty of filial respect to confess , that i am indebted to my father alone for that excellent observation , which was to me indictum ore alio , unheard-of from any other mouth , concerning the different questions or cases in s. paul and s. james , which after him i have now propounded as a fair way to reconcile the holy apostles . and because this hath not been so fully and generally observed , it may now also appear new to others , and on that score suffer contradiction , as christianity it self at the first appearance was rejected for novelty , tho ( as st. augustine says of it , and i may say the same of this particular ) it was veritas nova consuetudini , non contraria rationi ; it was a truth new indeed to custom , but not contrary to reason . i desire therefore the christian reader to be so just , as to examine the discourse with sobriety , before he cast it awaey with scorn ; and to be so civil , as to give me leave in an age too ambitious of latitude and liberty , to enjoy my desired freedom of adhering to the doctrine of the church of england , and choosing such a way of reconciliation as preserves the truth as well as peace . but if any being sensible of some reflexion in my discourse upon his own opinion , and impatient of controul , grow so froward , as when he is unwilling to be convinced , and unable to convince me of errour , ( i mean at least in the main matter of my discourse ) he shall go about to raise dark and groundless suspicious against the author , and in stead of reasons to disprove his opinion , cast forth reproaches to disparage his person ; i shall onely say of my writings ; as ovid did of his verses , judicio poterant candidiore legi ; they might have been read with a more candid judgement . one caution more i hope will be taken in good part , that the reader will not be so dis-ingenuous , as to endeavour to weaken the credit of an orthodox doctrine of our church , which hath no affinity with secular interests , because it hath been asserted by some , that have sowed the seeds of sedition and schism among us ; or to blast the reputation of his brother who maintains both the doctrine and discipline of the church of england , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greek writers speak , with might and main , as occasion requires , because the schismaticks ( some , not all ) are of the same opinion in this point . it were unjustly done , and would be unkindly taken , if any one that holds some disputable point of divinity in common with the jesuites , should for that accidental concurrence in an opinion , which is out of distance from things of state and government , be therefore charged as teinted with the poysonous principles of rebellion and regicide , wherewith the schools of the jesuites are deeply infected . and it is yet more unreasonable , that the defence of an important point of christianity common to men of different perswasions , be wrested by a dissenter to breed an ill opinion of the defendant ; as if he that defends the justification of a sinner by faith onely , must needs be confederate with rebels and schismaticks , in denying obedience and submission to the powers sacred in church and state , which are gods immediate ordinances . but why do i ( will some say ) surmise that any man can or will be so absurd ? i wish heartily that none were , or be so . but i see too much of this indirect dealing and foul play in the practice of gladiatory . it is enough , that i would ( if possible ) prevent the like collateral strokes , when the contending for the faith exposes me to danger . i will detain my reader no longer ; whom i desire to receive with the right hand , that which is offered with the right hand , and a hearty prayer withal , that god give thee a right understanding in all things . thine in the lord , charles gataker . an antidote against errour , concerning justification , &c. the apostle paul , the undoubted autor of this epistle , tho he made use of another man , one tertius , chap. 16. 22. for the engrossing of it , as jeremie did baruk for the writing out of his prophecies , jer. 36. 4 , 18. as he saith of himself , and that qestionles most trulie , in regard of the rest of his copartners in the apostleship , that he laboured in the execution of that his office more abundantlie then they all , 1 cor. 15. 10. so in this particular employment of labouring to instruct and edifie the churches and faithful people , not onely that then were , but that ar in being at this day , ( for unto us are his writings now also beneficial , as-well as they were unto those that then lived , and unto whom they were directed , being intended for a more general good , chap. 15. 4. 2. petr. 3. 15. ) by writing to them , when he could not be personallie present with them , the same may not without good ground be averred . for we have twice as many more of his epistles extant at this day , i say not , then of anie one severallie , but then of all his fellow-apostles joyntlie put together , if that to the hebrews at least be granted to be his , as by most it is deemed . and yet that he wrote more then have come to our hands , it seems evidentlie to appeer . nor do i speak of those counterfeit ones that have ben thrust out under his name , those to seneca , which jerome yet attributes too much unto ; or that to the laodiceans , which stapulensis hath inserted into the body of pauls epistles , grounding upon a mistake and mis-interpretation of the apostles words , coloss. 2. 16. but of one written to the corinthians before that which we now generallie call the first , himself makes expres mention , 1 cor. 5. 9. which were it now extant , being written to an whole church for direction of their demeanure in matter of church-discipline , would no doubt be as authentical and canonical , as that to philemon , whether a minister of the gospel , or an eminent christian onelie , about a private busines , the reception of onesimus his fugitive servant . now as this our apostles epistles are set before those of the rest , james , peter , john and jude : so this to the romans stands in the front , or the first place of his , so disposed by those , who at first gathered the epistles , then commonlie had and acknowledged , together into one volume , and digested them in that order as now we have them , and which we finde to have ben from time to time ever since generally observed . the reason whereof i conceiv to have ben , not because it was the first that the apostles wrote : for as those that gathered together the sermons of some of the prophets , so those that compiled the main body of these epistles , did not observ that order in marshalling of them wherein they were written ; and it is justly deemed from that passage , chap. 15. 25 , 26. that this epistle was written later then some of those that here ensu : nor yet do i conceiv it to have gained this precedencie so much , as some other have supposed , in regard of the pre-eminence and soveraigntie of the place to which it was written , being at that time the hed-citie of the whole romane empire , and the seat of the emperors constant residence ; but principallie rather in regard of the eminencie and excellencie , yea deep profunditie of the mysteries of the gospel , more fullie and largelie therein delivered then in anie other of them , i may boldlie say ; what if i should say , in all the rest of them , were they all put togither ? ad we may hereunto , that the points herein discussed and debated ar pursued and prosecuted with that nervositie of argument and vivacitie of spirit , and the limbs and joynts of the whole discours so aptlie knit togither and artificially rivetted into one another , that that noble italian earl so much renowned for his varietie of lerning , sharpnes of insight , and soundnes of judgement , that he was deemed the miracle of the age he lived , in , is reported to have said , that all the humane writings of lerned men & great schollers that ever he had seen and read , seemed to him in comparison of this one our apostles master-piece , as he esteemed it , tanqam scopae dissolutae , as it is in the proverb , but as besomes without bands . the main body of the epistle divides it self into two parts . the former part is dogmatical or doctrinal , spent mosdie in opening , cleering and confirming the doctrine concerning the redemption and salvation of mankinde by christ. chap. 1 — 11. the latter part is practical or parenetical , consisting of manie rules and directions for the ordering aright of a christian mans life . chap. 12. ad finem . in handling the doctrine of mans redemption and salvation by christ , he layeth down and lays open , i. the principal parts and branches of it : to wit , 1. justification , whereby we are freed from the guilt of sin , the condemning power of it , and stand reputed as just in gods sight . chap. 1 — 5. 2. sanctification , whereby we are clensed from the filth , and commanding power of sin , and have the image of god renewed again in us . chap. 6 , 7 , and part of 8. 3. adoption , by vertu whereof we have right to the heavenly inheritance . chap. 8. 13 — 16. 4. glorification , whereby we ar put in full possession and fruition of it . chap. 8. 17. ad finem . ii. the original ground and root from whence all this springs and hath its rise , gods free election and predestination to grace and glory , obviouslie propounded , chap. 8. 29 , 30. purposelie prosecuted , chap. 9 — 11. now because those former are effects and fruits of these latter , and as the root of a plant , and foundation of a fabrick , ly usually out of sight under ground , but the shoots and branches of the one , and the frame of the edifice with the other rise above ground and offer themselvs unto view , so election and predestination ly hid of themselvs , and cannot be descried and discovered of us concerning our selvs save by their effects and fruits ; the apostles according to the rule , a notioribus inchoandum , he begins with the former , that thereby as by streams issuing and flowing down from a spring we may ascend up to the wel-hed , or as by tracing the cours and decurs of a river running down into the sea , we may be directed unto that brimles and bottomles ocean of gods goodnes , from whence as they had their first rise , so they ar to return and emptie themselvs into , his glorie being their ultimate end . chap. 11. 36. again , because the apprehension of guilt and wrath is that which is wont most to affright men ; nor can there be anie tru peace or sound comfort of ought to a soul , until the discharge thereof he obtained ; the apostle therefore in the first place entreats of that branch of justification , whereby men may be freed from and discharged of that guilt ; and makes that the first subject-matter of his discours ; having artificiallie linked it to the later end and close of his saluation ; wherein he had ( as the manner of orators is ) endeavoured to insinuate himself into the hearts and minds of those to whom he wrote this epistle , by declaration of his love and affection to them , that the doctrine delivered in it might take the better with them . chap. 1. vers . 7 — 15. now the onelie means of justification he affirms to be by faith in christ , vers . 16 , 17. which to cleer and confirm , he endeavours to shew that all mankind standing of themselvs guiltie of sin in gods sight , are therefore liable to wrath . this to make good , he divides the whole race of mankind into two ranks , gentiles and jews . 1. concerning the gentiles he prooves that they ar so , from the light of nature , reveiling a deitie to them , and his wrath against sin ; the substance of his law engraven in their hearts , and the testimonie of their own conscience accusing them of the breach of that law , so that they carie about with them & within them , both a law whereby they ar to be tried , so that they can not pretend ignorance , and a witnes , who when time shal come , wil give in such evidence against them , that they shal not be able to plead not guiltie . chap. 1. 18. to 2. 16. 2. concerning the jews , who would easilie yeeld it of the gentiles , but not of themselvs , who they deemed might be sufficientlie cleered , either by the works of the moral , or rites of the law ceremonial , he proves the self same , from those hainous sinnes that the writings of their own prophets charge them withal , chap. 2. 17. to 3. 19. and the force of the apostles argument ( not so commonlie observed ) seems herein to consist , that if sinne of all sorts were so rife and so rank among that people , who had the greatest light to inform them of the nature and haynousnes of sin , and the strongest means to courb and restrain it in them , it must needs argu an universal corruption and depravation of mans nature , and a very sinful disposition in the whole race of mankind . hence the apostle inferres , drawing all that he had before delivered to an hed , that the whole world , consisting , of gentile and jew , stands guiltie of sin in gods sight , chap. 3. 19. and consequentlie , that no man , be he jew or gentile , if he come to be araigned , as a sinner at gods tribunal , and there tried by gods law , whither written or inbred , can be justified by his works , vers . 20. thus having remooved the wrong means of the justification of a sinner in gods sight , he proceedeth to establish the right . and that is by such means onelie as god out of his free favor and grace hath assigned : now the means by god assigned , are the satisfaction to gods justice made by christ with his bloud , and faith on mans part apprehending and relying on him and it . vers. 21 — 27. in prosecution whereof the apostle layeth down the main causes and means of mans justification . 1. the contriving or designing cause , god , vers . 25. 2. the procuring and producing cause , christ , vers . 24. 3. the purchasing or meritorious cause on christs part , the ransome paid , vers . 24. and satisfaction therby made with his bloud , vers . 25. 4. the instrumental cause on mans part apprehending him and it , faith , vers . 25. 5. the impulsive cause of the thing done in general , gods free favor and meer mercie , vers . 24. 6. the impulsive cause of doing it in this manner and by these means ; 1. the manifestation of justice , vers . 26. on gods part . 2. the exclusion of gloriation on mans part , vers . 27. 1 cor. 1. 29-31 . there followeth lastlie hereupon in the words of my text the main and apostolical determination of the principal point , containing in it the summe and substance of all ; and that tanqam è cathedra , in a doctoral manner , peremtorilie delivered , as by necessarie and irrefragable consecution from the premisses resulting ; we conclude therefore that a man is justified by faith without the works of the law. in the opening whereof to proceed the more closelie and cleerlie , and to remoov such rubs and scruples as we shall meet with in the way , we shall take into consideration these fower heds ; 1. what is ment here by the word justified . 2. what faith it is by which we ar said to be justified . 3. how by this faith man is said to be justified . 4. how by faith to be justified without works . for the first of these , what is here ment by the word justifie ; or what it is to justifie , and how the word is here taken , i shal in the first place examine , and endevor to remoov some senses or meanings of the word given by divers , whom i conceiv to be mistaken : and in the next place deliver and endevor to assert what i take to be the right . of those whom herein i conceiv to be mistaken , some there are that give the word justifie here a single , some that give it a double sense . of the former sort , to wit , of those that give it a single sense there are two classes or ranks . the one is of those , who would have the word justifie here signifie , to make reallie , inherentlie , habituallie , formallie just : that which we commonlie according to the usual phrase of scripture ar wont to term , to sanctifie , or to make holie . for justice or righteousnes , and sanctitie or holines , taken in the largest sense , ( when not opposed either to other , or where not distinguished either from other ) seem both one and the same , and signifie goodnes in general . as job . 1. 1. matth. 5. 20 , 33. and elswhere . thus the fathers of that tridentine councel or conventicle rather , after many windings and turnings , and ambiguous passages , seem at length to pitch upon ; when thus they conclude , session 6. de justificat . cap. 7. vnica justificationis formalis caussa est justitia dei , non qa ipse justus est , sed qa nos justos facit , qa videlicet ab eo donati , renovamur spiritu mentis nostrae , & non solum reputamur , sed vere justi nominamur & sumus , &c. the onlie formal cause of justification , is the righteousnes of god , not whereby he is righteous , but whereby he maketh us righteous , to wit , wherewith being by him endowed , we ar renewed in the spirit of our mind , and become not reputed onely , but ar named and ar indeed trulie righteous , receiving righteousnes each one in himself , according to that degree , which the holie ghost imparts to each at his pleasure . and bellarmine therefore ( whatsoever he or they seem to say elsewhere ) de justificat . lib. 2. cap 2. maintains this to be the meaning of the councel there , formalem causam justificationis esse justitiam inherentem : that the formal cause of justification is inherent righteousness . and hence suarez entituleth his books , wherein he debates the point of justification , de sanctificatione , of sanctification . hence that distinction so rife with popish writers , taken from that place of the councel of trent before mentioned , and of which also bellarmine de justificat . l. 1. c. 1. concerning a first and a second justification . illa qa ex impio justus , ista qa ex justo justior fit . a first , whereby a man is of a bad man made good ; a second , whereby he is of a good man made better . the former whereof they say is done by an infusion of grace inherent , the latter by exercise of such grace so infused . which indeed are no other but two degrees of that which we usuallie , and more fitlie , term sanctification , the one the beginning , the other the growth and progress of it . 1 pet , 1. 22 , 23. and 2. 2 2 pet. 3. 18. now tru it is , 1. that it we respect the notation or original of the word justifie , it should signifie to make just , as sanctifie , to make holie . but if we regard the common use of it , it no more so imports , then as sanctifie used of god , doth to make holie ▪ or magnifie in common use of speech to make great . and it is the ordinarie use of words , not their original without it , that must carrie it , and determine what they do import , and how they ar to be understood . 2. it is not improbable that the hebrew and greek words which the latine word justificare ( tho not found in any classical author ) and our english justifie , verie rife with us , seem to answer ) are sometime , tho verie seldome , taken in scripture for to make a man inherentlie or habituallie just by a good qalitie infused or wrought into him . so dan. 12. 3. the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word justificantes , as junius and pagnine render it ; or qi justificant , as calvin ; qi justificaverint , as piscator . that is , as he expounds it , crudientes ad justitiam ; such as by instruction bring men to righteousnes ; or as our english hath it , convert men to righteousnes : and calvin therefore is of the mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place ; tho being terms of a divers notion , yet do design the same persons ; expounding also the former of them not passively or habituallie , docti , sapientes , or intelligentia praediti , as some do , whom our english following renders it , those that be wise , but as in an active sens ( which the form of it requires and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the titles of divers psalms seems to import ) doctores , sive erudientes , as piscator also renders it , those that teach and instruct , and by teaching and instructing make men wise , bring them to tru wisdom . so revel . 22. 11. the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , word for word , justificetur , as the next also to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificetur , seems to be taken in the like manner , whether the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implieing continuance onlie be rendred there adhuc as beza , and our english stil , or as implieing a further growth also , be rendred amplius as piscator , and junius in his annotation , magis ac magis , more and more , for the word wil admit either : the whole series of the context seems to carrie it strongly this way , he that deals unjustlie , let him deal stil unjustlie , and he that is filthie , let him stil be filthie , and he that is just , let him stil be just , or be more just ; and he that is holie , let him be stil holie , or more holie . sanctitati amplius studeat , piscat . as in way of antithesis or opposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so again on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a fit and apt correspondencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho in a notion distinct . and these i conceiv ar the onlie two places in scripture , where the term of justifying or those answering it , is thus used . 3. it cannot be denied , but that some of the antient fathers have expounded the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some passages of this our apostle in the same sens that these men do . so chrysostom in his eighth sermon on this epistle , expounds it in rom. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that justifieth the ungodlie , that is , saith he , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of ungodlie make him just . so augustine ep. 120. c. 20. and in joan. tract . 3. qi justificat impius ; hoc est , impio facit pium . he that justifies the ungodlie , that is , of ungodlie makes him godlie . and on psalm 30. serm. 1. qis est qi justificat impium ? qi facit ex impio justum . who is it , that justifies the ungodlie ? he that makes him of ungodlie just . and serm . 3. si justificatur impius , ex impio fit justus . if the ungodlie be justified , he is of ungodly made just . wherein howsoever , i suppose , they misse the right sens of the word in that place , yet their meaning seems sound , to wit , that where god pardons sin , there he purgeth it out too , and that faith infused purifies the heart , and enableth a man to live righteouslie : and that everie justified person , is sanctified also . so chrysostom expreslie expounds himself in that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that god is able sodainlie not onlie to free a man from penaltie that hath lived in impietie , but to make him righteous too . and augustine in his inchoate exposition of this epistle ; venit gentibus justificatio fidei in christo , non ut qia justi erant crederent , sed ut credendo justificati , deinceps juste vivere inciperent . justification of or by faith in christ came unto the gentiles , not that they might believ because they were just , but that by beleiving being justified , or made just , they might thenceforth begin to live justlie . 4. it is a certain and undeniable truth indeed , that all tru believers may be said to be justified , taking the word justifie in that sens , wherein it imports habitual or inherent righteousnes : for all that ar justified , are also sanctified , 1 cor. 6. 11. and christ is made as well sanctification as righteousnes to all those that have interest in him , 1 cor. 1. 30. having the image of god consisting in tru holines and righteousnes reformed and restored in them , eph. 4. 23 , 24. col. 3. 10. and growing up therein with growths of god , eph. 4. 15 , 16. col. 2. 19. whence it is that abel is called righteous abel , math. 23. 35. and noa a just man in his generation , or the age he lived in , gen. 6. 9. and job a just man , fearing god and eschewing evil , job 1. 1. and zacharie and elizabeth just in gods sight ( sincerelie righteous , just there where god sees , 1 sam. 16. 7. ) walking blameleslie ( not in some , and not in other some , but ) in all the commandements and ordinances of god , luke 1. 6. but as andradius a papist and a stif maintainer of the doctrine of the trent conventicle , whereof also he was a member , in his orthodox explications ( as he entitleth his work ) doth wel observ , lib. 6. fol. 186. diversae & maxime disjunctae qestiones sunt , an ita se res habeat , & utrum ex vocis significatione concludi recte possit . they are two divers and far different qestions , how the things themselves are , and what may be concluded rightlie from the signification of a word , or what it is , that is thereby intimated . now that this cannot be the sense and meaning of the word justifie in this place , it is apparent enough . for 1. the qestion is here , how a man being a sinner , a transgresser , a wicked , an ungodlie one , may come to be justified and discharged of his sins , and acqitted of them at gods tribunal , chap. 3. 19 , 23. and 4. 5. and 5. 6 , 8. and the justification here delt in consequentlie such a justification whereby may be procured a discharge from the guilt of fore passed delinqencies , vers . 25. but this cannot be attained or procured by such a justification as they would have here understood , to wit , by sanctification or inherent holines and righteousnes . for ( to let pas the defectiveness of it while we live here ) have we never so much of it , and do we never so much with it , it is no more all then du debt , we ow it now to god , as well as formerlie we did , luk. 17. 10. rom. 8. 12. 1 joh. 2. 6. and the payment of one part of a debt wil in no reason discharge a man of the non-payment of an other part ; it would be a verie selie and sorie plea for a tenant sued by his landlord for the arrear of his rent wherewith for manie yeers past he is behind hand , to plead that he had some qarter or two begun now to pay him , and entended thence forward to do it . 2. the justification here spoken of concerns the guilt of sin and the removal of it , vers . 9. 19. as psal. 103. 12. whereas such justification as they would have here entended , being no other then sanctification , respects not the guilt , but the filth of sin : the justification here spoken of is of acts of sin past , vers . 23 , 24. sanctification is of the present inherent corruption , ephes. 4. 22 , 23. 3. the justification here handled is opposed to crimination and condemnation , chap. 8. 33 , 34. whereas sanctification is no way opposed unto either of them , but to pollution , corruption , and contamination , 2 cor. 7. 1. heb. 9. 13 , 14. 4. the apostle handles these two branches of mans restitution from his natural condition apart . as he doth apparentlie distinguish them elswhere . ye ar sanctified , ye ar justified , 1 cor. 6. 11. so here he handles them distinctlie and severallie , justification by it self , in chap. 3 , 4 and 5. and sanctification by it self , in chap. 6 and 7. and thus much may suffice for the removal of their notion , who would have the word justifie here signifie , to make habituallie or inherientlie just . 2. others would have the word justifie here to import nothing els but to pardon , to remit , to forgive sin , and conseqentlie maintain justification to consist wholie and entirelie in remission of sins . this divers protestant writers stiffie maintain , among whom piscator most directlie and largelie against eglinus and lucius , and wotton in the second book of the first part of his prolix treatise of justification . and tru it is , 1. that not onlie some of the antients seem so to say . and bernard epist. 190. qid est ipsa ( peccatorum remissio ) nisi justificatio ? what is remission of sinnes it self , but justification ? and manie orthodox divines of later times ar produced as speaking somewhat to the same purpose , ( see wotton of justif. part . 1. lib. 2. cap. 3. 6. ) who yet by their discourses elswhere seem to have ben otherwise minded , however in eagerness of opposition to that popish tenent of justification by inherent righteousnes , sometime they so speak : nor doth the exclusive particle used by them seem to intend anie more then to debarre and keep out the collation of grace inherent or the exercise of it from having anie place or office allowed them in the justification of a sinner , that which bellarmine himself ingenuouslie acknowledgeth of calvin , who is most of anie qoted and urged by the patrones of this opinion as concurring therein with them . see wotton where above , chap. 4. throughout . and bellarmine of justification , lib. 2. chap. 1. who also himself in his disputes concerning penance , lib. 1. cap. 10. hath let slip these words , the same with bernards above , qid est peccatorum remissio nisi justificatio ? what is remission of sins but justification ? and yet is far from holding justification to consist wholie and entirelie in a bare remission of sinnes . 2. it is no les tru , that justification and remission of sinnes go alwaies togither , and ar never sundred in gods dealing with those whom he accepts of and is reconciled unto in christ , act. 13. 31 , 39. chap. 3. 25. and 4. 7. and that both of them respect the guilt of sinne . but yet that this cannot be the genuine meaning of the word justifie , is as apparent , yea in some regard more apparent , then the former . for 1. neither the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the old testament , nor the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made use of in the greek version of the old testament , and from thence by the penmen of the new , to answer thereunto : ( whereas in other antient greek autors it is never found so taken but in a far differing sense , as i have elswhere shewed at large ) nor the latine justificare framed to expres either of them , nor our english term justifie drawn from the latine , and in ordinarie use with us , do ever so signifie , or ar ever so taken . for the hebrew of the old testament , see gen. 44. 16. exod. 20. 7. and 23. 7. deut. 25. 1. 2 sam. 15. 4. 1 king. 8. 32. 2 chron. 6. 23. job 27. 5. and 32. 2. and 33. 32. and 40. 8. psal. 51. 4. cited rom. 3. 4. psal. 82. 3. prov. 17. 15. and 24. 24. esay 5. 23. and 43. 9 , 26. and 50. 8. alluded to rom. 8. 33. esay 53. 11. jer. 3. 11. ezek. 16. 51 , 52. dan. 8. 14. and 12. 2. mic. 6. 11. for the greek of the new , see mat. 11. 19. and 12. 37. luke 7. 29. 35. and 10. 29. and 16. 15. and 18. 14. rom. 6. 7. 1 cor. 4. 4. 1 tim. 4. 16. tit. 3. 7. rev. 22. 11. now take a view of these places ( and i suppose verie few , if anie , have escaped me , wherein the term of justifying is found in scripture , beside those under present debate , of paul , rom. 2. 13. and 3. 20 , 26 , 28 , 30. and 4. 2 , 5. and 5. 1 , 9 , 16 , 18. 1 cor. 6. 11. gal. 2. 16 , 17 , 24. and 5. 4. act. 13. 39. and of james 2. 21 , 24 , 25. ) take , i say , a view of all these places , and substitute weresoever you find the term justifie , insteed of it pardon , where justification , pardoning , where justified , pardoned , and see if in any of them so rendred anie fit or convenient sense wil thence arise , yea , whether the notion in most of them wil not be verie uncouth , and not inconvenient onlie but even sensles and absurd . to instance in some few , ( for to run over all would be over-tedious ) read we the words of judah to joseph , gen. 44. 16. how should we pardon our selves ? read we moses his of judges , deut. 25. 1. they shal pardon the righteous , or guiltles , and condemn the wicked , or guiltie : read we davids to god , psal. 51. 4. that thou maist be pardoned ; when thou speakest . jobs to his friends , job 27. 5. god forbid that i should pardon you , till i dye : christs of wisdoms children , mat. 11. 19. wisdome is pardoned of her children : those of his , mat. 12. 37. by thy words thou shalt be pardoned : those our apostles concerning himself , 1 cor. 4. 4. i know nothing by my self ; yet am i not therefore pardoned : or concerning our saviour , 1 tim. 4. 16. pardoned in the spirit . read , i say , these passages thus ( to let the rest pas ) and you shall give them a sens clear besides , yea far differing from , and in some of them directlie contrarie to the mind and meaning of the persons by whome they were spoken . herein therefore andradius of whome before , is in the right , and keeps within the bounds of truth , when he affirms in his orthodox explications , above mentioned , lib. 6. fol. 185. that if a man examine all the places in moses and the prophets , where the term of justification is used , he shall scarce find anie ( he might have said trulie , he shall finde none ) where pardon of sin is thereby signified . and it s against reason , to reqire a term to be so taken in this our apostles discourse in such a sense , as it is no where found used , either in holie writ , wherein it so often occurres , or in ordinarie speech , or in anie prophane writer . 2. that the things themselvs ar divers and distinct eyther from other , it is apparent . for it is an undoubted axiome , qae subjecto differunt , inter se differunt . those things that differ in subject , that is , the one whereof may be found in some subject , where the other is not , are distinct and divers one from another . but so it is with these two , remission of sin , and justification . for remission may be where justification is not ; and justification may be , where remission is not . if a man have wronged me , i may forgive him , as david did shimei , 2 sam. 19. 23. and yet not justifie him in his dealings , 1 king. 2. 8 , 9. and where a man is falslie accused of wrong done to another , there may he be justified , and yet nothing remitted , because no wrong at all done : so deut. 25. 1. psal. 51. 4. yea in gods dealing with the sonnes of men , tho in regard of a mans state and condition in general , he never remittes sin , where he doth not justifie ; yet in regard of some particular acts , he remittes sometime , where he justifies not . psal. 78. 37 , 38. tho their heart was not upright with him , ( their semblance of repentance was but counterfeit , not sound and sincere ) yet out of the abundance of his compassion he forgave their iniqitie , and destroyed them not . so far forth remitted it , as not instantlie to destroy them for it . and sometimes he justifies where he remittes not , as he did in approving of phineaz his act as a just and righteous deed , psal. 106. 30 , 31. and as he is said to justifie the prophet esay in the discharge of his ministrie , esay 50. 8. yea , wil you see a manifest difference between these two , by an instance , that may make it plain to the meanest capacitie . a partie offends and wrongs his neighbor , who therefore intends or attempts to follow the law against him : if now upon the parties own submission and bare acknowledgement of his offence , or at the mediation and entreatie of some common friend to them both , the partie offended is content to let fall his suite , and doth freelie forgive the wrong ; here is remission , but no justification . and if by his heir or executor after the wrongeds decesse the partie who did the wrong should be qestioned for it , he could not stand upon his justification , he could onelie plead his pardon . again , say a man have wronged his neighbor , but hath made him ful satisfaction for the wrong done him , or if not able to do it himself , hath procured some frend to do it in his behalf , and the partie wronged having accepted thereof , doth thereupon remit it and seeks no further remedie against him for it , here the partie that did the wrong , if he should at anie time after be qestioned for it , he may stand upon his justification , and plead not guiltie , because he can plead satisfaction made and accepted : and this latter , not the former , is the verie case between god and man in the justification of a sinner : satisfaction is the main ground of the justification of him , not made by him , but by christ for him . so even the papists themselvs in this regard sounder then the socinians . bellarmine de justificat . lib. 1. cap. 2. est hoc loco breviter annotandum , christum non esse causam justificationis meritoriam , qasi pater in gratiam sllii nobis peccata dimiserit , qomodo saepe reges in gratiam amicorum potentium reos absolvunt ; sed qoniam pretium redemptionis exactum persolvit , & ex rigore justitiae pro nostris omnium sceleribus satisfecit . this is ( saith he ) breiflie to be here observed , that christ is not the meritorious cause of justification , as if the father in favor of the sonne did forgive us our sinnes , as kings oftentimes assoil guiltie persons out of favor to , and at the suit of frends ; but because he hath paid an exact price of ransome , and thereby in rigor of justice made satisfaction for the wickednesses of us all . what could anie protestant writer say in this point more ? and calvine ( among manie other ) albeit that manie parcels and long passages ar produced out of him , from those places , wherin he bends his discours against the former conceipt of justification consisting in an infusion of habitual and inherent holines , as if he restrained it unto , and would have it wholie consist in a meer pardon , and bare forgivenes of sin ; yet he places it , where he speaks his mind out more expreslie , in such an absolution as is obtained by a full satisfaction intervening . for so he speaks in his institutions , lib. 3. cap. 11. sect. 3. entreating of that place , act. 13. 38 , 39. vides post remissionem peccatorum justificationem hanc velut interpretationis loco poni ; vides apertè pro absolutione sumi ; vides operibus legis adimi ; vides merum christi beneficium esse ; vides fide percipi ; vides deniqe satisfactionem interponi . you see , saith he , after remission of sinnes mentioned , that this justification ( to wit , such as we maintain , not such as popish writers manie of them would have ment ) is by way of interpretation put ; you see it is manifestly taken for absolution ; you see it is taken away from the works of the law ; you see it is a meer benefit of christ ; you see lastlie that satisfaction is interposed . which last clause they do not well to clip off , who among manie other , cite this place also of calvine as patronizing their opinion , which we here oppose , in that point . and in the same place , justificare , nihil aliud est , qam eum qi reus agebatur , tanqam approbata innocentia à reatu absolvere . to justifie is no other , then to assoil the partie qestioned from guilt , as approved innocent , or guiltles , which is another matter then meerlie to pardon . neither is this difference a slight matter or of light weight , and unworthie much regard , since that herein socinus states the controversie between the orthodox divines , and himself with his adherents , in his theological prelections , cap. 15. thus speaking ; qaeritur utrum in justificatione nostra per christum , peccata nostra compensatione seu satisfactione aliqa deleantur , an vero remissione & condonatione . pleriqe satisfactione interveniente id fieri arbitrantur ; nos vero simplici condonatione . the qestion is , whether in our justification by christ , our sins are done away by some compensation or satisfaction , or by remission and condonation . the most say this is done by satisfaction intervening ; but we by simple condonation . and the former way calvine expreslie takes to , where he delivers herein his mind more fullie . thus having discovered and refelled the mistakes of two sorts , who both give the term of justification a single notion , the one confounding it with sanctification , the other making it all one with remission of sinnes . i shall now proceed to the examination of some others , who amisse also ( as i suppose ) give it a double , or a complicate notion . and of these also there are two divers parties . the former is of those that would have justification to consist partlie in remission of sinnes , and partlie in sanctification and the renovation of the inward man. so the fathers of the councel of trent seem at least to determine , where they say , sess. 6. c. 7. of justificat . est ipsa justificatio , non solum peccatorum remissio , sed & sanctificatio & renovatio hominis interioris , unde homo ex injusto justus fit . that is , justification it self is not onlie remission of sins , but sanctification also and renovation of the inward man ; whereby of unjust a man is made just . and so bellarmine also de justific . lib. 1. cap. 2. justificatio impii constat ex remissione peccati , & infusione gratiae . justification consists of remission of sin , and infusion of grace . or as some others , remissione peccatorum & infusione justitiae sive gratiae sanctificantis . in remission of sinnes and infusion of righteousnes or sanctifying grace . and howsoever bellarmine charge calvin with fraudulent dealing in his antidote against the doctrine of the councel of trent , sess. 6. in saying , caussam justificationis faciunt duplicem , &c. that the fathers of that councel make a twofold cause of justification , as if we were just , partlie by remission of sinnes , and partlie by spiritual regeneration . yet the words of that passage above recited seem to intimate no other : and bellarmine himself besides what out of him before , in chap. 6. of the same book before pointed to , terms remissionem peccati & donum renovationis , utramque partem justificationis , remission of sin , and the gift of renovation , both parts of justification . concerning which see wotton more largelie , de justificat . part . 2. lib. 2. cap. 6. yea throughout the whole chapter his main intendement is , as himself propounds it , to prove , from scripture , reason , and autoritie , justificationem non consistere in sola peccatorum remissione , sed etiam in interna renovatione , that justification consists not in remission of sins onlie , but in inward renovation also . tru it is , that in the restauration and restitution of man fallen from god , and the conversion and reconcilition of man unto god , both these are done , both sin is remitted and the soul is sanctified . but in neither of these ( to speak distinctlie and properlie ) doth justification consist , as hath of either ben shewed ; and if in neither severallie , nor in both of them joyntlie . 2. others , and those also of our own , would have justification to consist , partlie in remission of sinnes , and partlie in imputation of righteousnes . and i pass by that which bellarmine in the place before mentioned cites out of calvin , where having charged him to have dealt fraudulentlie , as before was observed , with those of trent in saying they made a twofold cause of justification , whereas they say elswhere that there is one onelie formal cause of justification ; he retorts the charge upon calvine himself , who howsoever in that place of his antidote he affirm , vnicam & simplicem esse justificationis caussam , that there is one onlie single cause of justification ; yet elswhere , to wit , in his institutions , lib. 2. cap. 11. sect . 2. doth in expres words affirm , justificationem in peccatorum remissione ac justitiae christi imputatione positam esse ; that justification consists in remission of sins and imputation of christs righteousnes . which form of speaking manie others of our besides him use . but calvines meaning is not as the cardinal would have it , that these were two several causes , or two distinct parts of justification , remission of sinnes , and imputation of christs righteousnes ; but he joines these two together , as two argumenta consentanea , the cause and the effect , the one being the ground and foundation of the other . his words are these , nos justificationem simpliciter interpretamur , acceptionem , qa nos deus in gratiam receptos pro justis habet ; eamqe in peccatorum remissione ac justitiae christi imputatione positam esse dicimus . we interpret justification simplie , or singlie , acception , or acceptation , whereby god accounts us for just , being received into grace ; and we say that it consists in remission of sins and imputation of christs righteousnes . tru it is , that polanus , who also cites this place of calvine , both in his partitions , lib. 1. and in his theses de partib . justificat . tho he say , justificatio un●ca est ; justification is but one ; addes , sed ejus partes duae sunt ; but of it , or of justification there are two parts , ( which calvine sayes not ) remission of sins and imputation of christs righteousnes , which latter he defines , ben●ficium dei , a benefit of god , whereby he vouchsafeth , to account as ours christs obedience , &c. whereby he sustained the pains of sin for us , even as if we had sustained the same our selves . which words of his implie that imputation to be rather the ground , then anie part of justification . leaving calvine therefore , and those that use the like expressions ; we shall applie our selves for the present onelie unto those , who make remission of sins , and imputation of righteousnes two distinct parts of justification . so ludovicus lucius in his christian theologie , justificatio est tum peccatorum ●emissio , tum justitiae imputatio ; il●a , qa deus omnia credentium peccata corumqe reatum simul & paen●● propter satisfactionem christi pro illis condonat eisqe non imputat , haud secus ac si nunquam ab eis peccatum fuisset , &c. ista , qa credentibus perfectam christi justitiam ac sanctitatem ita acceptam habet , ut propter illam justos ac sanctos reputet , ac si illa ipsis iness●t , atqe ab ipsis praestita esset . justification is both remission of sins , and imputation of righteousnes ; that , whereby god pardons all the sins of beleivers for the satisfaction made by christ for them , as if they had never sinned ; this , whereby unto those that believe he accounts and accepts the perfect holines and righteousnes of christ , as if it were in them , and had been performed by them . yea thus beside others not a few , bishop downham of justification , lib. 1. cap. 4. sect . 16. but with some difference from those other , there ar two parts of justification ; the one the absolving from the guilt of sin and damnation ; the other the accepting of a beleiving sinner as righteous unto life . and tru it is , that wheresoever god justifies a sinner in and for christ , there he remittes sinne , and there he imputes righteousnes , act. 13. 38 , 39. rom. 4. 6 , 7. howbeit this exposition of the term justification seems faultie as wel as the former : and that two ways . 1. with the most of them , it draws remission of sinnes into the verie nature of justification ; whereas remission of sinne , is a divers and distinct thing from justification , as hath formerlie ben shewed ; and therefore no part of it . 2. with them al , it presumes in the matter of justification a needles twofold act , the not imputation of sinne , and the imputation of righteousnes , as two distinct things ; whereas not to impute sinne in consideration of satisfaction made for it , is no other thing then to impute righteousnes to the partie therein concerned . since that a man can not be deemed or doomed guiltles or faultles , but he must of necessity be deemed or doomed just or righteous ; there being no medium or middle state between a delinquent or a guiltie person and one guiltles or just . he that can proov himself no delinquent , but free from fault , must of necessity be justified , acqitted and assoiled as just . see deut. 25. 1. if nothing but sinne can make a man unjust , then surely the utter absence of sinne must necessarilie make a man just . see pauls plea , act. 25. 8. hitherto we have endevored to shew , what to justifie , as the apostle here takes it , and as the word is most commonlie used , is not : we now pass on to shew what it is , and what indeed it properlie imports . the word justifie therefore ( as our writers do generallie against the papists maintain ) is forense vocabulum , a term taken from courts of justice , and courses or cases of judicature , as appears plainlie from deut. 25. 1. 1 king. 8. 32. 2 chron. 6. 23. psal. 82. 3. prov. 17. 15. esay 5. 23. and 43. 9. and it is an act either of the partie himself qestioned , or of his advocate , or of the jurie , or of the judge , or of them all . of the partie himself , when he pleads not guiltie , and stands upon his defence , as paul doth , act. 25. 8. of the advocate , when he defends and maintains his client to be not guiltie , as the convert theif pleaded for christ on the cross , luk. 23. 42. of the jury , when they give in their verdict in behalf of the party accused as not guilty , as the pharisees did in the behalf of paul , act. 23. 9. of the judge , when he pronounces him not guiltie , and so cleeres and assoiles him , as pilate did christ , luk. 23. 14 , 15. the advocate justifies by pleading and defending as not faultie ; the judge by pronouncing and sentencing as such . and to justifie conseqentlie , in a judiciarie way , is to discharge from guilt of sin , or declare free from it , either by defence , as an advocate , or by sentence , as a judge . now hence the term of justifyeng is taken , and used out of such solemnities , applied to other proportionable acts , but retaining stil its proper and genuine notion , even the same that in those set and solemn courses and cases it had . thus a man is said to justifie himself , when he stands upon his own innocencie , and maintains his own faultlesnes and integritie , against such as charge him with ought amisse . so job 27. 5. luk. 16. 15. john 8. 46. and others , to justifie a man , when they stand in defence of him , and maintain his honestie and innocencie against those that qestion it , and either doubt of it or denie it . so 1 sam. 19. 4. to justifie then in general is to defend , or cleer , acqit or assoil from fault or guilt , from desert of blame or penaltie , and conseqentlie to proov or approve and pronounce guiltles or just . not to make just , save in such an improper sens , as when we use to say ▪ you would make me a theif , or , you would make me a lier , that is , you would aspers me with , or fasten such an imputation upon me . as john sayes , of him that beleives not god , that he makes him a liar , in not giving credit to him , 1 john 5. 10. and , you would fain make such an one an honest man ; when our meaning is , you would proov , or approov him , as such . so that as to sanctifie when it is spoken of god , esay 8. 13. is not to make him holie , as he doth us , heb. 2. 11. but to acknowledge him so to be ; and to glorifie him , psal. 50. 14. gal. 1. 23. is not to make him glorious , as he doth us , rom. 8. 30. but to acknowledge his glorie , and ascribe glorie to him ; and to magnifie , is not to make him great , but to acknowledge and set forth his greatnes , psal. 34. 3. so to justifie is not to make just , but to declare and pronounce just . and as a mans righteousnes is said to be taken from him , when he is censured or condemned as unjust , tho he be never so just , nor be anie whit the les just , because unjustlie so deemed or doomed , esay 5. 23. job 27. 5. in a word , as a wicked or guiltie person is said to be made wicked , or guiltie , when he is convicted and condemned as such ; so is the righteous or guiltles partie said to be justified , or made righteous , when he is acqitted and assoiled as such . see both terms so used , deut. 25. 1. and job 40. 8. so job 27. 5. what the hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our english that i should justifie you , the greek renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i should pronounce you righteous , and the latine ut justos judicem vos , that i should judge you righteous , job 27. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latine , ut tu justifice●is , that thou maiest be justified , as the greek renders the same , psal. 50. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou maist appear to be just , prov. 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that judgeth the unrighteous righteous , & the righteous unrighteous . and the latine more expreslie , qi justificat impium , & condemnat justum . and our english accordinglie , he that justifies the wicked , and condemns the just . yea , so augustine himself , tho oft elswhere he go the other way , as before hath ben shewed ; and in his tractate of the spirit and letter , chap. 26. discoursing of that passage of the apostle , rom. 2. 13. not the hearers of the law , but the doers of it shal be justified , he tread a while in his wonted track , yet after some forced and far-fetcht expositions given of the words , at length he pitcheth upon this ; aut certè ita dictum est , justificabuntur , ac si diceret , justi habebuntur , justi deputabuntur ; sicut dictum est de qodam , ille autem volens se justificare , id est , ut justus haberetur & deputaretur . unde aliter dicitur , deus sanctificat sanctos suos ; aliter autem , sanctificetur nomen tuum , nam illud ideo , qia illos ipse facet esse sanctos , qi non erant sancti ; hoc autem ideo , ut qod semper apud se sanctum est , sanctum etiam ab hominibus habeatur . or certainly it is so said , they shall be justified , as if he should say , they shall be accounted , they shall be reputed just ; as it is said of one , he willing to justifie himself , luk. 10. 29. that is , that he might be counted and reputed righteous . hence it is otherwise said , god sanctifies his saints , and otherwise , sanctified be thy name , for that therefore because he makes them to be holie , who before were not holie ; but this therefore , that that which is alwaies holie of it self , may also of men be accounted holie . and that the word justifie is to be here so taken , appears 1. from vers . 19 , 20. for what is there taken from and denied unto works , is here attributed and ascribed unto faith . but of works it is there said that by them no man living can plead not guiltie , or be assoiled at gods tribunal . and the meaning therefore must by necessarie conseqence be that by faith they may . 2. from chap. 8. 33. where justification is opposed to accusation or crimination , that is , charging a man with guilt , and condemnation , or passing sentence against him thereupon , the place taken from esay 50. 8. and justification therefore conseqentlie a discharge thereof . howbeit because remission of sinnes is by so manie said either to be the verie same with justification , or to be at least contained in it , i shall endevor further to shew what neer affinitie and necessarie connexion these two free gifts of god have in the work of mans redemption and reconcilement to god , and yet how they are distinguished the one from the other . 1. remission of sinne , tho it be not the same with justification , yet is it a necessarie conseqent of efficacious justification grounded upon satisfaction tendred and accepted , made and admitted . for as one that hath done a wrong can no way now be justified , but by making full satisfaction to the partie wronged for the wrong that he hath done , and the offence that he hath committed : so when such satisfaction is made & accepted , and the partie that did it in regard thereof justified , that is , thereby thereof discharged ; reason and eqity reqires that the offence be remitted , that is , that the partie wronged cease now to be offended with him , whome he was justlie offended with before . 2. remission simplie and nakedlie considered in it self , is a work of mercie or favor onlie : whereas justification , to speak properlie , is a work of justice , deut. 25. 1. psal. 82. 3. yea in the same act , where upon satisfaction in some other kind is from a stranger admitted in the behalf of the delinquent , the wrong is remitted , tho it be a point of favor and mercie in regard of him to whome it is done , yet it is a point of justice in regard of him for whome it is done . if it be done at entreatie and intercession onlie , it is meer mercie and free favor in regard of either ; but then , to speak properlie , there is no justification ; if it be done upon a price paid , or valuable consideration performed , by a third partie , it is a matter as well of justice in regard of the one , as of mercy and free favor in regard of the other , and is not then a naked or bare remission , but justification properlie so tearmed . and this is the case of mans justification for the satisfaction made by christ. whence that of bernard , gratis hoc qoqe praestitum est : sed gratis , qod ad te attinet ; nam qoad christum , non gratis salvus factus es pro nihilo , sed non de nihilo tamen . this also ( to wit , the work of thy redemption ) was freelie performed . but freelie , so far as concerneth thee ; for in regard of christ , not freelie . thou art saved for nothing , but not saved with nothing : for nothing laid down by thee ; but not without a price paid by him . for as for that which a learned writer of ours hath of a judge or ruler , upon some weightie considerations known to himself , remitting the penaltie of the law , and so discharging a guiltie person as if he were innocent and righteous , not according to law and justice , but out of a soveraign and absolute power ; as if that were the right meaning of the term of justifyeng in the apostles discourse , it cannot hold here . for 1. the justification here treated of , is such a justification as wherein there is a special manifestation of gods justice , vers . 26. whereas in such case ( which in plain terms is no other then meer pardon ) there may be an ample declaration of mercie , but no such demonstration of justice at all . nor doth that bear anie weight at all with me , which a late annotator of no smal note doth largelie discourse upon the apostles passages in this place , wherein he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie here not strict justice , but moderation , eqity , grace and mercie in pardon of sinne ; and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just , conseqentlie , as it is here given unto god , to import a merciful and charitable person ; and to be taken no otherwise , then as it is given to joseph , mat. 1. 19. where it is said of him , that being a righteous , that is , a pious and merciful man , he was unwilling to expose or subject marie to publick and shameful punishment , to execute the rigor of the law upon her , or to urge it against her : affirming withal for the better support of this paradox , which socinus had broached before him in his treatise de christo servatore , lib. 1. cap. 1. as a thing worthie the observation , that the word seldome in these books ( the writings of the new testament , i suppose he means ) if ever , belongs or is applied to the act of vindicative or punitive justice . all which is apparentlie cross to the main intent and scope of the apostle ; which is , as cajetane also wel observes , to shew , that in the justification of a sinner , concurrunt gratia dei & justitia dei , both the grace or free favor of god , and the justice of god also concur ; for it were grace alone , if god should remit or pardon sin without payment ; which god ( saith he ) never did nor doth ; but gratiae suae inserit justitiam suam , he riveteth into his grace or favor his justice ; and this his justice consists in the redemption or ransome , that is , the price that christ paid to set us free . and the scripture therefore saith not that we are justified by grace alone , but by grace and justice together , and both of them of god. and it seemes to me verie strange , that this learned man should say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just should in these bookes be seldome or never ment of punitive justice . for the annotator himself acknowledges that the word of justifying here is a juridical term , and as in juridical proceedings , so here there is a judge , a client , and a law , and that the judge here is god : now a judge is called a just or righteous judge , not in regard of shewing favor , or moderation and mercie , but in regard of doing justice eqalie and indifferentlie , according to the strict right of each ones cause that comes to be tried before him . and justitia forensis , that justice that is exercised in courts and courses of judicature , is as well absolutive as punitive , that is , consists as wel in acqitting the guiltles , as in condemning the guiltie , deut. 25. 1. and justice is the same in either ; and that gods justice doth as well appear in the acqitting us for christ , as in exacting a payment for us from christ , esay 53. 7. albeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or righteous , and its conjugates , is not verie freqentlie found in the writings of the new testament applied to courts and courses of judicature , because seldome occasion to entreat of them , nor are they over-frequentlie attributed to god , as a judge , and to his judgement , yet where they are , it is apparent enough , that they have an eye to retributive justice , consisting in the assoiling of the guiltles and doing justice upon the guiltie . to such manner of judicature had our saviour christs words qestionles respect ( tho directed to private judgement ) and not to anie favorable or eqitable compliance , when he said to his hearers , john 7. 24. judge not according to sight or outward appearance , but judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just or righteous judgement . yea , when of himself and the judgement that he wil in his appointed time execute , he saith , john 5. 30. as i hear , so i judge , and my judgement is just . which place the annotator himself expounds , as of saving those that believe on him , so of damning those that reject him . and what other sens can the word bear in those passages of gods people in the apocalypse , but of vindicative and punitive justice , when praising god for avenging them on their cruel persecutors , they say , just and tru are thy wayes , rev. 15. 3. and just art thou , in that thou hast judged thus . and tru and just ar thy judgements , chap. 16. 5 , 7. and of christ riding out furnished with his two-edged sword and iron scepter , to execute vengeance on the nations , and tread the wine-pres of gods wrath among them , he judges and warres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in justice , or with righteousnes ? chap. 19. 11. let the annotator consult himself on these places . or how can he with anie color of reason exclude such justice , from his own exposition of those words of the evangelist , 1 john 2. 29. he is righteous ; that is , christ is a most just judge ? which himself also expreslie inserts in the exposition of the same term given to christ , the just judge , 2 tim. 4. 8. tho i suppose there not so necessarilie , because the allusion is there rather to the judges or triers at the solemn olympick games , as the annotator also well observes . yea , not to go far for such use of the word , when our apostle in this epistle , chap. 1. 32. saith of the heathen , who knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the judgement or just judgement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is termed chap. 2. 5. of god , that those that commit such things ar worthie of death ; where it is apparent what justice or judgement is intended . again , where chap. 3. 4 , 5. he saith of god , citing davids words , psal. 51. 4. that thou maist be justified ; or as the psalmist hath it , be just , that is , appear so to be ; that the meaning is of punitive justice , as the drift of davids speech plainlie demonstrates , so the apostle also sheweth evidentlie in his verie next words , where the opposite term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , is god unjust in taking vengeance ? nor can the words be otherwise wel expounded , chap. 9. 28 , 14. where the apostle citeth a passage out of esay 10. 21 , 22. wherein god threatning to make such a round reckoning with his people , that a poor remnant should remain when the account was cast up , sayes he would do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in justice or righteousnes , as the apostle , who also in the same chapter , demandeth whither there be anie injustice or unrighteousnes with god , in dealing thus with the jews . lastlie , to conclude with a most conspicuous place , the same apostle , 2 thes. 1. 5 , 6. as he calleth the judgement of god to be exercised in taking vengeance on the persecutors of his people to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just judgement ; so to proov it to be such , for that , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a just thing with god so to do : which place howsoever the annotator contend not to be ment of the last oecumenical judgement , yet he cannot denie to be spoken of vindicative justice , which the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give vengeance or to take it , as we usuallie phrase it , do evidentlie in express terms import . this exception and observation therefore is of no force to weaken the received exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , just or righteous in this place attributed to god , as taken in a notion of retributive justice exercised in condemning the guiltie and assoiling the guiltles . 2. the justification of a sinner as it is here described and defended , is such as is transacted and acted not by a meer soveraign and absolute power alone , but in a legal way , and according to law. whence it is that the apostle saith that thereby the law is not infringed or annulled , but established , vers . 31. and as our saviour himself speakes , not dissolved , but fulfilled , mat. 5. 17 , 18. for the further clearing whereof , we ar to consider that christ in scripture is termed not onelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mediator , 1 tim. 2. 5. one that mediates and dealeth between god and us , as a man may do between two persons , that ar at variance either with other , by persuasion and intreatie , and making use of his interest in either , endevoring to compose the difference between them , yet not engageing himself for ought to either ; but he is said to be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsor , a suretie , an undertaker , one that engageth himself for the articles agreed upon in the covenant of the gospel between god and man , heb. 7. 22. gods suretie to man for the performance of all the gratious promises made on gods part , which are all of them yea and amen in him , 2 cor. 1. 20. mans suretie to god , for the discharge of the debt of all those that have interest in him , and makeing satisfaction to god by doing and enduring in his humane nature , whatsoever could in justice be reqired to that purpose for their delinqencies and breaches of his law. hence that of esay 53. 6 , 7. we all had strayed , had deviated from the rule and directions of gods law ; for that is the nature of all sinne , 1 john. 3. 4. had turned aside each one to his own way , betaking himself to some one wicked course or other , and the lord caused the iniqitie ( that is , the guilt of our sin , as psal. 32. 5. ) of us all to meet on him . it was exacted , ( as junius aright renders it ) and he answered , that is , undertook , engaged himself , for the discharge of it ; as a learned french writer lewis cappel wel renders the word ) yea he did reallie answer it , as we use to say , of a partie or his suretie upon payment made , or satisfaction given , that he hath answered the debt . for the word here used , even in the form here used , is taken in a notion of answering , ezek. 14. 3 , 6. yea and that of a real kind of answering ; as by inflicting there , so by sustaining here ; by taking vengeance in the one place , by giving satisfaction in the other , either of w ch by the term of payment , we ar wont to expres . now where ful satisfaction is made and accepted for the the breach or transgression of a law , the law is not thereby repealed or abrogated , but it is rather thereby manifested to be firm and of force to oblige those whom it concerns , either to the strict observation of it , or to a just compensation in some kind or other made for default therein committed . and this hath our saviour christ in our behalf exhibited . for howsoever i dare not run out so far as to affirm as manie do , that our savior suffered the verie self-same torments , partlie in his agonie and partlie on the cross , that the damned souls suffer , and those that have interest in the merit of his sufferings , should have suffered in hell ; much les that he suffered such an high degree of torments in those few howers while he hung on the cross , as did in the intension and extremitie thereof ad pondus for weight answer and was adeqate unto all those penalties , made up into one mass , and comprised in one lump , that unto all eternitie the whole multitude of gods elect , for all whose sinnes he satisfied , were to have endured , the power of his deitie supporting and enabling his humane nature thereunto : since that christs humane nature , in which the satisfaction was to be made , and was made , being but a finite creature , could not be capable of admitting such an infinite weight of torment , as such a masse of endles suffering must of necessity have amounted unto . albeit for the allay hereof , that were allowed , which a learned man of eminent parts from picus and scotus suggests , that unto the sinnes of the penitent , because they are broken off by repentance , an infinit penaltie is not du : which yet seems to want sound ground of proof from gods word ; wherein the apostle speaking of the sinnes of the faithful , who had now cast off the service of sinne , saith in general , their 's not excluded , the stipend of sin , ( or the pay du to it , a militarie term ) is death ; and that eternal death is intended , appeares by its opposite , everlasting life , said there to be gods donative , as tertullian wel renders it , being a term of the like nature with the former , that is , his larges or free gift : such as the roman generals besides their pay used to confer upon their souldierie : and tho granted would hardlie withdraw weight enough , to make a finite creature capable of it within so narrow a stint of time , as some three howrs could make up . i conceiv , that keeping our selves within the bounds of christian sobriety in this profound mysterie , we may safely say , that christs humiliation through the whole cours of his life , and his sufferings as wel in soul as in bodie , in his whole humane nature consisting of both neer upon his death , together with his death in that manner inflicted and sustained , the eminencie of the person being even god as wel as man , that was content to expose and abase himself unto al this , phil. 2. 6-8 . being duelie weighed , was such and so great as god deemed in justice eqivalent unto , and wel worthie to weigh down , whatsoever was reqisite to the discharge of the debt of all those that had interest therein . for as for that which the same autor subjoins , and some other also have therein concurring with him , that the worth and excellencie of christs person , was onlie to make the passion availeable to manie , but was not at all to dispens with the continuance nor the grievousnes of his pains ; and that if it might dispens with anie degree of extremitie of punishment due to sin , it might dispens also with two , and so conseqentlie with all ; seems to ty and stint gods justice to over-strict terms ; and the worth and value of christs sufferings to such a precise rate , as their private estimation shal deem fit to assign it . as on the other side they seem to raise it to an higher estimate then there appears good ground for , and to control gods wisdome in the disposing the means of procuring mans justification in such manner as he hath designed , and in such a measure of sufferings and humiliations as he assigned christ to undergo , who stick not to affirm , that the least drop of christs bloud was of so infinite a valew , as was sufficient to make a ful satisfaction to gods justice for the discharge of the sinnes of the whole world. which if it were tru , then the bloud shed in the circumcision of our saviour had been sufficient to have answered gods justice , and to have made a ful compensation to whatsoever the law of god could in utmost rigor have reqired on the part of all that had ever transgressed it . and so all that christ afterward either did or endured , and his death it self the upshot of all had been superfluous and needles ; which how it will consist with the wisdome of god , and love to his sonne , i shall leave to be deemed by others of deeper reach then my self . howsoever christ having of his own accord become our suretie , and undertaken the discharge of our debt , and it being at the choise of the creditor or partie wronged , even according to law to reqire satisfaction of the debt , or compensation of the wrong done , either from the debtor and delinquent himself , or from his suretie , as it is a favor and mercie in god to forbear the exacting it of us , who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of no abilitie , unable utterlie to perform it , rom. 5. 6. so it is not against , but according to his law , even that law unto which we were obnoxious for the breach of it , to exact of our suretie a ful compensation for all our transgressions . in a word , that justification is an act of justice and not a matter of free favor or meer mercie alone , appeers evidentlie from the verie term to justifie , whence it is deduced , whither we consider it , in its native notion , or in its ordinarie use . for 1. in its native notion and proprietie the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hebrew , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , as also whatsoever term we can frame in latine or english to answer in anie du analogie unto either of these two , it doth and must include a notion of justice in it . for howsoever we trulie affirm that neither of those , the hebrew or greek term do necessarilie intimate a making just , save in such sens as hath formerlie ben hinted , and might therefore in latine be rendred by the word justare , derived from justus , in the same form and sens with probare from probus , which signifies not to make allowed or sound , but to proov or approov as such , as wel as by the word justificare , which tho not found in the antient latine autors , but framed in latter times by christian writers to express those hebrew and greek terms , yet is now grown into common use , whereas that other is not : yet as wel the one term as the other , will as those it answers to be , bear in the forehed of it , a notion not of favor or mercie , but of justice and right . and it is not unworthie the observing , that howsoever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in scripture and christian writers be used in reference to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the better sens for to assoil and acqit , yet among the antient greeks ( as i have elswhere evidenced and evinced ) that term was used onlie in the wors sens for to cast or condemn , and to execute or punish , because in such cases justice is presumed or pretended at least to be done on persons so dealt with ; and we shal find the word therefore in heathen writers not distinguished onlie from pardon , but opposed thereunto , as in that cited by a learned french divine out of dio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such cities as willinglie yeilded , obtained pardon , but such as stood out had justice done on them , or were punished . so that of justice there is still an intimation in the term , whither way soever it be taken . 2. in its ordinarie and vulgar use there is no other matter intimated , then of justice and right , not of favor or affection . nor as we have formerlie shewed , is either the hebrew or greek term ever taken in anie such notion of favor and relaxation of justice and right in the bookes of scripture : nor in our common speech do we intend or understand anie such matter , when we either say , or hear others say , you justifie your self ; and you justifie him , and , i le justifie such an one , and the like . and to say then that the word in this place and this discours is to be so taken , without some good proof from the text it self , is but petitio principii , a begging of that that is at present in debate . i wil adde a few not unfit considerations or observations onlie , and so leave this hed . 1. that we must distinguish between these two things , to be in the state of justification , and to be actuallie or occasionally justified . 1. to be in a state of justification , is to be in a justifiable condition , when a man is so disposed , and the case stands so with him , that he may be trulie justified , that is , he may justlie be defended , maintained , assoiled , declared , pronounced , discharged as not guiltie , as faultles upon anie occasion , or as occasion shal reqire : for there is not always a present use or need of justification . as a man ought at al times to be patientlie disposed , to be continuallie of a patient disposition ; but there is no acting or exercise of it , save upon some special occasion . patientiae in prosperis nullus est usus , saith gregorie , there is no use of patience in times of prosperitie ; when all goes with a man according to his own hearts desire . so tho a man be , and it meerlie concern him so to be , alwaies , and at al times , in a state of justification , in a justifiable condition , yet is there no use of justification , until he be qestioned , and unles somewhat be objected against him . to affirm a man to be an honest , or a just , or a wise , or a lerned man , when no man makes qestion of him , or averres ought to the contrarie , is to commend him , not to justifie him ; but when his honestie , or his integritie , or his wisdome , or his lerning shal be qestioned or controverted , doubted of , or denied , then to vindicate his honestie , integritie , wisdome , or lerning is to justifie him . howbeit then a man may be said to be in a state of justification , even when no such thing is , if he be so qalified as that it may be justlie and trulie upon good ground done , when occasion shal reqire . thus god is always justifiable , because ever in all things just , psal. 92. 15. and 145. 17. but is then said to be justified , when the justice and eqity of his courses is qestioned , rom. 3. 4. ezeck . 18. 23. 2. to be actually and occasionally justified , is for one upon such occasions emergent , to be defended , maintained , approved , and sentence passed in his behalf , against those , that shall charge him with ought , esay 50. 8. rom. 8. 33. 1 king 8. 32. thus then upon a mans entrance into the state of grace , having right to and interest in the satisfaction made by christ , he is presentlie discharged of and freed from the guilt of all his fore passed transgressions , and put into a state of justification , and he is so now disposed , it stands so with him , he is in that state and condition , that he may be justified , whensoever occasion thereof shal be , tit. 3. 5 , 7. but then may god be said actuallie or occasionallie to justifie such , when against satans accusations , or wicked mens aspersions , he cleers them and gives sentence against the calumnies of their adversaries in their behalf , rom. 8. 33. he commended job to satan , job 1. 8. he justified him against satan , job 2. 3. 2. that it is one thing to be made or constituted just , and another thing to be justified . and a man who before was not just , cannot trulie be justified , unles he be first made or constituted just . for 1. tho the word justifie do not signifie in proprietie or common use to make just , as hath formerlie ben shewed , yet a man that hath done a wrong and is a delinquent , that he may be justified , must be made just , not inherentlie just , for tho he were so , yet were not that sufficient to cleer him from the guilt of his fore passed unjust act . a man that hath played the theif , albeit afterward he become formallie just , that is , tho by wholesome advice and good admonition he be brought to repent of his former thievish courses , and thenceforth become a new man , a tru man ; yet wil not that discharge him from the guilt of his theft formerlie committed ; but he must so be made just , that is , guiltles and blameless , as that he may answer the rigor of law and of justice , ere he can trulie be justified : ( for it is the guilt of the offence that justification regards ) and this cannot be done but by a plenarie satisfaction for the wrong done and the offence formerlie committed , exhibited and accepted . and this is that justice or righteousnes that the apostle intimates , when he saith , that by the obedience of one ( to wit , of christ ) manie are made or constituted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just , or righteous , rom. 5. 19. not formallie or habituallie , but relativelie , in reference to the law , and the guilt of sinne arising from it . on which place calvine , hinc colligimus christum , eo qod patri satisfeceret , justitiam nobis comparass● . hence we gather , that christ by making satisfaction to the father hath procured or purchased justice or righteousnes for us . 2. that which is exhibited whither by doing or suffring , or both in way of satisfaction and so accepted , being such as makes a plenarie compensation for an offence formerlie committed ; because it utterlie extinguisheth and abolisheth the wrong , so taketh it away , as if it never had ben ; it justly procures a guiltlesnes , a blamelesnes unto the delinqent , in whose behalf it is performed ; and makes him therefore to be reputed in the eye of law and justice , as now no delinqent , but as guiltles , faultles and just : there being no medium between these two just and unjust , nor between guiltles and just . see deut. 25. 1. this guiltlesnes therefore is justlie termed justice ; and the partie conseqentlie by plea thereof upon anie emergent occasion may be trulie justified . and such guiltlesnes a●cheived by christs satisfaction made to gods law and his justice , makes the partie unto whom the same is imputed , and who hath interest therein , trulie named and justlie deemed just , and to be in the state of justification , or in a justifiable condition . 2 cor. 5. 21. and this is that , not the satisfaction it self , but the guiltlesnes thereby procured , that is so oft in his argument termed justice or righteousnes , called the justice of god , rom. 1. 17. and 3. 21 , 22. and 2 cor. 5. 21. not , as some , for that the satisfaction was made by christ , who is god , but because contrived , prepared , propounded , and appointed us by god , for god as the partie wronged , and christ as the partie satisfying , for the wrong , are in this argument distinguished , rom. 3. 24 , 25. and 2 cor. 5. 19 , 21. 3. that everie tru christian hath a two-fold justice or righteousness ; the one in reference to the guilt of sinne , ariseing from transgression of the law ; 1 john 3. 4. rom. 4. 15. and 5. 13. 1 cor. 15. 56. the other in reference to the filth of sinne , being a pollution and depravation of the soul , depriving it of that purity and integritie wherein at first it was created , matth. 15. 18 , 19. 2. cor. 7. 1. eph. 4. 22-24 . and that these two are to be distinguished is apparent , for that divers things and acts that do not in their own nature pollute or defile , yet by a special law prohibited , do in the use of them by vertu of that inhibiting law produce guilt . now in regard of this latter justice or righteousnes , consisting in a freedome from the filth of sinne , the faithful ar trulie and sincerelie , but imperfectlie just , or righteous , job 1. 1. and 9. 3 , 15 , 21. and 23. 10. luk. 1. 6. in regard or the former , consisting in a freedome from the guilt of sin , they ar fullie , compleatlie , perfectlie just or righteous , 1 john 1. 7. the one is the righteousnes of sanctification , the other the righteousnes of justification : that in this life at least , uneqallie shared ; this eqallie imparted to each , being in common accepted for and imputed unto all . whence that of luther , aeqè justus latro in cru●e , atqe ipsa beata virgo maria , that the convert theif on the cross was all out as just , or righteous , as the blessed virgin marie , christs mother . 4. that there is a twofold justification , 1. general , in regard of all sin whatsoever in general ; 2. particular , in regard of some special or particular crime . and a man that is just and justifiable in regard of some particular offence , yet may not be justifiable in general . so job charged by his frends with gros hypocrisie , oppression and crueltie , job 22. 5-9 . stands stiflie in justification of himself , chap. 23. 10. and 27. 5. and yet in general acknowledgeth that he could not be justified , nor answer for one act of a thousand , should god cal him to a strict account , chap. 9. 2 , 3. and a man that is unjust and cannot be justified in general , yet may be just and justifiable in regard of some particular . so david , tho in the general he declines gods strict dealing in way of judicature with him , psal. 143. 2. yet in particular , upon false imputations cast upon him , he appealeth solemnlie thereunto , psal. 7. 3 , 4 , 8 , 9. and 38. 19 , 20. yea the wickedest man in the world , and the devil himself , may thus be legallie just and trulie justified , because in that particular guiltles , when some criminal act shall be wrongfullie charged on him , that was never committed by him . but it is general justification , that is entreated of and intended in this place . and thus we have endevored to shew what the word justifie doth preciselie denote in this place . the use whereof brieflie may be ; 1. to inform us aright concerning the distinct notion and nature of divers graces of god , that tho they be knit and linkt one to an other , hang all on one string or chain , are all fruits of gods favor towards us in christ , concur all together in and with all those that are reconciled to god in christ ; yet are things of a several and distinct nature and notion , sanctification is one thing , justification an other , and remission of sinne a third , as hath been shewed . and yet again so far forth to reconcile and qalifie the differences of divers of those that seem to mistake , and misexpound the word here used , that notwithstanding this their mistake , they may not maintain anie error therefore in matter of faith : onelie they use some words and phrases improperlie ; and misexpound some places ; but otherwise say nothing but what is orthodox and agreeable to the analogie of faith . yea to remoov some groundles controversies between us and the papists , and cleer some mistakes and misunderstandings on either side . while the papists charge us to hold , that a man is made formallie , habituallie , inherentlie holie and righteous by christs holines and righteousnes imputed unto us , as if a black-moor , saith bellarmine , were made white by casting a white garment upon him , whereas we say no such matter . and withall he acknowledgeth , that , if when our writers say , that christs righteousness is imputed unto us , their meaning were no other but this , that christs merits are imputed unto us , because they ar given unto us , and we may tender them unto god for the discharge of our sinnes , in regard that christ hath taken upon him the burden of making satisfaction for our sinnes , and of reconciling us to god his father , they held nothing therein but what is right ; tho ( saith he ) the manner of speaking that they use , is vetie seldome or never found either in the scriptures or the antient fathers . and the truth is , that precise form of speaking can hardlie be found in scripture ; nor is that justice whereby we ar said to be justified , called , as we have observed , the justice of christ ; but the justice of god. but yet the same bellarmine elswhere confesseth , that christ is rightlie called our justice , or righteousnes , first , because he worketh righteousnes in us : and secondlie , because he hath made satisfaction to his father for us , and that his satisfaction he doth bestow on us , and communicate unto us , when he justifies us , that he or it may wel be called our satisfaction , and our righteousnes . for tho ( saith he ) by righteousnes inherent in us , we ar trulie just or righteous , and ar trulie so termed ; yet do we not thereby make satisfaction to god for our faults and for eternal damnation du thereunto ; but both that inherent righteousnes , and the remission of the fault and eternal penaltie thereto du , ar the effect of christs satisfaction , which as the councel of trent saith , is in justification bestowed on us , and applied unto us . nor were it at all absurd on this wise to say , that christs righteousnes and merits are imputed unto us , since that they ar so conferred on us and applied unto us , as if we had satisfied god our selves . speaks he not as much as anie protestant doth , or can do , in this point ? yea it may be somewhat more then some will approov of : so that herein and hitherto the papists , so manie of them at least as herein agree with him , and most protestants concurre : ( howsoever in other points concerning the merit and worth of works and satisfaction made by them for venial sins , to be expiated otherwise by purgatorie penalties , and some other the like differences we keep far asunder ) and much time and pains ar spent and wasted on either part , by them on the one side , in contending against such an imputation of christs righteousnes , as none of ours ever dreamed of ; and by manie of ours on the other side , in confusing what they deliver of justification , when as by that term they mean not justification , strictlie so termed , but sanctification improperlie by them so stiled ; and so the air onelie is to no purpose between them both beaten , while the one either wil not see , or marks not what the other means . a second use may be to minister much comfort to everie sound and tru-hearted christian : 1. against the temtations and accusations of satan , and of the wicked of this world. the devil is stiled as the temter , so the accuser of the brethren , revel . 12. 10. and the wicked of the world are over-prone to traduce them as evil doers , 1 pet. 2. 12. but the tru christian may with the prophet esay , chap. 50. 8. and the apostle paul , rom. 8. 33. bid defiance to either , god wil defend him against either . if satan shal offer to traduce him with god , or to accuse him unto god , as he did job , or worldlie men censure him for an hypocrite and a formalist , as jobs frends did him , god himself wil vindicate him as wel against the one as the other : job 2. 3. and 42. 7 , 8. he wil bring forth his righteousnes as the light , and make his cause or case as clear as the noon-day , psal. 37. 6. everie toung that enforms ought against him , shal it self be cast and condemned , esay 54. 17. what accuser or accusation can prevail to the conviction or condemnation of him , whome christ sues for , whome god assoils ? rom. 8. 33 , 34. 2. against the remainders of sinne and corruption within him , considering that notwithstanding them , he may be , and is , if he have interest in christ , in the state of justification , for justification regards not the filth but the guilt of sinne ; and tho justification be never severed from sanctification , yet is sanctification here but imperfect ; whereas justification is grounded upon that that brings a perfect discharge of guilt with it , 1 john 1. 7. 3. against the fear of gods indignation and wrath . for being justified by christs bloud , saith the apostle , we shal much more by him be saved from wrath , rom. 5. 9. where the partie is pronounced faultles , there offence must needs cease , and vengeance much more , esay 54. 9 , 10. 4. against the rigor of gods justice . for justification is an act of justice , nor can god in justice condemn those whom he hath assoiled as guiltles in and for christ , rom. 8. 1. god is not like pilate , who though he pronounced christ guiltles , yet for all that would scourge him , condemn him , and give him up to be crucified , luk. 23. 14. 16 , 22. john 19. 6 , 16. yea injustice it were to exact that from anie of those who have interest in christ , for which he had received satisfaction from christ their suretie before , esay 53. 6 , 7. 5. against their want of worth , in regard of manie other of far more eminent parts of pietie and sanctimonie . for howsoever in regard of those graceful parts , that excellent lustre of inherent holines , that renders them , as wel gratious in the sight of god , as conspicuous in the eyes of men , there is as vast difference and as distant degrees between saint and saint here below upon the earth , as there is between star and star aloaft in the heavens ; 1 cor. 15. 41. yet as in remission of sin , so in justification , and in christs satisfaction the ground of either , the meanest , weakest and poorest christian hath an eqal share with the most eminent and excellent . and therein doth eithers blessednes principallie consist , psal. 32. 1 , 2. 6. against condemnation and sentence of judicature , tho justlie past here upon him , and deservedlie inflicted . for notwithstanding that also , having his peace made with god , and reconciled to him in christ , he shal with the penitent and faithful theif on the cross , for christs satisfaction , stand discharged and be pronounced guiltles at gods tribunal , nor shal his ignominious suffering exclude him from entrance into the place of his eternal rest and blis , no more then the like did his and our suretie christ jesus , after his satisfaction finished and accepted , which not for himself , but for him and al gods elect , was by him both undertaken and exhibited , heb. 12. 2. luk. 23. 43. having thus dispatched the first hed , which we propounded to be handled , concerning the right meaning of the term justifie here used ; we shal proceed now to the second , to wit , what faith , or what act of faith it is , whereby we ar said here to be justified . and herein following the same methode , that we did in the former , we shall endevor to shew , 1. what act of faith it is not , and 2. what it is . in the former i am encountred with two erroneous ( as to me seems ) mistakes and extreams , the one falling short of the tru nature of justifying faith , or that act of faith whereby we ar said to be justified ; and the other , as in opposition it usuallie falls out , going as far beyond it , as the other comes short of it . the former error or mistake is of those , who by faith wil have here understood nothing els but a general beleif , or assent of the mind to the truth of gods word in general , or at least , to the doctrine of the gospel in special , concerning salvation by christ , to wit , that jesus christ is the onlie saviour and redeemer of mankind . that which is commonlie termed historical faith , but of some learned writers rather by a fitter term dogmatical faith , because it respects not so much the historie of the scripture in general , or of christs life and death in particular , as the doctrine contained in the word , or that more specially concerning christ laid down in the gospel . some difference indeed i find herein , between the papists , and those of ours , the one makeing gods word in general the object of this faith , the other restraining it to the promises of the gospel . but the difference is not great , and this latter is included in the former . now tru it is , and must of necessity be granted , that this dogmatical faith , or such an act of faith as it implies , is a necessarie antecedent of justifying faith , and layeth a ground and foundation for it . but that it is the verie justifying act of faith , with most of our writers and teachers i cannot admit and condescend unto ; yet not because that the popish partie mostlie maintain it , ( for even the papists hold manie truths in common , both with us and other orthodox christians . ) nor because the most of ours oppose and impugn it , ( for we make no meer mans or mens judgement the ground of our faith , ) but because i deem it unsound and repugnant to gods word . my reasons ar these . 1. that faith , which the devils and damned spirits may have , cannot be justifying faith , or the justifying act of faith. for justifying faith is a most pretious pearl , 2 pet. 1. 1. a special gift , eph. 2. 8. and grace of god , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports , philip. 1. 29. and being so , it is consqentlie such an endowment , as those damned spirits have not , nor ar capable of . but this beleif either of the word of god in general ; or of the doctrine of the gospel concerning salvation by christ in particular , even the devils themselves may have , and have . that there is a god , the devils , saith james , beleiv , and tremble , jam. 2. 19. they beleiv there is a god , and beleiving that , beleiv withal that he is a tru god , and that his word is tru ; did they not beleiv it , they would not tremble . and indeed what is the reason why wretched atheists , wors herein then the devil , tremble not at gods word , but because they beleiv not that there is a god , or that the word is the word of a god , or that it is a word of truth ? yea even the devils , as they beleiv a god , so they beleiv a christ too . so themselvs professe , i know who thou art ; ( say they , speaking to christ ) even that holie one of god , mark 1. 24. and again , what have i to doe with thee , jesus , the sonne of the most high god ? mark 5. 7. and yet further , if this be not sufficient , thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the christ , or that christ , the sonne of god , luk. 4. 41. what more in this kind could , or did peter say ? matth. 16. 16. compare peters confession there , and the devils here , and see if not in substance onlie , but in terms also , they be not the verie same . hereunto might be added , that act. 16. 17. where the spirit of divination in the damsel possessed therewith , avouches of paul and silas , these men are the servants of the most high god , who shew unto you the way of salvation . he confesseth that the doctrine taught by them , was the way whereby god had appointed that men should be saved . it is apparent hereby that even the divels may have , yea and have that faith , which these men affirm to be justifying faith ; and which yet in truth it cannot be . but against this argument some exceptions have ben given me by some : which i shal endeavor to remoov . the first exception taken by a young divine having some employment in the citie about the time , when i delt in this argument , was this , that it followed not , because the devil thus spake of or unto christ , that therefore they beleived him to be so as they said . they might speak it in a colloging way , as did the herodians , mat. 22. 16. when coming to tempt and entangle him , they say , master we know that thou art tru , and teachest the way of god trulie without respect of or regard unto the person of anie . which yet it may justlie be doubted , whether in truth they beleived . and so may it be of what the devils are related to have said . for answer whereunto i shal not stand to discusse what likelyhood hereof there is , whether the speech of the one and the other be alike ; or whether the devils came at those times , when those things were uttered by them , on purpose , as the herodians did , to tempt and entangle christ. but i answer directlie , 1. that it canot be , but that the devils must needs know as much as there they do confes . to make it evident by an instance . suppose the grand signior or turkish emperour , holding ( as at this day he doth ) in captivity the subjects of divers christian princes and states not a few , some one of those princes , whose subjects he so holds , should undertake an expedition , wherein he would go himself in person , for the deliverie of his subjects so deteined , enter upon his territories , defeat him , subdu him , release his captives and set them at libertie , take the captiver of them captive , and lead him in triumph ; were it now possible but that the tyrant thus dealt with should know , that this prince , who had done all this , were the deliverer of his people ? it is the verie case here . the divel , the prince of darknes , the god of this world , held in thraldome and servitude the greatest part of the world ; our blessed savior comes , he defeats him , luke 10. 18. dispossesseth him , john 12. 31. disarmes him , rifles him , luk. 11. 21 , 22. rescues men dailie out of his hands and bands , colos. 1. 13. leads him captive , eph. 4. 8. triumphs over him , colos. 2. 15. and is it possible that this spiritual tyrant so defeated , disarmed , dispossest , despoiled , bereaft of his prey and purchase , captived , triumphed , should not know and beleiv this jesus christ by whom all this was done , to be the savior and redeemer of mankind ? it is a thing utterlie impossible and scarce credible , that anie man should make qestion at all of it . but 2. to put this out of qestion ; what some scriptures say that the devils acknowledged , others of them expreslie say that they knew . so mark 1. as vers 24. it is related how the divel in the man possest said to christ , i know who thou art ; so vers 34. it is said of those fiends which christ cast out , that he would not suffer the divels , ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to speak ; becaus they knew him . they professed not onlie to know him , but they knew him indeed . and more fullie yet , luk. 4. 41. when they made that confession of him before mentioned , it is said , christ rebuked them , and would not suffer them to speak , because they knew him to be the christ. so that this first exception is of no force , since that what the devils professed to know , the evangelists expreslie affirm that they knew . a second exception is , that the divels could not be justifyed , tho they had the same kind of faith , or the same act of faith , whereby men are justifyed , because there is no promise made unto them , salvation was never tendred on anie such condition to them , as unto mankind it is . to this i answer , 1. that the qestion is not , whither the divels should or could be justified , if they had that faith or act of faith , whereby men ar said to be justifyed . but the qestion is , whither they have , or may have , or are capable of such a faith , for the nature of it , as that is , which those have , who have interest in christ , and whereby they are justified . and the force of the argument depends not upon the denial of the former , but upon the denial of the latter . to make this plain by an instance of the like . suppose some should maintain that the repentance spoken of by the apostle , 2 cor. 7. 10. where he saies , godlie greif breeds repentance unto salvation never to be repented of , were nothing els but a sorrow for sin , or a regret and remors onlie arising from the apprehension of evil ensuing thereupon , shame and confusion in regard of men , death and damnation in regard of god. and to disproov this conceit , a man should reason in this manner . that repentance which the divels themselves may have , cannot be that wholesome and saving repentance , which the apostle speaks of . but the divels may have an inward remors and sorrow for sin in regard of those evils that for it have befaln them and ly heavie upon them , and unto all eternitie shal so do . and it is not therefore that repentance of which the apostle there speaks . the qestion here would not be whither the divels might be saved if they could repent , but whither they ar capable of such a repentance as godlie greif produceth and works unto salvation in men ; and the stresse of the argument would rest upon the denial not of the former , but of the latter . and in like manner is it here , the pith of the argument consists not in this , whither the devils should be justifyed or no , if they had such a faith as men have whereby they ar justified ; which is not affirmed , nor is at all qestioned , but whither they have , or can have such a faith as the apostle here speaks of , and whereby he affirms that men may be and ar justified ; and this onlie is that that is here denied . and trulie unto me it seems as strange to affirm , that the devils have or may have , that verie same faith , ( that pretious pearl , that verie same gift and grace of gods spirit ) whereby they ar justifyed , tho not for the work , but for the object of it , as hereafter shall be shewn ; as to say the devils have or may have that kindlie and godlie greif for sin as sin , not for the evil ensuing it , but for the evil that is in it , & the sincere and genuine repentance springing from the same , which the apostle there speaks of : since that the one is a special gift and grace of gods spirit , as well as the other : and look what is spoken of the one in this kind , to wit , of repentance , act. 5. 31. and 11. 18. 2 tim. 2. 25. the verie same is said of faith in the places before mentioned . 2. for the removal of this exception more fullie ; consider we , that tho it be tru , that there is no such promise or tender of salvation on anie such condition made unto the devils and damned spirits : yet the tender of salvation and justification upon this act of faith is made to all mankind in general , without exception of anie , mark 16. 15 , 16. go forth into all the world , saith our saviour , and preach the gospel unto everie creature . he that beleiveth and is baptised , shal be saved . if then it can be made out , that some men that ar not justified , nor saved , some wicked ones remaining unjustified , unsanctified , yet notwithstanding may have the faith by these men maintained to be here ment , to wit , a beleif onlie of the truth of the doctrine of the gospel , that christ is the savior and redeemer of mankind ; then this exception must necessarilie fall to the ground . and so i pas to a second argument , which may thus be framed : that faith which wicked , ungodlie , irregenerate , unsanctified men , so remaining may have , yea and sometimes have had , cannot be justifying faith , nor the faith spoken of by the apostle in this place . but this beleif of the gospel , that christ is the sonne of god , the savior and redeemer of mankind , some have had , have known and beleived it , who yet coutinued stil , wicked , ungodlie , irregenerate , unsanctified . and this cannot therefore consequentlie be the faith here spoken of . for the proof of the proposition , i shal not so much insist or rest upon the necessarie conjunction of this faith and repentance the one with the other , in regard of gods ordinance ; and tho by means of his appointment there is a necessarie connection of justification and sanctification ; which as some of the scholemen have observed , might otherwise have ben severed ; so that justification might have ben , where sanctification were not , had god ben pleased so to dispose it . and sanctification might have ben without justification , if god had restored our first parents to their original condition , freelie remitting their offence without anie satisfaction ; as by his absolute power he might have done . for i dare not say as some do , that god may not as wel without breach of his justice , remit a wrong done him by his creature and vassal , as a man may an injurie offered to him by his fellow & fellow-servant , howsoever in his wisdome he hath decreed and determined to dispose things otherwise ; which yet divine determination , disposition and ordinance were sufficient ground to make the proposition good . but the main stress of my proof i shal lay upon this , that therefore faith & repentance cannot be severed , faith and holines cannot be sundred , in regard of the verie nature and propertie , the condition and qalitie of this faith it self ; for that this faith , whereby a man is justified , is an holie habit , or disposition , and the act issuing from it , an holie act ; termed therefore a most holie faith , jude 20. nor in regard of the objects of it , because it is conversant and exercised about holie things , god , and christ , and the goodnes & mercie of god in christ ; but because it is an holie disposition in the soul , whereby the heart is purified , act. 15. 9. and the partie possest of it is sanctified , act. 26. 18. such faith is a fruit of regeneration , a limb or a branch of sanctification , which it self is either a fruit or a branch of regeneration . either a fruit or a sprig , i say , because regeneration may be considered two ways , either as an act of god working in us , or as a change thereby wrought upon us . conceiv we this by the like concerning conversion . conversion may be taken two ways , either as an act of god working in us , or a change thereby wrought upon us . and we shall find both together mentioned , jer. 31. 18. convert me , o lord ; there is the act of god working in him ; and i shall be converted , there is the change thereby wrought upon him . in like manner may regeneration be considered , either as an act of god working in , or on a man , jam. 1. 18. 1 pet. 1. 3. and so sanctification is an effect or fruit of it , or as a change wrought thereby upon him , 1 pet. 1. 22 , 23. and so it is a principal branch of regeneration ; whereof one main arm is illumination , respecting the minde and understanding , and sanctification respecting the wil and affections an other , shooting out and dividing it self into many sprigs , as sincere repentance , the filial fear , the tru love of god , and the like ; all which and among the rest this faith unfeigned , 1 tim. 1. 5. being branches of sanctification , ar all holie dispositions , and the acts issuing from them of no other nature or qalitie then the disposition , or first act , as the school termes it , from which they proceed . seeing then that the habit of this faith , whereby anie ar justified , is an holie disposition , such as makes the soul and person possest with it holie , that purifies and sanctifies him that hath it , and the acts of it conseqentlie such as proceed from an holie heart and a sanctified disposition ; it must needs follow , that no wicked man , no unregenerated and unsanctified person , while he so continues , can have the faith by the apostle here intended . and thus much shall suffice for the proof of the proposition : i shal now proceed to the proof of the assumption . that a man may beleiv the doctrine of the gospel , that jesus christ is the sonne of god , and the saviour of mankind , and yet be never a whit the holier , but remain stil irregenerate and unsanctified , is apparent . for first the devils , as hath ben said and shewed before , know and beleiv all this , and that now doubtles , as undoubtedlie as anie man living doth or can do , and yet are no whit at all the holier for all that , but remain stil as evil as ever they were . yea manie wicked men , limmes of the devil have done the same . and here why should i not name balaam for one ? for did not balaam know christ ? yes undoubtedlie , how could he els have prophesied of him ? he had an heavenlie revelation , a revelation from god concerning christ ; that might be said of him , that christ himself said of peter , mat. 16. 17. flesh and bloud did not reveil this mysterie unto him , but god himself that is in heaven : tho he were not blessed , as peter , nor sanctified therefore , as he was . but hear we balaams own words , num. 24. 15-17 . balaam the son of beor , the man whose eyes were opened , who heard the words of god , and knew the knowledge of the most high , and saw the visions of the almightie , he saith , i shal see him , but not now ; i shall behold him , but not nigh . ( as if he had said , the time shal come , when i shal see the messias , the savior of israel ; i shall one day behold him , but afar off ; so as i shal not be the better for my sight of him , it will be little to my comfort . ) there shal come a star out of jacob ; and a rod , or a scepter shal arise , or stand up out of israel , &c. a plain prophecie of christ , as all confes , and is generallie acknowledged . yea mark we how far he proceeds , chap. 23. 10. let me dye , or , oh that i might dye , ( saith he ) the death of the righteous ; and that my last end might be like unto his . balaam would never have thus spoken , had he not beleived , that if he did take the same cours that gods people did , who trusted in the messias , and yeilded themselvs up to be ruled whollie by him , he might be saved by him , as they were . but for all that his beleif he would not , nor did condescend so to do . but leave we him , and proceed to some other instances . what is the sin against the holie ghost , of which our saviour christ saith , matth. 11. 31 , 32. all manner of sinne and blasphemie shal be forgiven unto men : but the blasphemie against the holie ghost , shal not be forgiven , neither in this world , nor in the world to come ? is it not almost generallie by most divines acknowledged , that this irremissible sin , is a sin always joyned with knowledge ? and what knowledge ? not a bare speculative or notional knowledg , but a beleif of the truth of the gospel , accompanied with a malicious opposition thereuuto . no man therefore can commit that sin , but such an one as knows and beleives the doctrine of the gospel , which yet he malitiouslie opposeth , and conseqentlie must needs have that faith , which these men would have to be justifying faith . it was somtime the speech of a reverend divine , that if paul had had peters knowledge when he opposed the faith of christ , or peter pauls malice , when he abjured his master ; they had both them committed that unpardonable sin . but paul did what he did in ignorance , and peter what he did , out of weaknes : and both repented of what they had done ; which none of those that have committed that sin , ever do . heb. 6. 6. in which place further the apostle plainly intimates , vers , 4. 6. that men that have ben illightned , ( with what , think we means he , but with the knowledge of evangelical truths ? ) and have partaked of the holie ghost , ( of the common graces of the spirit ) and tasted of the heavenlie gift and the good word of god , ( as those compared to the seed sowen on stonie ground , that receiv the word with joy , and beleiv for a time , matth. 13. 20. luk. 8. 13. and the powers of the world to come , may ▪ yet , not fal onlie , but fall utterlie away ; ( as those also in the gospel , luk. 8. 13. ) yea not fall whollie off onlie , but sin in despite of gods spirit , chap. 10. 26 , 29. and so sin , that it 's a thing impossible for them to be restored again by repentance , chap. 6. 6. and what sin it is that is there so deciphered , is no great difficultie to determine ▪ which albeit i dare not say that judas committed ; ( for it seems avarice , not malice , that run him hedlong into that guilt of impietie , little imagining , it may be , but that his master would rid himself wel enough out of their hands , unto whom he had betraied him , as he had sometime before done the like , luk. 4. 29 , 30. john 8. 59. and 10. 39. and himself go away with their money the whiles ) yet it is verie likely , that he beleived that concerning his master to be tru , that he preached unto others . howsoever , the former instances shewing that wicked ones so continuing may have such a beleif of the truth of the gospel , declare the same not to be the faith here spoken of . but pas we on to a third argument . that faith which a reprobate or a castaway may have , one that is not of the number of gods elect , cannot be justifying faith , or the faith of which the apostle here speaks ▪ for justifying faith , is a grace proper and peculiar to gods elect ; and is by the apostle therefore termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faith of gods elect. but a man may know and beleiv the doctrine of the gospel concerning christ and salvation by him , and yet be a castaway , none of the elect. so the apostle peter , 2. pet. 2. 20-22 . implies , that men who have known the lord jesus christ , and by the knowledge of him abandoned their former worldlie defilements , yet afterward returning thereunto , like a dog to take in again his vomit , or a sow washed to wallow again in the mire ; may be in worse , more irrecoverable state & condition then ever before even as the apostle to the hebrews , chap. 6 4 , 5. above mentioned , as there is no possible means of restoring them again by repentance . 4. that faith , whereby a man is justified , is such a faith as brings a man home to christ , such as causeth a man to come to him , pitch upon him , adhere unto him . so our saviour , john 6. 36. he that comes to me shal not hunger , and be that beleivs in me shall not thirst . which words of our saviour plainlie shew , that that faith , whereby a man receivs anie benefit from christ , is such a faith , as carries him unto christ. but a man may beleiv christ to be the savior and redeemer of mankind , and yet not in that maner come to him , as to pitch himself upon him , and adhere to him . nor need we go far for an instance , we have one in that verie chapter , when christ had fed a great multitude with a verie smal qantitie of food , this , say they , certainlie is that prophet that should come into the world , john 6. 14. that prophet , what prophet , think we , ment they , but the prophet spoken of by moses ? deut. 18. 15. he that was to be their savior and redeemer , the christ , act. 3. 22. and yet for all that , albeit they were willing enough to follow him to be fed , vers 26. yet they would not come to him , that they might be saved by him , john 5. 40. and what was the reason why they would not ? their credit and reputation , and other the like carnal and worldlie respects lay in the way between them and christ , which kept them off from comming so to christ as to adhere unto him , tho they professed verilie to apprehend and beleive him to be the messias . lastlie , justifying faith is such a faith whereby we imbrace , entertain , receiv , admit christ , not into our houses , but into our hearts ; and whereby conseqentlie we are united unto christ , so as that he is said to be in us , and we in him . to as manie as received him , saith he , he gave this priviledge to become the sonnes of god , even to those that beleiv in his name . where to receiv him , is to give him entertainment , not so much in their houses , which matthew , zacheus , and others of them also did , as in their hearts : according to that of the apostle , that christ may dwel in your hearts by faith , ephes. 3. 17. whence it is that they that ar in the faith , ar said to have christ in them . examine your selvs , saith the apostle , whether ye be in the faith : do you not know that christ is in you ? 2 cor. 13. 5. thereby implying , that if they be in the faith , then christ is in them . for howsoever i conceiv not the term of beleiving on christ , for our justification or faith in his bloud , as the apostle terms it here , vers . 25. doth in the proper and peculiar notion of it signifie a receiving of christ to be our king , priest and prophet , or to contain and comprehend all evangelical duties ; yet it doth necessarilie implie an acceptance of him to be not our suretie , savior and redeemer onely , but our soveraign lord also , and as our priest our prophet . since we cannot with anie good ground relie on him or trust him for the discharge of us from the guilt of our sinnes , unles we be content to receiv , and do willinglie embrace him , on such terms as god offers him , and as he offers himself unto us ▪ and on no other terms then these is he offered unto anie . but a man may beleiv that christ is the savior of the world , yea that he cannot be saved but by christ , and yet for all that may refuse to receiv him and yield himself up unto him , because he mislikes the conditions on w ch he is tendred unto him , or delay to do it at present , in hope that he may timelie enough do it hereafter . as when a companie of rebels ar up in arms against their leige lord , and a proclamation of pardon and impunitie is published by him unto all such of them , as will lay down their arms , put themselvs upon his mercie , acknowledge their offence , and by solemn oath engage themselvs to du allegiance and constant obedience for the future ; albeit that they all know him to be their lawful soveraign , and beleiv that he will be as good as his word , to all that so accept of it , nor know which way to escape , but that first or last they shal be surprised , if they do stand out , and have execution done upon them ; yet there may be divers among them that will chuse rather to persist in their rebellious courses , or refuse at least to yeeld themselvs up to him , and to accept of his gratious offer , either out of a stoutnes of stomack , and a stifnes of self-wil , or out of an extream malice and inveterate hatred against the person of their prince , or out of a strong affection to some advers partie , or out of a fond conceit that they may keep for some good space of time out of the way , undiscovered and unsurprised , or that when they perceiv themselvs neer to be attached , they may then by a tender of themselves attain the benefit of the offer , there being no limitation of time mentioned in it . in the same manner : altho a man do beleiv that jesus is the savior of mankind , and that there is no way for him to attain salvation but by christ , yet for all that may he refuse to receiv christ for his lord and savior , or to accept of salvation by christ , because he mislikes the conditions , upon and under which christ and salvation by christ is offered and tendred unto him , and without which it cannot be had . but what ar those terms , that ar so necessarilie reqired , and with so much difficultie received ? why , these ar : if any man wil come after me , saith our savior , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him utterlie denie himself , matth. 16. 24. and , if a man hate not father and mother , and wife and children , and brothers and sisters , his nearest relations , his dearest affections onlie , be as willing to part with them and leave them , when they shal stand in the way between him and christ , as if he did hate them and were wearie of them , but over and beside all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even his own life , his soul , himself also , he cannot be my disciple , luk. 14. 26. and , he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not renounce all that ever he hath , ibid. v. 33. yea all that ever he is , he is not for christ , he must not be his own man anie more , but he must in resolution at least be christs alone , whollie at his command , wil and disposal . and is not this , think we , durus sermo , a hard saying , as they somtime said , to flesh and bloud ? is not this self-denial a shrewd pil to swallow ? who , say they , can hear it ? who can endure the verie hearing of it ? john 6. 60. but much more may it be said here , who can endure to admit it ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this word or saying , that christ came to save sinners , it is a sure saying , such as we may write and rest upon it , we may with good ground afford credit unto it , yea and it is withal a verie acceptable saying , a saying worthie of all acceptance , 1 tim. 1 15. and indeed who would not accept of such a gratious offer ? would not willinglie and gladlie entertain such tidings , the glad tidings of salvation , and of salvation not temporal , but eternal ? see esay 52. 7. nahum 1. 15. rom. 10. 15. yea but what is the reason then , that this so acceptable message finds so little acceptance in the world , that so few do accept of it ? that when this savior came unto his own , he found so sorie welcome among them , his own refused to receiv him ? john 1. 11. it is not in the thing offered ; that no damned wretch in hel would refuse to accept ; but it is in the terms whereupon the offer is made and tendred , which mans corrupt nature wil in no wise condescend unto . man by nature is so wedded to his own wil , his corrupt heart is so fast glewed to his lewd , but beloved , yea best beloved lusts , that he wil rather part with life , and soul , and self , then endure to hear of a divorce from them , that ar dearer to him then himself . do we not hear wicked wretches somtimes say , such a sinne they cannot leav , they wil not leav , tho they be damned for it ? christ , saith the apostle , was consecrated of god , for this purpose , that he might become the autor of eternal salvation to all those that obey him , heb. 5. 9. yea that yeild obedience to him in all things , that do whatsoever he enjoynes them , john 15. 14. and wil we see how avers mans nature is to this obedience , to this absolute , this universal obedience ? tho it be most tru , that our savior saith , ( how can he say other then such , who is truth it self ? ) that his yoak , the yoak that he would have us to draw in , is not harsh and hard , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and gentle ; and his burden , the burden that he would impose upon us , and have us to bear , is not heavie and cumbersome , but light , matth. 11. 36. it is so in its self , in its own nature ; it was so at the first unto mans created nature ; it would be so unto us , were it not for our corrupt nature ; had we but a love and a likeing unto it . see prov. 3. 17. and 8. 8 , 9. 1 john 5. 3. yet such is the perversnes and untowardnes of mans crooked and crosgraind wil , that it wil not by anie fear or force be wrought or brought to a yeilding thereunto . so that wel may that of solomon be applied unto it ; that which is crooked cannot be made streight , eccles. 1. 15. the apostles words , rom. 8. 7. ar verie pregnant to this purpose : if the genuine notion of them were wel observed , and rightlie expressed , which is not easie to be done . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , which some render , the wisdome of the flesh . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tho springing from the same root , ar in notion , far asunder ; as may appear by that of synesius in dione , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come neerer home , that render it , the mind of the flesh . but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or mind , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or concupiscence , is of a middle notion , and may be used , yea must be taken therefore in a different sens according to the nature of the subject , whereunto it is applied . see gal. 5. 17. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here applied to the flesh , signifies not mind simplie , but a stout or haughty mind , as the word most freqentlie signifies , and is in the best autors verie commonlie used ; and the words ensuing implie as much . the words may well then be thus rendred , the stoutnes , or hautines of the flesh , of mans carnal heart or mind , ( and there is an emphasis also in the word flesh , which of it self hath an intimation of infirmitie and weaknes , gen. 6. 3. heb. 5. 7. yea sometime of a pliable and yeilding disposition , apt to receiv anie but slight impression , ezek. 36. 26. 2 cor. 3. 3. that such a sorie peice of flesh as mans heart is , should be so stif , and so stubborn ) is enmitie against god ; not avers to him , but enmitie it self against him ; standeth out in such defiance against him , and whatsoever he willes and enjoins , that it neither doth submit it self , nor can be subjected unto his law , or brought under and kept in anie order thereby , yea that the verie prohibitions and comminations of the law , ar so far from abating the heat and force of mans corruption , that they ar to mans untoward spirit , but as water to qick lime ; that water whose nature and propertie is of it self to allay heat , to qench fire , yet being powred upon qick lime , until it have got the masterie of it , doth but set the heat and fier that lay hid in it a working and boiling , whereas it lay qiet , unseen and insensible before ; they cause that corruption that seemed to be ded before , begin to revive , to grow ful and fierce , to bestir it self , and break out with much violence and outrage , and sinne to become excessively sinful , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 7. 5 , 8 , 9 , 13. ad unto all that hath been said , of the difficultie of self-denial , the strong bent of the heart unto its own evil lusts , and its stifnes of opposition unto gods word and wil , the deceitfulnes of sinne and satan in an other kind , those wiles , whereby they suggest unto the soul of it self so loath to denie it self , so unwilling to part with & leav its beloved lusts , to turn over a new leaf , and engage , or inslave himself rather , as he esteems it , to the rigid observance of a strict tenor of life ; that for the present so to do is altogether needles , it may be done timelie enough , and well enough hereafter ; he may follow the world , and take his pleasure , pursu his own courses , and persist in his own waies , as long as he sees good , and hath libertie and abilitie so to do ; and afterward , when by age or cross occurrents he is so restrained that he cannot do as he did and desires stil to do if he could , when he is arrested upon his sick , or lies upon his deaths-bed , he may then seasonablie begin to think on those things , which he hath now no minde to , which his minde at present goes so much against ; and the applieng of himself thereunto wil stand him then in as much steed , as if he had put himself to such a tedious task before , & undergone such a toilsome pennance all his life long . and many doubtles building on such vain imaginations , and gulling their own souls with such groundles hopes , as like castles in the ayer , they thence raise and erect to their own ruine , refuse to receive christ so tendred unto them , albeit they beleiv him to be the onlie savior of mankind , and no salvation to be had without him . and thus much may suffice for refutation of the former mistake of those who hold the dogmatical faith , that is , the beleif of the truth either of the word of god in general , or of the gospel in special , that jesus christ is the savior and redeemer of mankind , to be that faith whereby we ar said here to be justified . there remain some few testimonies of scripture to be answered , that ar wont to be produced for the proof of that tenent either by the papists , or our own writers . now for the proof of this , that justifying faith is no other then a firm assent to the truth of gods word in general , bellarmine produceth onlie one place of scripture , to wit , the apostles words , hebrews . 11. 1. faith is the substance of things to be hoped for , and the argument , or , evidence of things not appearing . this he calls his first argument , tho it have no second , as elswhere he doth the like . and in the prosecution of his argument from this place he spends a whole chapter , de justificat . lib. 1. cap. 6. wherein he takes for granted that the apostle in these words gives an exact definition of justifying faith : and the instances that after he gives concerning the creation of the world by gods word , and the destruction of it by a floud , &c. shew that this faith is a beleif of the word of god in general , as wel of historical relations , as of doctrinal instructions , and of comminations as of promises . unto all which we may thus answer . 1. it is not denied that the apostle in this chapter doth at large commend and set forth the strange and admirable power , efficacie and excellencie , of that tru lively and saving faith which he had before mentioned , chap. 10. 38. but that he intends to deliver in those first words an exact definition of faith so far forth as it justifies , or either there or in the instances ensuing , to point out that special act of faith whereby it doth justifie , that is , is a mean of assoiling a man from the guilt of his sinnes , is more then the cardinal is able to make good . and indeed who almost would be so absurd as to say , that anie man should be so justified by beleeving that god made the world of nothing ? ( the truth whereof some yet among us have of late flatlie denied , and have not forborn to publish their flat denial and disapprooving of it in print ) tho tru it is , that by that self same faith we beleiv as wel the worlds creation by god , as mans redemption by christ ; and ar thereby as firmly assured of the one as of the other . 2. nor doth it follow that noa was assoiled from his sins , and became an heir of that righteousnes that is according to faith , by beleeving that the whole world should by a deluge be destroied : tho by the same faith he beleived also that he and his should be saved from destruction in that universal deluge by means of the ark , which by gods appointment and according to direction received from him he thereupon to that end built . 3. yea to return bellarmines argument upon himself , whereby he would proov that the justifying act of faith is not such as we would have it to be , to wit , fiducia , a fiducial trust or reheng on christ and gods promise of justification and salvation by christ ; because such a faith produceth not fear , but produceth hope and expelleth fear : whereas that act of noa's faith , whereby he beleived that the deluge would undoubtedlie come , bred in him that fear , that caused him to build the ark. for as the warning given of the floud , notwithstanding the improbability and in humane reason incredibilitie , yea impossibilitie of it in natural power , yet certainlie apprehended and undoubtedly beleived upon gods word , relating & revealing it to him , produced fear in him , even as the comminatorie prediction of ninevies destruction delivered by jonas from god , and by the ninevites beleived , bred a fear thereof in them , jon. 3. 5. so the promise of deliverance made withal unto him at the same time by god , being as certainlie beleived and relied on , bred in him an hopeful expectation of the undoubted performance of it , and was the principal motive of his building the ark , which otherwise to have attempted had ben a most vain and foolish project , and would have prooved of none effect . 4. hereunto might be added , that the apostle peter seems to implie , that that deliverance from the deluge had somewhat typical in it , 1 pet. 3. 20 , 21. and as in that promise to abraham , for the performance whereof his trusting upon god is said to be imputed unto him for righteousnes , gen. 15. 5 , 6. had beside the expression of the numerositie of his issue in general mentioned also , gen. 13. 16. an intimation withal of that blessed or blessing rather , act. 3. 26. seed , gen. 3. 15. and 22. 18. jesus christ in special , by whome all that relie on him and trust to him were to be justified and saved ; and the possession of the land of canaan mentioned in the covenant that god at the same time plighted with him , gen. 15. 8-18 . was a type of the right unto and interest in the heavenlie inheritance procured and purchased for all the faithful by christ , heb. 3. 18 , 19. and 4. 1-11 . and 6. 20. and 9. 12 , 24. and 10. 19 , 20. so that temporal deliverance promised to noa , from the destruction by the deluge , proceeding from the special favor and grace of god to him , gen. 6. 8. might wel be a type of that spiritual deliverance from the power of sinne and satan , which noa no doubt beleived to be attained by the promised seed , on whom by relieng he became heir of that righteousnes that is according to faith in him . 5. that the apostle speaks of the faith of gods people in general , whither ordinarie , and that either historical of matters as wel alreadie past , the creation , v. 3. as future , the departure out of egypt , v. 22. or dogmatical , concerning god and his goodnes , v. 6. or extraordinarie , that of miracles , v. 33 , 34. is apparent by the varietie of instances given by him , as bellarmine also himself grants , and would hence proov , that faith in all these instances , yea that faith in general , is but one and the same , which if it were tru , then everie one that hath justifying faith , should have a power of working miracles also : which is directlie contrarie both to our saviors intimations , matth. 7. 22 , 23. and 17. 20. and the apostles , 1 cor. 12. 9 , 10 , 29 , 30. tho it be not denied that some general notion of faith be found in each of them . lastlie , albeit that historical or dogmatical faith , or that act of faith , whereby the truth of the historie or doctrine of the word in general , or that of the gospel in particular is beleived , be of necessitie conjoyned with , or antecedent unto that act of saith whereby a beleiver is justified , it doth not thence follow that these two therefore ar one and the same . no more then the slavish fear ariseing from a meer apprehension of wrath and greatness , is the same with the filial fear , ariseing from apprehension of gods mercie and goodnes ; psal. 130. 3. jer. 31. 39 , 40. because the one is to the other , tanqam a●us ad silum , as the needle to the thred , it goes before to make way for it , and helps to introduce it : or that faith and hope ar one and the same , because the one is the foundation of the other , nor ar they in time severed the one from the other . i shal not need to examine anie of bellarmines other arguments ; for this place of scripture is not the principal onlie , but the onlie one produced by him to proov that the assent to the word of god in general , is that whereby we ar said to be justified . and the rest proov no more then this , that such a faith is reqisite to justification and salvation , and that without it a man cannot be justified or saved : whereas the qestion is not , whither all that ar justified have such a beleif of gods word in general , or of the gospel in particular ; which no man denies ; but wither such a beleif , be that faith or that act of faith wherby we ar justified ; which is that alone that is here qestioned , yea the rest of his scriptures , as himself acknowledgeth , ar intended onlie to disproov the particular application of the promise to be the justifyeng act of faith ; whereof more anon , when we have done with some others of our own , who of the dogmatical faith or beleif of the doctrine concerning christ , approov and affirm the same , that of the beleif of the word in general bellarmine doth . the publisher of this posthumous peice of work , to the reader . it is a fruitless wish for me to utter , oh that i were not enforced to adjoyn this epilogue , desiderantur caetera . the rest is wanting , and wil be wanted . it wil be fitter for me to say , placeat homini , qod placuit deo. let not that discontent man , which pleased god. and it seemed good to the lord of the vineyard to interrupt this faithful servants labour with an acute disease , which supervening to age , which is an incurable sickness , put a period to his life ; which was his day or season of work . he was not idle in the former part of the day , but took this business in hand at his verie evening , which man that knows not his time , could neither fore-see , nor put off . and now this unfinished peice of his must stand , as an imperfect table begun to be wrought by apelles or titian ( famous in their generations ) which no surviving or succeeding artist , wil adventure to accomplish with a less-skilful hand . but yet we ar not at an irrecoverable loss , since we have stil the living oracles of gods word , which are the original truth , whereof humane discourses are extract copies and besides common reason , we may by humble and earnest pra●e● obtain the assistance of gods holie spirit for the improvement of reason in the prosecution of what is not here exprest . and tho this discourse be abruptly broken off , before it fully explain what faith is , yet we may from the negative part , which cuts off all notions pretending to that title , conclude the affirmative , that justifying faith is an affiance in christ , or in god through christ , and for christs sake , for absolution from our sinnes , and so conseqentlie for eternal salvation : and the justifying act of faith is to trust to , on , or in christ , commonly called beleiving in or on him , by a speech somewhat improper , yet not without example in exotick authors . but if our interpreters had ben so lucky , as insteed of beleiving on god , and on christ , to have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by trusting , ( as e. g. john 14. 1. we read the words of our savioor to his disciples , ye beleiv in god , beleiv also in me , but we may very wel read thus , ye do trust , or , do yee trust in god , or on god , trust also in me , or on me ) use would have made the term familiar , and the thing it self obvious to the understanding , and it would have prevented many hot but impertinent contentions about words . but mine infirmities wil not permit me to enlarge in the explication of the nature of faith , which is a common theam , but deserves exact handling . i entreat the christian reader to accept this final portion of heavenlie treasure rescued from the dust , since the earthen vessel , by which it was conveyed to us , is broken by death , and crumbled into his primigenial dust. — si qid novisti rectius hisce , candidus imperti : si non ; his utere mecum . hor. finis . notes, typically marginal, from the original text notes for div a42457-e320 2 tim. 3. 15. notes for div a42457-e490 zech . 8. 19 2 cor. 4. 1. judg. 5. 15. ● tim. 6. 20 ▪ 2 tim. 2 ▪ 2. 1 pet. 4. 11 ▪ a. d. 1654. greg. naz. dan. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aug. de civit . i. 22. c. 7. philo jud. just. mart. origen , &c. notes for div a42457-e1100 jo. picus count of mirandula . dr. feild of the church , l. 5. c. 17. guil. rivet de justif . part : 1. c. 2. lect . 3. de justificat . l. 2. c. 7. lib. e●d . c. 10. see peter alliacenses ad sent. lib. 4. qaest . 1. art . 3. conclus . 1. see ger. vossius defens . grot. de satisfact . advers . ravensperg . cap. 2. 8. notes for div a42457-e14830 eccl 9. 12. luk. 11. 1● bud. in comment . fides non modo credulitatem , sed & fiduciam significat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro confidete , sumitur . aeschin . con● ▪ cetesiph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diod. sicul l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. politic. tyr●●●orum esse notat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . latini pariter in eodem sensu usurpa●●●●●edere . val. max. l. 6. nemo debet nimium fortun● cr●dere . virg. celog . 2. nimium ●crede coloti . i. e. confide , serv. the banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner wherein the severall causes thereof, being both numerous and various, are from the first to the last diligently enquired after, and their severall contributions towards so great and happy a work, clearly distinguished, and assigned to their proper causes (respectively.) and more particularly is shewed, how god, how the grace of god, how the decree of god, how the soveraign authority of god; how christ, how the active obedience [of] christ, how the passive obedience of christ, how the resurrection of christ, how the knowledge of christ; how the spirit of god, how faith, how repentance, how works, how remission of s[in,] how the word, how the minister of the word, how the p[ope?] himself which is justified, may all truly, though upon severall accounts, and after different manners, be sayed to justifie. goodwin, john, 1594?-1665. this text is an enriched version of the tcp digital transcription a41483 of text r221574 in the english short title catalog (wing g1150a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 196 kb of xml-encoded text transcribed from 46 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a41483 wing g1150a estc r221574 99832871 99832871 37346 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41483) transcribed from: (early english books online ; image set 37346) images scanned from microfilm: (early english books, 1641-1700 ; 2187:05) the banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner wherein the severall causes thereof, being both numerous and various, are from the first to the last diligently enquired after, and their severall contributions towards so great and happy a work, clearly distinguished, and assigned to their proper causes (respectively.) and more particularly is shewed, how god, how the grace of god, how the decree of god, how the soveraign authority of god; how christ, how the active obedience [of] christ, how the passive obedience of christ, how the resurrection of christ, how the knowledge of christ; how the spirit of god, how faith, how repentance, how works, how remission of s[in,] how the word, how the minister of the word, how the p[ope?] himself which is justified, may all truly, though upon severall accounts, and after different manners, be sayed to justifie. goodwin, john, 1594?-1665. [20], 66, [2] p. printed by e.c. and are to be sold by h ever[sden ..., london : 1659] "to the reader" signed john goodwin. with marginal notes and a final advertisment leaf. copy has title page cropped with loss of title and imprint; text cropped at head with loss of text. reproduction of the original in the sion college library, london. eng justification -early works to 1800. a41483 r221574 (wing g1150a). civilwar no the banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner: wherein goodwin, john 1659 36978 148 95 0 0 0 0 66 d the rate of 66 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 elspeth healey sampled and proofread 2007-11 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion banner of justification displayed : or ; a discourse , concerning the deep , and important mystery of the justification of a sinner : wherein the severall causes thereof , being both numerous and various , are from the first to the last diligently enquired after , and their severall contributions towards so great and happy a work , clearly distinguished , and assigned to their proper causes ( respectively . ) and more particularly is shewed , how god , how the grace of god , how the decree of god , how the soveraign authority of god ; how christ , how the active obedience christ , how the passive obedience of christ , how the resurrection of christ , how the knowledge of christ ; how the spirit of god , how faith , how repentance , how works , how remission of si●… , how the word , how the minister of the word , how the p●●●… himself which is justified , may all truly , though upon severall accounts , and after different manners , be sayd to justifie . by his knowledge shall my righteous servant iustifie many , isa. 53. 11. solet scriptura , cum ad unum effectum multae causae concurrunt , modo uni , modo alteri , effectum tribuere . chamier . panstrat . tom. 4. l. 22. c. 4. §. 39. scire , est per causas scire . felix , qui potuit rerum cognoscere causas . london , printed by e. c. and are to be sold by h. evers●●… at the sign 〈◊〉 the 〈…〉 brief passages of scripture clearly shewing , and proving , that all the particulars mentioned in the title page , as causes of justification , or contributors hereunto , are acknowledged , and supposed , for such in the scriptures themselves . [ it is god that justifieth , rom. 8. 33. being justified freely by his grace , rom. 3. 24. this is the will , [ i. the decree , or fixed pleasure ] of him that sent me , that every one which seeth the son , and believeth on him , should have everlasting life [ and consequently , be antecedently justified . ] it is god that justifieth : who is he that condemneth ? [ meaning , that his authority in justifying is soveraign and paramount , and so lyable to no reverse ] or contradiction , rom. 8. 33 , 34. but if while we seek to be justified by christ , &c. gal. 2. 17. for as much as yee know that yee were not redeemed [ and consequently , not justified ] with corruptible things — but with the precious blood of christ , as of a lamb without blemish , and without spot , 1 pet. 1. 19. much more being now justified by his bleod , rom. 5. 9. — and was [ i. christ was ] raised again for our justification , rom. 4. 25. by his knowledge shall my righteous servant justifie many , isa 53. 11. but yee are washed , but yee are sanctified , but yee are justified , in the name of the lord jesus , and by the spirit of our god , 1 cor. 6. 11. therefore being justified by faith , we have peace with god , &c. rom ▪ 5. 1. john did baptize in the wilderness , and preached the baptisme of repentance for remission of sins , mar. 1. 4. yee see then how that by works a man is justified , &c. jam. 2. 24 blessed are they whose iniquities are forgiven , and ●●ose sins are covered [ i. who is justified , as appears from v. 2. and 〈◊〉 〈◊〉 rom. 4. 7. — and how shall they believe in him [ and consequently be justified ] of whom they have not heard . so then faith cometh by hearing , and hearing by the word of god , rom. 10. 17. and how shall they hear , without a preacher , rom. 10. 14. take heed unto thy self , and unto thy doctrine : for in doing this , thou shalt both save thy self , and them that hear thee [ and consequently , shalt justifie both , in as much as salvation presupposeth justification ] 1 tim. 4. 16. even we have believed in christ , that we might be justified by the faith of christ , gal. 2. 16. ] having charged the english tilenus with making the tryers to ask such questions of those that come before them , as in all probability never came into all their thoughts to ask , upon this his probable mis-de meanour ( himself making no more of it ) he advanceth this radamanthine and severe sentence , both against him , and me ; which ( sayth he ) is such a piece of impudence , as no one hath ventured to imitate him in , but that ishmael of colemanstreet , whose hand being against all men , hath provoked all men , even to the common pamphleter , to lift up an hand against him . the best is , ( in case mr. hickman's reproach here , could , without the help of the figure {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , be admitted for true ) that jeremy of jerusalem was a man of strife , and a man of contention to the whole earth , as well as that ishmael of colemanstreet , and yet was a true prophet , and never the less like so to have been for the numerousness of his contests . noah also was a preacher of righteousness , yet his proportion of opposers in the world , far exceeded mine , and the number of those , who embrace my doctrine with their whole hearts , far exceedeth the number of those , who upon such terms received his . yea , our saviour himself testifieth , that in the church and nation of the jews , they who had the more generall approbation and applause , were the false prophets , not the true , luk. 6. 26. wo unto them when all men shall speak well of them , for so did their fathers to the false prophets . but because mr. hickman judgeth himself orthodox , in charging me with impudence : what if it be found that the ingredients in the composition of his charge here levied against me , and proclaimed as with sound of trumpet and drum in the ears of the world , be notwithstanding all errors , and broad untruths ? may he not make a covering of shame for his own face of the accusation , which he hath here drawn up against me ? let us fairly examine the case , and with as much favour to the examinate , as he , or his friends , can reasonably expect . first , whereas he chargeth me with imitating his english tilenus , is not here a palpable and un-scholar-like jeofail ? did shemei in reviling david , when his condition was low and mean in the world , imitate mr. hickman , in reproaching a minister of christ being under hatches , and trampled upon by men ; or did not mr. hickman in this action rather imitate him ? he that acteth before another , what ever his action be , doth not imitate him that followeth him in the same kind of acting , but on the contrary , he imitates who follows the example or pattern that have been set before . if there be any similitude between tilenus and me , in our respective handling of mr. hickmans tryers , tilenus must bear the crime of imitation , not i , who was before him in what was done by me , relating to those his clients . secondly , whereas he chargeth me with venturing to imitate tilenus , in making the tryers to ask such questions of those that come before them , as in all probability never came into all their thoughts to ask : the truth is , that he chargeth me with the crime of such a courage , or boldness , whereof i was never conscious . i never made any venture to imitate tilenus , in such an attempt , as is here charged upon him ; nor did i ever go before him in any such . i no where , either challenge them , or charge them , with asking such questions of those that come before them , which in all probability never came into all their thoughts to ask . if i charge them with asking any questions in the case , they are only such , which themselves and their own consciences know that they do , or did ask frequently , and from time to time . and for the questions which tilenus himself maketh them to ask , as far as i remember , if they were not the same formally , & in terminis , yet they were the same materially and in reality of import , which they were wont to ask . and for a man in his own words , to report another mans sense uttered in his , is no such venterous piece of impudence : it is rather a piece of this calculation , so to call it . but , thirdly , whereas my accuser chargeth me with having my hand against all men ; neither is he orthodox in this , unless he takes sanctuary under the wing of the good figure synechdoche , which hath had a priviledge time out of mind , to grant a pardon to men for this delinquency in speaking , viz , when meaning only some , they say , all ; or , intending only a part , yet mention , or name , the whole . for otherwise , mr. hickman himself is ( doubtless ) a man , though ( to measure him by himself , and so to please him , if it may be ) one of a thousand . yet my hand ( certain i am ) was never against him ; no , nor his against me , that i know of , untill mr. pierce of late touched him , where ( it seems ) he was very tender , and hereby provoking his choler and scholarship together , put him into an athletick passion : under the fiery and fierce conduct whereof , in his march , his hap was to fall foul upon me , and so it fell to my share also to feel , as well as others , the weight of his learned faculty in reproaching . but it is a good sign on the truths side , when her enemies retreat , and flee to their patheticals . for this argues that their intellectuals fall short , and that their heart serveth them not to confide in them any further . yet i cannot but mention this by the way , as matter of sad consideration , although of too too frequent occurrency ; that men , who have competent gifts and parts of wit and learning , whereby they might serve their generation , and be usefull unto many , yet suffering themselves to be over-grown with a conceit , that these gifts and parts are far greater then they are , they hereby stifle their opportunity , and give hostages unto sin , and satan , that they will never do any great matters against them . such a conceit as this , is a dead fly in their oyntment , causing it to cast forth a stinking savour , and betrayeth them into many , and sometimes into sad , inconveniencies . but to return to mr. hickman ; although the figure synechdoche interposeth with the best of her authority for the salvage of his , both credit , and conscience , in charging me with the being of my hand against all men ; yet this figure will prove but a cypher unto him for any such service , if his words in the charge be but strictly interpreted . for in true construction and propriety of speech , his hand is with men , and for men , not against them , which i● stretched out , or lifted up , against their errours only . these are they that are against them , and they that wage war against these , fight on their side . i am not conscious to my self that my hand hath been against any man in ●ny other sense , then this . nor is my severe accuser able ( i believe ) to prove the contrary : however , though i am no great lawyer , yet ( me-thinks ) charges and accusations against men should be of little value , or force , which cannot be verified , or made good , but by the favour of figures . yet , fourthly , ( and lastly , for this ) the remaining article of his charge [ viz. that i have provoked all men , even to the common pamphleter , to lift up an hand against me ] will keep him out of new jerusalem also , without the mediation of the sayd figure , senechdoche . see revel. 21. 27. and revel. 22. 15. i know it would be offensive to the gentleman , if i should relate how many letters , and messages otherwise , of thankfull acknowledgments of the grace of god given unto me , for the clearing of those doctrines , of election , reprobation ▪ &c. and of christian encouragements , to proceed in my way , &c , i have received time after time , from severall persons of considerable worth , for godliness , and knowledge , inhabiting in several parts of the nation , some of them ministers of the gospel , and others of them studients in the university of good standing , &c. but because such a story as this , would ( i presume ) be a heavy burthen to a tender and weak shoulder , i shall forbear it . in the mean time , mr. hickman must give me leave to tell him , and all the world this plain story , viz , that i know certainly , inf●ll●bly , above and beyond all possibility of mistake , that he spake not by the spirit of god , when he said , that my hand hath provoked all men even to the common pamphleter , &c. he is an athenian , and seems to have some sympathy in blood with him , that ●ayd claim to all the ships that came into pireus , as his own . but he may know , if he please , that there are seven thousand ( and seven thousand more to them twice told ) amongst the israel of god in this nation , who either never bowed the knee of their judgment , to the bloody molech of his reprobation , nor , to any of his confederates , or else have repented of that superstitious and unadvised homage . but what emphaticall reach , or design he should have in mentioning the poor common pamphleter disparaging-wise ( as it is evident enough that he doth ) and yet make him one of the retinue of those , whom i have provoked to lift up their hands against me , i verily understand not ▪ doth he present him as an index , or significator of the manners , quality , or condition of the whole retinue ? would he have an estimate made by him , who , or what sort and kind of persons they are , whom i have so provoked , as to move them to lift up their hand against me ? or is it his mind , in singling him out from his company , and shewing him personally and particularly , to say unto his reader , crimine ab uno disce omnes ; i. know this vile persons and know all the rest . i can hardly think that he should understand himself no better , then thus to prevaricate with his interest and cause , and to associate himself , and his best-respected friends with the common pamphleter . and yet i am to seek what other treasure he should think to make of him here . however , there is somewhat in the old saying ; noscitur ex comite , qui non dignoscitur ex se . mens wayes and manners when they hidden lye , are oft betrayed by their company . if those whom i have provoked , make one genius with the common pamphleter , res mea est in vado , i am in no danger of just blame for doing that , by which they have been provoked . for that saying of seneca will at this turn guard me round about : recti argumentum est , pessimis displicere . the worst men are commonly most displeased with that which is best . and thus we see with how great weakness , and unworthyness , mr. hickman hath quitted himself in levying the sore charge mentioned , against a person , that never did him , nor thought him the least harm . but in the passage now examined , he hath only chastized me with his rods : elsewhere he makes a scourge for my back of scorpions . for thus my transcription reporteth him . and indeed a spirit of most childish insultation seems to have possessed as many as have lift up an english pen against the orthodox in this quinquarticular controversie . i 'le instance only in mr. john goodwin , who in the preface of his triumviri , sayth , that he hath not met with any thing in the writings of any , or of all the three men contesting with him , which had in the least shaken his confidence concerning the truth of the things by him asserted , or that for the least space of time put him to any stond , or loss in his understanding concerning them , or to seek what to answer to any thing they offer or object against any of them . which lines the greatest charity must look upon as so much vapouring rhetorick dropt from his pen in the absence of judgment and conscience , or as an essay of the spartans valour , who being struck down by a mortall blow , used to stop their mouthes with earth , that they might not be heard to quetch , or groan , thereby to affright their fellows , or animate their enemies . here is work enough for all day : but , 1. i perceive the truth of the old saying is not yet out of date ; obsequium amicos , veritas odium parit . comply , and friends thou shalt create , speak truth , and look for mortall hate , i perceive , if instead of speaking the truth in the passage cited by mr. hickman , i should have comported with him in his sense and notion , and have sayd that the three men had given my confidence a mortall wound , and had objected such things against my tenents , which put me to a stand , and that i knew not which way to turn me for an answer unto them , or the like , this might have purchased me the right hand of his fellowship , and have restored me to the synagogue of the orthodox , out of which i was cast long since , and have remained an out-cast severall years . when the lord christ had said unto the jews , that god was his father , and that he knew him , which they did not , this saying ( as it seems ) was ill resented by them , their desire being that he should unsay it , and that he should not assume unto himself , any other , or any more knowledge of god , then what they had . if i should say , ( sayth christ ) i know him not , i should be a lyar like unto you : but i know him , &c. john 8. 55. if i should have sayd , that i met with that in the writings of the three men , of whom mr. hickman speaks , which did put me to a stand , &c. i should herewith have pleased him , because in so saying , i should have complyed with him , and made my self like unto him . but , 2. mr. hickman arraigning me for the high misdemeanour of speaking untruth , ( for his charging me to have written , as i did , in the absence of judgment and conscience , amounteth to no less ) he should have done well to observe the due process of law and reason , and first have made substantiall proof of the crime , or matter of fact objected , before he had proceeded to a sentence of condemnation ; and have produced some argument , or objection , one , or more , out of the w itings of some of the three men , which he should substantially prove did put me to a stond or loss in my understanding what to answer . if he could name any such argument , or ob●ection from any of the said men , that to his knowledge did the feat , which he presumes was done , though i deny it ( i mean , which did put me to a stond , &c. ) this would not justifie him , unless he could give a sufficient account of such his knowledge unto others . for the rule is ; non esse , & non apparere , aquiparantur in jure : that which is not , and that which appears not , are of the same consideration in law . and yet i judge it an easie matter for him to give an account of all the knowledge he hath in this kind . but the law of conscience and christianity , forbids the sacrificing of any mans reputation , at the loudest instance of probabilities , or conjectures ; at least or such , which have no more weight , or reason in them , then those , upon which mr. hickman hath offered up mine upon the service , whether of his pleasure , or displeasure . but if either he , or any of his colleagues in judgment , could , and would be pleased , to afford me the inter-view of any such argument , or objection , against my tenents ( by-named erroneous ) whether out of the writings of some of the three men , or out of their own treasuries , or out of the abundance of any of their judgment , which would put me to such a stond , that i should not remove , or to such a loss in my understanding , that i could never recover , or repaire , they would be the best benefactors unto me in the good things of this world , that i have met with these many years ; especially they would have been such unto me , had they be-friended me in that kind heretofore , whilst , and when , i was more capable of the courtesies and benefactures of the world , then now i am , expecting daily to remove into that climate , where the sun-shine of this world hath no warming , or cheering influence at all . for certain i am , that those tenents , from under the conscience whereof i might well have been delivered by the means specified , have divided between the world , and me , and kept many the good things thereof from me , by reason of their insupportableness unto the greater part of men , and more especially unto the great men in the state of my sojourning , and to those , who by their consent ( yea , they love to have it so ) exercise dominion over their faith , under the importune claim of being orthodox , and sound in their judgments from the one end of them even unto the other , in matters appertaining unto god . i have neither any disposition within , nor occasion without , to turn plaintiff against the world ; a man with a competency of wisdome may very well be content with my portion in it . for my good god , ( etiam in vitâ mundi minerva ) hath fed me , and mine , with food convenient , yea , and cloathed and harboured us accordingly . and the truth is , that for things greater then these , it is best receiving them at the resurrection . or , 3. if it be not matter of untruth ( in my words of his angry observation lately mentioned ) wherewith , and for which , my accuser intended to humble me , but rather the subject matter , or inward thought , imported in the words , as that i should arrogate unto my self an attainment so incredible and rare , as not to be put to a stond , or be at a loss in my understanding , what to answer to any thing i had met with in any the writings of the three men ; if this ( i say ) be the sword that passed through the soul of my accuser , and be apprehended by him so highly criminall , as to deserve that heaped measure of indignation , which he hath troubled his learning to pour upon it , i shall , for the composure of his spirit , and for the dissolving of the unhappy appearance of so much guilt , where none was , administer unto him that well-approved dosis of augustine ; non est arrogantia , sed ●ides , praedicare ●a , quae accepisti : upon occasion , to professor declare , what a man hath received of undeserved favour and bounty from god , is no point of arrogance ▪ o● pride , but of faith . and the truth is that god hath so blessed me in the labour and travail of my soul , about those great points of election , reprobation , the intent , or extent of the death of christ , &c. wherein i have with some diligence , and with no less integrity and simplicity of heart , exercised my self for severall years past , that before the coming forth of any thing printed by the three men against me , i was master of such principles and grounds , partly from the light of nature , and common impressions found in the hearts and consciences of all men concerning god , partly from the writings of learned and worthy men , as well of the contra-remonstrant party , as calvin , beza , musculus , &c. as the remonstrant , but chiefly from the sriptures , by which i was able to give my self present satisfaction , about any thing i met with objected in my way by any of those three men . and i partly believe that mr. hickman himself , though but a young man ( comparatively ) yet conceiveth of himself at not much a lower rate , then to be able without much study to maintain the peace of his present judgment , against all the attempts , that either i in any of my writings , or any other of my judgment , in theirs , have made upon him to disturb him . however if he should make a declaration , or profession of such a tenor , or import , i judging him to be a man of conscience , and sober minded , should not reflect upon him ( nor do i judge it my duty so to do ) as a man speaking that which was not , nor yet conclude him to be a man of a lofty , and confident , arrogating , or self-willed spirit ; much less should i arraign him openly as a person guilty of such misdemeanours . i confess it is very incident to men to abound in their own sense to such a degree , as to presume that they want nothing wherwith to answer any man that shall oppose it . indeed if he should declare , or profess , after this manner , or the like , viz , that he is resolved , whatsoever hath been written , or whatsoever shall be written by any man , or men whatsoever , yea , or whatsoever can be written , in opposition to his present judgment in those points , that yet he will stand by this judgment unto death , this ( i confess ) would put me into thoughts of another nature concerning him . but i have not put him to the trouble of any such consideration as this about me , my profession , with which notwithstanding he vexeth his impatient soul , being of a far different spirit . but 4. ( and lastly ) as to those words ; and indeed a spirit of most childish insultation , seems to have possessed as many as have lift up an english pen against the orthodox in this quinquarticul●r controversie ; i am reall in believing the truth of the●e words , but not in the meaning of him that wrote them . but admit his sense and meaning in them for truth , never was the spirit of childish insultation , more childishly reproved , or with less authority and power , in respect of the tenor and notion of the reproof . for the credit of that old saying of grave cato , is authentick to this day : turpe est doctori , cum culpa redarguit ipsum ; a burning shame it is , when teachers will reprove , and yet themselves commit the ill . or is there any species of childish insultation , more impertinent and weak , then ante pugnam canere victoriam , to sing victory before the battell be begun , or whilst it is yet with great heat of courage and confidence prosecuted and maintained by the opposite side ? or is there any soloecisme in logick broader , or more illogicall then that which they call , petitio principii , when that is presumed or taken for granted , which is the main question in dispute ? or when mr. hickman takes the honour unto himself , and his party , in the quinquarticular controversie , of being , the orthodox , and more signally and peculiarly such , in the said controversie , doth he not cry , victory , before the battell , or whilst his adversaries , in good order , with their troops unbroken , yea , undaunted , without the loss of so much as an inch of their ground , keep the field ? or is it not by a neer-hand interpretation , the very spirit and quick of the controversie between him , and them , which of the two be the orthodox ? yet mr. hickman gives us this pill to swallow without chewing , that he , and his , have the right end of the staff , are the orthodox , in the points and questions depending . he doth not walk by the king of israels advice unto benhadad ( 1 king. 20. 11. ) for he hath but newly girded his ●●arness to him , and yet boasteth as if he were putting i● off . but i would gladly here know of him , how , by what title , or right of claim , he , and his , come to be , the orthodox . i am affraid , they came not to the honour as orderly , or honestly , as aaron did to the priesthood : but that they took it unto themselves , being never called to it by god , or the truth . our saviour even in his own ca●e acknowledgeth equity in that maxime of law , that a mans testimony of , or for , himself , is invalid . if i ( saith he ) bear witness of my self , my testimony is not true . [ i. not true , or valid , in course of law , john 5. 31. i never heard , nor can i beleive ( unless mr. hickman , or some of his friends could lend me their faith ) that they hold the title of , orthodox , by any other right of claim , then that by which the jews held that honour , which they received one of another , john 5 44. no● do i know any reason why they should bear away the bell of orthodoxisme , from their brethren ( their friendly adversaries ) unless it be because they are the far better ringers , ever and anon , upon occasion , and without occasion , pealing and sounding it in our ears , that they are the orthodox and as the jews of old made great treasure of the●templum domini ▪ and thought themselves safe enough under the p●otection of it , ever and anon having it in their mouths , & importunely urging it to stave off the ●h●e●●nings of the prophets of god against them 〈…〉 ( ●s god himself by his prophet jeremy , expresseth thei d●votion in this kind , jer ▪ 7. 4. ) the temple of the lord ▪ the temple of the lord the temple of the lord are th●se . so is the cove●t of orthodoxisme in sacred request with the men we speak of ▪ when they have invested themselves with it they are as in a castle of war ; there is no coming ●t them , no touching them with any charge , or imputation of error , heresie , blasphemy , or the like ; ever and anon in their writings , in their preachings , in their discoursings , they are in effect saying , the orthodox , the orthodox , the orthodox are these , [ pointing at , or meaning , themselves , & those that are of their judgment ] when they have once given such an account of their faith , as to be admitted to commence orthodox , they are as secure from infection in their judgments , with any of those noysome and poysonous creatures errors , mistakes , heresies , as a room built , or seiled with irish oake , is from the danger of any spiders webb . but ( doubtless ) there can no sufficient reason , or ground , in equity , be given , why , pendente lite , the matter being under so sober and serious a dispute between them , and their brethren of opposite judgment , as it is , which of them are the oxthodox , they should antedate the issue and success of the contest , & run away with the crown upon their own heads , before they have won it ; yea , if standers by , and unpartial men may have leave to judge , before they are like to win it . so , then let the word orthodox ( in mr. hickmans passage lately mentioned ) be taken orthodoxly , and signifie those who are ( as i verily believe ) orthodox indeed in the controversie he speaks of ) and then without controversie what he saith is most true ; that a spirit of most childish insultation seems to have possessed as many as have lift up an english pen against the orthodox in the quinquarticular controversie . of the truth of the words in his sense of orthodox , he gave but one instance only and this strained and stretch'd beyond its staple ( as hath been proved . ) but of the truth of them in my sense of the said word , orthodox , i have prevented him ( somewhile since ) with two instances , pregnant , and uncontrolable of two men , both of them great doctors , and men of renown , famous in the congregation of the contra-remonstrants , doctor kendall , and doctor john owen , whom ( in my preface to my triumviri , and in the discourse it self ) i have produced as witnesses ( beyond exception ) against themselves as to the point of the delinquency ( whereof mr. hickman speaks ) i mean most childish insultation : and in this preface have given him measure heaped up , with a third instance in the same kind , of a person highly ( i question not ) esteemed by him , though not so well known unto him , i mean , himself . as for his spartan valour , if his breast be enobled with it , 〈◊〉 if so much , as a spark of it warms his blood ; i doubt not , but he will have an opportunity to shew it , by that time mr. pierce hath done with him . good reader , i have detained thee over-long with an apologeticall story of no great consequence , in respect of my self , nor ( haply ) unto thee . only my hope is , that the person concerned in it with my self , may , through the blessing of god upon his perusall and second thoughts of it , advance somewhat towards the better understanding of himself . i call god for a record upon my soule , that i beare him not the least graine of any grudge , or ill-will ; i love my self better , then not to love him . and that i do not neglect , or despise him : i think the pains i have now bestowed , to set my self streight in his thoughts , will sufficiently witness for me . nay , upon the account of what i have heard concerning the genius and st●ein of his book , i judge him a man commendably pregnant ; and that , if he shall take heed of wronging his strength by over-pragmatickness , and confidence in undertakings , or his conscience by unadvised clashing with the truth , he may make happy earnings of serving his generation . thus far mr. hickman . concerning the sequell of the papers now in thy hand ; the argument , or subject matter of it , is an essay or endeavour to make , 1. a discovery of all the causes from the first to the last , as far as they are either held forth , or insinuated , in the scriptures , of that mysterious and weighty business , justification . 2. to assign unto every of these causes ( respectively ) their appropriate interests , interposures , and contributions , in , and about , and towards this great and happy state of a sinner . as there is no ground in christian religion , that hath ( i conceive ) more springs in it of questions and sublime contemplations , then this of justification ; so neither is there any about which the holy ghost ( to my observation ) hath employed so many pens , especially in that variety of discourse , and enquiry . intending only an epitome , or summary comprisall , of the more materiall points , or difficulties relating unto the subject we speak of ; we had no opportunity to insist upon any particular at large . that which was chiefly projected and desired by this little piece , was to make diligent and narrow search after the different co-operations of those numerous causes , which god hath judgded meet to imploy ( ordinarily ) according to their respective natures and capacities of acting , in , and about the investing of a sinner with that great blessedness of justification , which he hath contrived and provided for him . that knowledge in matters of religion , which is so commonly presum'd to be in professors of this age , above the former , is rather a bulk , then a body of knowledge : and though it commonly passeth under the name of knowledge , yet in propriety of speaking it is not so , but rather a confident perswasion , or belief that things are so , or so , as they apprehend them to be . which belief , though it answers the reality and being of that which is believed , & so as it were by accident , be true , yet it is not knowledge , nor doth it argue knowledge , unless the believer understands the reason of what he thus believeth , or at least , a substantiall ground why he thus believeth it . yea , in all matters of doubtfull disputation from the scriptures ; for men to pretend , or alledge the scriptures as a reason , or ground of what they believe , signifieth little , unless they should give a good and substantiall reason to prove that to be the true sense and meaning of the scriptures , which must countenance and confirm their opinion for truth against their adversary . yea , when two shall contend for their respective opinions , being opposite the one unto the other , from , o● by , the authority of the scriptures , if neither of them be able to give any competent account why they interpret , or understand the scriptures so , or so , in comportance with their opinion ( was sometimes it happeneth ) they do but beat the aire with contesting , and both their opinions after the contest , are but in the same condition of uncertainty , or of being rejected , in which they were before . it was a right saying of the philosopher , scire , est per causam scire , knowledge , emphatically so called , is when the reason , or cause of a thing is known , as well as the thing it self . but the reason , or ground of a mans knowledge may be one thing , and reason , or cause of the thing known , quite another . a clear apprehension of the former may produce certainty of knowledge , but it is the like apprehension of the latter , that causeth the more perfect and satisfactory knowledge . in this brief survey of the large field of justification , i have endeavoured perspicuity all along , and i trust with as good success , as brevity is wont to find , or well knows how to expect . the severall causes of justification i have caused to stand forth , one by one , ( respectively ) no one incumbring , or intangling his fellow , yet all conspiring and ioyning hand in hand to help a poor sinner on with his royall robe of justification . this ●iece , though small , may ( i conceive ) do service to some , that in some particulars , are at a loss in their judgments , about the carriage and contrivance of the business of justification in the counsell of god . if thou mee●e●t with any thing , which at first sight doth not approve it self unto thee , lay it aside , but do not cast it away , untill thou hast considerately reviewed it the third time . i have read of a statuary , whose workmanship looked better , and gave better contentment , by time . it may be , now and then i have taken a step or two out of the common road ; but it still hath been for thy profit , not for any pleasure i take in this kind of digression . for in matter of doctrine i never leave the way that is most occupyed by pious , sober , and learned men , as far as i know it , unless it be either to carry some stumbling stone out of it , or else to fetch in somewhat to make it more smooth and pleasant . and i believe it would soon double and trebble my accommodations and comforts in the world , if i could make a covenant with my judgment and conscience to say , amen to all that is sung for orthodox . — sed ut valeas multa dolenda feres . a good conscience will not live upon sacrifices that cost men nothing . but ( good reader ) i have ( i fear ) committed a soloecisme in manners , in keeping thee thus long in discourse by the way . that the ensuing lines shall to any degree ballance thy inconvenience , or repair thy loss , i cannot undertake : in many cases , it lyeth as much , or more , in the patient , then in the agent , what the issue , or success of the action shall be . and i doubt not , but that an ingenious and prudent behaviour towards them , in thy perusall of them will win their heart unto thee , and teach them how to build thee up in thy most holy faith , and ●o to en ich thee with better treasure , then of silver , gold , and precious stones . 〈◊〉 〈◊〉 of him that justifieth the vngodly , that openeth the eyes of the blind , that raiseth them that are bowed down , that loveth the righteous , be upon thine understanding , judgment , conscience , and memory , in the reading of this little piece , and upon all thy consciencious applications of thy self otherwise , unto the things of thine eternall peace . may 31. 1659. thine , cordially addicted , both to please thee , and to displease thee , for thy good , john goodwin . a brief explication of the severall causes of justification : as they were mentioned in the title page , and are found in the scriptures ( as was shewed in the next page preceding : ) together with their proper and distinct interests in that great work , and respective contributions towards the raising and production of it . god is the first and great father and founder sect. 1 of that blessed estate , into which a sinner is translated by believing , and which the scripture commonly terms , justification . that which god contributes towards this estate or condition , is ; 1. will , or a willingness , that such a thing , as the justification of a sinner , should be . 2. contrivance . 3. authority . 4 assistance , or help for actuall attainment . first , there was no necessity either of justice , or equity , much less of constraint , lying upon god , ever to permit such a thing , as the justification of a sinner , to be , or such a state , to be so much as once heard , or thought of in the world : therefore he being at liberty in this case , whether he would cause the justification of a creature that had sinned , to be numbred either amongst the things that are , or amongst the things that are not , and there being none but he , or without him , able to umpire , or determine this great affair ; evident it is , that he gave his consent unto it , and that without his contribution of will and good pleasure towards the being of it , it never had had being but in his own understanding only , where the world of pure possibles , and things that might have been , but never actually shall be , as well as the world of things that are , and of things that shall be , is s●ituated . secondly , god contributes to the said happy effect of the sinners justification , contrivement also ; and this 1. in respect of the nature or form of the thing it self . 2. of such things , or means , which render it fecible or producible with the salvage of his own honour , as well in point of wisdome , as of justice . 3. and lastly , in respect of such means by which it may be actually attained by the sinner . 1. the nature , or form of that justification we speak of , consists in remission of sins ( as is more largely proved in the sequel of the discourse ) and this by divine contrivement and disposure only . 2. god projecteth the method , means , and carriage of all things requisite for the orderly and regular fecibleness , or producibility of it ; as , that his only begotten son should take flesh of a virgin , and become man ; that he should take upon him the form of a servant ; that he should be delivered up , or left unto the wills of sinfull , wicked , and malicious men , and so be obnoxious to suffer an ignominious and painfull death ; that having suffered death , he should lye three dayes and three nights in the grave , and then rise again ( to omit severall other particulars in this kind ) without which , could , or should it be supposed , that he would , or might have justified a sinner ; it would , or must have been without such a declaration , or manifestation , at least , of the glory both of his justice and wisdome therein , as with which he hath now contrived it by the method and means specified . 3. and lastly , god hath projected likewise ( and this with an eye too , to the glory of both those attributes now mentioned ) the way , and means how the sinner may come to interess himself in the blessed estate of this justification ; as , viz. by hearing the gospel preached , the counsell of god concerning his justification opened , by understanding , considering , and believing it , with a sound and living faith , and such which is operative by love . the scripture gives a loud and distinct sound of all these things , and somewhat further of them hereafter . thirdly , god contributeth yet further towards the justification of a sinner , by his soveraign authority : for by means hereof , that law , or decree , according to the tenor , and by vertue of which , the sinner is justified ( of which somewhat more presently ) becomes inviolable , uncontrollable , and not lyable to any over-rulement , or nullification , by any power or authority whatsoever : according to that of the apostle paul ; it is god that justifieth : who is he that condemneth ? rom. 8. 33. meaning , that there is no person , or creature whatsoever , that hath any authority or power to recind , or make invalid that act , or rather , that law of god , wherein , and according unto which he justifieth a sinner , which nevertheless might be done , and so the justification of the believing sinner fall to the ground , and his person , notwithstanding his justification by god , be lyable to condemnation , if the authority of god , by which he is justified , were subordinate , and not soveraign , or supream . 4. and lastly , god contributeth towards the justification of a sinner , in actu excercito , that reall help and assistance by his spirit , in conjunction with other means of ●n externall nature , by which the sinner is enabled to believe in jesus christ , and this with a living and operative faith , and so by vertue of that decree , or law of his , concerning justification , he that believeth in my son jesus christ , is , or shall hereby be , justified , he comes to be interessed in that state of blessedness ( as david terms it ) i mean , justification . sect. 2 secondly , the grace of god , as it importeth the divine attribute commonly known by that name ( for sometimes the word signifieth the act , or acting of this attribute , and otherwhile the happy success , or effect of this acting ) contributeth towards the justification of a sinner , as it effectually disposeth him to shew kindness and do good , where there is no preceding merit , nor any provocation , motive , or inducement administred , why he should either shew the one , or do the other ; and more particularly , as it thus disposeth him , to give his only begotten son , unto those , to whom he was no wayes indebted or engaged for any courtesie , and to impute faith for righteousness unto [ that is , to justifie ] a believing sinner , who hath deserved no favour or respects of love , either in this kind , or any other , from him ; but the contrary . in this respect and consideration , we are sayd to be justified freely by his grace , rom. 3. 24 tit. 3. 7. and to be saved by grace , eph. 2. 58. we are sayd to be justified freely , [ or gift-wise , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] by his grace , not so much ( i conceive ) if at all , because we are justified upon the account of the satisfaction made by christ for our sins in his death : in this respect , we may rather be sayd to be justified righteously , or justly , then freely , & by grace : but we are sayd to be justified freely by the grace of god , because jesus christ , by whom we are justified , and this justly , and righteously on gods part , was given freely and out of meer grace by god , to bring this great blessedness upon us , we having no wayes , not only not obliged him to do any such great and worthy thing for us , but on the other hand , wholly dis-obliged him from us as his creatures , and provoked him by our rebellion against him . so that in strictness of notion , the grace of god , by which we are sayd to be freely justified , is not meerly , or simply grace , but in the apostles emphaticall expression , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( rom. 5. 20 ) that is , grace in her greatest super-redundancy , and height of exaltation . to do good , where , or from whence , none hath been received , is the genuine property of grace ; to do good against evill , or where , and from whence injury and unkindnesses have been received , is the property of grace wel advanced , and of considerable growth and strength in the soul : but to do the greatest good , which the doer is capable of doing , where , and from whence , he hath received the greatest evill , which he is capable of suffering , is the property of grace {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as it were ) overgrown , and magnifying it self above it self , in any limited or created perfection . this is a true and lively character of that grace , by , from , or through , which ( as the scriture speaks ) we are justified and saved . so then the grace of god justifieth us , as it moved and prevailed with him , first by the gift of jesus christ , to put himself into a capacity of justifying us , as , or though , sinners and offenders : and 2. by acting according to this capacity , to , and in , our actuall justification . thirdly justification may be attributed to the decree sect. 3 of god [ i mean , to the decree of god concerning it ] because , or as , this ratifieth and establisheth it , according to the terms , on which it is granted , and taketh place . this is that , which maketh faith in jesus christ available and effectuall unto justification , which giveth vertue and force unto it [ i mean , unto faith ] for the production and raising of so glorious and blessed an effect , as the justification [ and consequently , the salvation ] of a sinner is . this is the will [ i. the pleasure , purpose , or decree ] of him that sent me , that every one which seeth the son , and believeth on him , may have everlasting life , [ which includes his justification ▪ john 6. 40. by the way , these words in this passage , which seeth the son , do not express any essentiall part of the will , or decree of god , concerning either the justification , or salvation of a sinner , but are inserted by christ occasionally only , viz. because the jews , with whom he now reasoned , had the corporeall or externall sight of him , and yet believed not on him , v. 36. without which he affirmeth unto them ( in the place cited ) that such a sight of him would stand them in no stead , as to matter of justification , or salvation ; because the will of god required of men , faith in him , as well with the sight , as without the sight of him , in order to the obtaining of this . for that the corporeall beholding of christs person , is not necessary , by any decree of god , or otherwise , either for the justification , or salvation of men , is evident by those words of christ unto thomas , thomas , because thou hast seen me , thou hast believed : blessed are they that have not seen , and yet have believed , joh. 20. 29. now there is no blessedness [ of man ] without justification , rom. 4. 6. 7 , 8. so then it is the decree , purpose , will , or pleasure of god that gives being unto justification , in that way wherein , and upon those terms whereon , it is now obtained . faith in christ , considered in it self , and apart from the decree of god in that behalf , although it be a means , or condition , of the best and most proper complexion , or consideration , for god to entertain , or pitch upon in a decree for justification , yet would it not be a proper , or sufficient means to justifie any man ; because , in such a consideration ( i mean , as separated , or divided from the justifying decree of god ) as it hath neither any naturall , nor morall dignity , or worth commensurable to so high and sacred an effect , as justification ; so neither would , or could it have any instituted , or superadded authority from any other hand whatsoever , wherby to carry , or atchieve it : whereas , if it be meet to suppose , that the justifying decree of god , could , or would have joyned it self , or taken into communion with it self , any other thing , habit , or act ; as suppose , love , humility , patience , or what ever , besides faith in christ , for the work of justification ; this , by vertue of the soveraign authority , or force of the divine institution , or decree , in conjunction with it , would have justified all those , in whom they had been found . those ordinances , vestments , ceremonies , and observations recorded and described , levit. 8. and elsewhere , as enjoyned by god under the law , for the creation and consecration of aaron and his successors , together with the inferiour priests of the tribe of levi , into their respective offices of the leviticall priesthood , were , simply and in themselves considered , very comely and proper for the investiture and making of priests of this order , yet would no use , or application of them , to any person , or persons , of what tribe , or family soeve● , have made any priest , to serve at gods altar , either with acceptation unto him , or benefit unto the people , had there not a divine institution , or law from god , interceded for the authorizing , or validating of these things , to the making , o● constituting of such priests : in which respect , the law is sayd to make men high priests ( heb. 7. 28. ) and consequently , may as well be sayd to make priests of the inferiour order likewise . in like manner , though the●e be an aptitude in faith in christ , above any other grace , or qualification , for the justification of a sinner ; yet that which makes it actually and effectually justifying , is the decree , or will of god in that behalf . yea , the death of christ it self would not be justifying , as now it is , did not the will of god interpose for the authorizing of it in that kind ; according to what we read , heb. 10. 10. by the which will [ viz. of god ] we are sanctified through the offering of the body of jesus christ once for all . so that the offering , of it self , of the body of jesus christ , doth not sanctifie [ and by the same reason , doth not justifie ] men , but as appointed , or ordained by the will of god hereunto ; or ( to speak more warily , and properly ) not without the authoritative concurrence of the will of god with it for the exhibition of such a benefit , or blessing unto the world . sect. 4 fourthly , the authority of god , being ( as hath been sayd ) soveraign and supream , and so the act , award , and determination of it , not obnoxious to any defeisance , check , or annulment , by any other authority whatsoever , contributes unto the justification of a sinner ( i mean , unto the justification , which himself hath contrived , and declared , for such , in his word ) full , and finall , and irreversible ratification and establishment . this is that which the apostle cleerly supposeth , or implies , where he demands , who shall lay any thing to the charge of gods elect ? [ i. e. of those who believe , as is evident ] it is god that justifieth ; as if he should say : if it were any other but god , who should justifie them , although in the same way wherein god now justifieth them , yet might their justification be repeatable , at least by god , and further matter of accusation might be layd to their charge . but now god being he that justifieth them , and there being none above him , nor yet equall unto him in authority , the●e is no fear that their justification should be obstructed , recinded , or made invalid by any whosoever ; or that any further crime , or matter of guilt should be charged upon them , that should be of force by any equitable law whatsoever , or otherwise , to condemn them . sect. 5 fifthly , christ , as god , may be sayd , to justifie in all those considerations , or respects , wherein justification hath been ascribed unto god : yea , being one and the same god , in nature and essence with the father , he acteth and doeth all the same things , in reference to the creature , in conjunctiou and communion with him . secondly , being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , god , and man , or man subsisting in the humane nature personally united to the godhead , by the willing offering up of himself as a lamb without spot , in sacrifice unto god the father , he made attonement for sinners , in such a sense , wherein the scripture is to be understood , when it so speaketh , notwithstanding his justice , and perfect hatred of sin ; yea , notwithstanding his threatning of adam , and all his posterity with death , in case of his sinning . the death of a person of that transcendent worth and dignity , was in true esteem , and so judged by the un-erring understanding and wisdome of god , a valuable and equitable consideration , why he should actually , and without any other thing intervening , pardon the ●in of the world ( as it is called , joh. 1. 29. ) that is , the sin of adam , as imputed , or communicated in the guilt of it , unto all his posterity , together with all the actuall sins of all such of his posterity as should believe in him . to say that christ by his sufferings merited either the justification , or salvation , of those who should believe in him , as it is no scripture expression , so neither is it exegeticall , or explicative of any scripture expression , nor ( as far as at present my memory serveth me ) expressive of any scripture notion : and however , it is too narrow and scant an expression of that grace of of god in the death of christ , herein commended by him both unto men and angels ; unless we shall exclude from this grace all infants dying in infancy , or before they are arriv'd at a capacity of believing . and as it is not so proper to say , that the blood of bulls and goats , &c. under the law merited those leviticall purgations , or sanctifications , which yet they who were ceremonially unclean , obtained by them ; as to say , that they were a competent and sufficient satisfaction , and so esteemed by god , for such uncleannesses , and so dissolved the guilt contracted by them ; in like manner , it is more agreeable to scripture , both notion , and phrase , and to the nature of the thing it self , to say , that christ , in , or by his death , being so highly considerable , as it was , made , or gave , satisfaction for the sins of men , and hereby made way for the pardon and remission of them by god , then to say , that by his death he merited the pardon of these sins , or the justification of a sinner . for , in propriety of speech , a person is not sayd to merit any thing for another , but for himself only . when a man hath unjustly taken away any thing from another , or hath any way injured him , his friend , by giving a reasonable , or valuable consideration to the person injured for the damage sustained by him , may properly be sayd to make satisfaction for him , or for the wrong done by him ; by reason whereof he is in equity free from being impleaded , or moles●ed by law , or otherwise , by him , to whom he had done the wrong . but it is somewhat improper to say , that a man in this case by making satisfaction for his friend , merited that freedome for him . so when a man gives a price , or summ of money , for the ransome of a captive , it is not usuall nor proper to say , that hereby he meriteth his liberty . a man is very unproperly sayd to merit that which he purchaseth at a price , whether for himself , or for another . now that which christ in , or by his death contributeth towards the justification of a sinner , is frequently in the scriptures expressed under the notion of a purchase , of a price payed , of a ransome , redemption , &c. but no where , of merit . — and yee are not your own : for yee are bought with a price [ meaning , out of the hand and power , and from under the guilt , of sin , by the blood of jesus christ , whose therefore you are by right of purchase , to honour and serve him . ] 1 cor. 6. 20. see also the following chapter , v 23. with 2 pet. 2. 1. so mat 20. 28. and mar. 10. 45. — and to give his life a ransome for many . so again , who gave himself a ransome for all men , 1 tim. 26. so also ; who gave himself for us , that he might redeem us from all iniquity , tit. 2. 14. so christ hath redeemed us , &c. gal. 3. 13. and hast redeemed us to god . and revel 5. 9. see also rom. 3. 24. 1 cor. 1. 30. eph. 1. 7. col. 1. 14. heb. 9. 12. &c. and besides , i do not see any reason why it may not be as truly , and properly sayd , that god the father , in giving his only begotten son out of his bosome , to dye for the justification of men ( and salvation thereupon ) contributed by way of merit , towards their justification and salvation , as christ by dying . and verily , why that act of god the father should not be reputed every whit as great in point of merit , in reference to the great business of justification , as the act of christ in offering up of himself by death in order thereunto , i apprehend not . certain i am , that the scripture commendeth and setteth it forth , upon the same , o● as great , terms of grace , honour , and admiration , as the other , joh. 3 , 16 rom. 8. 31 , 32. rom. 5. 8. ( to omit other places of like import . ) now of the two it is ( i conceive ) less probable , and gospel-like , that the respective contributions of the father , and the son , towards justification , should be of the one and the same kind , then of a different . yet of the same kind they would be , if both should contribute thereunto by way of merit . nor do i see how any clear place will be left for praise and thanks unto god the father from persons justified , for their justification , in case it may be sayd , that christ properly merited their justification . for to render or give unto a person , only that which in rigour , or strictness of justice , either himself , or another hath merited , or deserved for him , especially where no occasion , or tentation is in the way to perswade him to do otherwise , is scarce any matter of praise to him that doth it , nor of engagement unto thankfulness upon him , who receiveth only his own in such a case . it is true , there is somewhat a●i●e consideration upon a valuable price payd for that which is bought , or purchased . if a friend layes down a summ of money for the purchase , of procurement of my liberty , and this fully commensurable therewith , and according to agreement with him , of whom he is to purchase it , i am thus far , or in this respect no great debtor of thanks unto him , who sets me at liberty upon such terms . but in case he from whom i am to receive my liberty ( if i ever enjoy it ) being a prudent and just man , and withall at liberty , to keep me in bondage for ever , what terms soever should be offered for my ransome , and moreover shall be so principled , that in regard of my foul misdemeanor , by which i became a captive , he could not condescend to grant my liberty , but upon terms highly materiall and considerable , in this case ( i say ) i shall be a signall debtor unto him for my liberty , if he shal so far commiserate my misery , as to move any of his friends , or relations , to stand by me in this my great exigent , and to do , or suffer that for the procurement of my liberty , upon which he can , and will willingly grant it , and especially he being no wayes engaged unto me by any service done by me , or courtesie received from me . now this is the case between god the father , and men , in the gracious business of justification . first , he was at full liberty , men having sinned , whether ever to have justified any person , or not , on what terms soever . secondly , being by nature infinitely prudent and just , he could not judge it meet for him , in case he should be willing , or inclinable to justifie men , to do it , otherwise then upon terms every wayes becoming those his attributes . thirdly , such terms as these were not to be procured , or had , but only from jesus christ , and him voluntarily submitting himself unto death for this end . fourthly , ( and lastly ) jesus christ , though willing both to do , and to suffer , what ever he did in either kind , for the justification of men ; yet would not have undertaken the business , nor actually either done , or suffered , any thing in order to their justification , had not the father been willing to part with him , yea , and actually sent him into the world with order and commission from himself , both to do , and suffer , whatsoever should be requisite on his part thereunto , joh. 3. 16. & 12. 10. 18. 12. 44 , 45. 49. in these respects ( besides others ) the generation of men are most signally indebted unto god the father for their justification , notwithstanding a valuable consideration , or price layed down for the procurement of it . but concerning the word , * merit , since it is so generally used by protestant divines , and other learned and worthy men , in their writings and discourses about justification , to express the congruity , compleat sufficiency , yea , and super-sufficiency , of the doings , and sufferings of christ , for the procuring of it , and this without any inconvenience , as far as i know , occasioned thereby ; i shall not contend for the laying it aside , or censure in the least those that shall use it : only , i conceive that in points & doctrins of so mysterious a nature , and so weighty a consequence , as the doctrine of justification is , it is safest and best for edification , to use such terms , which do with greatest propriety and strictness of notion , answer , and unsold the words , and phrases , wherein god himself hath in the scriptures delivered his mind and counsell in such things unto us . if it be here ( objection-wise ) demanded ; but if christ made a full and compleat satisfaction by his death , for the sins of men , and hereby satisfied the justice and wisdome of god , so that he cannot justly , or equitably , require any thing further , either from men themselves , or from any other on their behalf , in order to their discharge , absolution , or justification from their sins , how , or upon what account doth he still capitulate with men , about their justification , imposing faith upon them ( a faith working , or apt to work , by love ; yea , and works themselves too , according to the judgment of some ; whose words in this case are not guilty , if their sense be innocent ) in the nature of a condition , without the performance whereof no justification is to be had , notwithstanding the satisfaction made by christ for their sins ? or how is the satisfaction made by christ compleat and full , if justification be not given upon it , without the addition , or intervening of some qualification , or performance in men ? and if god having received full satisfaction from christ in his death , for the respective debts , or sins of men , should yet require satisfaction at their hands also in punishment , for the same debt , whether they believe in him , or no , should he not be unjust ? or is it consistent with justice to demand the same debt twice , or to exact a second satisfaction , when one hath been given already , and this every wayes compleat and full , and so acknowledged by the creditor and receiver himself ? i answer , 1. the compleatners , or fulness of christ's satisfaction , is not to be o● imated by the will , or counsell of god about the application of it , or actuall communication of the vertue , o● benefit of it unto particular men , but by the proportion which it beaneth unto the ●n , unto which it relateth in the nature of a p●i e , ransome , consideration , or satisfaction . if it be commensurable in rationall worth , or value unto these , i. if it be a matter , or thing of that nature , consequence , and consideration , that god may with the salvage , or sufficient demonstration , of the glory of his justice , or perfect hatred of sin , wisdome , &c. pardon the sins and transgressions of men , without any thing added thereunto , by way of satisfaction , or punishment , it is in reason to be ●udged a sufficient , or compleat satisfaction , although , upon some other account , he suspend the benefit , or actuall application of it unto particular men , upon reasonable requirements of them otherwise . in case a prince , or nobleman , charitably and bountifully disposed , should intend the redemption of a company of persons out of captivity , and in order hereunto , should freely give unto him , under whom they are in bondage , and who hath power to set them at liberty , a summ of money , fully answerable , according to the usuall rate in such cases , to the liberty of these persons , but should withall desire of , or covenant with , him , to whom he hath given , or payd the sayd money , and who is the present lord of these captives , that he should not actually discharge , or set at liberty , any man of them , untill they had tendered ▪ or made a thankfull acknowledgment of his grace and bounty towards them ; in this case ( i say ) the condition of acknowledgment required of these captives , by their great benefactors before they are permitted actually to partake of the benefit of the price of their redemption ; doth no waies argue any scantness , or insufficiency in this price , but only declares the will and pleasure of him that ransometh them concerning their behaviour , before their actuall redemption . if it be here demanded ; but what if any , or all the c p●ives in this case , should so far forget themselves , or be neglective of their own welfare , as not to tender , or make such an acknowledgment to their benefactor , what becomes of that money , or price layd down by him for their redemption ? would it not argue want of wisdome , o● providence , in him that should lay down a vast summ of money for the redemption of such persons , the far greater part of which he knew before-hand would be never the better for it , nor accept of their liberty upon such terms , as he meant to impose on them , in order thereunto ? i answer 1. ( to the former of these demands ) in case any , or all , the captives mentioned , should be so desperately careless of their own welfare , as not to accept of their deliverance upon those equitable and easie terms , on which it is offered them , and may be enjoyed by them , their benefactor may notwithstanding have consideration for his money , satisfactory unto him , as viz. both the conscience and honour of his most worthy , and heroick act , in sparing no cost to being men out of misery and th●aldome . nor doth the scripture anywhere suspend the glorious and high contentment which god takes in that transcendent act of his grace in the gift of his son for the redemption of the world , upon the faith of those who believe on him by means thereof , or upon the great benefit , which by means of their faith , they actually receive from it , but upon the intrinsecall and divine worth and adorableness of the act it self . yea , the scripture seems to make that great act of grace we speak of , of one and the same consideration , or contentment unto ▪ god , whethermen reap benefit by it , or no . for we are unto god ( sayth the apostle , 2 cor. 2. 15. ) the sweet savour of christ , in them that are saved , and in them that perish . so that christ , i. his grace vouchsafed unto the world by christ , for their salvation , is of the same , or like savour [ sweet , and pleasing ] unto god , whether men accept it ( and so are saved by it ) or whether they reject it , and perish notwithstanding it . it is true , upon another account god is highly oftended with men ▪ when they reject his grace ; as viz. because herein they act most foolishly , and irrationally , not because they diminish , or make any breach , upon his contentment in vouchsafing such grace unto them . 2. to the latter demand , whether it would not argue want of wisdome , or providence , &c. i answer ; 1. that it argues neither want of wisdome , or providence , in him that shall part with a great summ of money for the ransome of many thousand captives , although he should know before-hand that the greater part would be never the better for it , nor accept of their freedome upon the terms imposed on them , in order thereunto , in case it be supposed that he knew that a considerable part of them ( however ) would accept of the favour , to the unspeakable benefit of their enlargement . yea ( as was lately argued ) though he had fore-known that none of them would have accepted their liberty upon the terms required of them , yet had the honour , reputation , and conscience of such an act , been a reasonable compensation for the money disbursed . but 2. such a demand as this is unproper to the case in hand . for it cannot be truly sayd , that god fore-knew , or foresaw that the greater part of men would reject his grace in christ , and so perish this notwithstanding , before this grace was given unto them at least in his unchangable counsell , purpose , and decree . for his decree of sending , or giving christ for the tansome of the world , was from before the world began , i mean , from eternity : and consequently there could nothing precede , or be before it , especially in order of time , it being a rule of unquestionable truth , that in aeternis non est prius , aut posterius . but , 2. to the first objection , or demand , i answer further ; that gods purpose , o● design in the death of christ , was not simply , or absolutely , either to justifie , or save , men by it , neither did he judge it agreeable to his wisdome and righteousness so to do ; but to do both the one , and the other conditionally , and upon terms such as he judged meet to prescribe and impose upon them for the obtaining of these great priviledges and blessings by it . so god loved the world ( sayth our saviour himself ) that he gave his only begotten son , [ not , that all men , or that any man , simply and without any more ado ] but , that whosoever believeth in him , should not perish , but have everlasting life , joh. 3. 16. now the collation , application , or actuall bestowing of the fruits , or benefits of the death of christ , not depending so much upon the intrinsecall worth , value , or satisfactoriness thereof , as upon the will and pleasure of him , who voluntarily gave him to dye for the justification , and salvation of men , and consequently had a right of liberty to make the terms for the collation of these benefits , what he pleased , he cannot with any colour of reason be deemed unjust , in case he denies them unto those , who refuse , or neglect to perform his terms , notwithstanding they were by christ purchased for them ; that is , with a full and clear intent on his part , that they should have possessed and enjoyed them , upon their believing . so that , 3 ▪ ( and lastly , for this ) when god constraineth those who belive not , to pay their own debts , and to make satisfaction themselves for their sins , by being eternally punished , he cannot be sayd to require , or take a double satisfaction , or two satisfactions , for one and the same debt , although it be true in a sense ( viz. that lately declared ) that christ satisfied for them . for that satisfaction which christ made for the sins of any person who believes not ( i mean , who dies in unbelief ) was never received , or accepted , by god in the nature of an appropriate , particular , or actuall satisfaction for their sins ; but only as a potentiall satisfaction ; that is , as a thing of compleat worth , and value , enough to have made a particular and actuall satisfaction even for such a mans sins , as ●ell as for the sins of those who believe , and which he as fully intended to accept for such a satisfaction on his behalf , in case he had believed , which he might have done , as he did to accept it upon such terms for them , or for their sins , who do believe . if it be objected ; but if christ made satisfaction , for the sins of him , who never believeth , and god accepteth it not as a satisfaction for their sins ; doth not god dis-approve , or dis-allow , either christs doings , or his intentions , or both . for if christ in , or by his death , made , or intended to make satisfaction for the sins of unbelievers , and god refuseth to accept this satisfaction , or that which christ intended for a satisfaction , for their sins , doth he not reject that , which christ desired , and intended , that he should accept ? to this , i answer , that an answer ( in effect ) hath been already given . for in such a consideration , or sense , as christ either desired , or intended , that his death should be a satisfaction for the sins of unbelievers , dying in unbelief , doth god the father accept of it . christ neither desired , nor intended to make satisfaction by his death for the sins of unbelievers , any otherwise , nor upon any other terms , then that god the father should upon the account thereof , justifie such persons from their sins , in case they should have believed : and in this sense he doth accept it as a satisfaction for them , being for the sake thereof , most ready and willing , to pardon all the sins , and so to justifie the persons , of all men without exception , as well theirs who never will believe , in case they should believe , as theirs , who shall believe , and be actually justified thereupon . so that god , in causing , or compelling unbelievers to suffer , or to satisfie , for their sins , doth not require , or exact , a second satisfaction for them , after a former received ; but only puts them upon payment of their debt themselves , who despised his grace in providing for them that , which was indeed intended for the actuall and reall satisfaction hereof , upon condition of their believing , but was never upon these terms accepted by him , by reason of their non-performance of the sayd condition of believing . 6. what tho active obedience of christ contributeth sect. 6 towards the justification of sinners , hath been in part declared already . under the mosaicall law , the beast that was to be offered in sacrifice , to make any of those leviticall expiations , was to be perfect , and without blemish ; it was neither to be blind , nor broken , nor maimed , nor having a wen , nor seurvy , nor scabbed , not having any thing superfluous nor any thing lacking in his parts , &c. if it had any of these , or the like imperfections in it , it was not accepted . see lev. 22. 21 , 22 , 23. now that which the soundness , perfection , and freedom from blemish , in the legal sacrifices , contributed towards their acceptation , and consequently , towards the efficacy of their respective attonements , or expiations , the same , or the like in proportion , doth the active obedience of christ contribute towards the acceptation of his sacrifice of himself , in order to the efficaciousness hereof forthe justification of sinners . this similitude , or proportion is plainly taught and asserted by the apostle peter , where he sayth , forasmuch as yee know yee were not redeemed with corruptible things , as with silver , and gold , from the vain conversation received by tradition from your fathers , but with the pretious blood of christ , as of a lamb without blemish , and without spot . [ i. as well without any naturall originall deficiency , or imperfection , signified in the word , blemish , as without any adventitious , or actuall defilement , intimated in the word , spot ] 1 pet. 1. 18 , 19. so john baptist looketh towards the same analogy , saying unto the people concerning him , behold the lamb of god that taketh away the sins of the world , joh. 1. 29. the lamb of god , i. a person highly acceptable with god , as being every wayes qualified with innocency , righteousness , holiness , &c. and so meet by his death , to make attonement for the sin of the world . so then , as that which the unblemishedness of the beast for sacrifice under the law , exhibited towards that attonement which was made by the offering of it , was the meetness of this offering of it for acceptance with god , and consequently for this acceptance it self , in order to his pardoning , or passing by that ceremoniall impurity , or uncleanness , for which it was offered , in like manner , the active obedience of christ , in conjunction with the absolute holiness and inward purity of his person , rendered his death , or the oblation of himself a sacrifice , every wayes meet and worthy acceptance with god , and consequently , accepted with him , for the expiation , or attonement of the sins of all men . if christ had been so much as touch'd with the least tincture of defilement with sin , he had not been a priest after the order of melchisedech , holy , harmless , undefiled , separated from sinners , &c. but rather after the order of aaron , who needed to offer sacrifice for their own sins . neither had he been in any condition , or regular capacity to have made attonement for the sins of others , untill he had first fully expiated his own . that the active obedience of christ doth not operate in , or about , or towards justification , in that way , or notion , which some have conceived , as , viz. by an imputation of the particular acts thereof ( in the letter and formality of them ) unto those that believe ; whereby they should be constituted , or made properly and formally righteous , we have demonstrated at large in a just treatise upon that subject , where it is made good upon several accounts , that the sayd notion , hath neither countenance from the scriptures , nor any tolerable consistency wth the clearest principles of reason . sect. 7 7. what place , or interest the death , or passive obedience of christ , hath in , or about justification , we have in like manner briefly intimated in our fifth section . it rendereth that great act of god in the justification of a sinner , every wayes comely and honourable unto him , and worthy of him , and consequently makes him most willing and free to it . the holy ghost speaks plainly enough of that comeliness , which the sufferings of christ put upon the justification of a sinner by god , giving some intimation withall , that unless this act had by one means or other been made thus comely for him , he would never have lift up his heart , or hand unto it . for it became him , for whom are all things , and by whom are all things , [ meaning god ] in bringing many sons unto glory , to consecrate , [ or make perfect ] the captain of their salvation through sufferings , heb. 2. 10. that meetness , or comeliness for god ( here spoken of ) intending the salvation and glorification of many , to effect it in noother way then by the sufferings of him , who was to be the prince , or captain of their salvation , respecteth mainly , if not solely , his act in justifying them , in order to their salvation , and glorification . for otherwise supposing them already justified , there needed more the life , then the death , of christ , to save them ; according to that of the apostle paul : but god commendeth his love towards us , in that while we were yet sinners , christ dyed for us . much more then being now justified by his blood , we shall be saved from wrath through him . for if when we were enemies we were reconciled unto god by the death of his son ; much more ▪ being reconciled , we shall be saved by his life , rom. 5. 8 , 9 , 10. we see here , 1. that our justification is ascribed unto the blood , or death of christ : and 2. that our salvation ▪ our justification , or reconciliation unto god , presupposed ] unto his life , i. unto that power , which is given unto him in that life , which now he lives in glory at the right hand of the father , to exercise for the saving of all those that believe in him . life frequently imports vigour , activity , liveliness of strength , or power , for action ▪ as death imports weakness and imbecility for action . if you ask me , but how , or in what respect , doth the passive obedience , or death of christ , render the act of justification , as now it is exerted , or performed by god , so comely , or honourable for him ? or how may we conceive , that either it would have been uncomely , or less comely for him to have appeared in it , in case his hand had not been strengthned by the death of christ unto it ? or doth it not well enough become the great god to forgive sin freely and without satisfaction ? i answer , 1. whether we conceive the import of those words spoken by god unto adam , and in him , unto all his posterity , being yet in his loyns , in the day that thou eatest thereof , thou shalt dye the death , either in the nature , or notion of a dreadfull threatning in case of disobedience , or of a most sacred , and severe law , to restrain sin , and disobedience ( the difference , i confess , is not much materiall , as far as at present i apprehend ) it was no wayes honourable , or comely for god to suffer either the one , or the other , to be trodden , or trampled under foot by the creature to whom they were given , without looking after them , or calling for some satisfactory account for the contempt measured out unto them . it cannot reasonably be thought , but that god , by the denunciation of such a threatning , or promulgation , and sanction of such a law , awakened and amused both heaven and earth , and raised great expectations in both what the issue , or consequence would be . now then , adam , and his posterity , being ( as was sayd ) now in him , rising up in disobedience in the very face ( as it were ) and presence of so terrible a threatning , if god should have passed by , and made no words of this high mis-demeanour , he might seem , either on the one hand to repent that he had so sorely threatned them , and therefore now proceeded not to execution ; or else on the other hand , that he was content and willing enough to be neglected , or affronted by his creature : both which , would have been very uncomely and dishonourable unto him . nor would it have been of much more comely an interpretation , had he accepted any thing of an inferiour value , or less considerable , instead of a compensation , or satisfaction , and had not stood upon a just and full vindication of his soveraign authority , his excellent wisdome , his righteousness , and equity in his proceedings with his creature ; the glory of all which were very injuriously handled , and suffered deeply in adams prevarication . so then , adam , and his mis-carrying with so high a hand of disobedience , there devolved a necessity upon god , if he meant to glorifie himself , like himself , and as god , either to punish the whole brood of transgressours , according to the full exigency of their demerit , or ( which is the same ) according to the tenor and import of the threatning , or else to find out some other person to suffer for them , whose punishment , or sufferings might be altogether as considerable , and argue as great respects to his authority , wisdome , and righteousness , as the punishment of adam , and all that were now delinquents in his loyns ( i. his whole posterity , the second adam only excepted ) up to the line of their transgression and guilt , would have done . and thus the apostle ( as we lately heard ) layeth it down indefinitely and in the generall , that if god meant to save and glorifie any number of adams posterity , it concerned him in point of glory to provide , that he , who ever he should be , by whom they were to be saved , should suffer to perfection , [ i. proportionably to what they ought to have suffered , whom he intended to save by him ] for this i conceive to be the sense and import of these words ; for it became him , for whom are all things , and by whom are all things , in bringing many sons unto glory , to perfect [ or make perfect ] the captain of their salvation through sufferings , heb. 2. 10. that description , or periphrasis of god , for whom are all things , and by whom are all things , importing his transcendent soveraignty , and greatness , seems to imply , that these were considerations that made it necessary , and comely for him , in case he intended salvation to adam ▪ and his posterity , to take that course , which now he hath taken for the effecting it , viz. to impose such sufferings upon him , by whom it should , or was to be atchieved , which might in a rationall estimation , answer the sufferings which they had deserved ; and that had it been any , but god , or had god been any , but himself , the omission of such exactness of severity , or justice , in , or about the accomplishment of the design , would not have been so uncomly for them , as now ( it seems ) it would have been for god to dispense with it , his augustissimall and unparralleld majesty and greatness , being ( as hath been sayd ) considered . for it no wayes at no hand , becomes him , to whom the whole creation , heaven and earth , with all the hosts of them , stand bound to do the deepest homage and service , and whose wisdome and power have so gloriously quitted themselves in the beautifull fabrick of the universe , and in all the parts and parcels of it , either to confess himself , either unadvised , or over-severe , in making a law for the nurture and government of his creature , or to minister any occasion in the least unto his creature , so to judge , or conceive of him ; which he should have done , had he taken a company of his creatures , who had despised and broken this law , into his bosome , yea , into part and fellowship with himself in his own blessedness and glory , without a just compensation for these transgressions , and fully commensurable , in one kind or other , thereunto . now there being no creature , no person to be found either in heaven or in earth , nor any to be framed , nor made by any appropriate , or new act of creation ( at least as far as the understandings of men are well able to reach ) capable of suffering upon the terms mentioned , in regard of the unpreventible inconsiderableness of their beings ( comparatively ) and of their sufferings accordingly , and so not competent to make a just satisfaction for the high misdemeanour , or provocation of so many ; hence there arose a necessity ( a necessity , i mean , for divine conveniency , and a salvage of honour ) either that the son of god , being first put into a suffering capacity , by being made flesh , should willingly undertake and perform this suffering service for the transgressors , or otherwise that the transgressors themselves , from the first to the last , should have born their own sin , and fallen under it , and have perished by it for ever . 2. suppose we , that some creature might have been ▪ either found , or made ; yea , suppose we , that some man might have been made upon like terms with adam , whose sufferings might have amounted to a satisfactory consideration for adams transgression ( together with all theirs , who sinned in him , and with him ) yet first , if he in one respect or other , had not really and truly descended from adam , as christ did , the satisfaction made by him had not been so proper , or so clearly salvant of the glory of the wisdome and soveraignty of god in the threatning , or law , mentioned , in that day that thou eatest thereof , thou shalt dye the death , as that now made by the death of christ . for christ was not only of the same nature with adam , but also lineally , though not according to the course of common propagation , descended from adam ( luk. 3. 23. compared with vers . 38. and the verses intermediate ) in which respect , the threatning , or penalty of the law , in the day that thou eatest , &c. was inflicted upon him , to whom the law was given , though not upon his person ( personally considered ) but as subsisting , and having a being , in that speciall branch of his posterity , christ , as he had a being likewise in every other member of this his posterity , even as they also , in a reciprocall consideration , had a being in him , whilst as yet they actually were not . in this kind of dialect , god kept covenant with abraham , when he performed those promises unto him , as subsisting in his posterity , or seed , which yet he made unto him personally ( unless we shall say , which haply may be true , and proper enough , that this and such like promises made unto abraham , remain yet to be performed and made good unto him personally , in the first resurrection , and during the reign of christ , and of the saints on earth , for a thousand years ▪ ) thus he promised unto him yet personally subsisting , and present , that he would give him the land of canaan ; arise , walk through the land in the length of it , and in the breadth of it : for i will give it unto thee ( gen. 13 ▪ 17. ) so elsewere : and in thee shall all the families of the earth be blessed ( gen. 12. 3. ) which yet was not verified in him personally considered , but as subsisting in that most glorious and flourishing branch of his posterity , christ . in like manner , christ assuming the humane nature , wherein he suffered , from one of adams naturall race , and consequently from adam himself , though in an appropriate and supernaturall way , the penalty of the law , in the day that thou eatest thereof , thou shalt dye the death , being inflicted upon christ , may in a sense , and this not much remote from that which is literall , o● proper , be sayd to have been inflicted upon adam himself . the apostle having ( as we lately heard ) affirmed , that it became god in bringing [ i. pu posing , or designing , and accordingly attempting to being many sons , [ as viz. his son adam , luk 3. 38. and all his sons , which were many , and who , by reason of their descent from adam , may properly enough be tearmed the sons of god also , the scripture frequently giving the appellation of sons , or children , to all lineally descending from the same progenitors ] unto glory , to consecrate for so the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , very often signifieth ot to make perfect [ i. compleatly to qualifie ] the captain of their salvation [ christ that was to procure their deliverance from death , by making attonement for them ] through sufferings [ proportionable to so great ●n atchievement ] and consequently , to put him into a capacity of suffering , by investing him with the humane nature ( as is plainly layd down , v. 14. ) the apostle ( i say ) having asserted this ▪ he gives this account of it in the words following : for both he that sanctifieth , and they that are sanctified are all of one ; meaning , that the one , and the other , are both of one and the same original , or descent ; as viz. from god by the line of adam , and likewise of one and the same nature , or blood ( as act. 17. 26. and hath made of one blood all nations of men . ) and withall , that it was meet that thus it should be for conformity sake unto the leviticall type , where the high priest , and those that were legally purified , or sanctified by him , were both of one and the same nature , and likewise descended from one and the same progenitors . 2. it was very agreeable both to the goodness and wisdome of god , that he , who by his appointment , and at his instance , should serve adam and his posterity , in so arduous and difficult an undertaking , as by his own death to re-instate them in a condition of life and peace , should be satisfied with , and enjoy this sore travail of his soul , and not sink , or be wholly crushed under it : and consequently that he should not only suffer death , but overcome death , or ( which is the same ) be raised again from the dead , that so he might be capable of that great recompence of reward , which so transcendent a service both unto god , and men , well deserved . upon this account also , the lord jesus christ was the only person , either in actuall being , or in possibility of being , that was accomplished , or meetly qualified for that great undertaking , of raising up the tabernacle of adam , which was fallen , and of saving that which was lost . for were it granted , or supposed , which yet i cannot encourage any man to suppose , that some creature might have been found , or else made , so holy , harmless , undefiled , and separate from sinners , the shedding of whose blood , or whose death , for adam , and his posterity , might have been so considerable in the sight of god , as that he could have judg'd it competently salvant of the glory of his wisdome , and of the awfulness , and dread of his soveraignty , to have remitted the transgression of adam , and his , upon the account thereof , yet is it no wayes probable , that the considerableness , or worth of this sacrifice , would , or could have ab●unded so high above the purchase , or procurement of the redemption of adam , and his posterity , as to in-title , or to in-right him that should have offered it , to a glorious resurrection also , such as was meet for him , that had been , the author of salvation to a lost world . and if the glory wherein christ appeared upon tabor , was so exceeding great , that it only became the only begotten son of god , being a garment too above measure rich for any person to wear , but the only son of the king of kings ( to which sense many of the expositors carry that of the evangelist , joh. 1. 14 ) much more would such a transcendency in glory , wherewith god hath judged it meet to invest and dignifie him , that is now the saviour of the world ; as the making him higher then the heavens , placing him at his own right hand , giving him a name above every name that is named , &c. have been vastly disproportionable to the line of any meer created being whatsoever . and yet the apostle plainly declareth , that such an high priest became us ; [ i. was necessary for us to have , in respect of those high and vast concernments , which were to pass through his hands , and to be transacted by him ] who ( amongst other glorious prerogatives ) should be made higher then the heavens , heb. 7. 26. in these considerations ( and haply in some others like unto them ) the contributions of the passive obedience and sufferings of christ , were soveraignly necessary to render the high transaction , or dispensation of god , the justification of sinners , worthy of him , and of a regular and cleer consistence with his glory . as for the tenent of those , who resolve this great act , or dispensation of god we speak of ( i mean , justification ) partly into the soveraignty of his greatness , or authority , and partly into the abundance of his grace , and goodness , and liberty of his will , and partly into the obedience , and regular conversation of men themselves , excluding the death of christ from any part , or fellowship therein ( at least by way of attonement , or satisfaction for sin ) i conceive it to be broadly inconsistent with the tenor and purport of the scriptures in places and passages without number . 8. the resurrection , or raising of christ from the dead , sect. 8 ( in conjunction with his glorification which followed upon it ) advanceth the business of justification , by the assurance given hereby from god unto the souls and consciences of men , that he is well a paid , and fully satisfied concerning that great debt of the sin of the world , the discharge whereof was undertaken by christ in his death ; hereby encouraging men , who had incur'd his displeasure by sinning , to believe in him accordingly , for their justification . this is the express doctrine of the apostle peter , : who verily was fore-ordained ( speaking of christ ) before the foundation of the world , but was manifested in these last times for you , who by him do believe in god that raised him up from the dead , and gave him glory , that your faith and hope might be in god , [ and consequently , that you might be found , or put into , a state of justification ( without which , faith , and hope in god were little available ) 1 pet. 1. 20. and in this consideration ( doubtless ) it was that the apostle paul affirmed , christ to be raised again for our justification . who was ( sayth he , speaking of christ ) delivered [ viz. unto death ] for our sins , and was raised again for our justification , ( rom , 4. 25. ) meaning , that he was raised again from the dead : [ including in his resurrection , by a kind of synecdoche , the great glory and dignity given him by god upon it ] that hereby a rationall way might be made for sinners to believe in him , or in god , [ for the gospel indifferently useth the one expression , and the other , to the same effect ] in order to their justification . whilst the surety , o● he that hath undertaken the payment of a debt , is kept in prison , there is no likelyhood that the debt is payd , or the creditor satisfied . and upon this ground the apostle paul reasoneth first thus : but if christ be not risen , then is our preaching vain , and your faith is also vain , 1 cor. 15. 14. and again vers. 17. and if christ be not raised , your faith is vain : yee are yet in your sins ; meaning , that they could have no reasonable ground to believe that they were discharged , or acquitted by god from the debt , or guilt , of their sins by means of the death of christ , if he should be detained in the prison of death ( the grave ) until now , and not have been raised again , and set at liberty . so then the rising again , or rather the raising again , of christ from the dead by god the father , justifieth believing sinners ( as it were ) argumentatively , and as exhibiting a rationall ground unto them , whereon to build their faith , of a full and perfect attonement made by christ in his death for them , or for their sins ; by which faith , according unto , and by vertue of , that promise made , or the law enacted by god , in that behalf , they come to be justified . sect. 9 9. the prophet isaiah bringeth in god the father , speaking thus of his son christ : by his knowledge shall my righteous servant justifie many : for he shall bear their iniquities , isa. 53. 11. that the particle , or pronoun , his , is here to be taken objectively , not subjectively ( a construction frequent in scripture ) is ( i presume ) the award of every mans understanding . so that by his knowledge , [ the knowledge of christ ] is meant the knowledge of himself , which he shall propagate in the world by the ministry of the gospel , and by means of this knowledge of him many shall be justified ; according to that of the apostle ; we who are jews by nature , and not sinners of the gentiles , knowing that a man is not justified by the works of the law , but by the faith of jesus christ even we have believed in jesus christ , that we might be justified by the faith of christ , [ i. by christ believed on ] as he explains himself in the verse next following ; but if whilst we seek to be justified by christ , &c. ( whence by the way it may be observed , that to be justified by christ , and by faith , or believing in christ , is of one and the same import ) so then , the knowledge of christ is , or may be sayd , to justifie men , in somewhat a remote sense ; viz. as it is a ground of encouragement unto them to believe on him ; by which believing they are immediatly justified . 10. men are sayd in scripture , as well to be justified , as sect. 10 sanctified , by the spirit of god , and this as justification is distinguished from sanctification . but yee are washed , but yee are sanctified , but yee are justified in the name of the lord jesus , and by the spirit of our god , 1 cor. 6. 11. some exposito●s indeed understand the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yee were justified , not of justification properly so called , or which standeth in remission of sins , but of such a justification , which consisteth in a progress , or proficiency in righteousness , or in the profession and practice of christianity . for the justification of which exposition , they plead the exigency of the order , or gradation in the text it self , as also the like use , or signification of the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in that of apocal. 22. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , let him that is righteous [ or just ] be justified still . i. ( as the expositers we speak of interpret ) let him encrease and make forward in wayes of righteousness . it must be acknowledged , that to grow in grace and proceed in holiness and righteousness from day to day may be called a mans justification in a declarative , or arguitive sense , viz. as they argue , or declare a man to be a justified pe●son , and his faith to be of the right kind , a living and growing faith : yea , they may be termed a mans justification , as they are just matter of his app●obation , and commendation , which in many cases are used in a sense parallel to that of the word justification , as 't is used sometimes . but the justification , which is the s●bject of our present discourse , doth not consist in any action , one , or more , nor in any quality , one , or more ; but rather in a state , or condition , viz. such whereinto a person is translated , or brought by the pardon of his sins ▪ or sentence of absolution awarded by god . nor need we take the word justification in the scripture lately cited ( 1 cor. 6. 11. ) in any other sense but this . for justification ( in this sense ) may be asc●ibed to the holy ghost , as he hath a speciall and appropriate hand in raising the work of faith , by which men are thus justified , in the hearts of those , who do believe : in which respect , faith is registred by the apostle paul , amongst the fruits of the spirit , gal. 5. 22. and by his fellow apostle peter , they who believe are sayd to obey the truth ( speaking of the obediency of faith to the gospel ) through the spirit , 1 pet. 1. 22. and act. 18. 27. the christians in ach●ia are sayd to have believed through grace , i through the grace of god , in his vouchsafement of his spirit unto them , by whom they were enabled to believe , yea , and actually believed . now then ( according to the known maxime , or principle in reason , quod est causa causae , est causa causati , that which is the cause of any cause , producing an effect , is the cause of the effect it self , as well as of the cause producing it ) faith being the cause , or means of justification , and the spirit the cause of faith , justification may as truly , and not much less properly , be attributed unto the spirit , as unto faith . sect. 11 11. that faith justifieth , is the constant assertion of the scripture , and the architectonicall doctrine of the gospel . therefore being justified by faith , we have peace with god , rom. 5. 1. again , therefore we conclude that a man is justified by faith without the works of the law , rom. 3. 28. yet once more ( to spare citations in a case so generally known ) we , who are jews by nature , and not sinners of the gentiles , knowing that a man is not justified by the works of the law , but by the faith of jesus christ ; even we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law , &c. gal. 2. 15 , 16. by the way , upon occasion of these ( with many the like passages in the new testament , wherein justification by faith is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , expresly affirmed ) i cannot but mention my dislike of their strein in teaching , who lay down and deliver it to the people for a doctrine , positively and plainly ; that men are not justified by faith , or by believing . doubtless it is not convenient , or comely , positively to deliver , or assert that for a doctrine of truth , which is so diametrally opposite to the frequent , cleer , and express words of the scripture . if there be a limited sence , to be put upon such passages , wherein a truth is commonly , and from place to place held forth in the scriptures , this may conveniently and timously enough be done in the explication or opening of the doctrine : but i judge it very incongruous for any minister of the gospel to set up a doctrine as it were in defiance of , or in contest against any thing so frequently , and so directly in terminis affirmed in the scriptures , as justification by faith . and ( doubtlesse ) men need not be at all tender , or afraid , to deliver this positively for a doctrine of evangelical truth , that men are justified by faith , yea or by faith alone , if they do but declare or signifie withall 1. what the scripture means by that justification , which it ascribeth unto faith . 2 what it means by that faith unto which it ascribeth justification . for 1. that justification , which the scripture attributeth unto faith , is precisely that which consisteth in remission of sins , as the apostle plainly teacheth , rom. 3. 25. but more largely , rom. 4. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. ( to omit other places . ) now certain it is , that no kinde of works whatsoever , enjoyned in the moral law , have any thing at all , little or much , to doe , about remission of sins , or in the procurement or obtaining of it . for in case a man should transgresse the law , or sin , only once , and this in the lightest manner , and should for ten thousand years together afterwards , with all possible exactnesse , observe and keep this law , yet this long tract or series of obedience , or good works , would not make his attonement for that sin , nor bring him off from the guilt of it with peace and safety . the reason is signified by the apostle , heb. 9. 22. without shedding of bloud there is no remission . the wisdome and righteousnesse of god did not judge it reasonable , or meet , that the payment of one debt by the creature , though amounting to never so great a summe , should satisfie for the non-payment of another . now the most exact obedience that can be performed or yielded unto the law of god by any creature , whilest it hath any being , is but a debt due from this creature unto god : therefore no obedience in this kinde can satisfie for , or attone ▪ either in whole , or in part , the least disobedience or transgression . so that justification from sin ( as the scripture phrase is , act. 13. 39. ) i. which standeth in remision of sins , cannot be purchased or procured , but by the death or blood-shed of him , that should undertake the redemption of sinners . only god was pleased to decree , or make this for a law ( which the apostle calleth , the law of faith , rom ▪ 3. 27. ) that faith , or believing in him through christ , should interess men in the benefit or blessing of the death and bloud-shed of christ , i. in that remission of sins which was purchased by his death . and in this consideration faith justifieth , viz. by vertue of the soveraign authority of that most gracious decree , or law of god , wherein he hath said , or decreed , that it shall intitle men unto , or in-right them in , part and fellowship of that benefit of the death of christ , which consisteth in forgivenesse of sins ; or ( which comes much to the same ) as it is a qualification , or condition ordained , covenanted , or appointed by god to bring upon those , in whom it shall be found , the great blessing of that pardon of sin , which christ hath obtained for men by his blood . and because god hath not passed any such decree , nor made any such law , concerning good works , as viz. that these shall bring men into communion of the benefit of remission of sins purchased by the death of christ ▪ therefore they have nothing to doe to justifie men in this notion , or sense , of the word , justification . if by justification , we mean approbation , commendation , acquitting from blame , or the like , ( in which sense also the word is frequently used in the scriptures ) * good works are proper and necess ry thus to justifie us both in the sight of god and men ; only with this explication or proviso , viz. that men live to meet with opportunities for the doing of such works , after their true believing . for otherwise , if the case should so happen , that a true believer should be taken away by death , the next moment to that in which he first believed , it is not to be thought but that he should die , not simply with his sins pardoned , but under the approbation of god also . therefore good works , in actu exercito ( as the schoolmen speak ) or actually performed , are not absolutely , universally , or in every case that may possibly happen , necessary , no not to that justification it self , which simpathizeth ( as hath been said ) in import with approbation , commendation , vindication from blame imputed , or the like . it is true , in actu signato , or as they are radically , seminally , or vertually included in that faith which justifieth by remission of sins ( of which more presently ) so they are universally , and in all cases possible , if we speak of persons capable by years and discretion of believing , necessary thereunto . and god who accepteth the will for the deed , when men want opportunity or means , for action , looketh upon those good works , which are conceived in the womb of a true and unfeigned faith , as actually performed and done , when such a faith wants means , time , or opportunity to bring forth . in this notion our saviour himself must be understood to speak , at least in reference unto many of those , to whom he speaketh , if he be conceived to speak unto all standing on his right hand ( which i judge to be the more rational to suppose ) mat. 25. 34 , 35 , 36. come ye blessed of my father — for i was an hungred , and ye gave me meat ; i was thirsty , and ye gave me drink : i was a stranger , and ye took me in : naked , and ye cloathed me : i was sick , and ye visited me : i was in prison , and ye came unto me . doubtlesse some , yea a considerable party , of those , to whom the lord christ will expresse himself thus in that great day , will be such , who had been poor in the dayes of their flesh , and afflicted , and stood in need of being relieved by their christian brethren , better accommodated in the world then they , and in whose relief christ will acknowledge himself relieved , v. 40. therefore such as these had not been in a condition or capacity to minister actually unto the wants and necessities of other poor christians in those respective supplies and accommodations here specified : and yet we finde ( according to our late supposition ) that christ gives the same testimony unto them for these services of charity , which he gives unto those that had actually performed them . his meaning then must be , that even these poor distressed saints , who had not wherewith either to cloath the naked , or to give entertainment unto strangers , actually , yet had both one and other the same works and services of christian commiseration and charity here mentioned , in the bowels of the same kinde of faith , out of which they actually proceeded from their better world-provided brethren , and were performed by them but this occasionally here , and by the way , for the better explication of that justification , which the scripture so constantly , ( as we have heard ) ascribeth unto faith . 2. concerning that faith , unto which the justification mentioned , is ascribed , the scripture describeth it with much variety in respect of its object . sometimes it calleth it a believing god , rom. 4. 3. jam. 2. 23 ▪ sometimes a believing on god , joh. 12 , 44. sometimes a believing in god , or in the lord , act. 16. 34. joh. 14. ● . act. 9. 42. once it is called , the faith of the operation of god , who raised christ from the dead , col. 2. 12. sometimes a believing on christ , or , on the son of god , or on the lord , act. 11. 17. joh. 3. 18 & 12. 37. 1 joh. 5 10. ( besides many other places ) sometimes again it is called a believing in christ . joh 3. 15 and so , in jesus , rom. 3. 26 ( and oft elsewhere ) otherwhile it is expressed , by believing christ , or the son , joh. 3. 36. sometimes , by a believing that christ is christ , the son of god that was to come into the world , joh. 11. 27. and again a believing that jesus christ is the son of god , act. 8. 37. see also joh. 8. 24. and again , joh. 11. 47. sometimes it is called , a believing in christs name , joh. 1. 12. & joh. 2. 23. & joh. 3. 18. it is very possible that yet there may be in the scriptures a greater variety of denominations or expressions of that faith , which justifieth , in reference to its object , then that now represented . but all these that have been mentioned ( and i doubt nor , but those others also supernumerary unto these , if any such there be ) are of an easie and ready reducement into one and the same notion and import . but that distinguishing character ( one , or more ) of the justifying faith , which we are at present enquiring after , respecteth not the object , but the intrinsick nature or complexion of it . the scripture , in reference hereunto , sometime describeth it to be a believing in the heart , rom. 10. 9. other while , a believing with the heart , rom. 10. 10. sometimes again , a believing with all the heart , act. 8. 37. it is twice called , a faith unfeigned , 1 tim. 1. 5. 2 tim. 1. 5. the faith of a spurious kinde , and which differs in nature , worth , and value from it , is termed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a dead faith , jam ▪ 2. 17. 20. 26. and by consequence the true faith which justifieth , must be understood to be a living faith . but the most appropriate nature of this faith , or the property of it , which is most considerable , and which indeed ( upon the matter ) includeth all the other now mentioned , and most emphatically differenceth it from all other kindes of faith , which want the seal of god to make them justifying , is that declared and asserted by the apostle paul , gal. 5. 6 where the holy ghost guided his pen to these words for in jesus christ [ i. e. in the doctrine of jesus christ , and by the tenor , and import of the gospell ] neither circumcision availeth any thing [ viz. towards any mans justification before god ] nor uncircumcision , but faith {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , effectually operative , or throughly working by love . his meaning is , that such a faith in god , which is raised , or wrought in a man by means of jesus christ as given by god unto men for a saviour , and which , withall is spiritfull , lively and active in provoking the soul in which it resides , to the love of god and men , and to wayes and works suteable to such an affection , is the only thing or means designed , authorized and appointed by god to bring men into part and fellowship of that justification , or remission of sins , which hath been purchased or procured by the death of jesus christ ▪ for men . a faith of this genius , temper and complexion , borroweth no aid , help or assistance from any of her children ( i mean from any of those good works , which proceed from her ) for or towards that justifying of men with that justification , which standeth in remission of sins : she is by vertue of that authority derived unto her by god , self-sufficient to give this great and happy investiture unto men ; yea should she die before she had opportunity to bring forth , she would do that worthy service to him that had conceived her . it is true , as concerning that justification , of which the apostle james speaks so much in his second chapter , which is a justification of a person testified , declared , published , or made known , the faith we speak of standeth in need of the help and cooperation ( as the same apostle there speaks v. 22. ) of her children . god himself will not report any man justified ( i mean , any man capable of good works ) nor would he have any man ( of this capacity ) judged or reputed by others a justified person , who hath not justified or commended his faith by such works . but this by the way to vindicate and clear the interest of faith in the great business of justification , and to sever it from that of works , not more contended for , then confounded with it , by some . to conclude this section ; the vertue or power , by which faith justifieth , it receiveth from the designation , ordinance , appointment , or decree of god : the manner how it justifieth , is by the giving of men interest or part in the great benefit of remission of sins purchased by christ , according to the tenor of gods ordinance or decree in that behalf . they who conceive or teach that faith justifieth as it is an instrument receiving christs righteousnesse , or christ himself , unadvisedly stamble at that popish notion ( as it is frequently charged upon men of that perswasion , by protestant writers ) which placeth the justifying nature or vertue of faith in somewhat , in some worth that is essential and intrinsick to it . for evident it is , that there is nothing more inward or essential unto faith , then the receiving of christ , or christs righteousnesse , this being the very nature and substance of it . whereas the ordinance , will , or decree of god , which investeth faith , or the receiving of christ , with the great priviledge or power of justifying men , is apparently extrinsecal and extra-essential to it , and so ministreth no occasion in the least unto faith to boast of any excellency or considerablenesse of worth in it self , but resolves that which is of that high and sacred concernment in it unto men , as viz. to justifie and to save them , into the grace and good pleasure of god . but i have given an account of my judgement touching this point somewhat more at large elsewhere . and this at present may serve to clear the interest of faith in , or about justification , and to shew particularly and distinctly what part it acteth in the investiture of men , who have sinned , with that blessednesse . 12. concerning repentance , that it also is no stranger sect. 12 unto justification , or remission of sins , but hath a very material imployment or part assigned unto it by god about the enstating of sinners therein , is the frequent and distinct voyce of the scriptures . repent ye therefore ( saith peter unto the jewes , act 3. 19. ) and be converted , that your sins may be bloued out &c. it is said of john , that he baptized in the wildernesse , and preached the baptisme of repentance for the remission of sins , mar. 1. 4. i suppose the great and blessed effect here mentioned , justification , or remission of sins , is not intended by the evangelist as the effect of baptisme , either only , or so much ( if at all ) but rather of repentance : and that baptisme is therefore called , the baptisme of repentance for , &c. ( if repentance it self be not here rather termed , metaphorically , a baptisme , i. e. a washing or cleansing a mans self from the defilement of sin , but if this be not probable ) baptisme ( i say ) may be called , the baptisme of repentance for the remission of sins , because it is a sacramental pledge or ordinance of god vouchsafed unto the christian world , to insure remission of sins upon repentance , in such a character or form of speaking , as that of the prophet elisha upon the shooting of an arrow by the king of israel as he was directed by this prophet ; and he said , the arrow of the lords deliverance , and the arrow of deliverance from syria ; meaning , that the kings shooting the arrow by order from god signified unto him by the prophet , was a confirmatory sign unto him , and so intended by god , that he and his people should be delivered out of the hand of their enemies the syrians , 2 king. 13. 17. of the like construction is that of peter to his new converts , repent , and be baptized every one of you in the name of jesus christ for the remission of sins , &c. act. 2. 38. the coupling of remission of sins so close with repentance , as is found , luk. 24. 47. and act. 5 ▪ 31. is ( i conceive a pregnant argument that the latter hath an indispensable interest in procuring the former . the tenour of the former of these texts , is this . and [ christ ] said unto them , thus it is written , and thus it behoved christ to suffer , and to rise from the dead the third day : and that repentance and remission of sins , should be preached in his name among all nations , &c. of the latter , this : him hath god exalted with his right hand , to be a prince and a saviour , for to give repentance unto israel , and forgivenesse of sins . upon the same account likewise it was , that those christian jewes , act. 11. 18. termed that repentance which they concluded from peters relation , that god had granted unto the gentiles a repentance unto life [ meaning , unto justification , or , forgivenesse of sins , which the apostle paul calls , the justification of life , rom. 5. 18. that is , a justification , which restores a sinner unto life , i. e. unto a right , title , and capacity of eternal life , who before was under a sentence of condemnation , and so dead in law . so then the questionis , how repentance may be conceived to operate towards justification , or what it contributeth thereunto . i answer , 1. in the generall , it seems to be joyned in the same commission with faith , and to be insisted upon , and required by god in the nature of a condition , or qualification , to render men meet for so sacred an investiture , or priviledge , as justification , or , remission of sins . and it is matter of ready observation , that the scripture maketh the like great and precious promises unto the one , and unto the other ; yea and threatneth the want of the one , and of the other , with the same severe and terrible judgements . this matter being so well known , we shall not need quotation-proofs . yea , 2. there seems to be a kinde of a mutual or reciprocal involution between repentance , and faith ; not such as is between ordinary causes , and their effects , but between such causes , and effects , which , in different considerations and respects , are mutually both causes , and effects , the the one unto the other . repentance , considered in the initiatory , or imperfect work of it , comprehends faith in it , as causes ( especially moral causes ) their effects , i. e. dispositively , seminally , vertually , and the like . again , faith being brought into the soul , by the opportunity of such a repentance , as a form into matter disposed , or prepared , carries on that repentance to greater perfection , by means whereof , whilest it was yet in its minority , it self was furthered in its being . so that as faith was dispositively , or preparative-wise in repentance , whilest repentance was imperfect ; so is repentance perfectively , or in respect of its consummation , in faith . the scripture speaks evidently of a repentance precedaneous unto faith ; yea and seems to assert a necessity of the precedency of it , in order unto faith . and ye ( saith the lord christ to the chief priests , and elders of the jewes ) when ye had seen it , repented not afterward , that ye might believe him ( speaking of johns testimony concerning him , as that he was the true messiah , and saviour of the world ) mat. 21. 32. so the apostle paul adviseth timothy to instruct in meeknesse those that oppose themselves , if god peradventure will [ or rather , shall ] give them repentance to the acknowledgement of the truth k , [ i. e. a repentance , which shall dispose , or put them into an immediate capacity to believe the truth of the gospell . as on the contrary our saviour expostulates thus with the jewes : how can ye believe , who receive honour one of another ( joh. 5. 44. ) clearly implying that there was a necessity lying upon them to repent of that their ambitious and self-seeking humor , to put them into a regular or hopefull capacity of believing . thus then we see that , according to the scriptures , there is a repentance , which is an harbinger or way-preparer unto faith : in respect whereof , faith may be said to be dispositively ( as hath been sayd ) and by way of preparation , in repentance . but this repentance , notwithstanding the great service it doth unto men in accommodating their way towards believing , yea and proceedeth also from the grace of god , and is to a degree and in its measure accepted with him , in whomsoever it is found , yet is it but imperfect , and wants many degrees of that strength and soundnesse , which afterwards it receiveth by its conjuction and communion with faith . and so , in respect of this inlargement or additional perfection , it may be said to have a being in faith . i doe not think it worth the making a controversie , or dispute , whether that repentance which goeth before faith , and qualifies the subject for a more ready or willing reception of it , and that which followes and accompanies faith , be of one and the same species , or of different . yet i rather incline to think , that they do not only not differ specie ( unlesse it be specie accidentali , as a man differs from a childe , a man learned from a man illitetate , a man that is poor , from a man that is rich , and the like , ) but not so much as in individuo ; as paul was the same individuum , when he was a man , which he was when he was a child . that the one hath justification , or remission of sins , annexed unto it by promise from god , and the other , not , doth no more prove them to differ specie , no nor yet individuo , then pauls proving in time a great and faithfull apostle , and chosen vessel unto god , proveth him to have been , either of another species , or another individuum , when he was a fierce persecutor , and ( as himself acknowledgeth ) of sinners the chief . but this circle of discourse , is ( i confesse ) somewhat eccentrical to our businesse in hand , which is not to distinguish repentance as preceding , and as accompanying faith , but to inquire out , and declare , as god shall inable and direct , what , or how , repentance , as included in , or accompanying faith , operateth towards justification , or remission of sins . that which i conceive , is this . god not judging it meet to invest a person , who yet retains the love and liking of sinfull and wicked wayes , with so great , and sacred a priviledge , and grace , as forgiveness of sins , was pleased to establish it for a law , that no man or woman remaining impenitent , and without unfeigned remorse of soul for their sins past , should ever be admitted into part and fellowship of that unspeakable grace of his in jesus christ , which consists in pardon , or remission of sins . again , being highly pleased with that most regular , generous , and worthy deportment of soul , in whomsoever it should be found , which consists in a genuine and real hatred and abhorrency of all unrighteousnesse , and of whatsoever is sinfull or unclean , enacted another law in honour of this heroick act and deportment , viz. that whosoever should with his whole heart and soul repent of all his sinfull miscarriages and misdoings , and stand resolved in heart for wayes of purity and uprightnesse for the future , should be translated by him into that blessed state , which standeth in remission of all sin . so that repentance seems to operate two wayes towards justification , or remission of sins . first , in the nature , or after the manner , of that kinde of cause , which logicians call removens prohibens , i. e. which contributeth towards an effect , by removing that out of the way , which being not removed , would have hindered it . thus the taking away of the dignity , place , and power , of the roman emperors , was the cause of the discovery or rising up of the anti-christian race , and their power , 2 thess. 2 ▪ 7 , 8. so repentance , by removing that wretched and wicked habit or frame of soul , which being un-removed , would have obstructed the grace and blessing of pardon of sin , contributeth towards the obtaining of it . secondly , as repentance includes in the nature and constituting principles of it , a disposition or frame of heart so highly pleasing unto god , that he judgeth it no wayes unworthy of him , to honour and reward it with so great a reward , as remission of sins , so it may be conceived to contribute or operate towards remission of sins , or justification , tanquam causa dispositiva , i. e. as regularly qualifying the subject for the reception of the form to be brought into it . by this ( i suppose ) the interest of repentance , or that which it acteth towards , in , or about justification , may be clearly distinguished from the interest of faith , and that which it acteth in reference to the same end . when god in scripture is said to justifie the ungodly , the meaning is not that he justifies ungodly persons , whilest they are or remain ungodly ; but he is said to justifie the ungodly , in like form of speech , as our saviour useth , mat. 11. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. that is , the blinde see , the lame walke , the leapers are cleansed , and the deaf hear . the meaning clearly enough is , not that the blinde , whilest blinde , did see ; or the lame , whilest they remained lame , did walk , or that the lepers whilest their leprosie was yet upon them , were cleansed , &c. but that such who had been formerly and untill christ relieved them , blinde , lame , lepers , deaf , were by him miraculously restored , such as had been blinde , to their sight ; such as had been lame , to the usefulnesse of their limbs for walking , &c. in like manner god is said to justifie the ungodly , when he justifies , or makes such persons righteous by the pardon of their sins , who had formerly been ungodly , prophane , &c. but he doth not justifie them , or make them righteous by the forgivenesse of their sins , whilest they remain ungodly ; but upon the alteration and change of the sinfull frame of their hearts , by believing , he conferres this justification upon them , viz. the forgivenesse of their sins . and the reason why god doth not judge it meet to justifie men , or forgive them their sins , whilest they remain ungodly , unrighteous , wicked , prophane , or the like , may be , partly to cut off all occasion from his creature to conceive of him as a friend to sin , or to impenitent and obdurate sinners ; partly also to contrive his grace and high favour in justification , into an alluring argument , and strong motive to perswade men out of the love and liking of sin , and sinfull wayes , into the love and practise of righteousnesse and true holinesse . the apostle paul was put to apologize for his doctrine of the grace of god in forgivenesse of sins , because according to it , this grace is promised and given unto sinners , though unto such sinners only , who repent , and bring forth fruits meet for repentance . but if ( saith he ) whilest we seek to be justified by christ , we our selves also are found sinners , is therefore christ the minister of sin ? [ i. e. doth christ by justifying such sinners , as he justifieth , viz. such who believe and repent , countenance , abet , or promote sin in the world ] god forbid , gal. 2. 17. if then inconsiderate and unworthy men conceive that god would be liable to an imputation of favouring or cherishing sin in men , in case he should justifie or pardon all sinners upon their repentance , ( which now he doth ) how much more obnoxious would he have been , in such mens opinions , to this imputation and charge , in case he should have indulged this high priviledge of justification unto sinners without repentance ? upon this account then it is most probable , that god hath not judged it meet to admit or allow any other kinde of faith to bring men into communion of the death of christ for the forgivenesse of their sins , but only that which is accompanyed with an unfeigned repentance , or which purifieth and cleanseth the heart ( or at least is apt so to doe ) from the love and liking of all unrighteousnesse and uncleannesse . if it be thus , then the interposure or interest of repentance about justification is by way of qualification , or of rendering the subject , the sinner , regularly capable of that high and sacred priviledge . and though it doth not perform the office or work of faith about justification , which is ( as hath been said ) to bring men into the fellowship of the death of christ where , and where only , justification or remission of sins , is to be had , yet it legitimates or authorizeth the person for the reception of this blessed accommodation from the hand of faith : and for this reason also it may well be conceived to have the promise of justification , or remission of sins , made unto it , as well as faith it self . sect. 13 13. that good works have their part also in the great businesse of justification , is the expresse affirmation of the scripture . ye see then how that by works a man is justified , and not by faith only , jam. 2. 24. again : was not abraham our father justified by works , when he had offered isaac his son upon the altar , jam. 2. 21. we have already upon occasion , argued and shewed the interest of works in , or about justification . peruse § 11. we shall here partly adde , and partly repeat ; 1. that that justification , which consists in remission of sins , and which enstates a person in a right of title and claim to eternal life , is not attained , but by sinners being brought into communion with christ in his death ; or ( which is the same ) into part and fellowship in this death , which is the only procuring cause of this justification , by way of purchase . 2. that whatsoever bringeth men hither , ( i mean , into communion of , or with the death of christ ) must be sealed and authorized by god hereunto . 3. that a true and unfaigned faith in god through jesus christ ( sometimes called , faith in christ , yea and several other wayes expressed , as hath been already observed ) and this faith only , not any work , or works , of what kinde soever , or in what number soever , injoyned in the moral law , hath a commission or power from god to bring men into , or to give men part and fellowship in the death of christ . therefore good works have thus farre no part or interest at all in justification , as it standeth in remission of sins , being excluded here-from by the same law , by which boasting also is excluded , which the apostle termeth , the law of faith . where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith ? rom 3. 27. by this law , faith hath the office or work of justifying men in this sense , and with this kinde of justification , setled upon , and confirmed unto , it self , alone . there is another kinde of justification , which the scripture also frequently speaks of under this name ( as was noted § . 11. ) which consists in the approbation , commendation , or vindication of a person from guilt or blame , whether justly , or unjustly , imputed unto him . of this kinde of justification , when it is duely and justly given , or pronounced , good works , in one kinde or other , and for the most part those of the moral law , have a special and particular interest in it , being the only regular ground upon which the act , or sentence , of such a justification , can , or ought to proceed . and though god , by means of his appropriate priviledge of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or knowing the heart , can , and doth , upon a sufficient ground , secretly and in himself , approve of him , who as yet only believeth ( i mean , with a true and unfeigned faith ) and before he hath any wayes justified or commended this his faith by good works , yet he is not wont to signifie or declare , by one means , or other , this his approbation of any particular person , untill he hath shewed the world his faith by his works . nor doth he require of any man to judge of any other person ▪ as a man justified in his sight by a true and unfaigned faith , who hath not given either unto him , or unto some others , from whom he may receive the information , a fair and reasonable account by works suteable , of such a faith residing in him . and questionlesse it was this kinde of justification , of which the apostle james discourseth so largely in his second chapter , as appeareth all along the context , from vers . 14. to the end . therefore when he demands , vers 21. was not our father abraham justified by works , when he had offered his son isaac upon the altar ? evident it is , that by abrahams being justified , he doth not mean , that abraham had his sins pardoned ; for he had been thus justified long before . and besides , his offering up his son isaac upon the altar , could be no means of obtaining remission of sins from god . but when he is said to have been justified by works , when he had offered , &c. the meaning is , that upon this great testimony given by abraham of the truth and effectualnesse of his faith , god highly approved of him , loved him , and dealt by him as by a person righteous and just , and called him his friend . the tenour of the story in genesis fully accordeth herewith . for immediately upon abrahams stretching forth his hand , and taking the knife to slay his son , the angel of the lord called unto him ●ut of heaven , and sayd , lay not thine hand upon the lad , neither do thou any thing unto him : for now i know that thou fearest god , seeing that thou hast not with-held thy son , thine only son , from me , gen. 22. 11 , 12. a second time also , the angel , upon this offering up of his son , called unto him out of heaven , and sayd ; by my self have i sworn , saith the lord : for , because thou hast done this thing , and hast not with-held thy son , thine only s●n , that in blessing i will bless thee , and in multiplying , i will multiply thy seed as the stars of the heaven , and as the sand which is upon the sea shore ; and thy seed shall possess the gate of his enemies : and in thy seed shall all the nations of the earth be blessed , because thou hast obeyed my voyce , gen. 22. 15. 16 , 17 , 18. in these passages , is that justification of abraham expressed and contained ; whereof the apostle james speaketh , affirming him to have obtained it at the hand of god by works , as well as by his faith , which he sayth , wrought together with them [ meaning , towards the procuring , or obtaining of this justification , or approbation from god ] and was by them perfected [ or made perfect ] i. was declared to be perfect , that is , sound and good ; or else , was perfected , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. became effectuall to the obtaining of its proper end [ viz. the approbation and love of god , with favourable and friendly respects from him ] which is the perfection [ viz. arguitivè , or argumentatively ] of any thing . as on the contrary , when any thing , pretending to be a means for the compassing of such , or such an end , proves yet unable to effect it , this argueth , though ( haply ) not alwayes demonstratively , the imperfection , or weakness of it . in much a like sense to that , wherein abraham ( as we have heard ) is sayd to have been justified by works , is rahab the harlot also , [ i. who formerly had been an harlot ] sayd to have been justified , v. 25. the meaning is , that upon rahab's demonstration of the reality and truth of her faith , ▪ in exposing her life to danger , by entertaining and hiding the spies sent from joshua , god entreated her , as a justified , or righteous person , by preserving her and her fathers house , for her sake , with all that she had , when the city she dwelt in , with all that was in it , both man , and woman , young , and old ( besides ) were utterly destroyed with the edge of the sword , josh. 6. 21 , 22 , 23 , &c. so that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be justified , in this coutexture of discourse , doth not signifie the proper effect of that act of god , by which he constitutes ▪ or makes men righteous , or just , or by which he justifies them ; but the effect , one , or more , of some such act of his , by which he expresseth himself lovingly , graciously , and bountifully towards such persons , who are , or have been justified and made righteous by him , and hereby declares , and ( after a sort ) pronounceth them righteous . but he doth not judge it fitting , or meet thus to countenance them , or to entreat them as righteous , or justified persons , untill they have first given a good testimony of the reality and soundness of that faith , upon , and by which , he justifieth them . the expression wherein a person is sayd to be justified , when he is only respected , or dealt with , as being justified , i. as a justified person , is metonymicall , and frequent in scripture , the antecedent being oft put for the consequent . thus by hunting , gen. 27. 3. is meant , taking , or getting , by hunting : and deut. 21. 16. to make a son the first-born , signifies , to respect him , as the first-born , or to confer upon him the priviledge of the first-born . so also , rom. 5. 19. to be made sinners , imports , a being made lyable unto punishment , or such a condition which belongs unto sinners ( to omit many the like ) in this sense and notion of the word , justifie , the lord christ may be sayd to justifie those that shall stand at his right hand in the great day , in saying thus unto them ; come yee blessed of my father , inherit the kingdome prepared for you from the foundation of the world . the reason , or ground in equity of this justification , is declared in the words next following : for i was an hungry , and yee gave me meat , i was thirsty , and yee gave me drink , &c. ( mat. 25. 34 , 35 , &c. ) this most gracious address and application of christ unto those that shall be saved , especially in conjunction with that most dreadfull and soul-confounding address ( immediatly following ) unto those that shall eternally perish ; depart from me , yee cursed , into everlasting fire , &c. together with the reason hereof ( in the next words ) for i was an hungred , and yee gave me no meat , &c. i say , these respective decisions , or adjudications of christ , plainly evince and prove , that no person whatsover [ of years of discretion , and actually capable of knowing good , and evill ] shall receive the great benefit and blessing of justification , by means of any such faith , which shall not utter and approve it self before god and men , by fruitfulness in well-doing , according to such means and opportunities , as shall have been afforded unto them . and this also is the apparant drift and scope of the apostle james in that discourse , some passages whereof we lately sifted , and insisted upon , out of his second chapter . thus we see what the interest and part of good works is in the great business of justification , according to the scriptures . 14. that remission of sins likewise is no alien , or sect. 14 stranger unto justification , but in some neer imployment about it , is of ready demonstration from the scriptures . the discourse of the apostle rom. 4. from v. 1. to v. 8. ( inclusivè ) is pregnant to this purpose ; but to him ( saith , he , v. 5. ) that worketh not [ viz. with an intent , or hope of being justified by his working ; or , that worketh not , i. that wanteth works competent , or sufficient to justifie him ] but believeth on him that justifieth the ungodly [ meaning god , who justifieth even those that have been ungodly , and so must needs be without works meritorious of justification , upon their believing ] his faith is counted for righteousness , [ i. he is made a righteous , or just man by means of his believing , and is accordingly looked upon by god ] even as david also describeth the blessedness : [ i. either the justification , or the blessedness accruing by it ] of the man unto whom god imputeth righteousness ] i. whom he justifieth ] without works [ viz. which are any wayes meritorious of justification : for this apostle , by works , in opposition unto faith , in the business of justification , constantly understandeth , the merit of works : in which sense also his adversaries the jews understood , and urged it ] saying , blessed are they whose iniquities are forgiven , and whose sins are covered ; blessed is the man to whom the lord will not impute sin . by this description from the pen of david , of the blessedness of the man , unto whom god imputeth righteousness . ( i. justifieth , as hath been been shewed . ) it appears , that his righteousness , or justification ( passively taken ) which is the cause , or means of his blessedness , consists in the forgiveness of his iniquities , or which is the same in substance , though differing in consideration , or respect ) in the non-imputation of sin unto him . by means as well of the one , as of the other of these , the mans sins are sayd to be covered ; that is ( i conceive ) to pass unpunished , indempnity from punishment , being a kind of veyl by which the sins of transgressors are kept from being much minded , or taken notice of by men : as on the other hand , when god openly judgeth , or punisheth men for their sins , he is sayd to un-cover , or dis-cover them , ezek. 16. 37. 57. ezek. 23. 10. and elsewhere . now by that description ( as the apostle termeth it ) which david giveth ( as we have heard ) of the blessedness of the justified person , placing it in this , that his iniquities , or sins , are remitted , or forgiven , it is a clear case , that remission of sins justifieth per modum causae formalis , as the form , or formall cause is sayd to give being to that which is caused by it . when a painter maketh a wall white , whiteness is the form , or formall cause , by which the wall is made white , or which maketh the wall white . nor can it be with reason reduced to any of the other kinds of causes , as is evident ; it being no efficient , or materiall , or ●●…all cause hereof , nor carrying the least semblance of any of these . in like manner , when god justifieth a sinner , that which he doth to him , or for him , is precisely this , he forgiveth him his sins ; this is the very form of that his action , i. the form which by his act of justifying , he introduceth anew upon the sinner . nor doth he any other thing , directly and immediatly , unto a person , when , and as he justifieth him , but only forgive him his sins . of one and the same act , or action , there cannot be a plurality of effects , immediate and direct , really differing the one from the other . it is true , as there may be sundry collaterall , constructive , vertuall , or consequentiall acts acted , or done , in the doing of some one ; so there may be , nay , there alwaies is , an answerable variety of effects produced by , and so attributable unto , this one act. when a prince prefers some head of a family to a great place of profit and power in the state , or any other person , who is a lover of his friends and relations in blood , he may be sayd to cast honour upon this person , to better his condition in the world , to raise his family , to give every particular member hereof hope of being better accommodated in matters of this life ; yea , in case he doth bestow this preferment upon him for his fathers , or any of his ancestors sake , as for any worth in them , or for any good service done by them , or the like ; in preferring him , he may be sayd to impute the worth , or faithfulness of such an ancestor unto him . but all such acts as these , are but mediate , constructive , or consequentiall ; and so are their respective effects to be interpreted likewise . a prince when he prefers a man , in strict propriety of speaking , doth nothing else but prefer him , or ( which is the same ) confers some place of profit , or of honour upon him . in like manner , when god justifieth a man , he may be sayd to bless him , to translate him from death to life , to give him a lawfull title , or claim to eternall life , and his heavenly kingdome : and because he doth it upon the account , and for the sake , of the obedience of christ , as well active , as passive ( although in a more peculiar manner , upon the account of the latter , the scripture constantly ascribing justification , unto the blood , death , sufferings , &c. of christ , and never , to my remembrance , unto his active obedience , unless haply as presupposed unto his passive , and as qualifying it for its high service ) i say , because god justifieth men for the sake of christ , and for what he hath done and suffered in serving his counsell and good pleasure , he may , when he justifieth any man , be sayd to impute the righteousness , or obedience of christ unto him . and because , in order to this act of his ( i mean his act of justifying a man ) he requires faith of him , and faith only ( in the sense formerly declared and asserted ) when he justifieth him , he may be sayd , to count , or to impute his faith unto him for righteousness . again , when he justifieth a man , because he graciously confers upon him a righteousness of his own invention and contrivance , and doth not justifie him , with , for , or upon , any righteousness found in him , whom he justifieth , therefore when he justifieth him , he is sayd , to impute righteousness unto him , i. ( as it were ) to gratifie him with a righteousness , remission of sins being a righteousness , properly enough so called , in as much as he , who is chargable with no sin , which is his priviledge , or case , who hath all his sins justly and authoritatively remitted , must needs be looked upon as an observer of the whole law . but when god justifieth a person , he doth none of these things to him in a direct , formall , or immediate way , but constructively , or consecutively only . all that he doth upon such terms , is only this , he justifieth him , i. he remitteth unto him all his sins , remission of sins being that absolute and compleat righteousness , wherewith a sinner is invested by god in his justification , besides which , such a person is not capable of any , nor standeth in need of any , for the attainment of any end , or benefit of righteousness whatsoever . and as for those that have been the greatest sinners , and neither gave meat unto christ , when he was an hungry , nor drink , when he was thirsty , nor cloathed him when he was naked , &c. if so be god should remit these , and all other their sins unto them ( which yet he cannot without their timely repentance , and contrary practising for a season , because this would be to deny himself , i mean , his righteousness and truth ) they should hereby become as righteous , and as capable of the reward of righteousness , as the greatest saints , and those who continued for the longest time walking with god . this concerning remission of sins , and what part it beareth in the great , and mysterious work of justification . 15. that the scriptures , or word of god , are not sect. 15 meer standers by neither , or lookers on , in the business of justification , but have somewhat to do in reference unto it , and for the promoting it , sufficiently appears from these and such like sayings of the holy ghost in the scriptures . so then faith cometh by hearing , and hearing by the word of god , rom. 10. 17. send men to joppa , and call for simon , whose sirname is peter , who shall tell the words , whereby thou and all thy house shall be saved , act. 11. 13 , 14. abraham believed god [ i. the word of god ] and it was counted unto him for righteousness , rom. 4. 3. true faith ( whether in the act , or habit , or both ) having such an essentiall connexion by the will and pleasure of god ( as we have heard ) with justification , and never failing to obtain it , whatsoever any wayes worketh faith , or contributeth towards the raising of it in the soul , must needs in that respect , and so far , have an hand in justification ; according to that known principle in reason , ( formerly mentioned ) quod est causa causae est etiam causa causati : that which in any consideration gives being to the cause , is in that respect , a cause of the effect produced by it . now the scripture , or the word of god , ( i mean , the mind , councell , or will of god , which are the substance , matter , or truth , contained and held forth in and by the scriptures , which we are taught in them to call the word of god , which matter , or truth , are held forth likewise , taught , and declared , in part , other-wayes then in the scriptures , as by the light of nature , works of creation , of providence , &c. ) i say , the scripture , or word of god , thus understood , is the only object , or subject matter , of that hearing , by which faith ( ordinarily ) cometh ( as the apostle even now informed us ) meaning , that faith by which men are justified . and as sanctification is ascribed unto the word o● god [ sanctifie them through thy truth : thy word is the truth , joh. 17. 17. ] mediante fide , by the intervening and mediation of faith , or the belief of it ( heb. 4. 2 ) so may justification by the same mediation , be ascribed unto it likewise . yea , faith it self , which justifieth more immediatly and directly ( and consequently , justification ) may be ascribed unto it , not only as it is the subject matter , or object of that hearing , by which the faith which justifieth is produced ( as hath been already sayd ) but as it is such a word , or the matter of it so qualified and conditioned , that it is very apt , pregnant , and potent , to work , or raise that faith in the hearts and minds of men , which by divine institution ( as we have heard ) is justifying . for it is every wayes , and on every hand , so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so worthy , meet , or fit to be believed , and so authoritatively , and with that power of evidence and conviction , commanding the obedience of faith ( as the scripture speaks ) unto it , that such persons , to whom it is preached , or set forth like it self , must needs have much , either of the bruit , or of the devil in them ( if there be place for the distinction , and the bruit in men be not the devil in the shape , or likeness of a so● ) if they give not the honour and homage of faith unto it . but of this i have reasoned more at large in a treatise concerning the divine authority of the scriptures . and thus we see , how , and after what manner the scriptures also , or word of god , are operative in their way towards the justification of a sinner , and may be sayd to justifie : they instruct and teach men the way that leadeth unto justification ; yea , they most effectually perswade , urge , and press men to walk in this way ( i mean , the way of believing ) and by their innate property to convince the judgments and consciences of men , of the truth of what they teach , and say , they do much facilitate , or make easie bo●h mens entrance into , and their walking likewise in , this way . and as the law is sayd to have constituted , or made men high priests ( heb. 7. 28. ) because it directed and taught men how to make them , as viz. by the performance of all those observations , rites , and ceremonies prescribed in this law , to give this great and sacred investiture , to a person capable by gods appointment of the dignity , and then by declaring and authorizing them for such in the name of god . in like manner , the gospel , or word of god , may be sayd to constitute , or make men righteous , i. to justifie them , both because it teacheth and prescribeth unto them what they ought to do , and must do , that they may be justified ; and then by authority derived from god , and in his name , pronounce , avouch , and declare them for such ( i mean for persons justified ) when they have performed and done that , which they prescribe on this behalf . 16. that the publishers , or ministers of the gospel , sect. 16 are not without some part and fellowship in the glorious and blessed business of justification , and according to their interest herein , may be sayd to justifie , is not a forc'd or far-fetch conclusion from the scriptures . for when the apostle paul writeth to timothy , that by doing what he had directed him to do , he should both save himself , and those that heard him , 1 tim. 4. 16. and so assumeth unto himself a capacity of the same glorious service , rom. 11. 14. if by any means i may provoke to emulation them which are my flesh , and might save some of them : when ( i say ) he ascribeth that great act and service of saving men unto the ministers of the gospel , he doth implicitely , and by neer ▪ hand consequence , ascribe unto them the justifying of them likewise : for there is no consideration , or respect , wherein a minister can be sayd to save men , but by a precedaneous , or presupposed act of justifying them . nor is there any person capable of being saved by a minister of the gospell , in his way , or capacity of saving men , who is not as capable ( or rather , more capable ) of being justified by him . yea , dan. 12. 3. where our english translation readeth , and they that turn many unto righteousness [ shall shine ] as the stars for ever and ever . junius and tremelius from the originall , render it , et justificant e multos ▪ &c. and they that justifie many shall shine , &c. so likewise arias montanus translateth , together with the late dutch annotators . the scripture from place to place mentions it as the proper work of the minister ; and as principally intended by god in the erection of the ministeriall function in the world , to make men and women the sons and daughters of god by believing : the same [ john ] came for a witness , to bear witness of the light , that all men through him might believe , joh. 1. 7. so the apostle demands , who then is paul , and who is apollo , but ministers by whom yee believed ? 1 cor. 3 ▪ 5. and calls timothy , his own son in the faith , 1 tim. 1 , 2. now in such a sense , wherein men may be sayd to be made believers by the ministers of the gospel , they may be sayd to be justified also by them ; inasmuch as both these are accomplished or effected by one and the same act , the former , directly and immediatly , the latter mediatly and consequentially . if you then ask me , what doth the minister contribute towards the justifying of men , or in what consideration may he be sayd to justifie them ? my answer is , when he openeth unto them the councell of god in the gospell , concerning the justification and salvation of men by jesus christ , so effectually , so throughly , and with that evidence and demonstration of the spirit , ( as the apostle speaks ) that mens reasons , judgments , and consciences are so far convinced , or perswaded of the truth of what is delivered upon such terms , that they truly , unfeignedly , and with the whole heart believe it : now , and upon this account , he may be sayd to justifie them . he that makes a man a believer , ipso facto , makes him righteous , that is , justifies him . there is nothing more familiar and frequent in the scripture , then for the same action , and so the same effect , to be ascribed both unto god and man : to the former , in respect of a superiour and more excellent interposure , proper unto him ▪ to the latter , in respect of that subordinate efficiency , or subserviency ▪ wherewith , god hath been pleased to honour him ; a yea , the apostle paul termeth the ministers of the gospel , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , fellow-workers , or workers together , with god [ in , and about , the saving of the souls of men ] 1 cor. 3. 9. 17. that there is a consideration and sense also , wherein the person justified may be sayd to justifie himself , the scripture it self seems to acknowledge : for when it is sayd concerning timothy , that by taking heed sect. 17 to himself , and to tho doctrine [ taught by him ] he should both save himself , and them that heard him , ( 1 tim. 4. 16. ) there is an action ascribed unto him , in reference unto himself , every whit as great , and as incompetent to him , in the ordinary signification of the word , as the act of justifying . to save a mans self , sounds altogether as high , as to justifie a mans self : yea , he that believeth , may by much a neerer-hand consequence , and with more propriety of speaking , be said to justifie himself , then to save himself . when a man labours ▪ in his calling , and puts forth that strength of power which god hath given him to get wealth [ deut. 8. 18. ] for such a purpose , and withall thrives and prospers ( through the blessing of god ) in his way , he may properly enough be sayd to enrich himself , or make himself rich ; yea , somewhat more properly , then when it is said , that the hand of the diligent maketh rich , prov. 10. 4. in like manner , when a man doth that , upon which , or by means wherof , he shall certainly be justified , this fruit , or reward of his action , his justification , may without the violation of any rule , either of grammar , or of rhetorick , be ascribed unto him . hence it follows , god having by a perpetuall and inviolable decree setled the great benefit and priviledge of justification upon believing , that when soever any person , man , or woman , shall life up his heart hereunto ( i mean , to believe ) by this action he may be said to justifie himself ; not indeed after any such manner , or upon any such terms , as god is said to justifie men upon their believing , as viz. authoritatively , or as having a soveraign right to justifie whom , or upon what terms he pleaseth , or the like ; but in such a way , or sense only , wherein a person may be said to do that , which , upon his action , is done unto him by another . of this construction , or dialect , there are instances more then a few in the scriptures . it may be here demanded , but is it meet , or tolerable to say , that a man , when he believeth , imputeth righteousness unto himself , or forgiveth himself his sins ▪ and yet both these are done unto him by another ( viz. god ) upon his believing ▪ yea , these are ( as hath in effect been formerly sayd ) but interpretative expressions of justification it self . and therefore it seems , that whosoever may in any sense be said to justifie , may in the same sense be said to do both the one , and the other of these ; and this in reference to any , or all of these persons , whom they are sayd to justifie . to this i answer , 1. that the expressions put to the question in this demand , are ( indeed ) uncouth and harsh , grating upon eares , that have any competent tast of words ; nor do i judge them fitting to be applied to , or spoken of him that believeth . but , 2. when a man is said by believing to justifie himself , the meaning is not , that he absolveth himself from his sins , or pronounceth a sentence of absolution over himself , or that he imputeth righteousness unto himself , or the like ; but only that he levieth , puts forth , or performs such an act , whereby he prevaileth with god according to his gracious covenant and promise , to justifie him , and therein to do all these things to him , or for him . as when a man is said to save himself ( which , as we heard , is the apostles own expression ) the meaning is not either , that by a strong hand , or by any physicall power , he over-matcheth the devill , and keeps himself out of his clutches , and from being carried , or thrust by him into hell , or that he invests himself with the state of blessedness and glory , which is signified and meant by salvation ; but that he takes such a course , as viz. by believing and persevering in it unto the end , whereby he shall find favour in the sight of god , to do these things for him . now to say a man by believing takes an effectuall and direct course to prevail with god to forgive him his sins , to impute righteousness unto him , &c. are as proper and convenient expressions , as to say , that he prevails with him to justifie him : yet , 3. ( and lasty ) it may be considered , that one and the same thing may admit of severall considerations , and different respects ; and in , and under some one of these considerations and respects , may admit of some attributions , of which , it is not so regularly , or smoothly capable under another . as for instance , salvation , or the saving of the soul , is one and the same act ; yet it may be considered , either as it is procurable at the hand of god by men , as , viz. by faith , and continuance in well-doing : or as it is a rescuing , or vindication of men by strength of arm , from the power of the devill ; or as it is an actuall instating in , or putting men into a reall possession of that blessedness and glory , which god hath assigned by promise unto his saints , and those that shall be saved . now in either of these two latter considerations , it is not ascribable unto men , but in the first of the three , as we have heard , it is . in like manner , the act of justifying is one and the same act ; yet it admits of sundry considerations . ( 1. ) it may be considered , either as an act of god imputing righteousness unto men , or as an act of his forgiving men all their sins , or as an act of grace and high favour purchased at his hand by christ for men : or ( lastly ) as an act attainable from god by men , for themselves , by performing of such conditions , or terms , upon , and according unto which , he hath covenanted and promised the vouchsafement of it . the former considerations of the act we speak of , are of that nature , and import , that in respect of none of them , it is attributable unto men , they all importing such things which are above the line of men . but in the consideration last mentioned , it may in very passable and convenient language , be attributed unto men who believe , in reference to themselves . nor need it be offensive unto any man , to hear it said , that men who believe , in that sense justifie themselves . there are two other causes of justification yet remaining , not mentioned in the title page , amongst those that have been insisted on ; viz. the materiall , and the finall : of these in few words . concerning the materiall cause of justification , sect. 18 they who make it to be either christ himself , or the righteousness of christ , either active , or passive , or both , express themselves very unproperly , and confound two causes alwaies distinct , and contradistinguished ; viz. the efficient , and the materiall , the former being alwaies extrinsecall , the latter , intrinsecall , to the effect , or thing caused by them ( in conjunction with the other two causes . ) and besides , in so notioning the matter , or material cause of justification , they decline the ordinary rule , by which , men who love exactness and propriety , as well in conceiving , as in speaking , are wont to walk in both , in cases of like nature and import . for whereas no action , ( as no accident besides ) hath any matter , or materiall cause ( properly so called ) yet being an effect , or somewhat that is caused , there must be some vice-matter , or somewhat answering the nature or consideration of such a materiall cause , found in it , or relating to it . now that which relateth unto an action with greatest affinity unto matter , or to a materiall cause ▪ properly so called , is , subjectum recipiens , or circa quod as logicians speak ) that is , the subject receiving the action , or the object upon which the action is acted . according to this notion , the believing , or repentant sinner , or ( which is the same ) the person justified , or to be justified , is the materiall cause of justification . such a person exhibits , or presents ( as it were ) unto god , matter duly fitted and prepared according to his mind , for him to work or act upon , or about , justifyingly . and when god doth justifie such a person , he doth introduce a new form , as , viz. righteousness , remission of sins , or justification passive ( for these i take to be much the same ) into matter rightly and appropriatly disposed for the reception of it ; which matter is ( as hath been said ) the sinner now believing . as when fire heateth the water that is hung over it , or otherwise applyed unto it , the water is the matter upon which the fire acteth in this act of calefaction , and the heat which it causeth in the water , is the form which it induceth , or introduceth into it . this briefly for the materiall cause of justification . the finall cause of justification is commonly distinguished into that which is subordinate , or less principal , and sect. 19 that which is ultimate , and supream . the former , is with one consent affirmed to be the great benefit , or blessedness of the creature , or person justified ; which blessednesse standeth in two particulars ( chiefly ) deliverance from under the guilt of sin , ( with all the misery consequentiall hereunto ) and an investiture with a regular title or claim unto that immortall and undefiled inheritance , which is reserved in the heavens , to be enjoyed in due time by all those , who shall be found in a due capacity to be admitted into part and fellowship therein . the ultimate , or supream end , or materiall cause of justification , is concluded with a nemine contradicente ( as far as i know ) to be the glory of god , partly in the just vindication of a sinner from under the guilt of sin , and from the punishment incurred thereby , and partly in the salvation , and eternall glorification of the person so vindicated . as for the opinion , or notion of those , who conceive that god designeth nothing , acteth nothing ( in strictness and propriety of consideration ) for himself , or for his own glory , ultimately ; but all for the good and benefit of his creature : i shall not upon this occasion , either plead , or implead it ; only i shall crave leave to say this , that as far as i have yet looked into it , and conversed with it , i do not find it so extravagant , or uncouth , or so hard of reconcilement , either with the scriptures , where they seem most contradicting it , or with any the received grounds or principles of christian religion , as i suppose it is like to seem unto many at its first appearance and hearing . and though there may be more in the opinion , were it narrowly examined and scan'd , from the one end of it unto the other , as well for the glory of god , as for the benefit and comfort of the creature , yet because such an examination of it may haply require a just treatise , and more of the ordinary rank of professors are more like to be startled or amazed at it , then to embrace it , i shall therefore forbear to encumber the commonly received doctrine concerning the finall cause , or ultimate end of justification , with any further mention of it . thus we have shewed , how great a number , and what variety , as well of things , as of persons , there are , all , both of the one kind , and the other , joyning hand in hand , and making ( as it were ) one shoulder to bring the great blessing of justification upon the head of a poor sinner . god , who is wonderfull in counsell , and excellent in working , a judged it meet , that a matter of so gracious and rare , of so profound and wonderfull a contrivance , should pass through many hands , before his creature , man , to whom it was meant and intended , should be invested with the actuall possession and enjoyment of it . there is scarce any thing of a more humbling consideration to the height and pride of the spirit of a man , then to be subjected to a multiplicity of dependences , especially upon such , either persons , or things , which he either judgeth but equal unto , but most of all , if beneath himself , for the obtaining of that , of which he stands in need , and without which , he fully understands that it cannot be well with him . such a posture , or subjection as this , sets him of● at the greatest distance in his condition from god in point of true greatness and glory . nor is there any thing in all the unlimited circumference of the blessedness of god , that renders him greater , or more glorious in the eyes of his creature , then his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or self sufficiency , and his absolute independency upon all , whether persons , or things whatsoever , besides himself . and ( doubtless ) in such cases , where the number of dependencies is not established by any indispensable law , or decree of god , they that can contract themselves to the smaller number of them , for the enjoyment of themselves with comfort and contentment , will reduce their present conditions to the nearest affinity , whereof it is capable , with the blessedness of god himself . but where god hath by any revealed appointment , or declared will , suspended the attainment of any spirituall enjoyment , priviledge , or blessing , upon mens application of themselves unto him in the use of such and such means , of what number , or kind soever , their non-subjection to this law , or appointment of his in the neglect of any one of these means , is of a very dangerous and sad presage , that they will fall short in the attainment of the blessing . and for this reason my soul cannot but sadly lament over the case and condition , of all those , who have in the ignorance , vanity , and pride of their spirits , turn'd their backs upon the ministry of the gospel , setting their faces towards fancies and conceited methods of their own ( though of satans inspiration ) for their justification in the sight of god ; whereas it hath been evidently shewed and proved from the mouth of godhimself , that amongst those various actors in and about , the great business of justification , which have been presented upon the theater of this brief discourse , he hath assigned a worthy co-operation , or part , unto the ministry , and ministers of the gospel . therefore they , who disdain to have the royall robe of righteousness , or justification , put upon them by men of this function and office , as judging them unworthy , and too mean to serve them in so high and sacred a concernment , for any hope that i am able , upon any good ground , to give them of a better issue , they are never like to wear it . finis . these books following are to be sold by henry eversden , at the grey-hound in pauls church-yard . imputatio fidei , or a treatise of justification ; wherein the imputation of faith for righteousness ( mentioned in rom. 4. 5 , 6. ) is explained by mr. john goodwin , minister of the gospel : in quarto . triumviri , or the genius , spirit , and deportment of the three men , mr. richard resbury , mr. john pawson , and mr. george kendall , in their late writings against the free grace of god in the redemption of the world , and vouchsafement of means of salvation unto men ; briefly described in their native and true colours , borrowed of themselves in their writings ( respectively . ) together with some brief touches ( in the preface ) upon dr. john owen , mr. thomas lamb ( of the spittle ) mr. jeans , mr. obadiah how , and mr. marchamond needham , in relation to their late writings against the author : in quarto , by mr. john goodwin . the tryers and ejectors tryed and cast by the laws of god and men , by john goodwin . mercy in her exaltation , a sermon preached at the funerall of mr. thomas taylor , by mr. john goodwin : in quarto . anabaptists meribah , or waters of strife ; being an answer to mr. lamb merchant , by mr. price , one of mr john goodwins congregation . the natural mans case stated , or an exact map of the little world , man , in 17 sermons , by mr. christopher love ; to which is added a sermon preached at his funerall , by mr. thomas man●on of newington : in octavo . a comment on ruth ; together with two sermons , one teaching how to live well , the other minding all how to dye well ; by thomas fuller , author of the holy state . gospel publick worship , or the translation , metaphrase , analysis , and exposition of rom. 12. from vers . 1. to 8. describing the ●omp●eat pattern of gospel-worship . also an exposition of the 18. chapter of matthew ; to which is a●ded , a discovery of adams theefold estate in paradice , viz. mo●●l , legal , and evangelical , by thomas ▪ brewer : in octavo . ●●ds glory in mans happiness , or the freeness of gods grace 〈…〉 us , by francis taylor of canterbury : in octavo . the lords prayer unclasped , being a vindication of it against all schismaticks and hereticks , called enthu●siasts and fratricilli , by harwood , b. d. the grand inquiry who is the righteous man , by william moor minister in whal●y in lancashire . the just mans defence , being the declaration of the judgement of james arminius , concerning election & reprobation . pearls of eloquence , or the school of complements , wherein ladies , and gentlewomen may accommodate their court by practice , by william elder , gent : in 12. the universall body of physick , in 5 books ; comprehending the several treatises of the nature of diseases , and their causes , of symptoms , of the preservation of health , and of cures . written in latine by that famous and learned doctor , laz. riverius , counsellor and physitian to the present k. of france , and professor in the university of montpelier ▪ exactly translated into english by william car practitioner in physick . an exposition , with practical observations on the 9 first ch. o● the prov. by fra●● taylor , minister of canterbury : in quarto . an exposition , with practical observations , on the whole book of canticles , by jo. robotham , minister of the gospel : in quarto . an idea , or body of church-discipline in the theorick and practick , by mr. roggers : in quarto . the right of dominions , or the prerogative of kings , proved from scripture , by dr. welden . lucas redivivus , or the gospel-physitian , prescribing ( by way of meditation ) divine physick to prevent diseases , not yet entred upon the soul , by john anthony , dr. in physick : in quarto . notes, typically marginal, from the original text notes for div a41483e-3150 how god justifieth , or what he contributeth towards justification . how the grace of god contributeth towards the justification of a sinner . how the d●cree of go● worketh towords justfication . ●ow , or what 〈◊〉 authori● of god con●ibuteth to●ards justi●ation . how christ ●ustifieth . * it is not unlike but that in some of my former writings , before i made ● m ●e narrow search into the district import of the word , i my self have used it in that ordinary notion ▪ how the active obedience of christ justifieth . how the passive obedience of christ justifieth . how the resurrectio● of christ from the dead justifieth . how the knowledge of christ justifieth . how the spirit of god is , or may be say● to justifie men . how faith justifieth . * see job 11. 2 3● . 2. 33. 32. isa. 43. 9. ●6 . isa. 45 ▪ 25 jer. 3 ▪ 11. ezek. 16. 5● , 52. luk. 16. 15. 18. 14. 1 tim. 3. 16. jam. 2. 21 , 24 , 25. how , or in what respect , repentance , is , or may be said , to justifie . k tim. 2. 25. how good works are , and may be , said to justifie . how remission of sins justifieth . how the scripture ▪ or word of god justifi● how the minister of the word may be sayd to justifie . a non novum est , verba quae deo summo jure competunt , aut christo , sensu qu●dam subordinato tribui h●minibu● , h●g . grot. m. 1 tim. 4 16. how a person may be sayd to justifie himself . concerning the materiall cause of justification . concerning the finall cause of justification . the conclusion . a isa. 28 , 29. justification by christ alone, a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by jesus christ upon the crosse, in that he tooke away & healed all his, from all sinnes, and presented them to god holy without fault in his sight. and the objections against this are answered, for the consolation of such as beleive; & that they may not ascribe that which is proper to christs preistly office, to their beleiving. / by samuel richardson. richardson, samuel, fl. 1643-1658. this text is an enriched version of the tcp digital transcription a91793 of text r201586 in the english short title catalog (thomason e392_32). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 194 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91793 wing r1408 thomason e392_32 estc r201586 99862085 99862085 114234 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a91793) transcribed from: (early english books online ; image set 114234) images scanned from microfilm: (thomason tracts ; 62:e392[32]) justification by christ alone, a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by jesus christ upon the crosse, in that he tooke away & healed all his, from all sinnes, and presented them to god holy without fault in his sight. and the objections against this are answered, for the consolation of such as beleive; & that they may not ascribe that which is proper to christs preistly office, to their beleiving. / by samuel richardson. richardson, samuel, fl. 1643-1658. kiffin, william, 1616-1701. [8], 67, [1] p. printed by m.s. & are to be sould by hannah allen at the signe of the crowne in popes-head-alley. and george whittington at the anchor neere the royall-exchange., london; : 1647. "the epistle to the reader" is signed: william kiffin. annotation on thomason copy: "june 17". reproduction of the original in the british library. eng justification (christian theology) -early works to 1800. arminianism -early works to 1800. a91793 r201586 (thomason e392_32). civilwar no justification by christ alone,: a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by jesus richardson, samuel 1647 36645 481 0 0 0 3 0 139 f the rate of 139 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-07 john latta sampled and proofread 2007-07 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion justification by christ alone , a fountaine of life and comfort , declaring that the whole worke of mans salvation was accomplished by jesus christ upon the crosse , in that he tooke away & healed all his , from all sinnes , and presented them to god holy without fault in his sight . and the objections against this are answered , for the consolation of such as beleive ; & that they may not ascribe that which is proper to christs preistly office , to their beleiving . isa. 53. 11. by his knowledge shall my righteous servant justifie many for he shall beare their iniquities . joh. 19. 28. 30. jesus knowing that all things were now accomplished , that the scripture might be fulfilled ; he said it is finished , and he bowed his head and gave up the ghost . col. 21. 22. in the body of his flesh through death , to make you holy and unblamable , and without fault in his sight . rom. 5. 9. being justified by his bloud . cant. 4. 7. thou art all faire my love , there is no spot in thee . by samuel richardson . london ; printed by m. s. & are to be sould by hannah allen at the signe of the crowne in popes-head-alley . and george whitington at the anchor neere the royall-exchange . 1647. to all that love the lord jesus in sincerity and truth , ( heires of the purchased possession in christ jesus ) who hath loved us and washed away our sins in his owne blood . grace and peace be multiplyed . dearly beloved brethren , these are the last times wherein iniquity abounds , and the love of many waxeth cold ; so as wee are ready to misconst●re , and take all things in the worst part from god or man , for want of love . the times are perilous , i cannot but desire you before i goe hence , that yee keepe your selves pure from the error of the wicked ( and from idoles , and to love one another ) and that you may the better doe it . 1. keepe to and hold fast the wholesome pattern of sound words , which are expressed in the holy scriptures , 1 tim. 6. 3. and 4. 6. for if yee come once to forsake the words and exp●●ssions of christ , you will quickly lose the truth of christ ; and receive error instead of truth , i cannot but beleive when the apostle condemnes preaching christ in wisdome of words , 1. cor. 2. 17. 8. 24. he mainely strikes at holding out the truth in strange & curious words , which tend to render men excellent , a man of great parts and incomes , so this also suites with the fleshly humors of the hearers ; and to pussell their understandings , as circumlocution intrinsicall &c. which is no other to the common people then a strange language , which they understand not . also to take heed , that you deny not the truth of the letter of the scriptures , ( as the manner of some is ) nor so to rest in the letter , as to come short of the sense and meaning of it ; if the first be admitted we may burne the bible : for if it be not true , what shall wee doe with it ? if some of it be false , why not the rest also ? and then who can tell what is truth ? and so we● vent●●● our soules upon uncertainties , this is dishonourable to christ , and uncomfortable : and to be abhorred by all , and is the onely way to bring in and defend all errors , on the other side , if wee affirme that the minde of god is so expressed in the letter , in so many words as he that can reade may see it , is to deny any interpretation of scripture , and to deny them to be a mystery : but without controversie , great is the mysterie of godlinesse , and he that observes the variety of expressions in scripture concerning one thing , may well confesse ; that unlesse the holy spirit reveale to us the deepe things of god , wee cannot knowe them , therefore take great heed you receive not any thing for truth , unlesse for the substance of it , it clearly appeare in the scripture : which is to be our rule , both for doctrine , and manners . some place justification to be onely in the conscience , but wee place it onely in christ where it is , and to whome it belongs : justification consists in takeing away of sinne , and none but christ can doe that ; justification & acceptation are one : for without justification there is no acceptation , and seeing wee are accepted in christ wee are justified in him ; if our justification be a spirituall blessing ( as it is ) then it is in christ where all spirituall blessings are , blessed be god , who hath blessed us with all spirituall blessings in christ , ephes. 13. where our redemption and righteousnesse is , there is our justification : for righteousnesse and justification are one ; and this wee have not in our selves , but in christ , who is made unto us of god , wisdome righteousnesse , 1 cor. 1. 30. in whome wee have redemption , col. 1. 14. our justification is a part of our compleatnesse : therefore where wee are compleate there we are justified , but wee are not compleate in our selves , but in him col. 2. 10. if all things on which depends our happynesse were accomplished , joh. 19 28. then was our justification also : for without that no man coulde be saved . this mystery of christ is a great mystery : oh meditate and dive as deep as you are able into this mystery , the benefit will be great and sweet ; the more i am exercised herein , the more i see into it and injoy justification by christ alone , and more clearely see our beleiving cannot justifie us : yet i deny no● , but the power to beleive i● from the spirit , which is the life of motion in faith , the life of faith , is the life of christ , as i have treated else where ; what faith is , and what it doth , and wherein it differes from presumption , &c. god hath given faith to his to know , assent and beleive the truth , heb. 11. 3 , acts , 28. 24. to incourage us to goe to god , for all wee need , acts , 26. 18. to inable us to suffer for christ , heb. 11. to conquer enemies , ephes. 6. 16. to make our afflictions easie to beare , to in able us to obey , rom. 15. to cleave to god , acts , 11. 23. to his word , psal. 119. 30 , 31. to hope in his mercy , psal. 147. 11. to depend upon jesus christ alone for life and salvation ; what more necessary and usefull in this life then faith ? there is a light in faith , and as our blind eyes and da●ke understandings are inlightned , ephes. 1. 18. and 5. 13. so accordingly wee are filled with the fulnesse of god , ephes , 5. 19. fulnesse of knowledge is that perfection wee are to presse after , phil. 3. 12. 17. col. 2. 2. 4 , 12. this sight shewes us our justification to be in christ alone ; and the seeking a further measure of knowledge is a seeking to be justified , gal. 2. 17. because this knowledge is that which justifieth our consciences . also wee confesse that he that beleives not hath no knowledge of any justification , all that are without faith they are visiblely in a perishing state , there is not the least appearance to the contrary , no man may apply salvation to such as beleive not , nor may they apply any to themselves , such as beleive not have no injoyment of god , no true peace , no evidence of life , no right to baptisme , or the supper , they cannot see the mystery of the truth ; he cannot honour god nor love the truth , nor suffer for it . yet faith cannot satisfie justice , nor merit the pardon of the least sinne , only christ can doe that . and that exposition that gives most glory to christ and least to man , i beleive is the truth , and that which occasioned me to write at this time . for since my booke intitled the saints desire hath been published , i have received severall objections against what i have write in page 147. namely , that wee are justified by christ alone , and not by our beleiving . some affirme the contrary , their reasons with an answer i here present to your considerations : because i am perswaded i have written the truth , & that the contrary opinion is dishonourable to our lord iesus christ , in that they ascribe not their justification to him alone ; but to something else , namely , their beleeving . you know this doctrine i contend for , is the doctrine of free grace , in the knowledge whereof you finde sweetnesse , because the works of your salvation is finished by christ ; whose workes are all perfect , this glads your hearts and keeps your soules from fainting , this removes all objections , that otherwise would discourage us , this is the fountaine that cannot be drawn dry , that ever flowes with sweet & strong consolation , full of spirit and life : where our soules may drinke freely at all times , and be refreshed with this marrow and fatnesse , that all is finished . my desire is that they into whose hands this shall come , would consider seriously what i have written , and know that no man is to be beleived upon his bare word ; therefore search the scriptures whether these things be so or no , & if any thing i have written be not according to them , that they let that goe . my whole scope and aime in these few lines , is to prove that we are justified by christ alone , who is our justification , and that wee are not justified by any thing that is in us . 2. that faith or any thing in us is not a cause , meanes , or condition , required ( to pertake of the covenant of grace , justification or salvation ) but onely fruits and effects of the covenant , thirdly , that the elect were ever in the love of god , & did ever so appeare to him just and righteous , in and by christ . we have known and beleived the love that god hath to us , god is love , and he that dwells in love , dwelleth in god , and god in him . the god of love so unite all the hearts of his people to his truth , and one unto another , that so we may walke in the truth , and live and die in love . your fellow servant and brother in the fellowship of the saints , who keepe the commandements of god , & the faith of jesus . samuel richardson . to the holy spouse of jesus christ , who are subject to him in the obedience of the gospel . grace and peace be multiplyed . dearely beloved brethren ; as there is nothing that fraile man is more lyable to , then in the things of god to mistake ; and call darknesse light , and light darknesse , so by how much the more spirituall any truth is , by so much the more men are apt to fall short of the knowledge of the glory of it ; and to intermingle with it something of their owne , as that which may make it commendable and beautifull in their eyes : and above all others that which this smale insueing treatise speakes of , namely , justification by christ alone ; without having respect either to any thing in the creature , or done by the creature . this favouring so much of pure grace in respect of the love of god , and that covenant which lies between christ and god ; as that the poore creature , man , knowes not how to owne or receive it . and truely it must be no lesse nor no other power put forth by god to cause the soule to be beleive this , then was put forth in raising up christ from the dead , ephe. 1. 18. and truly amongst those who are the beloved ones of our lord jesus , who have a like share & intrest in him as their life & peace : there is an aptnesse in men to miscarry in the knowledge of this rich grace of god ; some being apt to conceive that there is no justification of a creature in no sense before and without faith , and so make faith a joynt-partner with christ in the businesse of justification : for indeed this is to me a certaine truth , that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to , and therefore if there be no justification in no sense considered , but as it hath respect to faith . it is much to be feared , that that opinion claimes a great share of that glory which is peculiar to christ jesus alone . that the scripture holds forth justification by faith in a sense is very cleare : but yet under no other consideration , but by way of evidence , heb. 11. 1 , 2. and as it respects the taking away of sin from off the conscience : for indeed the debt is paid by the bloud of christ alone , and wee are therefore said to be justified by his bloud , rom. 5. 9. for indeed as christ jesus our lord hath paid the debt , the lord having laid upon him the iniquities of us all . so doth he declare this ( satisfaction and acceptation of us in christ ) by faith ; that being the eye of the understanding whereby the soule comes to see the great things which god the father hath prepared for them . beloved these are the last times , wherein it behooves you to beg with much earnestnesse strength from the lord ; that he may put straight stepps to your feet , that you may walke to his praise , exalting him alone as your life and glory . which was the maine end of the author presenting these few lines to your consideration , wherefore read it carefully , and noble b●rean like try all things , and hold fast that which is good . and it shall be his desire , who desires nothing more in this world , then your growth in the knowledge of christ jesus ; and your walking as the children of the light , that the god of all grace may cause all grace to abound in you to his owne glory : so prayeth hee . that is yours in the lord , in all services of duty and love . william kiffen . justification by christ alone . revelations 1. 5. unto him that hath loved us , and washed away our sins in his owne blood . these words contain the virtue , fruit , and effectualnesse of christs death , and the benefit , priviledge and happinesse of the sonnes of god by it . in these words wee are to consider . 1. the persons whose sinnes christ washed away , and they were all those who were given to christ , jo●. 17. 29. 2. what is he that washed their sinnes away , and that is the lord jesus christ , ver. 5. 3. how and by what meanes he washed them away , and that was with his bloud . it is ascribed to his blood , because , without bloud there is no remission , heb. 9. 22. question , did christs blood , as bloud , simply so considered , effect this worke ? ans. no , there is something else included in it . as appeares , the bloud of christ , who through the eternall spirit , offered himselfe without spot to god , heb. 9. 14. the word was god , the word tooke flesh , joh. 1. 14. christ who is god : by taking flesh , united the elect by his flesh to himselfe , and so became one with god , as god and christ are one , joh. 17. 22. 23. so that the flesh of christ became ( in an unspeakable maner ) one with the perfection of the divine , and infinite being , which was the life and substance of all , which lay hid under , this vaile that is to say his flesh , heb. 10. 20. so that by the power of his divine nature , he might make satisfaction in and by the humane ; and by reason of this union there was an infinite value and worth in christs bloud ; therefore it is called , the precious bloud of christ , 1 pet. 1. 19. yea the blood of god , acts 20. 28. so that we may not know christ simply after the flesh , but in the flesh , and in the spirit together , 2 cor 5. 16. 4. the time when he washed their sinnes away , which was then when he shed his bloud : for in his bloud they were washed away , christs bloud and their sinnes went away together . 5. the ground and cause why he tooke their sinnes away : was his love which was in himselfe , nothing in us or done by us , could move him to die for us . the summe of all is , that jesus christ by once offering the sacrifice of himselfe when he was upon the crosse , he tooke away , put to an end , blotted out and utterly destroyed all the sinnes of his people for ever ; and presented them just , righteous and holy , without spot before god . this will appeare , to be true if yee consider these severall reasons , which are proved by plaine scriptures . 1. because that was the time which christ was to doe this worke in . seventie weeks are determined upon thy people , and upon the holy city , to finish the transgressions , and to make an end of sins , and to make reconciliaton for iniquity , and to bring in everlasting righteousnesse , and to seale up the vision and prophecie , and to anoint the most holy . and after threescore and two weeks shall the mesiah be cut off but not for himselfe . and he shall confirme the covenant with many &c. dan. 9. 24 , 25 , 26 , 27. which time was at an end when christ died , therefore it is said , the yeare of my redeemed is come , isa. 63. 4. yea , the houre is come saith christ , joh. 17. 1. 2. because , christ was ordained of god to take away sinnes , and to present us holy , who verily was fore ordained to redeeme us with his precious blood , 1. pet. 1. 19. 20. for he hath made him to be sin for us that knew no sin , that we might be made the righteousnesse of god in him : 2 cor. 5. 21. who of god in made unto us wisdom , righteousnesse , sanctification and redemption . 1 cor. 1. 30. 3. because christ was mighty to save . therefore he did do this work himself alone : who is this that cometh from ed●m with dyed garments from bozrah ? that is glorious in his apparell , travelling in the greatnesse of his strength ? i that speak in righteousnesse , mighty to save . i have troden the wine-presse alone , and of the people there was none with me . i looked , and there was none to help ; therefore my own arm brought salvation unto me . isa. 63. so that christ did all this work alone , for none else could help . then thou spakest in a vision to thy holy one , and said , i have layed help upon one that is mighty . psal. 89. 19. 4. because christ took flesh on purpose to effect this work : wherefore when he came into the world , he said ; sacrifices and offerings thou wouldst not ; but a body thou hast prepared for me : in burnt offerings and sacrifices for sin thou hadst no pleasure . heb. 10. 5. it was the will of god that christ should by the shedding his blood sanctifie his , by the which will we are sanctified through the offering of the body of jesus once for all . heb. 10. 5. to 11. 6. because jesus christ came on purpose to take away our sins , &c. then said i , l● , i come to de ●hy will , o god . heb. 10. he was manifested to take away o● sins , and in him i● no sin . 1 joh. 3. 5. once in the end of the world hath he appeared to take away sin by the sacrifice of himself . heb. 9. 12. 25 , 26 , 28. 7. because jesus christ was made a curse for us , and suffered all the punishment due to us for sin : christ hath redeemed us from the curse of the law , being made a curse for us . gal. 3. 13. surely he hath born our griefs , and carried our sorrows : we did esteem him stricken , and smitten of god , and afflicted . he was wounded for our transgressions , he was bruised for our iniquities : the chastisement of our peace was upon him : the lord hath laid on him the iniquity of us all . he bare the sins of many , and made intercession for the transgressours . isa. 53. 8. because the scriptures saith he hath obtained eternall redemption for us : having obtained eternall redemption for us , hebr. 9. in whom we have redemption through his blood , the forgivensse reproveable in his sight . col. 1. 20 , 21 , 22. for this end christ gave himself for his church , that he might present it to himself a glorious church , not having spot or wrinkle , or any such thing , but that it might be holy without blemish . ephes. 5. therefore the scriptures say , all our sins are scattered , removed , cast behinde his back : thou hast cast all my sins behinde thy back . isa. 38. 17. they are cast into the depth of the sea : mich. 7. 19. as farre as the east is from the west , so farre hath he removed our t●ansgr●●ssions from us . psal. 103. 12. this is something , but this is not all , they are covered : whose sin is covered , psal. 32. 1. yet the soul is not satisfied , because a thing may have a being that is covered ; therefore god saith they are b●otted out , i have blotted out as a thick lond thy transgressions , and as a cloud thy sin . isa. 44. 22. this is more , for now they are not , they have no being . but god can remember that which is not : this is answered , for god saith , i will not remember thy sins : isa. 43. 25. i will remember their sins no more : jer. 31. 34. i hope now you are satisfied . 16. because they are holy , and without spot . therefore christ saith of his , thou art all fair , my love , there is no spot in thee . song 4. 7. my love , my fair one : song 2. 10. they are without fault before the throne of god . revel. 14. 5. now this could not have been , if christ had not in the body of his flesh through death made them so holy , and presented them so to god . as col. 1. 21 , 23. eph. 5. 17. because christ saith that we are without ●in ; we may have boldnesse in the day of judgement , because as he is , so are we in this world . 1 joh. 4. 17. how is christ , i pray , sure he is without sin , for so saith the scriptures : in him is no sin . 1 joh. 3. 5. hebr. 9. 28. thus we are now , as we are in christ in respect of his righteousnesse , which is ours though it be in him ; i say this our perfection and happinesse is in respect of our justification , and as we are in christ : for as we are in our selves simply so considered ( though we were never out of christ ) in our bodies , in the flesh , we are not capable of so great perfection in this life ; for the apostle saith , if any man saith he hath no sin , he is a lyar , and deceives himself . 1 joh. 1. 8 , 9. but these scriptures are all true : therefore we are all fair , without fault and spot , and we are so as we are in christ , and so we were made all this by christ when he dyed . and seaing it must be true also that we have sin , and do sin , that is , as we are in our flesh , in our bodies , and seeing we are so notwithstanding conversion , and saith , therefore our beleeving , &c. hath not made us so perfect ; and therefore christ upon his crosse made us so , and so presented us to god . col. 1. 20. 22. 18. because christ did all that was needfull to be done to make us perfect , and present us holy . for what can be more required to the justification of a ●inner before god then to be free from all sin ? is not he that is no sinner a righteous person ? most not he that is free from all sin , of necessity appear just , to him that knows he is so ? as god doth : it is all one to be free from sin , and to be perfectly righteous . 1 cor. 5. 21. 1 joh. 1. 7. there is no mediam betwixt them : by his knowledge shall my righteous servant justifie many : for he shall bear their iniquities . so that his bearing their iniquity was that which did justifie them ; and by his knowledge he knew whose sins he bore , viz. whom he justified . isa. 53. 11. 19. christ upon the crosse did this work for us , because the scripture saith , he hath washed away our sins in his own blood : rev. 5. 1. therefore they are done away . therefore to say that they are not done away , is to contradict god in his word , and very dishonourable to jesus christ , that he should be manifested to take away our sins , 1 joh. 3. 5. that christ should come to finish the transgression , and to make an end of sins , &c. dan. 9. 24. 2 cor 5. 21. and yet this work is still to do . what is this but to say , christ came not to do it , or if he came to do it , he did not do it : for he did it not , if it be still to do . 20. because christ saith this work is finished , therefore it is so : for he is the faithfull and true witnesse ; therefore we may beleeve it , and affirm it is done . these words spake jesus , i have glorified thee on earth : i have finished the work thou gavest me to do . jesus knowing that all things were now accomplished ( that the s●ripture might be fulfilled ) saith , i thirst . when jesus therefore had received the vineger , he said , it is finished : and he bowed his head , and gave up the gh●st . job 19. 28. 30. and 17. 1. to 5. the work god gave christ to do was the work of our salvation , which consisted in taking and destroying our sins , and presenting us holy , without spot to god ; and this he did by being made sin for us , th●● so we might be made ( by his being made sin for us ) the righteousnesse of god in him . 2 cor. 5. 21. therefore if when christ dyed that was the time this was to be done , and if christ was ordained to do it , if christ was mighty to save , if christ took flesh to do this work , if it was the will of god that he should do it , if christ came on purpose to do it , if our sins were layed upon christ , and he suffered the punishment the curse of them , if he hath redeemed us ; if it was prophesied of him that he shold justifie many , and that his work should prosper ; if christ did answer his types ; if he hath exceeded all the priests and sacrifices under the law ; if there needs no more offerings for sin ; if christ hath done all the law required , if christ hath done what he came to do , if we are justified by his blood , if he hath made us holy , and presented us without spot , if we are free from all sin , if christ hath done all that can be done to make us just and righteous , if christ did wash away our sins in his own blood , if christ hath said , it is finished ; then it 's done , it 's done , it 's done , perfectly and compleatly done : and then what i have said is fully proved , namely , that jesus christ by once offering the sacrifice of himself , when he was on the crosse , put an end to sin , and so destroyed all the sins of his people for ever , and presented them just , righteous , and holy , without spot , &c. before god . col. 1. 13 , 14. 21. col. 2. 13 , 14. oh what a fountain of consolation is here ! what marrow and fatnesse is here , what sweetnesse is like to this , to all that beleeve ? who now may say , once sin was mine , then it was layed upon christ , and now they are neither mine nor his ; because they are not at all : for by his blood he washed them all away ; and now they are all gone , blotted out , and shall be remembred no more , no more , no more . now christs righteousnesse is mine , as well as his , for i was made the righteousnesse of god in him . 2 cor. 5. 21. and i did nothing at all to procure these things to me : in this appears free grace ; here is christ , and christ alone , and nothing but christ ; all things else passe away , because they are under the sun : eccle. 12. they are full of mutation and change . faith may be obscured , and the soul greatly deserted , so as to see no light . isa. 50. 11. yet when at the worst , they need not be comfortlesse : j●h. 14. 18. for still god is their god , and their lives are hid with christ in god . col. 3. 3. who is the same to da● , yesterday , and forever : hebr. 13. 5. we change oft , but he never changeth . mal. 3. 6. in this is our happinesse , comfort , and glory : and even then when we cannot apprehend him , yet were we in him , ephes. 1. 4. and so we are , and ever shall be in him , and one with him , and are comprehended of him : 1 joh. 5. 20. because i live , saith christ , ye shall live also . joh. 14. 19. what doctrine in religion is more sweet & comfortable , more necessarie or profitable● yea , or more honorable to the lord jesus christ ? this is that which holds forth the love of god , that sets the crown upon his head , and will not give his glory to another : isa. 42. 8. jer. 4. 2. this will have christ to be our life , col. 3. 4. p●ace , ephes. 1. 14. glory , isa. 45. 25. this is that that thrust us out of our selves , our life , our righteousnesse , rom. 10 3. t●t . 3. 5. to his , to live in him , ( and caused us to say , o lord th●u ar● our righteousnesse , ezra 9 15. the lord our righteousnes ) which life is most sweet and serviceable , because this is sure , and more spirituall . in a word , this makes christ all in all , col ▪ 3. 11. and exalts him above all , which is his place . psal. 89 19. and surely that which is the life of ou●●●els , that upon which the eternall happinesse of our 〈◊〉 de●ends , is not in any thing in us , but that is christ in him , ● cor. 5 21. 1 cor. 1. 30. it lyes in him , that so it may be 〈…〉 for us . and that we might not live upon any thing within us , faith is given that by it we may live out of our selves in another , even the lord jesus where our life is . col. 3 ● . 4. surely if our life and happinesse had been infused in us , we should have lived in our selves , and not upon god . adam had his life in him , and he lost it : therefore it 's better for us that our life is hid in christ in god col. 3. 3 , 4. this is comfo●tab●e indeed , 〈◊〉 god ●aith : comfort ye my people , speak comfortably unto her , tell her that her warfare is accomplished , and her iniquity is pardoned &c. isa. 40. 1 , 2. this is good news from heaven indeed , that this great work is finished ; it is not now to do , neither for faith nor thee . ch●see that ye adde not , nor detract from it : if thou beest christs , it 's thine , apply it , take comfort in it , admire g●ds love , free grace , give god all the glory of it , give none of it to faith , nor to any thing else , rejoyce in god , and thy union with him , witnesse to his truth , and suffer for him ; serve and love , and live and dye with him and his . objections answered . we were not justified by christ upon the crosse , because christ rose again for our justification . rom 4. 24. if christs resurrection did justifie us , then it was not faith that justified us : and seeing the resurrection of christ was before we were born , therefore before we beleeved . secondly , the re●urrection of christ did justifie him , that justified us , that is , visibly declare him , and those in him to be just : for the resurrection of christ did wonderfully declare him to be the son of god , in that he had power to raise himself from the dead by his infinite power . joh. 10. 17 , 18. thirdly , christs resurrection did , and doth declare us to be just who beleeve in him , because we beleeve in him that is the son of god ; also christs resurrection doth justifie all them who declare him to be the son of god , that in so doing they witnesse to the truth . 1 cor. 15. 15. but the apostle saith , if christ had not risen , they had been in their sins : 1 cor. 15. 17. therefore christs blood did not take away their sins . the apostles words is to be understood , it had been so , if christ had not been the true messias , the son of god ; he had not been he that could have taken away sin , if he had not risen , seeing the prophets and scriptures declare , that the christ the son of god should not onely be crucified , but also rise again the third day : psal. 16. 9. 11. with act. 2. 25. to 32. and 26. 22. 1 cor. 15. 14. he must rise again the third day : joh. 18. 32. therefore it was not possible that christ should be holden by death : act. 2. 24. also christ said , that he would rise again the third day , matt. 20 19. and 16. 21. and if he had not risen , he had been a false witnesse , and not he that could take away sin ; and if so , they had been still in their s●ns , and their faith vain , to beleeve a lye ; and this is the scope of the apostles words , 1 cor. 15. 17. but seeing christ did rise again , he must needs be the son of god , and the true messias , declared to be the son of god with power , according to the spirit of holinesse by the resurrection from the dead : rom. 14. because else he could not have raised himself from the dead as he did . therefore it must follow , that seeing that he did rise again , they were not in their sins , because he had jus●ified them in washing their sins away in his own blood . rev. 1. 5. in as much as christs satisfaction was sufficient , it was impossible but it must be effectuall , and could not be in vain : but it had been in vain , if notwithstanding the payment of that price , it had been still due , and we in our sins , and what were they the better for to have their sins layed upon chri●t , if notwithstanding they were still in their sins ? yea , and how were they layed upon him , if they were never taken from us , ( or taken from us ) and layed upon us again ? and how was all things accomplished , and finished , if our justification were not finished ? all had done us no good . if christs merits were not of greater merit then satisf●ction for sin , and so our justi●ication , how could we be said to enjoy sonship , and glory by his satisfaction ? seeing to forgive and pardon a traytor is one thing , and to confer glory and honour upon him is another : so that we may be said to be adopted and glorified by his merits , because all the grace and glory we shall enjoy is given for christs sake , by vertue of his mediation , and consequently by his merits , ephes. 1. 5 , 6. gal. 4. 5. luk. 22. 29. ep●e . 2. 14. col. 1. and although i see not that christs resurrection is a part of our justification , yet unlesse he had risen again , we should have been so far from enjoying everlasting life , that we must have lyen in the grave : as appears , 1 cor. 15. 23. many contend , whether we be justified by christs active or passive obedience ; all that christ did for mans salvation was nothing else but obedience : as may appear , j●h. 12. 49. and 14. 33. his dying also , jo●. 10. 18. by the obedience of one , we are made righteous , rom. 5. 18 , 19. and so long as any place an ●ascri●e the whole work of mans salvation to god , and christ , i ●m s●tisfied ; i onely exclude all created graces and qualifications in us , to be any cause of our justification , or salvation . the work of mans salvation is not yet accomplished , because christ is now a speaking , and making intercession for us in heaven ; for he doth advocate to god for us , when we sin , therefore our sins are not fully pardoned . hebr. 7. 25. 1 j●h. 1. 1 , 2. these scriptures hold forth to us ( not that christ speaks and so intercedes for us in heaven ) the continuance , vertue , fruit , and efficaciousnesse of that sacrifice , christ offered upon the crosse : that it doth for ever remain in force , which makes much for the consolation of those who know they have interest in i● . compare hebr. 12. 24. with hebr. 11. 4. the ground and reason why this must needs be the meaning is : 1. because the scriptures declare , that this work was fully done on the crosse . joh. 19. 28. 30. hebr. 10. 14. 2. because he is said to be set down : now sitting declares this work is fully done . therefore it is said , that the priest standeth daily mini●ring , and offering oftentimes the same sacrifices , and which can never take away sins . but this man after he had offered one sacrifice for sins for ever , sate down at the right hand of god . hehr. 10 , 11 , 12. 3. there is none of this work now to do in heaven , because we need no speaking for us : seeing that by his stripes we are healed , isa. 53. 5. 1 pet. 1 , 24. we have christs word for it , and god from heaven hath declared , that he is well pleased ( with us ) in christ . matth. 3. 17. and the spirits hath witnessed that our sins shall be remembred no more . heb 10. 17 , 18. 4. because if christ should speak now for us with a voice , as some ignorantly say , it would follow that there is no pe●●fection in heaven , no not in god , that christ should ●eed to sp●ak words to god , that so he might know his minde , and so prevail , &c. 5. this cals in question the immutability of god , and makes him changeable , in that he did love us , and elected us , give us christ , yet now he is unsatisfied , is as one that is changed , and repents , and ready to destroy us for our sins ; which is contrary to the scriptu●e , i am the lord , i change not . mal. 3. 6. 6. this implyes , that there is lesse love in the father to us then there is in christ : so as he stands in need to be prayed , and be●eeched to pardon , &c. but christ needs none to pray him ; whereas if there were more in one then in another , it would appear to be more in the father , in that it speaks as if he had been the originall fountain of love , in chusing us , and sending ch●ist to dye for us . and yet we may not once think but the three are one , 1 joh. 5. 7. alike equall in love , and whatsoever else ye can name : and the father needs no more intreating to shew mercy to us then christ doth , that is none at all . also as the scripture declares , christ dyed to reconcile us to god ; but it is not said , that christ ( purchased love , or ) reconciled god to us , which is worth the observing : more might be said , but i forbear . if christ shedding his blood took away our sins , then before his blood was shed there was no sin taken away , and so they before christ dyed did perish in their sins . they that belonged to the election of grace before christ , were saved , and in the same way we are ; we beleeve that through the grace of our lord jesus christ , we shall be saved even as they . act. 15. 11. 2. if any thing but christ could save them , why not us also ? but salvation is in christ . act 4. 12. 3. christ is said to be the l●m●e sl●in before the foundation of the world : rev. 13. 8. christ being appointed to dye , wh●verily was ordained before the world . 1. pet. 1. 19 , 20. god looked upon him as slain . 4. for the sins that were past before christ had payed the price of them , god was coment to trust christ for payment ; and this is called gods forbearance , to declare his righteousnesse for the remission of sins that are past through the for e●●ance of god : rom. 3. 25. as a debtor may be re●ea●ed by the sureties undertaking to pay it before actuall payment be made . so it 's here : but christ by his death m●de actuall payment for all the sins of his from the beginning to the end of the world : therefore god did accept of christs payment , so g●d was in christ , reconciling the wo●ld to him●elf , not imp●ting their trespasses unto them . 2 cor. 5. 19. psal. 32. 1 , 2. mens sins are not pardoned before they be committed . all the sins of the elect , past , present , and to come , are pardoned by christ , he dyed once for all , heb. 10. 10. far ever , v , 12. for by one ●ffering ( they were deuroyed ) he hath perfected for ever them that are set apart . v. 14. 2. if it were not so , christ must come and suffer again , or else we should perish in the unpardoned sin : for without blood there is no remission , heb. 9. 22. 26. there is no blood in faith ; and if faith , or any thing else could pardon one fin , why not two , and why not all ? and if so , christs death might have been spared . 3. our faith ought to be of as large an extent , as christs death is ; therefore seeing the death of christ was of so large an extent , as to comprehend all sin past , present , and to come ; so likewise by one act of our faith , we are to apprehend the pardon of them all past , present , and to come : so that we beleeve those sins we shall commit are as fully and freely pardoned , as any sins we have committed . see rom. 5. 11. to 21. the 3. rom. 25. is brought against this , but by sins past , there we are to understand those sins which were committed before ch●i● dyed , whereof some might doubt : also if christ hath not pardoned , and done away all our fins to come , as well as the rest , tell me who shall take them away , and destroy them . but it is objected , this doctrine opens a gap to licentious liberty . answ . 1. we have the scriptures to warrant this for truth . secondly , the contrary doctrine to this is to be abhorred , in that it saith , we are but partly justified , and are not perfected for ever , which is contrary to heb. 10. 14. thirdly , none shall stumble and hurt themselves by this truth , but such as shall perish ; and it 's no matter for them : the children must have bread though dogges may snatch it . fourthly , the apostle saith , if any man sin , we have an advocate with the father , iesus christ . 1 joh. 2. 1. may not men cavill as well at this , and take encouragement to sin ? lastly , they that are contrary to us herein , that say no sin is pardoned till after it be committed , do affirm and teach , that all the sins of the elect shall all be pardoned , it is impossible for them to perish , no sin they can commit can separate them from the love of god , life and salvation ; we say they are pardoned ; they say they shall certainly be pardoned . if it be sure to be pardoned , a corrupt heart will be as bold to venture upon that principle as this . if all our sins be pardoned , then we need not pray for pardon of them , as matth. 6. by pardon in matth. 6. we are to understand the manifestation of pardon , the assurance and enjoyment of pardon in the conscience ; the effect is here put for the cause . 2. it must be so understood , because there is no pardon but this now attainable : therefore not to be prayed for . for seeing christ will dye no more , there remaineth no more sacrifice for sin . heb. 10. 26. it●s in vain for any to pray for the pardon the remission of that sin , which is not remitted before in christ . heb. 10. 18. 2 cor. 5. 19. 3. there is that which attends the act of sin , which darkens , sads and clouds the souls peace , ( though it ought not so to do ) which we are to pray to god to prevent or remove from us . david when he was converted did thus pray . unbeleevers are still in their sins , and therefore they are not justified . the elect are in their sins visibly , untill they beleeve , and declare it by good works . they have sin in them , and they are free from sin , they are charged with sin , and yet they are free from all charge . rom 8. 33. and clean from all sin ; he doth sin , and he cannot sin , this is a mystery : they have sin . 1 joh. 1. 8. 10. ezek. 16. 8. they are charged with sin : jam. 5. 17. gal. 2. 11 , 12 , 13 , 14 yet they are free from sin . isa. 53. 5 , 6. 2 cor. 5. 21. song 4. 7. 1 job . 4. 17. they cannot sin . 1 joh. 3. 9. this is a mystery when christ said , a little while , and ye shall see me , and a little while , ye shall not see me . they said , what is this that he saith ? we cannot tell what it is that he saith . joh. 16. 16 , 17 , 18. shall , and shall not was a contradiction in their understandings : so will what i say be to many . mens sins are not forgiven till they be redeemed from a vain conversation . then no mans sins are forgiven though they beleeve ; and so cannot enjoy forgivenesse of sin in this life : seeing every act of sin is a branch , and so a part of a vain conversation , and in many things we sin all . then david notwithstanding he was converted , and enjoyed the pardon of his sins , as appears , psal. 51. 12. yet he was not delivered from a vain conversation , as appeared in the matter of bathsheba , and vrijab : and if our justification and remission of sin did depend upon our holy walking , then the papists do well to teach justification by works . all men are by nature children of wrath , and under the curse till they beleeve . ephes. 2. 3. i grant all the elect are so by nature , under a state of wrath and curse ; and they had perished in it , had not jesus christ by his death redeemed them out of that state . and although they were so by nature , yet at the same time they were also sons of grace and love ; by nature accursed , by grace in election sure to escape it , and blessed . by wrath i understand is meant the curse of the law , the punishment due to sin . by nature i understand the state of nature , viz : the state and condition of man by reason of adams fall , for all men were cons●dered in him , and by his fall he made them all sinners : as rom. 5. 18. so all the elect were considered in christ , who by his death did free all the elect from that fate of sin and death ; so as never since christs death , none of the elect were under that state of wrath or curse , nor indeed could possible . be for these reasons . 1. because then christ redeemed them from under the law : gal. 4. 4 , 5. thou hast redeemed us by thy blood . rev. 5. 9. christ was made under the law , that we might be taken from under it ; we are the children of the free woman , gal. 4. 26. 31. we are delivered from the law , wherein we were held : rom. 7. 1. &c. now we know , that whatsoever the law saith , it saith to them that are under the law . rom. 3. 19. but we now are not under the law , therefore it hath nothing to say to us , we are under grace . rom. 6. 14. 2. because christ by his death put an end to the law , the law was not to last no longer then till christ came ; the law was added till the seed should come . gal. 3. 19. christ is the end of the law : rom. 10. 4. it was never in force against any of gods elect since christs death . we are freed from the law by the body of christ . rom. 7. 4. christ in his flesh did abolish the law of commandments : ephes. 2. 15 , 16. col. 2. 13. 4. now we are delivered from the law , rom. 7. 6. against such there is no law : gal. 5. 23. if the son shall make you as free in your consciences , as the elect are free in him , you shall see , and say you were free indeed . job . 8. 3. because the law is dead to us , and we to it : as a woman is freed from the law of her husband and if he be dead : so are we from the law . wherefore my brethren , we are become dead to the law by the body of christ , that we should be married to another , even to him , that we should serve in newnesse of spirit , and not in the oldnesse of the letter . rom. 7. 1. to 7. the new husband is better then the old ; welcome christ , and farewell law . now we have nothing to do with the law , nor the law with us : our old man is crucified with him . rom. 6. 6. he that is dead is freed from sin : v. 7. we are dead with christ . v. 8. 4. because there is none of moses law now in force , to the elect , with curses to be under : no law , no transgression , no curse , no penalty in force now ; for when the law ceased , the curses of the law ceased also with ●t . the law said , cursed is every one that continueth not in all things which are written in the back of the law to doe them , gal. 3. 10. deut. 27. 10. 26. 5. because christ hath redeemed us from the curse of the law , being made a curse for us , that the blessing of christ might come upon us . gal. 3. 13 , 14. christ hath under went all the curse , that all his chosen might not suffer any at all of it ; and seeing none could be redeemed from the curse without his death , christ did dye : and there shall none be saved , but such as were by his death then redemed , for he will dye no more . heb. 9 25 , 26. 6. because that liberty which the saints stand in and injoy , when they beleeve , was not procured by their conversion and faith , &c. but by christ upon the crosse . stand fast in the liberty a herewith christ hath made us free . gal. 5. 1. this liberty beleevers now injoy , but it was purchased then by christs death , for then we were perfected for ever . heb. 10. 14. yet untill men be converted , they are visibly in a state of wrath and death . 7. we were never since in our sins , therefore the curse hath no place , it hath nothing to doe with us , we have no sin , for all our sins were laid upon christ , as isa. 53. 6. christ was made sin for us . 2 cor. 5. 21. and curse for us . gal. 3. 13. he then destroyed the power of death and the divell for us , heb. 2. 14. or else we cannot be saved . consider , rom. 5. 18. 19. the head and the members , viz. christ and all the elect , are but one . heb. 2. 11. they make but one body , one christ , 1 cor. 12. 12. therefore we were crucified with christ , gal. 2. 20. dead and buried with christ , rom. 6. and were quickned together with christ , and raised up together with christ . ephes. 2. 5 , 6. we were without god afar off , are made nigh by the blo●d of christ , the enmity was slaine and reconciliation was made by the crosse , and by nothing else . eph. 2. 12. to 17. so that never since christs death , none of the elect are under wrath or curse , for christ hath fullfilled the law for us . lo this is the liberty of the sons of god ; ( though none but beleevers can know that they are sons or elected ) a beleever he may triumph and say , blessed be god who hath given us victory by jesus christ ; the law with the curse is dead , the visage of it terribly affright many . but i see it is without any life , therefore law i care not for thee , i feare thee not , doe thy worst , thou hast no power to hurt me , i will not be justified by thee , i will not let thee come into my conscience to trouble me , i will not heare thee , nor have any thing to doe with thee , no law , no curse , no divell , no death , nor any thing else , cannot hurt me , nor any of the elect , for we are not under the law , but under grace . rom. 6. 14. i may be this light will offend some , for when the sun breakes forth , and shines in its strength , it 's an offence to weake eyes , because they are not able to behold it . it 's reported of the eagle , that shee can looke upon the sun , and shee tryeth and rejecteth those to be her young , that cannot looke on the sun when it shineth it it's strength . so none but eagle eyed saints , can indure to looke upon the sonne of righteousnesse , thus shining in his glory . and as it is also observed , that the light of the sun puts out the fire , and the light of the candle , &c. as not induring any light but it self : so it 's here where this sonne jesus christ comes , out goes all fire and candle light ; not a sparke of our own fire remaines , but all is in an instant put quite out , not one sparke is left to warme or comfort us withall , isay 50. 10. all our good workes and righteousnesse is departed from us , but 't is no matter , let them all go , because christ is come ; he is light and heat , and a better strength and comfort , we need no other light , now christ is come and shines most powerfully and gloriously in his brightnesse without the helpe of any thing else , that so christ may be all in all . col. 3. 11. 1 cor. 15. 28. what then shall we sunne , because we are not under the law but ungrace ? god forbid . rom. 6. 15. when the apostle had taught , that we were redeemed from the law , and the law was abolished by christ , and we were dead to the law , &c. it seemes by the apostles words , that some did judge that he destroyed the law , therefore he saith , doe we then make void the law , god forbid , yea , we establish the law , rom. 3. 31. the law is holy , just and good ; this was necessary to silence cavileers , and also to informe such beleevers , who through mistake might thinke that they were lawlesse now , they might do any thing , which is a miserable mistake ; all that beleeve are bound to observe the morall law , now we are dead to moses law , but not to christs , now we are married to another , rom. 7. 4. so christ , we ought to be subject to him and obey his commands , and though we may not heare moses , we must heare christ , he hath a yoak for our necks and we must put it on , and bear it , take my yoak upon you , mat. 11. 29. christ gives the same law , to be a rule to all his to walk in , and obey him in . christs testament is his will , which is full of commands . i grant we have nothing to doe , as a cause or meanes of our exceptation , justification , or salvatition , &c. yet we have much to doe , for to honour and glorifie god , and herein is my father glorified , that ye bring forth much fruit . john 15. 8. and although there is no curse or wrath annexed to christs commands , ( as there was to moses law . gal. 3. 10. ) to constrain us to keep the law , or to be inflicted upon us , when we faile and come short , yet know , the power of divine love , sweetly and violently constrains a soule to obey christs words , the grace of god that bringeth salvation , teacheth us to deny ungodlinesse and worldly lusts , and to live soberly and righteously and godly in this present world , titus 2. 11. & 3. christ saith if any man love me , he will keep my wards . john 14. 23. and 15 , 16. see ephes. 2 , 10. therefore , if there be any that love sin , live in sinne , take liberty to sin , live basely , in laciviousnesse , or drunkennesse , or uncleannesse , or lying , or cheating , or in any sinne , let them say what they will , they are lyars , 1. john 1. 6. they mock themselves and others , let them consider , gal. 5. 13. to 23. and 6. 5. 7. 8. rom. 2. 17 , &c. and all men are to look upon them to be lyars , yea , and the basest among men , that turn gods grace into wantonnesse . for as a man beleeves , so he obeyes , and as a mans workes are , so is his faith good or bad . where christ comes , all old practises are done away , and all things are become new , 2 cor 5. 17. they cast not off the commands of god , but desire and indeavour with all their souls , to obey them , ( and though we are not capable of perfection in our obedience ) it is as naturall where the love of god hath appeared , where it is in truth in the soule , as for fire to burne , there it constraines the soule to submit to christ in obedience , and fire shall as soone cease to burne , as for such as are converted for to cease to live godly , and live wickedly : they judge christs yoke easie , and a sweet mercy it is for them to observe it , it 's good to do good , and to cease to doe evil , as i have proved else where . christ saith , he came not to doe his owne will , but the will of him that sent him , john 6. 28 , 29. therefore farre be it from us to thinke that we have liberty to doe our owne wills , no , no , we must serve the lord christ , yet in visible appearance before they be called there is no difference . such as beleeve not cannot please god , heb. 11. 6. therefore they are not justified . the apostle speakes of actions , without faith are sinfull , because the goodnesse of an action is required , that all the parts the circumstances of it be good also , whereof faith is one , and when that is wanting , the action is sinfull , and condemned by god ; therefore he saith , by faith abel offered unto god a more excellent sacrifice then cain , heb. 11. 4. but god hates all the workers of iniquity , psal. 5. unbeleevers are workers of iniquity : therefore god doth not love them , and so they are not justified . then it seemes that gods love and grace , is to men according to their workes , and as they deale with him ; this is the old principle of the papists , and quite contrary to the scriptures , as appears , rom. 5. 8 , 9 , 10. psal. 103. 10. and 130. 3. 8. the elect before their calling , and after , do many actions that are sinfull , in which they are workers of iniquity , yet god was ever pleased with their persons in christ , in whom they were accepted : god never hated the persons of those that belong to the election of grace , he loved them before the world began , so as to chuse them , although he knew what they were , and what they wo●ld do : is he so changeable , as now to hate their persons when they sin , and afterwards to love them again when they beleeve ; god saith ( otherwise ) i have l●ved thee with an everlasting love , therefore with loving kindnesse h●v● i drawn thee . jer. 31. 3. i am the lord , i change not , therefore the sons of jacob are not consumed . mich. 7. 18 , 19. and to say , god did purpose to love them , but he did not love them , is rediculous ; for god loved them as much before they beleeved , as he doth when they beleeve , though it appeared not . before conversion men are dead , and cannot beleeve till god give faith . phil. 1. 29. is conversion and faith a fruit of hatred or love ? if you say , of love , for so it is , then it will follow that god did love the elect when they did work iniquity , yea before they did beleeve , else he would not have given them faith ; therefore those , psal. 5. 5. are such as belong not to the election of grace ; for the next verse saith , thou shalt destroy them : v 6. but the elect shall never be destroyed ; or else the scripture is to be understood , that persons who live in sin appear to be such as shall be destroyed . which i grant , and when they beleeve and forsake such wayes , it appears otherwise , that even then when they were at the worst , they were in the love of god , and ordained to life . see 2 tim. 1. 9 , 10. ephes. 1. 4. act. 13. 48. all that do not beleeve are in a state of condemnation , yea they are condemned already : therefore they are not justified . mar. 16. job . 3. we are to understand these and the like scriptures , to speak what men are according to vis●ble appearance , and not what men are in respect of gods eternall decree and appointment . if it be said , the word of god is the will and minde of god , i grant it according to the true sence and meaning of it ; and if it be the will of g●d that they shall be damned , then i say they shall never be saved : because the lord saith , my counsell shall stand , and i will do all my pleasure : isa. 46. 10. see act. 2. 23. heb. 6. 17. yea , and if they be condemned already , there is no way to escape it . also seeing all that now beleeve , were sometimes unbeleevers ; and if it was the wil● of god then , that they should be damned for their not beleeving , for the word saith , whosoever beleeved not shall be damned : mark 16. 16. according to your exposition god hath or must change his will , or else all men must of necessity perish for their former unbelief . see i●a 14. 24. 2. the elect are not under the law , but under grace : rom. 6. 14 therefore the law hath nothing to do to sentence and curse them , they being in christ . ephes. 14. there is no condemnation to them . rom. 8. 1. 33. the scriptures saith , he shall redeem israel , and he shall justifie many ; but they are not redeemed , nor justified untill they beleeve . psal. 130. 8. isa. 55. 11. we are to consider when these and the like places were written , which was before christ dyed . from hence it is , that they are most commonly expressed in the future tense , he shall , and that not onely in the old testament , but in the new also , it is said , he shall save his people from their sins . for as yet christ was not born , as appears , matth. 1. 20 , 21. but after christs death , the scriptures speaks in the present tense as done , because indeed he had actually done it : therefore it is said , we ( are ) sanctified through the offering of the body of jesus . heb. 10. 10. he hath offered one sacrifice for sins for ever . v. 12. by one ●ffering he ( hath ) perfected for ever . v. 14. having obtained eternall redemption for us . heb. 9. 12. so he hath loved us , and washed away our sins in his own blood . rev. 1. 5. so that it is alreadie done , and therefore it is not now to do . men are not justified untill they are in christ , and men are not in christ untill that they beleeve ; for men are in christ by faith : and so andronicus was in christ before paul . the scripture saith , that christ dwels in our hearts by faith : but where doth it say , that we are in christ by faith ? the in being in christ , in ephes. 1. 4. is by election , and not by faith ; the visible church is called , christ , and those in the visible church are said to be in him : and this is the being in christ that is spoken of , job 15. as appears , v. 2. 4. a contrary exposition inforces failing finally from grace . in this visible church , one is in before another , as andranious was . also he being converted before paul , he appeared to be in christ before paul did so appear : but the being in christ , ephes. 1. 4. the elect are not in that one before another , and a third being in christ we know not . the scripture doth not say , that any shall be saved but such as beleeve ; therefore faith is essentiall to salvation . no more do the scripture say , that any shall be saved but such as obey him : 2 thes. 1. 8 , 9. heb. 11. 14. and 5. 9. prov. 28. 18. matth. 19. 17. 23. joh. 14. 23. who can do this , it will follow by your reason , that good works are absolutely necessary to salvation , and perseverance to the knowledge of it , ( because the scripture saith . he that continues to the end shall be saved : mar. 13. 3. as well as he that beleeves shall be saved . joh. 3. 16. ) and so when men have persevered to the end of their dayes they may know it . secondly , the scripture declares unbeleef to be a sin , and that the sins of the elect shall not deprive them of the love of god , nor salvation : as appears , psal. 89. 28. to 39. with rom. 8. 33. to 39. what the lord hath purchased for his they shall enjoy in his time , because he is faithfull that hath promised it . heb 10. 23. if we beleeve not , yet he abideth faithfull , he cannot deny himself : as 2 tim. 2. 13. and if not any thing shall separate them from the love of god , unbeleef shall not . rom. 8. but god hath decreed the means as well as the end , and faith is one of the means . we grant god hath decreed the end and the means , and whatsoever god hath decreed , shall unavoidably come to passe . 2. but we deny that faith is any means of our redemption , justification , or salvation : nothing but the lord jesus christ is the means of our salvation . 3. there be means that are necessary to the revealing and injoying the comfort of it , as the holy spirit , and as ministers to reveal it , and faith to receive it . 4. also there be fruits and effects of the love of god , and calling , &c. as faith , love , and our obedience to christ , which all the lords price in their place , yet are no means of our salvation . faith makes us sons , for we are the sons of god by faith : gal. 3. 26. so that application of christ , makes him ours . by faith we know our selves to be sons of god . 2. faith makes us not sons , but predestination : rom. 8. 29. we were made the sons of god when we were prede●●●nated ; having predestinated us to the adoption of children . ephes. 1. 5. by being given to christ , we became sons and brethren to christ : job . 17. 6. isa. 8. 18 , heb. 2. 13. we were given to christ before christ dyed : in bringing many sons unto glory through suffering . heb. 2. 10 , 11. for he that is set apart , and they that are set apart are one , for which cause he is not ashamed to call them brethren : so that adoption is acceptation of us in christ ; and our being christs , makes us the seed , ( sons ) gal. 3. 29. therefore not our beleeving , for adoption is without , and before our beleeving : ephes. 1. 5 , 6. heb. 2. 10. adoption is before our redemption , and comprehends all spirituall priviledges , as redemption , reconciliation , justification , glorification , rom. 3. 24. and 8. 29 , 30. the elect were sons before they beleeved ; because ye are sons , god hath sent forth the spirit of his son i● to your hearts : gal. 4. 6. unlesse they could beleeve without the spirit . gal. 5. 22. they were sons before they beleeved , for because they were sons , god sent them the spirit of his son , that so by it they might beleeve and know that they were sons : both then , and before they beleeved . and to say they did not appeare to be sons untill they beleeved , is true , but to say the elect are not one with christ , & no sons untill they beleeve , and that beleeving makes them sonnes , is to say our beleeving makes christ ours , this we cannot assent to : for this is to set faith above christ , and makes our happinesse to depend not upon christ , but upon faith ; if that must give us interest and union with christ , and so unlesse we beleeve , christ is not ours , nor is to no purpose . so then christ dyed for the sinnes of no man , or so died for mens sinnes , as he saved no man by his blood , and so christ must dye for us , but our faith must save us : thus many make christ a servant to wait and tend upon faith , and to be at the command of faith , and this we may not beare . the scripture saith , we are justified by faith , rom. 5. 1. the word faith is diversly understood , sometimes by faith is meant knowledge , as rom. 14. 22. and sometimes faith is meant the doctrine of faith , jude 3. so also for the profession of faith , rom. 1. 8. thus simon magus beleeved . also by faith we are to understand the power by which we believe , as gal. 5. 22. and sometimes by the word faith , we are to understand christ , rom. 4. 13. gal. 3. 16. with 19. 23. ten times at least in this chapter the word faith is put for christ . also we are to consider , the scripture speaks the same things of works that it speaks of faith : he that beleeves shall be saved : mark 16. 16. he that walks uprightly shall be saved . prov. 28. 18. if thou wilt sell all , and give it to the poore , and f●llow me , thou shalt ha●e treasure in heaven . if thou wilt enter into life , keep the commandments . matth. 19. 17. to 23. he that continues to the end shall be saved . mark 13. 3. a man is justified by works , and not by faith onely . jam. 2. 24. take heed unto thy self , and unto the doctrine : continue in them ; for in doing this , thou shalt save thy self , and them that hear thee . 1 tim. 4. 16. what knowest thou , o man , whether thou shalt save thy wife ? &c. 1 cor. 7. 16. so salvation is ascribed to faith : and he said unto her , thy sins are forgiven thee , thy faith hath saved thee . luke 7. 48 , 49 , 50. we are saved by hope . rom. 8. 24. baptisme saves us . 1 pet. 3. 21. yet christ is he that saves his people from ●heir sins . matt. 1. 21. so the scriptures do oft give that to faith which is proper to christ , as we live by faith : galat. 2. 20. by christ , joh. 6. 57. we have remission of sins by faith . act. 13. 38 , 39. by christ , eph. 1. 7. col. 1. 14. we a●e justified by faith : rom. 3. 28. gal. 3. 24. by christ , isa. 53. 11. rom. 5. 9. we have peace with god by faith : rom. 5. 1 , 2. by christ , ephes. 2. 8. & 3. 12. we are sanctified by faith , act. 15. 9. by christ , heb. 10. 14. 1 cor. 1. 30. we overcome the world by faith . 1 joh. 5. 4 , 5. by christ , joh. 16. 33. 1 cor. 15. 57. we are the s●ns of god by faith : gal. 3. 26. by christ , ephes. 1. 5. we have an heavenly inheritance by faith , act. 26. 18. by christ , gal. 4. 7. we have eternall life by faith : joh. 3. 16. and 5. 24. and 6. 47. 〈◊〉 christ , 1 joh. 5. 11 , 12. we are saved by faith , ephes. 2. 8. by christ , matth. 3. 21. joh. 3 : 17. these things are not proper to faith , but onely to jesus christ alone . also the scripture saith , it 's god that justifieth : rom. 8. 33. with 3. 24. christ is said to justifie : isa. 45. 24. & 53. 11. that we are justified by his blood , rom. 5. 9. with rom. 8. 34 , 35. the spirit of god is said to justifie , 1 cor. 6. 11. these three are one . 1 joh. 5. the question then is , by which of these we are justified before god : we conceive that is onely by jesus christ . our reason why we ascribe it to christ alone , is : 1. because it was promised of christ , that he should justifie many . isa. 45. 25. and 53. 11. 2. reason : because when the scriptures expressions seem to contradict one another , those expressions that ascribe most to christ are the clearest and nearest the center , the rest are to follow that , and be interpreted by them ; for the scriptures are to be interpreted for christ , and not against him . thirdly , because the whole voice of the scripture being layed together , doth wholly drive to set up , and exalt jesus christ alone , to acknowledge him to be as he is all in all : col. 3. 11. therefore he is called , the author of salvation : heb. 5. 9. and the means of our salvation through his blood : ephes. 1. 7. col. 1. 14. and salvation it self : isa. 49. 6. and if we should not ascribe our justification to god , to christ alone , god could not be all in all . 1 cor. 15. 28. col. 3. 11. 4. because all things else besides god are but means of our knowing and injoying him that is the substance . 5. because all that faith can do , is onely to receive remission of sins . act. 26. 18. it cannot give remission of sins , faith cannot satisfie justice , nor merit pardon for the least sin , &c. 6. because the scripture saith , we a●e justified by his blood : rom. 5. 9 , &c. these and the like reasons cause us to conceive that we are justified onely by christ alone . and therefore when the scripture saith we are justified by faith , by faith , we are to understand christ : or else to understand it not properly , but in a large sense , not as if faith did justifie us , but onely christ . for 1. it is the language of the scripture to give the names of things to that which is not the thng , but the similitude of it ; thus the similitude of samuel is called samuel : 1 sam. 28. 14 , 15. and an image is called a god : so the priests offerings are said to cleanse men from sin , levit. 20. 30. and yet they nor their offering did not take away sin . 2. so we may be said to be justified by faith , as well as we are said to be justified by our works : jam. 2. 24. because by it we are justified to men , and cannot be justified before men without faith and works . jam. 2. 24. 3. because faith hath a relation and dependance on christ , the one implyes the other as a father implyes a son ; and an husband a wife , they are relatives . faith looks onely to christ , and fixed in god : that your faith and hope may be in g●d . 1 pet. 1. 20 , 21. faith and christ go together , where one is present , the other is present also . and , 4. inasmuch as faith most honours god , and is all for god , and we enjoy the comfort of our justification through faith , phil. 3. 9. rom 5. 1. it may have the name , in as much as faith is an effect of justification ; now it is the manner of scripture to put the effect for the cause : as rom. 9. 33. with isa. 28. 16. for making haste in isa. paul saith , shall not be ashamed . shame and confusion being an effect that follows haste . so sinners are said to love death , because they love sin which is the cause , and death the effect . some affirm faith doth justifie , because by faith we receive our justification : by the same reason the hand that receives a pardon from the prince , it may be said his hand pardoned him ; and why may he not as well say he pardoned himself , because his hand did receive it ? i thought giving and receiving had bin two things . and if faith may be said to justifie , because it receives justification , sure it is in a very large sence . and seeing we by the act of faith receive justification , &c. then it 's the acts of faith that justifieth . which yet some evade . secondly , our faith , that is to say , our beleeving cannot justifie us , because it is not our righteousnesse . for not any thing can be our righteousnesse or justification unto us , but that which is made sin and curse for us , onely christ is both these to his : he hath made him to be sin for us , christ hath redeemed us from the curse of the law , being made a curse for us . gal. 3. 13. therefore he bare our sins , and was wounded for us , that be might bring us to god . 1 pet. 1. 18. nothing can justifie us , but that which is our reconciliation , our righteousnesse and peace ; and nothing can procure peace to us , but that which justifieth us , and covereth our iniquities , that separate us from god : isa. 57. and 59. 2. for he is our peace , who hath broken down the middle wall of partition between us . ephes. 2. 14 , 15 , 17. can faith do these things for us ? surely no . christ became our righteousnesse by his obedience . or more strictly by his obedience to the death of the crosse : col. 1. 20. ephes. 2. 16. god did ordain him to be our righteousnesse , 1 pet. 1. 18 , 19 , 20. and therefore we ought to look upon christ to be our righteousnesse , because god hath made him so : 1 cor. 1. 30. 2 cor. 5. 21. nothing can redeem us , and set us free from bondage but christ : he● . 2. 14 , 15. heb. 9. 26 , 28. nothing can present us holy , and unblameable , but christ : col. 1. 22. therefore christs testament declares , that all the parts of our redemption , justification , reconciliation , salvation , are attributed to christs blood , to his death : col. 1. 20. ephe. 2. 16. heb. 9. and 10. rom. 5. 9. the slaying our enmity , the destroying our spirituall enemies , &c. is attributed to his crosse : therefore the word of the gospel is called the word or preaching of the crosse . 1 cor. 1. 18 , 23. therefore the main and speciall thing the apostle desired to know , and drove at in all his preaching , was nothing else but jesus christ and him crucified . and if the preaching of christ in wisdom of words , the crosse of christ might be made of no effect , as 1 cor. 1. 17. much more do they make the death of christ of no effect , who will have any thing besides christ alone to be their righteousnesse , in whole or in part : men please themselves with a conceit that they do not dishonour jesus christ , in their ascribing their justification to faith ; because faith is a grace of christ , and so from christ . but by the same reason we may ascribe our justification to love , patience , te● perance , goodnesse , &c. because they are from christ , and fruits of the same spirit faith is : gal. 5. 22. and may we not also by the same reason ascribe our justification to all our spirituall performances , prayers , tears , and all our good works ; because the power by which we do these , is from christ : for without me , faith christ , ye can do nothing . joh. 15. 5. o all ye sons and daughters of the most high , lift up your voice , and cry , no inherent holinesse to justification , as well as no works of the law ; for whatsoever is in us , and acted by us , and passeth through us , is defiled by us : all our righteousnesses are as filthy rag● . isa. 64. 6. not by worke of righteousnesse which we have done , but according to his mercy he saved us . &c. tit. 3. 5. to 9. but in the lord have i righteousnesse . isa. 45. 24 , 25. he is our righteousnesse , jer. 23. 6. i will make mention of thy righteousnesse , even of thine onely . psal. 71. 16. my tongue shall talk of thy righteousnesse all the day long : ver. 24. for no other righteousnesse is not to be compared to this , as it is acted by us , is not worth the talking on . 3. our beleeving cannot justifie us , because nothing that we do ( though by grace ) is perfect , our best acts and works of righteousnesse , by reason of the sin and corruption in us that cleaves to all we do , is defiled with some spot of sin , and hath not that perfection the law of god requires ; so that our beleeving is so far from justifying us , as god may reject , it as sin ; as when our love is not so much or such as it ought to be , then it is imperfect , and we 〈◊〉 : so we say of our faith , our beleeving is called unbeleef mark 9. 24. his purity cannot justifie us , for that which is not perfect , if all our righteousnesse be as filthy rags : isa. 64. 6. tit. 3. 5. is not our act of beleeving so ? doth not daniel include his most holy acts , when he names his righteousnesses ? dan. 9. 18. the perfect love in 1 joh. 4. 18. is the love of god manifested to us , not our love to him . fourthly , our beleeving cannot justifie us , because the act of faith is a work ; and if we be justified by our faith , then we are justified by works . that the act of faith is a work , appears : 1. because we are commanded to beleeve ( as we are ) to love one another , as he gave us commandment . 1 joh. 3. 23. 2. to obey a command , is a work ; but to beleeve , is to obey a command . 1 joh. 3. 23 , 24. faith is an obeying of the will of god ; therefore it 's a work , and a good work . 3. it 's a work , because we are reproved for the smalnesse of our faith : christ said , o ye of little faith , matth. 6. 30. why are ye fearfull ? wherefore do ye doubt , o ye of little faith ? matth. 8. 26. if faith were not acted by us ( although the power is of god ) why are we reproved for not beleeving ? 4. it 's a work , because the saints are exhorted to exercise faith : let us draw neer with full assurance of faith . heb. 10. 22. we are not exhorted to nothing but to that which is our duty , as it is to do a good work , as beleeving is . 5. it 's a work , because to beleeve is a work of all the faculties of the soul , viz : memory , conscience , affections , principally the understanding and will . rom. 10. 9 , 10. 6. to receive a thing is an act of the whole man ; but to beleeve in christ is to receive him : 1 joh. 1. 12. therefore to beleeve in christ is a work . 7. because unbeleef is a work of darknesse ; therefore to beleeve is a work of righteousnesse . tit. 3. 5. 8. because to a good work faith is required : therefore it partakes of the nature of a good work , and so is a part of every good work . 9 it 's a work , because we are said to do it : if thou beleevest , i do beleeve , act. 8. 37. to beleeve is the action of the heart , viz : will : with the heart man beleeveth . he doth it as truly as he confesseth with his mouth . rom. 10. 9 , 10. 10. if to confesse christ be a duty and a work ( though by grace we do both ) then is the act of beleeving a work also , and a work that we do , and is one of those works of righteousnesse that we have done . tit. 3. 5. with isa 64. 6. if it be objected , that faith is put in opposition to works , therefore faith is not a work . i answer . when faith is put in opposition to works , then by faith is alwayes to be understood christ , for he alone is the matter of our righteousnesse : therfore when the apostle excludes works from justifying us , we are to understand all our outward and inward acts , and all internall vertues , faith it self : rom. 3. 28. for no command of the law could be obeyed without faith ; therefore faith was a part of the fulfiling of the law : that faith was required , appears , matth. 22. 37 , 38 , 40. the law required purity , but such as beleeve not are defiled , their minds and consciences are defiled . tit. 1. 15. therefore faith was required as a deed of the law . rom. 3. 28. not by works of righteousnesse which we have done but according to his mercy he saves us . tit. 3. 5. doth not the apostle in these words exclude all in us , or that we do to justification ? and inasmuch as to beleeve is required the power of god : so that in respect of the power by which we beleeve in christ it may be said to be a work of god . joh. 6. 29. and as acted by man , a work of man by gods grace . rom. 10. 9 , 10. fifthly , if we speak of justification in the conscience , in a strict sense , faith cannot be said to justifie the conscience , for this is the work of the spirit of christs , which speaks peace to the soul : the things god hath prepared for us , he hath revealed unto us by his spirit , 1 cor. 2. 9 , 10. saying , i am thy salvation , i have done away thy sins , i will remember them no more . heb. 10. 15. 17. the spirit beareth witnesse to our spirits , that we are the children of god . rom. 8. 16. now the work of faith is , to assent to the truth of this testimony , and receive it . now to assent unto , and receive a thing , is not to manifest it ; for giving and receiving are two things ; as to declare a thing , and to beleeve the declaration are two things . ephes. 3 5. there are three that bear record in heaven , the father , the word , and the spirit , these agree in one , that our sins are forgiven . there are three that bear witnesse on earth , 1. the spirit , 2. water , viz. dipping baptisme , 3. bloud : viz. the sacrament of the supper , wherein christs blood is shed , and his body broken , and these three agree in one , that is , they witnesse , hold forth , and declare the record , which is , that god hath given unto us eternall life , and that this life is in his son . 1 joh. 5. 7 , 8 , 11 , 12. by which ●t appears , that faith is none of the three witnesses in heaven , nor any of the three on earth . if faith did justifie us , would it not follow that faith were greater , and more to be prized then love ? yet love is greater : 1 cor. 13. 13. we may more properly be said to be justified by the scriptures the word of god , then by our beleeving , for that is that which evidenceth to us our justification by christ , and happinesse by him ; for how could we know the safetie and happinesse of a beleever without the word ? or that the world was made of things that did not appear but by the word . heb. 11. 2 , 3. how could we try the spirits , but by the word of god , which is more purer then our beleeving , and i will rest upon that more then on my beleeving : psal. 119 42. 89. sixthly , we are not justified by our beleeving , because all that are justified are justified before they beleeve : which will appear , if ye consider , 1. the titles given to such persons whom christ justified , they are termed sinners , enemies , ungodly : rom. 4. 5. & 5. 8. 10. the scripture doth not call any that are beleevers , ungodly ; they have their name from their better part : therefore beleevers are called holy , saints , living stones , babes in christ . and therefore seeing they were justified when ungodly , they were justified before they beleeved ; and therefore their beleeving did not justifie them . christ justified many , by bearing their iniqnity ; he in taking away our sins , made us righteous , and this was our justification : isa. 53. 5. 6. 11. rom. 5. 9. 2. if i am to beleeve i am justified , and that all my sins are forgiven me , is it true or false ? if it be true , that i am to beleeve : isa 40. 1 , 2. then i was a justified man , and free from all sin before i beleeved it ; and therefore i am to beleeve it because it 's true . if it be not true , and so is false , then it seems i am to beleeve a lye ; and for me to beleeve i am justified when i am not , is to deceive my self in beleeving that which is false . also if i am to beleeve i am justified , when i am not justified , that so i may be justified , is to beleeve that which is false that it may be true ; which is unreasonable : because neither faith nor unbeleef can make any thing true or false , nor cause the being of that which had no being before . therefore when christ by his spirit and word of truth declares and reveals to a soul that all his sins are forgiven , and washed away in the blood of christ , &c. it is a certain truth , and it is the holy spirit that bears witnesse , because the spirit is truth . 1 joh. 5. 6. therefore seeing we are justified by christ before we beleeved it , we may not beleeve , that faith in us was either a cause or a means , or any instrument of it , but onely a means of our receiving the knowledge of it , and of our injoying the comfort of it . and as for such as are troubled because they cannot beleeve , as they think ; all that i can say to them is , use the means to know where life is : wait upon god , he cals one at the third houre , and another at the eleventh , thou knowest not but there may be life in the son for thee , it is there for thee if thou belong to the election of grace , else not . also if if thou hungerest and thirstest after righteousnesse , viz : christ , matth. 5. thou art blessed , and shall be saved . seventhly , they that say they are justified by their beleeving , know not what to stand to ; sometimes it is the act of faith justifieth them : sometimes it is not the act , but as it is a grace , then not for the excellency of it , but because god imputes it for righteousnesse , then that there is a righteousnesse in faith it self . we place justification in christ alone , by which means we are at a certainty . and they that think otherwise , if they please , let them satisfie me in these few questions . 1. whether faith in the nature and power of it unacted do justifie , or no : if yea , i desire to know how the power to beleeve apart from the exercise of it , can be known to us . 2. how it may fitly be called faith , when there is no beleeving , as there is not without the act , seeing faith and to beleeve is one thing : and whether the same light and power , &c. be not the same power by which we obey the rest of gods commands : and if it be , how you can distinguish it apart from it's act ; and if it justifie as it is a grace unacted , can you tell how , and when you were justified ? and if it may abide in the soul one houre , and not act , why not two , and so two seven yeers ? and whether then this opinion doth not imply that a man may have faith in him , and be justified by it , and yet he never beleeve , nor know it . and if faith justifie in respect of the righteousnesse or meritoriousnesse of it ; whether it will not follow , that we are righteous in our selves , and so stand in no need of any righteousnesse in another ; and so need not live by faith in the son of god , seeing we have our righteousnesse in us . if there be no merit , no righteousnesse in the act of our beleeving , but onely god is pleased to accept it for righteousnesse , and reckon it so ; whether it will not follow , that god esteemes , and accepts of that for righteousnesse , and imputes it for righteousnesse which is not so in it self ? and whether this is for his honour or no ? and whether it tends not to the dishonour of christ , that his righteousnesse in him is not sufficient , and may not be that which justified those he dyed for ? also whether one act of faith justifieth , or many ? if but one , how we shall know and distinguish it , that we may know we are justified , that we may not after that act , act it so again in like manner needlesly : for what need more then one , if one be enough ? if many acts of faith be required to justifie a sinner , then it 's necessarie to know how many , that so we may know when we are justified : if we are continually to act our faith , because we sin continually , then it will follow , that we are not fully and compleatly justified , and that we may despair of ever having one quarter of an houres sweet injoyment of justification , because in lesse time then that , yea in the 40. part of an houre , no man can say he hath not sinned in that time . and if so , then he is to be justified again , because he is unjust , and appears so to god : so a man cannot say three minutes together he is a justified man , till by faith we be justified again . and whether this be not for a man to justifie himself , as l●k . 16. 15. surely it was not well done that will last no longer , and is to so little purpose . ●ut this 't is for a man to justifie himself , he may see himself in the priest under the law , and his work to as little purpose . heb. 10. 1 , 2 , 11. also the holding that our beleeving justifieth us , draweth in many errors . that faith is the matter of our righteousnesse , and makes us righteous . that god accepts of faith , and so of us for it ; that for that he justifieth us . that god looks at , and respects our faith as much if not more then christ . because all the fruit of christs death , &c. is made of no eff●ct without faith . that faith is a means essential to salvation , and so a cause , and so denyeth that salvation depends alone upon christ ; and that he is not the means , but a part of the means of our salvation . they limite god in his love , in saying , some sins are forgiven , but not all . they make faith the greatest means of their salvation , in saying , all other means are not to any purpose , or not effectuall without it . they attribute righteousnesse in part to themselves , in attributing it to their beleeving . they quite overthrow the grace of god , in bringing in their work of beleeving . they make justification not to consist in pardon of sin , but in a work of obedience , viz : their beleeving ; and denyes christ to have satisfied justice for the sins of the elect . they rob christ of the greatest part of his work , his glory , and give it to faith ▪ and set faith in christs throne . and an hundred errors more may be reckoned up that will follow their opinion . we do not say , that we are justified by faith alone , but christ and faith together , &c. this is as bad to us , in that you give not justification to christ alone ; in that you say , that christ doth not do it , but christ and faith together : and so christ is but half a saviour , if you make him so much . 2. i desire to know why you may not adde to christ and faith , prayer , seeing the apostle saith , that this shall turn to my salvation through your prayers , and the supply of the spirit of jesus christ . phile . 1. 19. ye see our salvation is attributed to be through our prayers as through faith : ephes. 2. 8. why do you leave out good works , seeing james saith , a man is justified by works , and not by faith onely . jam. 2. 24. also paul saith , therefore i suffer all things for the elects sake , that they may obtain salvation . 2 tim. 2. 10. 3. in that ye joyne any thing to god , to accomplish this work as a copartner with christ , christ cannot have all the glory of our salvation ; faith must have a part of it , if not we our selves , for we beleeve . rom. 10. 9 , 10. 4. ye deny that christ hath justified those for whom he dyed upon the crosse : you deny we are justified by him , by his blood : that he hath not washed away all our sins in his blood . rev. 5. 1. psal. 89 19. with isa. 45. 25. & 53. 11. ephes. 1. 7. col. 1. 14. in saying , christ hath not presented us holy to god before we beleeve : ye contradict christ himself . ephes. 5. 27. joh. 19. 28. 30. o treason , treason ! thus many wayes ye dishonour jesus christ , which is onely to be honoured ; therefore ye are guilty of treason against the king of saints , our lord jesus christ . take notice of that , and consider of it . we grant faith doth not justifie , but it 's god that justifieth . but yet he doth it through faith , and therefore not without it . rom. 3. 25. through faith , that is through jesus christ , in whom we have redemption through his blood . ephes. 1. 7. through the redemption that is in jesus christ . rom. 3. 24. so the word through him is used : 1 joh. 4. 9. through him , and by him is all one : ephes. 1. 5. 7. that the blessing of abraham might come on the gentiles through jesus christ . galat. 3. 14. 8. so that through faith is through christ . but if you will have it through faith , then it must be as through a pipe of conveyance we come to receive it : that we might receive the promise of the spirit through fait● : gal. 3. 14. and that is not to be justified by faith , but to receive it ; and so as through a prospective gl●sse , we see all our righteousnesse to be in christ , and by faith we receive it , and come to injoy it in our consciences : and this we grant , and this will stand with justification by christ alone . when we say , that we are , and ever were just and righteous before god in and by christ , we learn to distinguish between our own sight and the sight of god . ezekiel speaks of our own sight , 20. 43. job speaks in the sight of god ; for that is in the sight of god , that is not in our own sight : so that no man is justified by the law in the sight of god , gal. 3. 11. so to be just with god , is to be cleared in his sight . job 9. 20. rom. 3. 20. so that when christ was made our righteousnesse in the sight of god , then we were justified in his sight , which was before all time : for those who appear without sin , must needs appear just : but the elect appear so to god in christ . they are without fault before the throne of god : rev. 15. 5. song 4. 7. those whose sins were layed upon christ are just , and therefore appear so to god . isa. 53. 11. those against whom nothing can be charged , are just , and appear so to god . rom. 8. 33. those who are in christ are just : but the elect were so before the world . ephes. 1. 4. those who are reconciled must needs be just : but this the elect were before the world . god was in christ reconciling the world to himself . 2 cor. 5. 19. and they were actually reconciled , in and by christ on the crosse , by the death of his son . rom. 5. 10. therefore before we beleeved . those who are justified are just : but this the elect were by christs blood . rom. 5. 9. those who are redeemed by christ , are made just : in whom we have redemption by his blood . ephes. 1. 7. col. 1. 14. &c. those whose sins were all remitted are made just : but so are all the sins of all the elect by christ . 2 cor. 5. 18 , 19 , 20 , 21. those who have a share in christs righteousnesse , they are righteous : but so have all the elect . 2 cor. 5. 21. those to whom god imputes no sin , they are just and righteous : but god imputes no sin to the elect . god was in christ , not imputing their trespasses unto them . 2 cor. 5. 19. therefore then blessed . all the elect were made these by christ upon the crosse : therefore they were then justified : therefore they were justified before they beleeved . yea , god gave them grace in jesus christ before the world began , but manifested by christs appearing . 2 tim. 1. 9 , 10. but it 's objected , that these scriptures are to be considered to be spoken unto beleevers , and whom god did so look upon because beleevers . i answer . if it were so , that is enough for me , if they appear so to god . now they beleeve , they appeared so to god from eternity , for what god now seeth , he ever did , and ever shall ; knowledge is his fight , or else he was not ever infinite in knowledge : but that he was . therefore the elect ever had a being in the knowledge and love of god ; therefore god looks upon the elect before they beleeve as well as after : and seeing the love of god is , and ever was infinite , for god is love : 1 joh. 4. 16. god hath loved them as christ was loved , joh. 17. 23. therefore god loves not any the more , or the better because they beleeve . the scripture doth not call christ faith , therefore by the righteousnesse of faith , rom. 4. 13. is not meant christ , but the grace of faith that is in us by which we beleeve . by faith in this place we are to understand christ ( as we are in some others ) because he onely is our righteousnesse , which i prove by these reasons . 1. because faith and christs righteousnesse are two severall things : to them that have obtained like preci●us faith thr●ugh the righteousnesse of god , and our saviour jesus ch●●st : 2 pet. 1. 1. therefore faith is not this righteousnesse . 2. because god hath made christ to be our righte●us●●sse , who of god is made unto us righte●usnesse , &c. 1 cor. 1. 30. therefore faith is not our righteousnesse . phi. 3. 9. 3. because the title righteousnesse , is onely proper to jesus christ , who is our righteousnesse , this is his name , ●he●eby he shall be called , the lord our righteousnesse . je● . 23. 6. 〈◊〉 the righte●usnesse in mat. 5. 6. is meant christ . righteousnesse ●elongs to god : dan. 9. 7. faith is not god . 4. because faith shall cease , and be done away : 1 cor. 13. but this righte●usnesse shall never cease , therefore faith is not this righteousnesse : my righteousnesse shall be for ever . isa. 51. 8. gods righteousnesse . 5. faith is a fruit of the spirit , that is within us , but christs righteousnesse is without us , and not in us ; it covereth us , and makes us comely , beautifull , and glorious : vnto her was granted that she should be arayed in fine linen , white and clean : the fine linen is the righteousnesse of the saints . rev. 198. & 7. 9. 13 , 14. i will greatly rejoyce in the lord , my soul shall be joyfull in my god : for he hath covered me with the garments of salvation , he hath covered me with the ro●e of righteousnesse . isa. 61. 10. 6. because this righteousnesse in which is our happinesse and glory , by which we are accepted is in christ , and not in us , it 's the righteousnesse of god in him : 2 cor. 5. 21. in the lord h●ve i righteousnesse . isa. 45. 24. rom. 4. 24. but faith is in us , therefore faith is not this righteousnesse , all this is out of us , and without us . 1 cor. 1. 30. 7. because this righteousnesse of which we speak , was not brought in in daniels time , but was to be brought in after the end of daniels seventie weeks : seventy weeks are determined to make reconciliation for iniquity , and to bring in everlasting righteousnesse . dan. 9. 24 my salvation is neer to come , and my righteousnesse to be revealed . isa. 56. 1. but faith was not this righteousnesse , because that was within long before daniels time ; for abraham and the saints beleeved . also if faith had been this righteousnesse , christ had not brought it in , because it was in before he came . 8. the saints did not count faith this righteousnesse , nor their own righteousnesse , christ was that to them : therfore they said , in the lord have i righteousnesse . psal. 71. 16. the lord our righteousnesse . jer. 23. 6. they comforted themselves in this righteousnesse . he will bring me forth into the light , i shall behold ●is righteousnesse . micha 7. 9. he then beleeved , therefore faith was not this righteousnesse . for righteousnesse and glory doth not consist in faith , but rather subsisteth in us by it ; i mean the comfort of this righteousnesse . 9. christ onely is our righteousnesse , because he filleth all in all things : col. 3. 11. the fulnesse of him that filleth all in all . ephes. 1. 23. who is the beginning , the first born from the dead , that in all things he might have the preheminence : for it pleased the father that in him should all fulnesse dwell . col. 1. 18 , 19. he that placeth any righteousnesse in any thing but in christ , denies christ the preheminence in all things . therefore we say , o lord , thou art our righteousnesse . ezra 9. 15. 10. man when at the worst , all that he stood in need of , was onely a full and perfect righteousnesse , by which he might be justified ; which if faith could have been that to him , christ might have been spared , because god could have given us faith in himself , if faith could have taken away our ●ins , and so justified us . heb. 9. 26. 11. it appears that faith is not this righteousnesse , because this righteousnesse of god is through faith : the righteousnesse of god through faith . phi. 3. 9. through faith : rom. 3. 25. therefore faith is not this righteousnesse . 12. because the saints expect not acceptance for any thing that is in them , or acted by them : therefore they say , we do not present our supplications before thee for our righteousnesse , but for thy mercy sake : dan. 9. 18. with is● . 64. 6. not by works of righteousnesse which we have done , but according to his mercy be saves us . tit. 3. 5. ( our beleeving must come in amongst the rest of the righteousnesse which we have done : ) therefore they say , i will make mention of thy righteousnes , even of thine onely . psal. 71. 10. 16. 13. that faith is not this righteousnesse , it will appear if you consider what faith is ( in it self , simply so considered apart from christ ) it is no righteousnesse at all , much lesse this righteousnesse we speak of . the apostle in 1 cor. 15. 17. speaks of the faith of such as did truly beleeve ; he tels them that if christ was not risen , their faith was vain : that is , worth nothing . so that if christ had not been the true me●●as , and so the right object for their faith , their beleeving could not have done them any good : for all their beleeving they had been in their 〈◊〉 . so that faith considered apart by it self , it 's like a picture without life , an empty and cold businesse , onely to please the fancie . but if faith be filled with christ , with light and love , it 's the powerfullest thing in the world : as heb. 11. ephes. 3. 16. &c. man at the first was earth , till god breathed in him life , gen. 2. 7. and such as his life is , such is his food , earth , bread ; yet he lives not by bread onely , but by the word of god : matth. 4. 4. bread , 1 cor. 11. 28. &c. strengthens the senses , and they faith : the spirit gives life to faith . 2 cor. 3. 6. & 4. 13. christ is this bread : joh. 6. 35. he is our life . gal. 2. 20 , col. 3. 3. this life is discovered and made known to us : 2 cor. 14. 10 , 11. our life is hid with christ in god . we shall live with him . 2 cor. 13. 4. col. 3. 4. in this life we injoy our life by faith : faith is the evidence of things not seen . heb. 11. 1. in this world crosses are frequent , and comforts few , if the saints were to have no more then they have in this life , they were of all men most miserable . 1 cor. 15. 19. & 10. 15. according as christ shal fill our faith with the discoveries of life and love , our lives shall be sweet , and comfortable , and serviceable , &c. though i have the gift of pr●phesie , and understand all mysteries , and all knowledge , had all faith , yet this alone profits nothing . see 1 cor. 13. 3. 9. 2 pet. 2. 20. heb. 6. 4 , 5 , 6. & 10. 26. 29. isa. 48. 1. 2. & 58. 2. luk. 8. 13 , 14. many make a god of their beleeving , and depend upon it , and fetch all their comfort from it , and venture all their salvation on it : if men did live upon , and prise christ as they do their beleeving , i had spared this labour . because men beleeve , some fly out in high expressions , saying , their faith is god , and they are goded with the godhead of christ , and that the divine nature is in them . i grant we are made partakers of the divine nature , but how ? by union , not by infusion : the seed that remaineth in us , is not god , but the word of god . rom. 10. 8. we are born of god , 1 job . 5. 18. that is , made the sons of god : he sinneth not , that is , so as the wicked one can touch him , or come neer to hurt him for it : 1 joh. 5. 18. he is freed by christ , he is free indeed , he need not fear curse , nor wrath , hell nor devil , &c. he that beleeves hath the witnesse in him : 1 joh. 5. 20. but faith is not that witnesse . 1 cor. 2. 10. 2 cor. 4. 13. if you search the scriptures above-named , it will appear our life ● hi● with christ in god● we enjoy not life it self , but the knowledge of it , and the comfort of it . we can tell you what great things are provided for us ; and though we have them not now , we shall have them . therefore paul prayes that this mystery may be revealed to us . christ prayed that peters faith might not fail , christs prayer was heard ▪ that which keeps the saints is not their faith , but the power of god . ●pet. 1. 5 ● 2 cor. 13. 4. col. 3. 3 , 4. because i live , saith christ , ye shall live also . joh. 14. 19. it doth not appear that there was any difference in the house that fell , and that which stood , save onely in the foundation ; the one being built on the rock christ , and the other was built upon the sand , not upon christ : something else , qualification , faith , &c. faith is to have it's denomination from the object of it , and the foundation of it : the confidence of an hypocrite may be as great that he shall be saved , as his is that shall be saved : as i have proved elsewhere out of isa. 44. 20. abraham beleeved , and it was imputed to him for righteousnesse . so phineas executing judgement was counted , viz ▪ imputed to him for righteousnesse unto all generations . psal. 106. 30 , 31. that is , it was a good act , a righteous action to be commended . if god did impute his beleeving to him for righteousnesse , then it was made his righteousnesse ▪ but it was christ the object of his faith that was his righteousnesse ▪ for nothing can make us righteous but christ , by whose obedience we are made righteous . rom. 5. 19. righteousnesse is imputed not faith , and so much the word beleeving doth import , that our righteousnesse is else where , and not in faith , nor in our selves for faith apprehends that which is out of us in another , the righteousnesse of christ , rom. 4. 7 , 8 , 11. who is our righteousnesse , jer. 23. 6. 1 cor. 1. 30. our propitiation , rom. 3. 25. 1 joh. 22. our peace , ephes. 2. 14. our sanctification , tit. 2. 14. our victorious conqueror , col. 2. 14 , 15. our redeemer , saviou● , eternall life : 1 joh. 5. 11 , 12 , 20. he that hath him , hath all ▪ he that hath not him , hath nothing at all . a man is first called before he is justified , for justification i● after calling . rom. 8. 30. then men are not justified by faith ; for if they be called , they beleeve : or how else are they called ? and if they are beleevers , and yet are not justified , it was because their faith could not justifie them . although the elect are justified , yet no man can know that he is justified untill he beleeve : whosoever beleeveth on him shall receive remission of sins . act. 10. 43. so that men receive not remission of sins till after they beleeve . so that god dispenceth out these priviledges , and that we receive them in this order , as 1. calling , then justification , and after glorification , which seems to be the meaning of the apostles words , which i deny not but we receive them in this order . he that beleeves , and is baptized , shall be saved : and ●e that beleeveth not , shall be damned . mark 16. 16. therefore faith is a condition required to salvation . faith saves not as a cause or condition , as ministers remits sins , so faith saves declaratively . joh. 20. 23. & 3. 16. mark 16. 16. these words declare how the gospel is to be preached , and applyed by the preachers and hearers thereof , so that neither of them may apply to themselves , nor unto any others salvation untill they beleeve : and therefore this is a rule to direct how the gospel is to be preached . when he sent them forth , he said unto them , go ye into all the world , and preach the gospel to every creature : he that bele●ves , and is baptized , shall be saved : and he that beleeveth not , shall be damned . mark 16. 14 , 15 , 16. and so they preached the gospel . 2. if faith and baptisme be a condition required absolutely necessarie , without which no man can be saved , then our salvation depends upon works now , as it did under the law . 3. if faith be a condition required to partake of the covenant of grace , then there is a condition required , and so the covenant of grace is not absolute , nor free . if it be said , god gives what he requires . i answer . that makes the condition easie to be performed ; but still if faith be as a condition required , there is a condition : but the covenant of grace is absolute and free , and unconditionall on our part . and that this appears , 1. because the covenant of grace is not made with man , but is onely between god and christ : thou spakest in a vision to thy holy one , thou saidst , i have layed help upon one that is mighty , i have exalted one chosen out of the people . my faithfulnesse and my mercy shall be with him : i will make him my first-born , higher then the kings of the earth . my mercy will i keep for him , ☜ my covenant shall stand fast with him . psal. 89. 19. 24. 27 , 28. so that all the conditions of the covenant did onely belong to christ to perform ; seeing christ had undertaken it , and he onely was ingaged to it , and he did it to the utmost , which was , that christ should be made a sacrifice for sin , and be should see his seed , and prolong his dayes : and the pleasure of the lord should prosper in his hands . isa. 53. 10 , 11. see also psal. 89. 35 , 36 , 37. 2. and seeing no covenant is made with the elect , there is nothing required from them as any cause or conditions without which they cannot be saved : as appears , heb. 8. 10 , 11 , 12. for our salvation depends not upon our beleeving , but upon christ : because i live , ye shall live also . joh. 14. 19. and that there is not the least condition required from man to partake of the covenant of life and salvation , appears by these words : his seed will i make to endure for ever . if his children forsake my law , and walk not in my judgements ; if they break my statutes , and keep not my commandments : then will i visit their transgressions with the rod , and their iniquities with stripes . neverthelesse my loving kindnesse will i not utterly take from him , nor suffer my faithfulnesse to fail . my covenant will i not break , nor alter the thing that is gone out of my mouth . once have i sworn by my holinesse , that i will not lye unto christ . act. 2. 25. his seed shall endure for ever . psal. 89. 29. to 32. 3. faith is a fruit of the covenant , and a branch of the covenant , but not a condition on our part to perform . 4. all the elect were ever in this covenant , for they were ever in christ : blessed be the god and father of our lord jesus christ , who hath b●essed us with all spirituall blessings ( in christ ) acco●ding as he hath chosen us ( in him ) before the foundation of the world . ephes. 1. 3 ▪ 4. christ is this covenant : i will give thee for a covenant of the people , for a light to the gentiles to open their eyes , to bring out the prisoners from the prison , and them that sit is darknesse out of the prison house . isa. 42. 6 , 7 , 8. & 49. 9. therefore faith is not required as a condition to partake of this covenant nor salvation . my kindnesse shall not depart from thee , neither shall the covenant of my peace be remoued , saith the lord that hath mercy on thee . isa ▪ 54. 10. thus god to shew unto the heirs of the promise the immutability of his counsell , confirmed it by an oath : that by two immutable things ( oath and covenant ) in which it is impossible for god to lye , we might have strong consolation . heb. 6. 17 , 18. with psal. 89. 35 , 36. oh this is strong consolation indeed , behold the liberty of the sons and daughters of god . to be justified , is for to be declared or pronounced just by sentence . the word justifie , properly signifieth to make just , and men are made just , 1. by infusion , when the habite or vertue of justice is put into a person : so god made man upright , or just : eccl. 7. 29. 2. men are made just by the justice of another ; so were we by christ : as by one mans disobedience many were made sinners , so by the obedience of one many are made righteous . rom. 5. 2 cor. 5. 21. so that christs satisfaction is our justification . and to affirm we are not made just by christs justice , is to overthrow the foundation of religion , and mans salvation . 3. men are said to be made just , or justified by sentence , or pleading one to be just , in this sense a man may justifie himself , job 9. 20. and be justified by witnesses : isa. 43. 9. 26. in this men are said to give righteousnesse , and to take the righteousnesse of the righteous from him . isa. 5. 23. this is not to be understood strictly , but in a large sence : for although this hath the name of justification yet sometimes it is worth nothing , having onely but an appearance or shadow of justification , and doth men no good at all , and is of no force , except onely with such as are ignorant and de●uded , and is to be abhorred ; is when persons are declared to be just when they are not so : which is to justifie the wicked . as , prov. 17. 15. & 24. 24. now to declare one to be just , cannot make one just for these reasons . 1. if to declare one to be just doth make a man just , then he was not just before . 2. god and wisdom are said to be justified by men ; rom. 3. 3 , 4. matth. 11. 19. luk. 7. 35. but if to declare him to be so , makes him so , then he was not so before . which to affirm , is blasphemy . 3. if to declare one to be just , doth make him so ; is it not good to justifie the wicked , and their actions ? because it must needs be good to make the unjust just . but all the declarations of justification the wicked and their actions can have , they remain wicked , and their actions sinfull still . 4. we grant , god by his spirit declares to the soul that he is just and righteous ; but if they were not made just ( by christ upon his crosse ) before , will it not follow , that he justifieth the wicked ? which , he saith , is abomination to him . prov. 17. 15. for they must either be just or wicked ▪ if just , then the declaring them to be so by sentence did not make them just . and if they were not just , what were they but wicked ? is there a third state ? god hath said , he will by no means clear the guilty . exod. 34. 7. 5. because men are not just and righteous ; because they are declared to be so ; but they are declared to be so , because they were so before . therefore such as god declares to be just , they were made just , justified in and by christ ; and he looked upon them to be just ( as they were ) before he declared them to be so . and no man may declare another to be just and innocent , before he appear to be so . three things are essentiall to justification . 1. persons that need to be made just , sinners ; a perfect man neither need nor can be made just . 2. one that can and will make just , and that none can do but god . ro● 8. 33. it 's god that justifieth . 3. the means by which he must be made just , and that is christ , by jesus christ : ephes. 1. 5. through the redemption of jesus : rom. 3. 24. christ is god : hebt . 1. 2. he hath redeemed us by his blood : rev. 5. 9. my righteous servant shall justifie many : isa. 53. 11. rom. 5. 10. he is our justification it self , for he is our righteousnesse : 1 cor. 1. 30. righteousnesse and justification are one . isaiah prophefied of christ that he should justifie many : isa. 45. 25. which he fulfilled when he was made sin for us . isa. 53. 2 cor. 5. 21. with 1 pet. 1. 24. and this must needs be so , for those who are made just , or justified by satisfaction , they are made just where the satisfaction is , and that is in christ : 2 cor. 5. 21. rom. 3. 24. phi. 3. 9. and seeing we were made in him perfectly righteous , therefore perfectly just . as in the first adam we were made sinners , so in the second adam the elect were made righteous . as by the first adams disobedience we were made sinners , so by the second adams obedience all in him were made righteous : rom. 5. 14. to 20. and as christ is the author , and means , and justification it self ; so he is the author of our salvation , and the means , and salvation it self ; as is above proved . so that christ is all in all . justification is first to be considered in the will of god , sometimes called purpose , counsell , choice , election , predestination , love , the good pleasure of his will : ephes. 1. rom. 9. isa. 45. 10. ephes. 3. 11. we may not seek no further to ask a reason of his will ; it had no cause going before to cause it to be , or so to be : if it had , how can it be eternall , and infinite ? surely it had no beginning . and thus the elect are said to be saved before the world , 2 tim. 1. 9 , 10. and this is called justification : tit. 3. 4. 7. then our life was hid with christ in god : col. 3. 3. this is justification in purpose . secondly , justification is to be considered in the act or execution of it in the means of it , when it was effected in and by the means , viz : jesus christ , by his obedience did justifie many , rom. 5. 19. isa. 53. 11. and now justification is actually done , for there were all the elect then present considered in christ : ephes. 1. 4. he comprehended all that were given to him . see joh 17. 2. 9. & 6. 37 , 38 , 39. rom. 11. 7. set apart , heb. 10. 10. as the priest did bear the names of the children of israel before the lord , exod. 28. 21 , &c. so christ , a publick person , did bear , and represent all the names and persons that shall be saved , that were given to him to justifie and save ; yea they were one with him : heb. 2. 11. christ took not onely the nature of man , but the persons of the elect ; else how did he answer the type , exod. 28. else how could he bear the sins of many , if he bore not the sins of no persons ? and how did christ wash us , and present 〈◊〉 holy to god , as he did , rev. 1. 5. col. 1. eph. 1. 5. if he did not present our persons ? also if christ took onely our nature , the nature of all men being one and the same , it will follow he did as much for all men as for one ; and that he bore not the sins of any man : for the nature of man may be considered apart from the person of a man , or else they know not what they say , who affirm , christ took our nature , but not the person of any . justification being accomplished by christ , it is his good pleasure to reveal the same to those to whom it belongs , by his spirit and word , and his people and ordinances ; all which hold forth and declare this his infinite love , and free grace to their souls , that so they may enjoy the comfort of it . the effect of this revelation of love , &c. begets love in the soul to god , and carries the soul out of it self , it's own life , it's righteousnesse , to christ ; and his righteousnesse looking to him as all in all , and so to set him above all . now the soul falls into admiration of free love , free grace , highly pricing it , is satisfied in it , and thankfull for it : and now the soul according to the revelation of this love , &c. so it 's filled with love to god , peace and joy in god , &c. so he submits to christs yoke , obeys him , and suffers for him ; now he follows god ●●re abundantly and freely then ever before . so then the cause of our salvation , or justification , it : 1. the love of god , the good pleasure of his will , this is called the efficient cause of our salvation . 2. the materiall and instrumentall cause is jesus christ by his death , in dying for us . 3. the 〈◊〉 all cause is the end why god those and saved us , that was his glory , to the praise of the glory of his grace : the work being accomplished . the spirit reveals it is done for him ; rom. 8. 1● saith beleeves it 's done for him , and receives it : 〈◊〉 26. 28. good wor● declare that it 's done for 〈◊〉 jam. 2. 24. justification 〈◊〉 where but in the conscience , and it is a taking of 〈…〉 of the conscience ; therefore untill sin be taken out of the conscience men are not justified . justification to be placed in christ where it i● 〈◊〉 epistle● 2. if 〈…〉 taking sin out of the conscience , then faith doth not 〈◊〉 , because it doth not take sin out of the conscience , no , nor assure the conscience that he is 〈◊〉 childe of god , to speak strictly , for that is the work of the spir●●● as rom. ● . ●6 . 3. a man 〈…〉 the lord , and obey the voice of his servant , and yet he may walk in darknesse , and see no light : as appears , isa. 50. 10 , 11. 〈…〉 were not a beleever , how doth 〈◊〉 appear that god is [ his ] god if sin be taken out of his 〈…〉 god is his god , how doth 〈…〉 no light 〈◊〉 to see that all that christ hath done is for 〈◊〉 , and to see all sin taken our of the conscience is a great light . 4. if the knowledge that a man is a beleever takes away 〈…〉 not away ; for it is o●e thing to 〈…〉 know i bele●ve : as it is one thing to see , 〈…〉 to know i see ; this latter is by a reflexion . so by your reason it will follow , that neither god , nor christ , nor the spirit , nor faith , doth not , neither together , nor apart , justifie a sinner ; but the knowledge or taking sin out of the conscience , which is assurance christ is the lambe that took away all sin . 1 joh. 1. 7. with isa. 53. 6. 5. if assurance of justification be justification , then a beleever 〈◊〉 be 〈…〉 his conscience ; yea he may be so clouded and diserted , that he may not enjoy the assurance 〈…〉 doubt 〈…〉 or no : thus it was with heman , psal. 88 who yet was a beleever . 6. it 〈…〉 , it will fol●ow that 〈…〉 a man , commits , makes a man an 〈…〉 untill he doth 〈◊〉 ●ith , to take ●in 〈◊〉 of his , conscience ; and so a man shall be a justified man , and an unjustified man ( and appear so to god ) in lesse then ten minutes , because in lesse time he may sin greatly ; also it may lye heavy upon his conscience , and greatly accuse him . thus it was with 〈◊〉 and 〈◊〉 &c. also by the 〈…〉 it will follow , that those are unconverted , and have no 〈◊〉 , untill they have assurance , and all sin is taken on of their conscience they remain unjusti●●ed persons , and still in their sins ; and so there is no faith but assurance , and yet assurance is no faith at all : for faith and assurance are two things , as appears , we beleeve , and are sure . joh. 6 68 , 69. it is an error therefore , to think men must beleeve , and be assured of remission of sins , to the end they may be remitted . thus in placing justification to consist in assurance , many of the children of god who is yet enjoy not assurance , but walk in darknesse , and see no light ▪ are concluded to be in their sine , unjustified persons ; which is contrary to the scriptures , justification in the conscience is not justification i● self , but onely the knowledge of it , which is necessary to 〈…〉 depends not upon our knowledge of it , nor assurance of it ; that which saves us , 〈◊〉 us ; and that which 〈…〉 and that is onely the lord jesus christ , who is our justification and salvation , and all in all . an answer to a treatise , intituled , sins suffered for , but not remitted , &c. by mr. huet , and some others . you say , man is delivered from the curse of the law , &c. in the time of his justification . we say the same ; onely the difference betwixt us is , when the time of justification is , it seems by your discourse , you judge that time to be after we beleeve : we judge that we were justified by christ upon the crosse . our reasons you may see in this treatise . you speak of judgements and punishments of sin : but we desire you to prove , if you can , that christ hath not made satisfaction for the sins of the elect ; or that god doth inflict any thing upon his people for sin , in anger or revenge , for to suffer by way of satisfaction : if you say not this , you say nothing against us . we say , that that which is in it self a great plague and judgement , is sent in love to them , and is a mercy to them : as appears , psal. 119. 11. rom. 8. 28. heb. 12. 5. to 12. you say , that sin was not before the ●inning person had a being , and was fastned to his soul , &c. ans. it seems by your words , that sin was not till we were born , &c. but if our sins cannot be considered in no sence to have a being till we be born , then before we were born we had no sin ; and then when christ dyed he did not bear any of our sins , because they were not . and how can it be just that christ should be punished for that which was not ? and if christ did not the● bear our sins , as isa. 53. 4 , 5 , 6 , 11. we cannot be saved : for christ will dye no more , and without his blood there is no remission . heb. 9. obj. by faith we receive pardon , therefore we are not pardoned before we sin . ans. we grant no man doth receive it till he beleeve : yet sin was destroyed and blotted out before we beleeve ; as i have proved in this treatise . obj. the advocate hath nothing to do for us concerning sin , except we commit it . 1 joh. 2. 2. ans. we beleeve christ hath finished this work before we were born , as the scriptures declare . ob. after sin be committed , christ doth advocate for us . ans. this is answered afore , p● . 12. ob. we put a difference between the covenant , and the performance of it . ans. so do we : and we say , that when christ dyed he performed the conditions of the covenant . ob. heaven was then pu●chased , and they may as well say they have that now , as pardon of sin before it be committed . ans. you may as well say , seeing we have not all that was purchased , as heaven , although we beleeve ; therefore we have no pardon of sin . the scripture saith , he washed away our sins in his blood : rev. 1. 5. &c. but the scripture doth not say , we are glorified in his blood upon the crosse ; and therefore the reason is not the same . ob. the popes bull was in that manner sins past , present , and to come : but the scriptures speak onely of sins past . rom. 3. 25. ans. your exposition is a meer bull , and quite besides the scripture , as i have proved in the answer of this objection . pag. 14. ob. we put a difference between the salve in the chir●●gions box , and the healing of the wound , &c. ans. so do we : yet we say , when christ was upon the crosse , he 〈◊〉 sins ; and by whose stripes we are healed . isa. 53. 1 pet. 1. 24. ob. we beleeve that the fountain is set open to wash in , because some whose sins christ bore upon the crosse are yet unwashed : z●ch . 13. 1. ans. z●ch 13. 1. is a prophesie of christ to come , at which time he should wash away the ●ins of his people : and this christ did when he shed his blood , rev. 1. 5. and if our fine were not then washed away , we cannot be saved . but they are not now to be washed away . see pag. 7 , 8. obj we beleeve that christ doth the work upon his 〈◊〉 purifying them as o●ten as they 〈◊〉 be 〈◊〉 with sin . mal. 3. 2. ans. we beleeve christ by one offering did effect this work fully upon the crosse . see pa ▪ 1. ●o 9. and ; that there is 〈◊〉 the 〈◊〉 〈…〉 7. 20. and that chri●● by his spirit doth strengthen them against it so often as they ●ppose it . o● christ 〈…〉 something to do for the s●ints concerning sin , which priesthood and advocation is one . ' ans. this is answered before . o● . ch●●●● doth give re●ission of sins ; forgivenesse of sins is after they are born . ans. the question is not when christ gives , and we receive remission of sins ; this is when men beleeve . but the question●rs , when our sin● were destroyed , and we made just ; we say , and have proved , that it was when christ dyed ▪ and not after we beleeved and i● there had not been , remission of sins in christ for us , how could he have given it us when we beleeved ? ob. we beleeve that all the sins the saints shall commit , shall be pardoned . matth 12. 31. mic. 7. 8. ( shall b●● is not . ) ans the question i● ; what you mean by pardon ▪ the manifestation of 〈…〉 is the revealing and assuring the soul that his sins are pardoned : this you call pardon . the taking away of sin , as 〈◊〉 53. the destroying sin we call pardon , in time we know i● , and enjoy it : do you call the manifestation of pardon ▪ pardon ? it shall be manifested to all the elect ( and shall be , is not ) we place the substance of all to consist in what christ did for us upon the crosse , there is our pardon , 〈◊〉 then she revealing it . o● . it s a mocking of god to a●k him to do that he hath done already . ans so then god hath not as yet pardoned your sins : or if 〈◊〉 , you ought not to pray for pardon of sin any more ▪ see pa. 15. ob. as for that text , heb. 9. 28. you say , we acknowledge it to our comfort that christ did bear our sins they being foreseen , he satisfied for all that the saints should commit : but there is a difference betwixt bearing them , and giving us pardon for them . as , act. 5. 3. ans. if christ satisfied for them all , then they were satisfied for before they were committed ; and god hath nothing to charge upon the elect for any sin : because full satisfaction is made by christ upon the crosse . he so did bear them , as he destroyed them , and freed us from them , and after that he reveals to us that they are pardoned ; and you seem to say no lesse . so you expound 2 tim. 1. 9. is to be understood concerning his purpose . ans. we grant it to be so , and that we were justified in time , viz : when christ was upon the crosse , and when we beleeve , then we know it is done for us . o● . hebr. 10. 10. doth prove , that by one act christs death god was satisfied . ans. now the law is satisf●ed by christ it is enough to satisfie us , though men may cavill and be unsatisfied . ob. forgivenesse of sins conveyed by the spirit is called pardon . ans. we call it the manifestation of pardon : if you please to call it pardon : this is not that we contend for . ob. heb. 10. 14. perfecting is not mean● pardon of sin , for 1 cor. 6. they were sins , and after washed . ans. what then doth it mean , tell me what is he that is perfected ? is not he without fault , holy ? &c. christs blood washed the elect enough , and to purpose : as rev. 1. 5. christ by himself purged our sins . heb. 1. 3. ob. o but , say they , gods people cannot sin in gods account . ans. we neither say so , nor think so : but we think and say the contrary . such as beleeve do s●n , and man doth see it , therefore god much more ; and god accounts it as it is , sin : doth not the scripture say christs blood hath cleansed us , hath washed our sins away , and god seeth us to be clean , seeing we are so ? also we say that there is no condemnation to be inflicted upon the elect for their sin : so you say israel stood without sin , consider what you say , & see if we say more . ob. they also alledge , 1 joh. 3. 9. & 5. 18. whosoever it 〈◊〉 of god si●●eth not . ans. if we do so , i hope we do but as the apostle did , and yet we say with the apostle , we have sin , and do sin , &c. ob. the reasons why we cannot have communion with such as say , sin is pardoned before it be committed , &c. is : 1. because they know not the posture of a redeemed childe of christ , whose covenant revealed rejoyces the heart . 2. because they do not feel the sense of sin , if they did they would cry to god : nor know the sweetnesse of pardon . 3. they stumble the weak in not asking for pardon . ans. to the first , if we know it not , i wish you had revealed it to us , if you know it . you say , christs covenant rejoyceth the heart , and this we know , blessed be god . ans. to 2. if you mean by sence the feeling of horrour and terrors for sin , if you desire such a sence of sin , we do not wish it you : we wish you not to fetch your comfort from your sence of sin , tears , or crying : but onely and alone from gods free grace . we have made a god of our tears and crying , &c. to the 3. see pa. 15. also it 's your opinion that stumble the weak , it 's you that say , if it be pardoned they need not pray for it . we passe not what you judge , nor for nothing you say , unlesse you can prove it by scripture . an answer to a treatise intituled , an antidote against antinomianisme : published by dr. homes . in that he intituleth his book , an antidote , it seems to declare that his book is ( not poyson , but ) some rare extract to expell poyson ; so he crowns the truth we contend for with odious names of disgrace ( which is powerfull to deceive the s●●ple ) calling it unjustifiable & antinomianisme : but this is easier said and proved . i wish we had no cause to say , th●t such as have taken down his antidote are soundly poysoned , and stand in need of a contrary antidote . what you say will be currant with many , but the wise will try the spirits . 1 joh. 4. 1. he confesseth actuall justification is by union ; which if it be true , he hath overthrown the substance of his whole book , and then we were actually justified before we beleeved , because we were united to christ before we beleeved . as is proved , heb. 2 11. joh. 1. 14. and the scripture saith , we were crucified with christ : gal. 2. 20. which could not be , unlesse the elect were considered in christ : as ephes. 1. 4. and united to him . ob. the instant of union is when christ is in us by faith . ephe. 3. 17. joh. 3. last . joh. 1. 12. ans. these places speak not a word of union , much lesse the time of our union ; a thing may be in us , when the thing it self is not in us , but the comfort of it . christ is said to be in us by faith : ephes. 3. 17. because by faith we enjoy the presence of that which is not present , nor seen : as , heb. 11. 1. faith is the substance of things hoped for , and the evidence of things not seen . secondly , sin is in us , yet are not we united to it , it 's not i , but sin that dwelleth in me : rom. 7. 20. if they were one , then he could not truly say , it 's not i , sin and i are two things , though sin dwelleth in me : a man dwels in an house , yet is not united to it , so as to be one with the house : so it 's here . as for joh. 6. 36. that declares who hath everlasting life , viz. he that beleeves hath it , but what is this to union with christ , or the time of union ? and although we say not that men have not life till they beleeve : we say there is life in the son for the elect before they beleeve , and they shall have it . see joh. 5. 11. and as for joh. 1. 12. declares , that such as receive christ are sons , and they have right to the priviledges of sons : which we grant . ob. ephes. 2. declares , that beleevers before they beleeved there was no difference between them and others ; for they were by nature the children of wrath afar off , and unreconciled . ans. the same chapter declares that they were made nigh by the blood of christ , v. 13. to 18 ▪ we are to consider what it was that made them nigh , and reconciled them ; and when they were made nigh and reconciled , this was effected by christ upon his crosse . see col. 1. 21 , 22. and if we were not reconciled then , why doth the scriptures say they were ? ob. for sin to be crucified , and to be mortified is one , and a part of sanctification . gal. 5. 22. ans. we know that our old man is crucified with him , &c. rom. 6. 6. & 7. 24 , 25. sin is a work of the devill , &c. christ destroyed it upon the crosse : christ hath made an end of sin . dan. 9. psal. 103. 12. &c. ob. justification by faith , r●m . 5. 1. is justification it self , and not the manifestation of justification . ans. the 1. v. of the 5. chap. belongs to the last ver. of the former chap. and is to be read with it ; the misplacing the stops , and cutting asunder books into chapters and verses , hinders the right reading and understanding of the words ; the division of chapters and verses , you know , are but of late invention . as i understand by the doctrine of the scriptures , the words are to be read thus : who was delivered for our ●ffences and raised again for ou● justification : therefore being justified . by faith we have peace with god through our lord jesus christ . and then the sence is this , that we are justified by christ , and by faith we enjoy it : the effect of which is joy and peace . see pa 26. ob. without faith its imp●ssible to please g●d : the word please signifieth a delight to him . so basil and bud. &c. ans. this is answered before . and seeing the scriptures do declare that god's well-pleasednesse with us depends not upon our p●easing of him , we are satisfied ; we regard no mans testimony , we own no doctors but christ . ob. can god approve of a greater thing without faith , namely , our persons , and yet not approve of a lesser thing , namely , our actions without faith ? this is strange . ans. it 's not faith , but christ that makes our persons accepted : and unlesse the action be according to the rule , it is not accepted , but condemned of god , in them whose persons are accepted : faith is a part of a good action ; and unlesse the other parts of the action , as matter , manner , measure , time , end concurs , the action comes short of the rule , and so far it is ●in , and is not accepted neither for christ nor faith . our happinesse doth not consist in gods acceptations of our acti●ns , but in our union with him , and in that our sins are not imputed to us . joh. 17. 23 , 24. heb. 2. 11. ephes. 5. 30. psal. 32. 1 , 2. ob. our actions are accepted because our persons are accepted gen. 4. ans. it 's strange to me that you should say so . oh the horrible and tragicall effects that naturally flow from this doctrine ! was not david a beleever before he fell so foully concerning the matter of bathsheba and vrijah ? and was not peter a beleever when he denyed christ , and peter and barnabas when they dissembled ? gal. 2. many of the actions of beleevers are in some respect worser then the same actions in unbeleevers ; and god in his word is so far from accepting them , that he condemnes them as deeply as the actions of others . if god accepts of mens actions because he accepts of their persons , it will follow , that when a man is a beleever his person is accep●ed : and therfore all his actions after are accepted , because his person is accepted . so that after a man is once a beleever , whose person is accepted , he cannot sin in any of his actions ; or if he do sin , his sinfull action is accepted . we abhor to open such a gap for sin to enter . if you speak even of the best actions of a beleever , you cannot free them to be without sin , for all our righteousnesses are as fili●y rags . isa. 64. ob. the word reconcile declares that god is at enmity with us , and us with him ; re signifies again ; con , signifies together , ciliation , to call or move to : how is there a moving , where there was never a removing ? how together of those who were never asunder ? how again , unlesse there had been once an onenesse which was broken apieces ? ans. though the word signifie so , yet it will not follow that god was ever at enmity with the elect ; fury is not in me : isa. 27. 4. there are movings and removings in us who are changeable ; but it is not so in god , because he is unchangeable , love in him is unchangeable . you confesse gods essentiall purpose is like himse●f , eternall , and unchangeable , &c. god is love : 1 joh. 5. and although the elect did sin , and so depart from god , yet the scripture doth not say , that they fell from the love of god ; or that god hated the elect for their sin . consider joh. 17. 23 , 24 ▪ heb. 13 8. rom. 5. 9 , 10. ob. in saying , god was never an enemy to the elect , you make the fall of adam ( in whom the elect are included ) a fiction , you make the story of the gospel , touching christs sufferings , a fable , and chri●ts passion a vanity , and ye overthrow the nature of god , whose purity cannot endure sin . you deny many scriptures that te●tifie , tha● god was at enmity with the elect . ephes. 2. isa. 63. 10 , 11 levit. 26 40 , 41 , 42. ezek. 16. 62 , 63. an. alas , alas , here are many high charges and hard speeches indeed : jud. 13. 13. are not these raging w●v●s of the sea , that look bigge , and rise high , and fall as suddenly into meer fables ? for no such thing will follow that we professe . we say what the scriptu●es speaks concerning adams fall , and christs sufferings , and death , &c. they are not ●●ctions , but reall things : and unlesse christ had dyed , we had perished in our sins . we were in sin , and under the cur●e we were children of wrath , viz : the curse not only in appearance , but we were so in deed , & in truth : so christ was made a cur●e for us , not in appearance , but in deed , and in truth he was ●o made under the law , that so he might free us from under it : christ not onely revealed love , ( for seeing men can revea● love each to other without dying , much more could ●●d ) bu● also free us from the curse of the law wherein we we●● 〈◊〉 : therefore christ did dye . so that in the 〈◊〉 god , and ch●●●●s death ●ay our e●ernall happinesse . ●nd this do●trine doth w●ll agree with what we contend for . we ●ay , 〈◊〉 paved a full price , and satisfied the law to the 〈◊〉 ▪ neither 〈◊〉 we 〈◊〉 . god accepts of any sinfull action , nor 〈◊〉 any sin gods pu●i●● hares ●in in beleeve●s , as wel● as in othe●s : now wh●●h way doth this doctrine destroy the nature , or the 〈…〉 of god ? we deny ●o ●criptures at all , we onely deny such interpretation of them as are not warranted in the scriptures . also you presume above what is written , in that you have no scripture to warrant your exposition . we intreat you to tell us in what place of the scripture we shal read , that god was ever at enmity with the elect , either before or after conversion . you say , that till conversion comes , god is as well at enmity with the elect , as they are with him . the scriptures you alledge to prove it do not say so : nor do we know where to read these words in the scripture , but to consider what the scriptures you bring say . eph. 2. saith no such thing ; there is the word wrath , but this is answere● before . isa. 63. 10 , 11. there is the word enemy , which is to be understood , god was so in some acts of his dispensation . the text saith , he fought agai●st them , so he appeared to be their enemy . levit. 26. 40 &c. god did walk contrary to them , yet it will not follow that he did so from any enmity or hatred he had to them ; for then he ●oved them , and owned them for his people , as appears , v 45. &c. i have given the dearly beloved of my soul into the hands of her ene●ies . ●er . 12 7. then they were dearly beloved . as for the word pa●ified , ezek 16. 62 , 63 when i am pacified towa●ds th●e , that is , when i shall let thee know that thou art a son or daughter of my eternall love : if you compare the 4. last verses together i● will appear he spake of their knowledge of his love : for he saith , i will est●b●ish my c●venant with thee , and 〈◊〉 know ●h● ianth l●●d [ th god ] ver. 2. with joh 14 20. an● howsoever god may hide himself , and seem angry , and handle them roughly , yet he loveth them not the worse for that : jer. 31. 20. even then he loveth them dearly . as appears , j●h 17 23 24. at that day ye shall kn●w i am in he fath●r , and 〈…〉 ▪ and i 〈◊〉 you joh. 14 20. he saith , he is the same yesterday and to day , and f●r ever hebr. 13. 8. ( if y●u please to beleeve him ) i am the l●●d , 〈…〉 , mal. 3. 6. ●e never changeth . fu●y is not 〈…〉 . i●a . 27. 4. therefore your br●ther was very much mi●●ake● , to think there was anger in god against the elect till he was pacifie● . o● . i● g●ds enmity had not concurred with eves enmity ag●●●●t h●m , she had not in all like●ihood eaten the forb●dden fruit . ans. the fall was not from any enmity in god against her , but god would by that means bring about his glory . see ephes. 1. 6. to 12. & rom. 3. 19. ob. god is a god of wrath to us till faith in christ comes : ephe 2. rom 5. 1 , 2. it is as evident as evident may be , that by faith in christ , god is reconciled to us , and we to him . ans. i wonder ye are not afraid to sa● so , seeing the scriptures say no such thing , as we have already proved . read me what you say in the bible , either in the old testament or new , and i will print my recantation : if you cannot , i would intreat you to print yours . oh that you did but know what you ha●e done . for in that you deny any reconciliation to be before we beleeve , you deny that chri●t hath reconciled any upon the crosse ; which is contrary to many plain and expresse sc●iptures . as ephes. 2. 13 , 14 , 16. with col. 1. 14. 20 , 21. & 2. 13 , 14. ephe. 5. 25 , 26 , 27. &c. also in ascribing our reconciliation to faith , in whole or in part , ye sleight our lord jesus christ , and trample upon him , in making him but a half saviour . so also you say , that faith is a cause of justification : do not our eternall happinesse depend upon our reconciliation and justification ? and do you ascribe these , and the like to faith ? ob. but god is not pleased with the elect till they beleeve . rom. 9. 25. ans. by my people , we are to understand those that i have declared to be mine in a speciall and peculiar manner : i have owned them , and they are mine by profession . so the nation of the jews were called the people of god , as isa. 5. 13. because god had owned them to be his people which were not my people before : in this sence , as appears , v. 26 , 27. but in another sence , the earth and all in it is his : and in respect of choice and ●ove , the elect were ever his . ephes. 1. 4. 2 tim. 1. 9. ob. i say then actually god cannot be said to be reconciled to man , while man is not reconciled to god . ans. we say , that we were reconciled to god by the death of his son . rom. 10. 9 , 10. 2 cor. 5. 18 , 19. what christ did was actuall . will it not then follow upon your grant , that the elect were then reconciled ? and seeing christ dyed before we beleeved ▪ it will follow we were reconciled before we beleeved . notwithstanding we grant that no man can know or be assured that he is one of them that is justified , and shall be saved , untill he beleeves . and whereas you ask what conversion that is , that is without calling ? we answer . none at all : neither is any man called in this sence untill he beleeve . we grant with you , that what was done before the world concerning our salvation , was onely in gods decree , purpose and love . ob. faith brings us into christ . ephe. 2. 8 , 9. joh : 6. 37. joh. 3. ans. you do but say so , the scriptures do not sa● ( as you would have them say ) faith brings us [ into christ ] so you say that faith is a part of christ : but if it be so , i would gladly see that proved . also you say , that faith is a part of the divine nature , 2 pet. 1. 4 , 5. the divine nature is god , if god can be divided into parts , he is not infinite : the divine nature is incommunicable ; we are made partakers of the divine nature by union , not by infusion . it is no wonder that you ascribe all so to faith as you do , if you think faith is god . so you ask , if god saves us without our being in christ , and whether god doth not love to see us in christ , rather then our of him . i answer . if god considered the elect to be in christ , ephes. 1. 4. can you tell when god considered them out of christ ? or can you tell in what place of scripture it is said , that the elect were ever out of christ , or that the elect by sin fell out of christ , or out of the love of god ? shew me the scripture that say these things , and i will say so too . ephes. 2. 4 , 5. ob. when in ephes. 2. 5. doth not import a difference in time . ans. but it doth ; for when we were dead , then was the time that we were not alive . ephes. 2. 5. o● . evermore say the godly learned schoolmen ( we call not the papi●●s in ) put a difference between gods decree , and the execution of it . ans. so do we , but not because they say so : if the scriptures be clear , why call you in any at all , we will not beleeve men : therefore ●pare that labour when you write again . we do not say , we were actually justified from all eternity ; we say we were in the knowledge and love of god from all eternitie : we say we were actually justified in time when christ upon the crosse presented us holy to god without spot , &c. ephes. 5. 27. so you tell us , that what ever appears in time , appeared before god before all time , therefore faith appeared then also . this we freely grant , and also tell you , that all that did appear before god was not the cause , means , nor instrument of our justification . ob. why is god said to be wroth with the same ephesians whilest out of christ ? ephes. 2. 1 , 2. ans. you abuse the word of god : for the scripture doth not say , that they were ever out of christ ; or that god was wroth with them . ob. tremble to say , that god loved paul with as great love when he persecuted the church , as when he preached the gospel . ans. let them tremble that teach such doctrine as you do , or that say , that persecution of the saints is as good as preaching the gospel . i wonder if you did not tr●mble when you writ your antidote against the truth , in which you make god so changeable , and love in god not to be finite , in affirming there are degrees in love in god , and sometimes more , and sometimes lesse ; and that sometimes god was without any love at all : for you say , it was but a purpose of love , not actuall love ; and that purpose and an act of love are immediately contraries . it seems i was mistaken , i thought a purpose of love could not be without love ; and that a purpose of love was love in act . consider jer. 31. 3. joh. 17. 23 , 24. joh. 3. 16. ephes. 2. 4 , 5. rom. 5. 9 , 10. 1 tim. 1. 14 , 15 , 16. therefore concerning your distinction of gods love of benevolence to the sinner before conversion , and his love of complacency after conversion ; there is no light in it . shew me where i shall read this distinction of love in god in the bible , or else i shall be ready to beleeve it came out of the brains of dead mens souls from the impure fountain of the blind schoolmen . ho●ever this ●ay sute with man i passe not , but to refer this to go●● . to make him imperfect : god loved me , and gave himse●f for me . gal. 2. 20. i did not beleeve when christ gave himself for me . ob. i wonder why you contend so for this expression , that god loved the elect from all eternity ; seeing the scripture for once calling it love , cals it purpose , choice , counsell , election , predestination , &c. ans. it 's no wonder we contend for it , seeing there be many that deny it to be love : a little leaven leaveneth the whole lump . gal. 5. 9. and when men will confesse it is love , as the scriptures declare , we will cease contending . we beleeve also that all those expressions do hold forth love , and are one with it . and seeing you confesse it 's called love , we earnestly intreat that you , nor no other do deny it to belove : for as gods purpose and will is eternall , and unchangeable , so is his love ; god is love . 1 joh. 4. 16. heb. 13. 8. so you ask where is life , and where is peace till faith comes ? i answer . it is where it should be , it 's in christ : col. 3. 3 , 4. who is our peace . ephes. 2. 14. and when we beleeve , we enjoy the comfort of our life , and not till then . so you object against this doctrine ( of justification by christ alone ) what need we take care what we do , if we beleeve he will not love us the better ; if we beleeve not , he will not love us the worse : then a man may dye without faith , and yet be saved . ans. if this be all , the papists say as much against you for denying that men are loved , justified , or saved for their good works . say the papists , if our good works cannot make us to beloved , or justified , &c. what need we take care to do good works , if we do them god will not love us the better ; if we do them not , he will not love us the worse : if we dye without good works , yet we may be saved . consider what answer you will give them , and take it to your self , for we say the same of faith . so you tell us a story of a mayd led away with this doctrine , said boldly to you , that she knew not how she could offend jesus christ by any thing she did : unlesse we did know what she meant by the word offend , we can say little to it , seeing it may bear a good or a bad construction . if she had said , whosoever was born of god sinneth not . 1 joh. 5. 18. and that she was born of god , it may be you would have cryed shame of her . and if she had said that which was not fit , there was no necessity you should have made such an out-cry of it , un●esse you did it to expose us and the truth we professe to contempt and hatred . you m●ght have taken it in the be●●ence , or passed it by . we intreat you to consider whose work it is to be the accuser or the brethren : the d●ct●ine of christ is not the cause of the sins of men . i● we cannot prove scores of errors , and bla●ph●mi●s , and tragicall eff●cts that flow from you . doct●ine , and ●uch as pro●esse it , blame m● . ●o you appeal to the world f●r the truth of what you say : i say , i● they do not justifie you , who will ? the world are blinde , &c. the naturall man cannot perceive the things that be of god ; the saints who know and enjoy the truth will confesse with me , that your doct●ine doth contradict the scriptures , and contain many mistakes . as , that sin was not crucified with christ , that the elect are sometimes in christ , and sometimes out of him ; that faith takes a man out of the state of damnation ; that god doth not love the el●ct before they beleeve ; that there are degrees of love in ●od , &c. and such strange doctrines you teach quite besides the scriptures , and such as the bible never knew : and ●ends very much to the dishonour of chri●● , and obscure the gospel ; and to f●ll the con●cience , instead of joy and peace , with much troub●e , ●ear , and sorrow . whereas the summe and substance of the doctrine we ( or rather the scriptures ) teach , is onely to exal● ch●ist alone , and abase man ; and all that he can do for his salvation , we trample upon it , in affirming ●one of his best wo●ks can cause god to love or ●ccept of him , ju●●ifie or save him : a●l spirituall b●essings are freely given without our wo●ks , no man can make himself righteous , or hol● , by any thing he can do : onely chri●●s righteousnesse is that which ●ade us righteous ; and that sin cannot deprive us of christs righteousn●sse ; and that we are , and ever shall ●emain , holy , and blamel●sse in the sight of god by christ , who fulfi●led all right●●u●n●ss●●or us the elect ; his righteou●nesse and ●a●ct●fication is theirs , we are compleat in him , and incomple●● in our selves : there is no perfection in this li●e in the flesh ; and yet we are without fault before the throne of god ; therefore no sinners : because as christ is , so are we in this wor●d . therefore we are all fair , without spot . consider well these scriptures . isa 53 5 , 6 , 11. 1 pet. 1. ●4 ephes 5. 27 , 30 co● . 1. 22 esb . 1. 7 rev 1 5 col. 1. 14. heb 1. 3 he● 10. 14. 1 joh. 1. 7 8 9. 10 r●m . 8. 33 mat 3. 15. 1 cor 1 30. 2 〈◊〉 5 21. col. 2. 10. rom. 7. 18. ●4 〈◊〉 14 5. 1 joh. 4. 17. s●ng 2. ●0 & 47 he that knows the meaning of these , knows a great mystery , and lives in the comfort of it , and will not be beaten from it what ever men say of it . is not christs perfection the ground of all our happinesse ? and doth not justification imply freedom from sin ? men are either sinners or no sinners : i desi●e to know , if he that is a sinner be not under the curse , gal. 3. 30. and how he that stands ju●●ified by god from all sin , stands accountable to him for any sin ; if justice be satisfied , what is therein heaven against him ? to conclude , inasmuch as the former part of this treatise was finished , and much of it printed before i knew of your book , i●efer you to it for a fulle● answer . if you , or any deny what i have said to be true , let them answer this ; i am resolved to answer them till i dye . if they will answer my reasons and scriptures , i will do so to theirs ; i will oppose all phanatick e●husiasmes , and phantastick dreams of mens brains ( which will very much abound in this age . oh that all that fear the lord would be so wise as to search the scriptures , and reject all mens writings and interpretations ) which appear not in the word of god . i will stand to the triall of the word of god : come let us lovingly try it out : if you will oppose justification by christ alone , which is the doctrine of fre● grace , i doubt n●t but i shall take all your props and superstructu●es easily down , to the end that christ may appear to be ( as he is ) all in all . co● . 3. 11 that g●d may be all in all . ● cor. 15. 28. some beleeved the things that were spoken , and some beleeved not . act. 28. 24. finis . notes, typically marginal, from the original text notes for div a91793e-820 ioh. 17. 29. heb. 9. 22. heb 9 14. ioh. 1. 14. ioh. 17. 22 , 23. heb 10. 20. act. 20. 28. 2 cor. 5. 16. dan. 9. 24 , 25 , 26 , 27. ioh. 17. 1. 1 cor. 1 30. isa. 63. psal 89. 19. hebr 10. 1 ioh 3. 5. gal. 3. 13. isa. 53. hebr. 9. eph. 5. 25. mi● . 7. 19. psal. 103. 12. psal. 32. 1. isa. 44. 22. isa. 43. 25. ier. 31. 34. song 4. 7. song 2. 10. rev. 14 5. eph. 5. 27. 1 ioh. 4. 17. 1 ioh 3 5. h●b 9. 28. 1 ioh. 1. 8 , 9. col. 1. 20. 22. 2 cor. 5. 21. 1 ioh. 1● 7. isa 53. 11. rev. 1● 5. 1 ioh. 3. 5. 2 cor 5. 21. dan. 9. 24. ioh. 19. 28 30. rev. 1. 5. 2 cor. 5. 21. col. 1. 13 , 14. 21. col 2. 13 , 14. ● cor. 5. 21. eccl 1. 2. isa 50. 11. ioh. 14. 18. col 3 3. heb. 13. 5. mal. 3 6. eph. 1. 4. ioh 14. 19. isa. 42. 8. ier. 4. 2. col. 3. 4. ephe. 1. 14. isa 45. 25. rom 10. 3. ti● 3. 5. ezra 9. ●5 . col 3. 11. psal 89 ▪ 9 2 co● . 5 21. 1 cor ▪ 1 30. col. 3. 3 ▪ 4. v●e . is● 40 1 , 2. vse . o●j . 1. rom. 4. 24. ans. 1 co● 15 4. 〈…〉 . 18. ● cor. 15. 15. 〈◊〉 2. 1 cor. 15 17. ans. 1. 〈◊〉 〈◊〉 ● . 9 , 11. act 1. 15. ●o 32 act ●6 . 22. 1 cor 25 4. ioh. 18. 32 act 2. 24. matt. 20. 19. & 16. 21. 1 gor. 15. 17. rom. 1. 4. 2. 3. eph. 1. 5 , 6. gal. 4. 5. luk. 22. 29. eph. 2. 14. col. 1. 1 c●r . 15. 23. io●. 12. 49. 〈◊〉 ●4 . 33. 〈◊〉 10. ●8 . o●j . 3. h●b 7. 21. 〈◊〉 1. 1 , 2. ans. h●b 7. 25. heb 12. 24. 〈◊〉 . 11. 4. 〈◊〉 . 19. 28. ▪ 30. heb 10. 14. h●b. 10. 11 , 12 isa. 53. 5. 1 p●t 1. 24. matth 3. 17. mal. 3. 6. 1 ioh. 5 7. obj. 4. ans. act. 4. 12. 1 pet. 1. 19 , 20. rom. 3. 25. 2 cor 5. 19. ps●l 32 12. o●j . 5. ans. 1. h●b 10. 10. 12. 14. heb 9. 22. 26. rom. 5. 11. to 24. rom. 3. 25. heb. 10. 14. 1 ioh. 2. 1. rom. 3. 33 &c. o●j . 6. matth ▪ 6. ans. 1. heb. 10. 26. heb. 10. 18. 2 cor. 5. 19. psal 51. 9. 12. obj. 7. ans. rom. 8 33. 〈…〉 8. ● . 〈…〉 16. 6. iam. 7. 17. 〈◊〉 11. to ●4 isa 53. 5 , 6 2 cor. 5. 21. song 4. 7. 1 〈◊〉 4. 7. 〈◊〉 3. 9. ioh. 16. 16 , 17. obj. 8. ans. eph 1 7. psa 51. 12. obj. 9. ans. eph 2 3. rom. 5. 18. gal 4. 4. 5. gal. 4. 26. 31. rom. 7. 1. &c. rom 3. 19. rom 6. 14. gal. 3. 19. rom. 10. 4. rom. 7. 4. eph 2. 15 , 16. col. 2. 13 , 14. rom. 7. 6. ioh. 8. rom. 7. 1 to 7. rom. 6. 6 , 7 , ● . deut. 27. 4. gal 3 , 10. gal 3. 13. 14. heb 9. 25. 26. g●l 5. 1. heb. 10. 14. esay ●3 . 6. 2 cor 5 21. heb. 2. 14. rom. 5. 18. 19. heb. 2. 11. 1 cor. 12 12. gal. 2. 20. rom 6. ephes 2. 5. 6. ephes. 2. 12. to 17. rom 7. 6. act ●3 . ●9 . 48. esay 50 10. rom. 10 3. dan 19 8. esay 1● . 10. col. 3 11 1 cor. 15. 28. rom 6. 14. 15. rom. 3. 31. rom. 7. 12. 14. rom 7 4. matth. 3. 17. m●tt 11. 29. mat. 14. 23. 31. ioh. 158. gal. 3 10. 2 cor. 5. 14. tit 3 12. ●●hn 14 23. i●● 5 16. eph. 2 10. 1 ioh 1 6. hos. 11. 12. rom. 7 7. 2 cor. 5. 17. ioh 6. 28 , 29. obj. 10. ans. heb. 11. 6. o●j . 11. ans. rom 5. 8 , 9 , 10. psal. 10● . 10. ier. 31. 3. m●c . 7. 18. phil. 1. 29. isa. 53 1. psal 5. 5 , 6. 2 tim. 19 , 10. 〈…〉 4. act. 13. 48. o●j . 12. ans. ioh. 3 16. mar. 16 16. isa. ●6 . 10. ●ct 2 23. heb 6. 17. isa 14 24. rom. 6. 14. ephes. 1. 4. rom 8. 1. 33. obj. 13. psal. ●30 . 8. isa. 53 11. ans. matt. 1. 20 , 21. heb 10. 10 , 12 , 14. heb. 9. 12. rev. 1 5. obj. 14. ans. eph. 1. 4. 1 cor. 12. 12. ioh. 15. 34. ephe 1 4. o●j ▪ 15. ans. 1. 2 〈◊〉 1. 8 , 9. heb. 11. 14. pro. 28 28. mat 19 17 , 23. ioh. ●4 . 23. 〈◊〉 ●3 3. ●●h 3 16. psal ●9 . 28. to ●9 . 〈◊〉 8 33. to 〈◊〉 〈◊〉 10 23. 2 tim. 2. 13. rom. 8. ult. obj. 16. ans. 1. obj. 17. gal 3. 26. ans. 1. ephes. 1. 5. ioh. 17. 6. isa. 8. 18. heb. 2. 13. heb. 2. 10 , 11. gal. 3. 29. ephes. 1. 5 , 6. heb. 2. 10. rom. 3. 24. & 8. 29 , 30. gal 5. 22. heb. 2. 11. o●j . 18. ans. 1. rom. 14. 22. iude 3. rom. 1. 8. gal. 5. 22. rom. 4. 13. gal 3. 16. mark 16. 16. prov. 28. 18. matth. 19 17. &c. mark 13. 3. iam. 2. 24. ●im 4. 16. 1 cor. 7. 16. luk 7. 48 &c. rom. 8. 24. 1 pet. 3 21. matth. 1. 21. rom. 8. 33. rom. 3. 24. isa 45 25. isa 53. 11. rom. 5. 9. & 8. 34 , 35. 1 cor 6. 11. 1 ioh. 5. isa. 45. 25. & 53. 11. col. 3. 11. heb. 5. 9. eph. 1. 7. col. 1. 14. isa 49. 6. 1 cor 15. 28. act. 26. 18. rom. 5. 9. 1 sam 28. 14 , 15. heb. 10. 11. iam 2. 24. 1 pet. 1. 20 , 21. phi. 3 1● . rom 5. 1. rom. 9. 33. gal. 3. 13. 1 pet 1 18. isa 57. & 59. 2. ephe 2. 1● , 〈◊〉 17 col. 1. 20. ephes 2. 16. 1 pet. 1. 18 , 19 , 20 1 cor 1. 30. 2 cor. 5 21. heb 2. 14 , 15. & 9. 26. 28. col. 1. 22. eph 2 16. heb 9 & 10 rom. ● 9 1 cor 5. 18 〈◊〉 ☞ 1 cor. 1. 17. gal. 5. 22. ioh. 15. 5. 〈…〉 to 9. 〈◊〉 45. 24 , 25. 〈◊〉 2● . 6. 〈◊〉 71. 16. mar 9. 24. isa 64 6. tit. 3. 5. dan 9. 18. 1 ioh 4. 18. 1 ioh 3. 23. 1 ioh 3. 24. matth. 6 3● . matth 8. 〈◊〉 . heb. 10. 22. rom. 10. 9. 1 ioh 1. 12. tit. 3. 5. heb. 11. 4. act. 3 37. rom 10 tit 3 9 isa 64. 6. rom 3. 22. matth. 22. 37 , ●8 40. 〈◊〉 1 15. rom. 3. 28. tit 3. 5. ioh 6 29. 〈◊〉 10. 9 , 10. cor 2 9 10. heb 10. 15 , 17 rom. 8. 18. ephes 3 5. 1 ●oh 5. 7 , 8 , 1● , 12. 1 cor. 13 13. heb. 11. 2 , 3. psal. 119. 42. 89. rom 4. 5. & 5 8. 10. isa. 53. 5. 6. 11. rom. 5. 9. isa. 40 1 , 2. rom 8 16. 1 ioh. ● 6. luk. 16 15. heb. ●0 . 1 , 2 , 11. phi 1. 19. ●ph . 2. 8. iam. 1. 24. 2 ●●m . 2 10. rom. 10 9 , 10. rev 5 1. psal 89 19. isa. 45. 25. & 53. 11. col 1 14. ephes. 5. 27. ioh. 19 28. 30. o●j . 20. ans. ephe. 1. 7. rom. 3. 24. 1 ioh ▪ 4. 9. ephes 1 5. 7. gal. 3. 14. ezek. 20. 43. ●●b 9 2● . act 10 30 , 3. c●l● 22. rom 9. 10. r●v. 5 5. song 4. 7. isa 53 ▪ 11. eph● 1. 4. 2 cor 5. 19. ioh 5. 10. rom. 5 9. eph 1. 7. col. 1 2 cor● 5. 18. to 21. 2 cor 5. 21. 2 cor. 5. 19. 2 tim. 1. 9 , 10. 1 ioh. 4. 16. ioh 17 23. o●j 21. ans. rom 4. 13. 2 pet. 1. 1. 1 cor 1 30. ph● . 3. 9. 〈◊〉 ●3 . 6. 〈…〉 matt 5 6. d●n 9. 7. isa. 51. 8. rev. 19 8. & 7 9 , ● , 4. isa. 6. ●0 2 cor 5. 21. 〈◊〉 25 ●4 1 ●or 1. 30. dan 9. 24. 〈…〉 . 〈◊〉 16. 24. jer. 23. 6. col. 3 11. ephes. 1. 23. col. 1. 18 , 19. ezr● 9. ▪ 15. phi. 3 9. rom. 3. 25. dan 9. 18. tit. 3. 5. 1 cor. 15. 17. heb. 11. eph 3. 16. &c. gen. 2. 7. matth 4 4. 2 cor. 5. 6. & 4. 14. ioh. 6. 35. gal. 2. 20. col. 3. 3. 2 cor. 14. 10 , 11. col. 3. 4. 2 cor 13. 4. heb. 11. 1. 1 cor 15. 19. & 10 15. 1 cor. 13. 3. 9. 2 pet. 2. 20. heb 4. 4 , 5 , 6. heb 10. 26. 29 isa. 48. 1 , 2. isa. 58. 2. luk. 8. 13 , 14. rom. 10. 8. 1 ioh. 5. 18. 1 cor. 2. 10. 2 cor. 4. 13. col. 3. 3 , 4. luk. 23. 32. 1 pet. 1. 5. 2 cor. 13. 4. col 3. 3 , 4. ioh 14. 19. obj. 22. ans. psal. 106 , 30 , 31. rom. 5. 19. rom. 4. 7 , 8 , 11 ier. 23. 6. rom. 3. 25. ioh. 1. 22. ephe. 2. 14. col. 2. 14 , 15. obj. 23. ans. rom. 8. 30. act. 10. 43. obj. 24. ans. ioh. 20. 23. & 3. 16. mar. 16. 16. psal 89. 19. 24. 27 , 28. psal. 53. 10 , 11 psal. 89. 35 , 36 , 37. isa. 42. 6. heb. 8. 10 , 11 , 12. ☞ ☞ act. 2. 25. e●h 1. 3 ● is● 42 6 , 7 , 8. & 49. 9. isa. 54 10. ●●b ● 17 , 18 p●al 89. 35 , 36 obj 25. ans. e●●l . 7. 29. rom. 5. 18 , 19 iob. 9 ▪ 20. isa. 43 9 26. isa. 5 23. prov. 17. ●5 . & 24. 24. rom 3 3 , 4. matt. 11 19. luk. 7. 35. exod. 34. 7. rom. 8. 33. ephes. 1. 5. rom 3 24. heb. 1. 2. rev. 5. 9. isa. 53. 11. rom 5. 10. 1 cor 1. 30. isa 45. 25. 2 cor. 5. 21. 1 pet. 1. 24. 2 cor. 5. 21. rom. 3. 24. phi 3. 9. rom. 5. 14 to 20. isa. 45. 10. ephe. 3. 11. 2 tim 3. 9 , 10. tit. 3. 4. 7. col. 3. 3. rom. 5. 19. isa. 53. ●1 . ioh. 17. 2 9. ioh. 6. 37 , 38 , 39. rom. 1. 7. heb. 10. 10. exod. 28. 21. heb. 2. 11. rev. 1. 5. col. 1. 21. col. 3. 11. eph. 1. 6. act. 26. 18. iam. 2. 24. obj. 26. ans. 1. rom. 8. 16. isa. 50. 10 , 11. ioh. 1 7. isa. 53. 6. psal. 88. 1 cor. 15. 28. col 3. 11. iustifying and sauing faith distinguished from the faith of the deuils in a sermon preached at pauls crosse in london, may 9. 1613. by miles mosse pastor of the church of god at combes in suffolke, and doctor of diuinitie. mosse, miles, fl. 1580-1614. 1614 approx. 231 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a07838 stc 18209 estc s111317 99846684 99846684 11671 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a07838) transcribed from: (early english books online ; image set 11671) images scanned from microfilm: (early english books, 1475-1640 ; 1249:12) iustifying and sauing faith distinguished from the faith of the deuils in a sermon preached at pauls crosse in london, may 9. 1613. by miles mosse pastor of the church of god at combes in suffolke, and doctor of diuinitie. mosse, miles, fl. 1580-1614. [12], 85, [1] p. printed by cantrell legge, printer to the vniuersitie of cambridge. 1614. and are to be sold by matthevv lavv in pauls churchyard [, london,] at the signe of the foxe, [cambridge] : [1614] the first leaf is blank except for a fleuron. running title reads: iustifying faith distinguished from the faith of deuills. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) 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sermons, english -17th century. 2003-05 tcp assigned for keying and markup 2003-06 aptara keyed and coded from proquest page images 2005-02 rachel losh sampled and proofread 2005-02 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion ivstifying and saving faith distingvished from the faith of the deuils . in a sermon preached at pauls crosse in london , may 9. 1613. by miles mosse pastor of the church of god at combes in suffolke , and doctor of diuinitie . the text. iam . 2. 19. the deuills beleeue , and tremble . august . ser. 27. de verb. apost . c. 1. fides est credere quod nondum vides , cuius fidei merces ●st , videre quod credis . printed by cantrell l●gg● , printer to the vniuersitie of cambridge . 1614. and are to be sold by matthevv lavv in pauls churchyard at the signe of the foxe . to my verie honovrable lord , sir edvvard cooke knight , lord chiefe iustice of england , and one of his maiesties most honourable priuie counsell : saluation by christ iesus . it is a diuine truth ( worthy lord ) though crossing humane sense , spoken by the father of truth , to him that was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of all our fathers in the truth : b virtus mea in infirmitate per●icitur : my power is perfited in weakenesse : that is to say , c the assisting hand of god is then most lightsomly discerned , when the weakenes of man hath most euidently appeared . as the great antesignanus of all the interpreters most pithily doth expound it . as for example : gods diuine spirit , did then most sensibly shewe it selfe in iacob , when d hee prophecied so powerfully lying sicke vpon his death bed . in dauid , when e he prayed so seruently , almost ouerwhelmed with troubles . in paul , when f he sang so cheerefully , fastened in the stockes . in s. laurence , when g he spake so couragiously , broyling on the gridi●on . in a word , through the helping-hand of god , it commeth to passe , that h when men are weake , then they are strong : weake in the flesh , strong in the spirit , weake in themselues , strong in the grace of god. all humane infirmities are in nature destructiue : they arise from sinne : i expec●ati ●●mo ortae sun● lachrymae : and they tend to death , which k is the wages of sinne . for these are all l praenuncij mortis , ●arbengers of death , and m quodda● mortis atrium , a dore that leadeth into the house of death : euery one weakeneth and furthereth dissolution . but nowe the●ough grace , they are made preseruatiue against pride , against securitie , against worldlinesse , against prophanenesse , against a thousand sinnes : n vtilius est frangi languoribus ad salutem , qu●m remanere incolumes ad damnationem . and as it is with bodily infirmities , so is it generally with all afflictions . they are like quick-siluer and henbane , and such other creatures , which though they be poisonable in nature , yet they are made medicinable by art . the scripture compareth them sometimes to fire : peter calleth them o the firery tryall . sometimes to water , p the waters are entered euen into my soule . in one of the psalmes they are both conioyned : q trans●●imus per ignem & aquam : we passed through fire and water . the resemblance is many wayes significant : for fire warmeth , and fire consumeth ; water refresheth , and water choaketh . and this they doe , either as they serue vnder men , or domineer ouer men : for , they are cruell masters , but profitable seruants , saith our english prouerb . so it is with men , and their afflictions . where they master ( as they d● in the wicked ) there they choake and consume them : but where they serue ( as they do in the saints ) there they warme and refr●sh them . in so much as dauid professed , r bonum est , it is good for mee that i haue beene afflicted . and one of the fathers very notably , s inuenies non ali●er regnare in nobis iesum , nisi per afflictionem : a christian man shall finde by experience , that the lord iesus doth not otherwise or more effectually raigne in his heart , but euen by affliction . i prosecute the scriptures comparison yet a little farther . plinie writeth , that there are some creatures , t which li●e in the fire , and some that u quench the fire . this hath beene true of men : and euen in the letter . x the three young nobles walked vp and downe in the 〈◊〉 : and the apostle saith , that some y by faith quenched the violence of the fire . but it is daily true in the metaphor . the children of god liue , and like , and thriue in the fire of affliction : as the children of israel z increased vnder the bondage of aegypt , which moses calleth a the iron furnace . their b tribulation bringing forth patience , and patience experience , and experience hope , and hope making that they are not confounded . the same author reporteth of diuers waters in diuers places , in which nothing will sinke . as of c asphaltides in iurie , of d arethusa in armenia , of e apuscidamus in africa . now of that kind , are all the waters of trouble to the children of god. they sinke not in them , they euer float aboue , as safe as in noahs arke vpon the face of the waters . f we are afflicted ( saith s. paul ) yet are we not in distresse : in pouertie , but not ouercome of pouertie . we are persecuted , but not forsaken : cast downe , but we perish not . the reason is , g the lord putteth vnder his hand , to hold them vp as it were by the chinne , that they sinke not in those waters . yea further , the spirit of god is h fire , and i water it selfe : with which spirit they beeing baptized , their troubles are all so spiritually sanctified , that they consume them not , nor choake them not : but they serue like fire to warme their zeale , and like water to coole the heat of flesh : and so many wayes to fit them better to the workes of their callings . but whereunto now tendeth this dolefull treatie of afflictions ? i write not this so much for you ( mine honourable lord ) whose pathes are on euery side so prosperous : though i doubt not but you haue also your crosses to beare , and which crosses thorough the grace of god , doe more sanctifie you and your actions . but i take vp this argument , ère nata ( as the naturall course is of epistles ) to shew how in the studying and acting of this sermon , the power of god hath appeared in my weakenesse . immediately after that the right reuerend lord , the good bishop of london , had by his m●ndatorie letters called were to the crosse : it pleased the high bishop of my soule to crosse mee deepely with infirmitie of bodie : which much 〈◊〉 my studie and meditations . this infirmitie continuing many weekes , and increasing , i wrote to london to my most especiall freind ( a man of mine owne degree , and of farre better meanes to performe it ) to make supplie of my place . when 〈◊〉 his vnwillingnesse thereunto , i had resolued to 〈◊〉 , and to aduenture my bodie , i found my iorneying all the way so teadiously painefull , as that those about mee were much discomfited , and my selfe almost desp●●●ed of habilitie . which caused me when i came there , no● only to be 〈◊〉 again with that freind of mine , to haue relieued 〈◊〉 : bùt also at the bèginning of my sermon to màke a certaine apologie for my selfe : a● fearing that i should haue beene compelled to be more then ordinarily short . but behold , k the lord is with vs , while we are with him . the more mine infirmitie humbled mee , and caused me to cast 〈◊〉 whole hope vpon the helpe of god : the more readie 〈◊〉 his power to support my weakenesse , for , to my best remembrance , i neuer preached with more strength of bodie , with more audible voice , with more freedome of spirit , nor ( as it n●w appeareth ) with more acceptation of the hearers . and that not only of the common people , whom notwithstanding a man must not neglect , l auribus ducere , to lead them along after him by the cares : but also of the better , wiser , and learneder sort : which isidore said , were called m sapiemes à sapore , as most sa●orie in themselues , and least tasting the relish of others . a thing farre beyond mine expectation : and farther ( well i wo●e ) beyond my desert : and of which i can giue no other reason but this : that god would shew his power in my weakenesse . to him only be the glorie of all his gifts . now , among the best , and best indicious sort of those mine hearers , i haue many reasons to seat and ranke your lordship . and that not onely for your eminencie of place in the common wealth , which notwithstanding is of right high and worthie respect : but also for that god hath giuen you so many meanes of knowledge , so long practise in the heart of the state , so deepe insight into your owne professed lawes , and so carefull a desire , to looke into our discourses of diuinitie . all which are euidences that against the malicious calumnies of that romish catholike diuine ; that your fingers are often turning ouer bookes of all sorts , n to the increase of all kind of knowledge . it is true that your place hath many yeares called you to deale about capital matters : and the more businesse haue you had that way a great deale by the treasonable practises of romish & antichristian diuines . but what saith s. hierome ? o homicidas , sacrilegos , venerarios punire ; non est effusio sanguinis , sed legis ministerium : to punish murderous , sacrilegious , and adulterous persons , is not that effusion of blood , which god hath forbidden ; but the administring of necessarie lawes , which god hath commanded . for my part i would that euen their catholike diuines themselues , would p gladium stylo mutare , ( as tertullian speaketh of s. paul ) would they did leaue fingering of blood , euen of the sacred blood of princes , and fall more to the fingering of the bookes of holy scripture ; and not suffer themselues therein to be outgone of our secular iudges and temporall magistrates , who besides matters of iustice , applie themselues also to the knowledge of religion . sed illine vnde abij redeo . to your lordship first , who pleased so honourably to comfort me ouer this labour , and then to all others of like knowledge and moderation , it contenteth me well to submit the censure of this treatise : for , to all mens iudgements , i willingly submit it not . some are ignorant , and cannot iudge . now , q graue iudicium est eius , qui iudicare non potest : the ignoranter man , the seuerer iudge . anacharsis misliked it in greece , and so doe i here with vs. r artifices certant , iudicant qui non sunt artifices : diuines stand and preach in the pulpit ; artizans sit and iudge in the alehouse . others are too rash and hastie in iudgement : whereas s iudicium est firmitas stabilitasque deliberationum mentis : iudgement is a firme and stable verdict , giuen of that vpon which the minde hath often deliberated . others like madde dogges s●atch here and there on both sides as they goe ; reading by starts , and iudging by parcels . but plutarch well aduiseth those that will t sift other mens doings , or confute other mens writings , non obiter percurrere , nec voces hinc inde avulsas adori●i : not hastely to runne them ouer , nor to snatch here and there a word and away : but totally and aduisedly to examine the whole . others are malicious , poisoning with their eyes ( like witches ) euery thing they looke on , maligning other mens credits , and deprauing other mens labours : u habe● malitia currum suum ( saith s. bernard ) rotis quatuor consistentem : saeuitia , impatientia , audacia , impudentia . malice is at her chariot or caroch , for shee is a loftie minded dame . this chariot is drawne along on foure wheeles : crueltie , impatiencie , boldnesse , and impudencie . cruell shee is , shee will spare no mans name , no not his life . impatient shee is , shee will beare no mans infirmitie , no not an error , though to erre be most humane . bold shee is , shee blurteth out all whatsoeuer shee knoweth . and impudent she is , no checke nor rebuke will snibbe her , to make her hang the head . to stand therefore to such iudges , were halfe before-hand to condemne my selfe . but to learned men , to temperate men , to studious men , to curteous men , to your lordship , and to your like , is this poore labour in all deuotion most reuerently submitted . now some things there are , in which i humbly craue fauourable interpretation . 1. as first that i doe not put vpon this treatise in the penning , that vigor and viuacitie which it carried in the preaching . for there is euen in nature a great difference between the tongue , and the quill , betweene speaking and writing . the very sound and t●ne of the voice is melodie to the eare : it beeing the proper obiect of that sense . and thereof it is , that the speciall part of x oratorie , is said to be pronuntiation . and besides that , y vox est ictus animi : passing through the eare , and braine , and blood , it smiteth ( as it were ) and giueth a stroake vpon the verie soule , and so with a kind of violence doth deepely affect it . therefore it is called viua vox , as that which hath in it a speciall kind of liuelinesse . hierome beeing absent , turneth ouer macclinus to austen that was present : z qui viua ( vt aiunt ) voce docere te poterit : who ( saith s. hierome ) may teach thee thereby the liuely voice , better then i can by an epistle . but yet further , besides all the worke of nature , there is in preaching a speciall gift of grace : which enableth a man to speak with such euidence of the spirit , & with such power to the conscience , as no pen of man by writing can expresse : whereof preaching is the most liuely and effectuall instrument of saluation , and so to be respected . 2. secondly , i must craue pardon , that all things are not here exactly set downe , in that order and forme in which they were deliuered . writing nothing at large , nor carrying with me any helpe of my notes into the pulpit ; some things might easily be forgotten , which i premeditated , some things might be added , which i premeditated not : some things might misse their due place , and some things their due poize : some things might bee enlarged , some things might be contracted more then i purposed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is not possible a but things written will slippe out of memorie . i did that in my yeares , which an other said he had done in his vigour , b orabam meditata loquens , tres tractus in horas . to doe it without set forme of words , and to misse nothing either of matter or manner , must be the act of a man of greater gifts then my selfe . but new when i returned home , and after so many requests , had resolued to commit that which i had said to writing ; i had no safer rule to walke by , then the method by which i had in short notes digested my meditations . and therefore in that forme , they come forth into the world . 3. thirdly , if any take offence at the multitude and multiplicitie of mine allegations : i would haue them to knowe , that as it is not mine vsuall manner of preaching in the countrie ; so here are many more ouotations added , and some a great deale more enlarged , then as they were at that time deliuered . tullie said of youth , c dandum est aliquid aetati : so say i in this case : something must be giuen to this learned age , something to the solemnitie of that place , and something to the expectation of the hearers . sure i am , that much was to be giuen to this argument , where the position was to be ouerswaied by antiquity , for that the doctrine is on all sides challenged of noueltie . it is hard i confesse , to hold the golden meane . but there is a worse extremitie growne vp in preaching , which for reuerence of mine owne coate , i will thus taxe from s. augustine in an allegorie : d aduertendum est , non sol●m rerum corporearum nitore & pompa , sed eriam in ipsis sordibus lutuosis esse posse iactantiam : & eò periculofiorem , quo sub specie seruitutis dei decipit . i haue said , if not all that i would , yet all that i could , the time so straightening me in the penning hereof , as i haue scarse found leisure to read it ouer . my prayer is now to almightie god , that he would be pleased in mercie to accept of these my poore endeauours , and to blesse them to the good of his church , for which they haue been vndertaken . and for your lordship , my supplicatiō shall euer be , that god would vouchsafe to continue in you , that liuely , iustifying ▪ and sauing faith , treated vpon in this sermon , which may keepe you from trembling here , and in the day of iudgement . so i take my leaue . from combes in suffolke . maij. 29. 1613. your lordships in all christian deuotion , miles mosse . ivstifying and saving faith distinguished from the faith of the deuills . the text. iam. 2. 19. the deuills beleeue , and tremble . the inscription of this epistle is somwhat diuers , not onely in the latine , but euen in the greeke editions also ; but the best and the most compleat , is that which stephanus , and beza follow ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the catholicke epistle of iames the apostle . it noteth foure points worthie of obseruation . 1. it is an epistle . and that not onely in a metaphoricall sence , as paul calleth the corinthians , his a commendatorie epistle , or as b christ may be called an epistle sent to vs from his father : or as s. augustine calleth all the scriptures , c letters or epistles , which haue come to vs hither , de illa ci●●itate vnde peregrin●●ur , from that heauenly e●tie from whence we are yet pilgrims : but also in a more proper and vsuall meaning . for it is a letter sent of one friend absent from an other ; euen from iames the apostle , to d the twelue tribes scattered abroad . and so is by this tale distinguished from the historicall , propheticall , and poeticall bookes of the holy scriptures . 2. it is a catholicke ; epistle , catholicke ; not onely because the doctrine , contained in it is orthodoxall ( in which sence the word catholicke is often vsed of the e fathers : ) no● onely because the vse of it is catholicke f as well to vs as to those to whome it was written at the first : but also ( and rather ) because it is not directed to any one man , as those of paul to timothie , titus , and philemon : and those of iohn to the elect ladie and gaim ; no not onely to some one particular church or place , as those to the romanes , corinthians , galatian● , and the rest : but to all the iewes dispersed in all countries of the world g : as hath beene before our time well obserued . therefore we translate it , the generall epistle : not as h fearing or abhorring the word catholicke , as the rhemists obiect vnto vs : but as desirous to expresse best the meaning of the word , as our learned fulke the 〈◊〉 of his time , hath answered in that behalfe . 3. it is the epistle of s. 〈◊〉 . the name of the author fitly answereth the argument , iames , or iacob , signifieth i a s●ppla●ter . and it was giuen at the first , as other names commonly were k ●ratiane , from a speciall occasion . l nec taemen absurdum est ( saith s. cyril ) vt iacob 〈…〉 supplaentator , id est , qui supplantat sathanam yet may euery supplanter or vnderminer be called a iacob : euen he that supplanteth and vndermineth sathan . now , this iames the author of this epistle , is a notable supplanter of all prophane esaus : which bragge of the spirit , and walke in the 〈◊〉 : which professe faith , and neglect workes : and so is therein a very pi●ner to vndermine the kingdome of the deuill . 4. it is the epistle of iames the apostle . so the best greeke copies have it . and those which 〈◊〉 the gospels and epistles into the syrian language , immediatly after the apostles times , m iacobum apostolum agnoscunt , acknowledge this iames for an apostle . and so tremellius translateth it from the syriake ; epistola iaakub . apostoli . the argument which illirieus alleadgeth to the contrary , viz. that this iames n intituleth himself the seruant of christ , and not an apostle ; which he would not haue omitted ( if he had beene an apostle , ) maioris authoritatis gratia , for the adding of authoritie to his writing ; is ( as a number of his positions are ) more subtill then iudicious . for paul omitteth his title of apostleship to philemon . so doth the author of the epistle to the hebrewes : and both iohn and iude. in their epistles . and besides , that is not nothing which lyranus alleadgeth to this purpose , that o iames writing to the bragging iewes , who carried themselues so high aboue the gentiles ; to induce them by his example to humilitie , non nominat se apostolum , quod nomen est dignitutis : sed servum quod nomen est subiectionis : he intituleth not himselfe an apostle , which is a name of dignitie , but the seruant of christ , which is a name of subiection . now , this is here worth the noting , that this epistle being written by iames and apostle , it was not written by that iames that was syrnamed oblias , whome the apostles peter , iames , and iohn , are saide to haue p ordained bishop of ierusalem : though i am not ignorant that q eusebius , and those that follow him , doe so conceiue it , for that iames , though he were an holy and worthie disciple ( as out of egesippys and ios●phus is related ) yet was he but a disciple , and none of the twelue that were named apostles . and besides that , it is to me a great reason , which one of the late writers hath alleadged in this case ; r that to write a catholicke epistle , that is , an epistle common to many churches , and not peculiar to any one , vi●●tur apostolic● 〈…〉 seemeth to be an office peculiar to an apostle . beeing an apostle that wrote this epistle , it must needes be that iames which is called s the sonne of alpheus , as the new t interpreters doe conceiue it : and not iames the sonne of zebede , who was put to death by u herod anon after the ascension of christ. for this epistle was written after the gentiles had receiued the faith ; as appeareth by the dispersion of the iewes among them . therefore was the syrian interpreter much deceiued , who ascribeth this epistle to that iames , before whome our sauiour was transfigured in the mount . for he was the brother of x iohn , and so the sonne of zebede , as it is manifest from the scriptures . the authoritie , and authentitie of this epistle hath bin much questioned in the church . y origen mentioneth it not in the catalogue . z eusebius and a hierome affirme , that many in ancient time did not receiue it . nicephorus following them , b agreeth with them all ▪ caiet a●e , erasmus , luther , musculi● , and some others ; haue hardly approoued it ; and haue witnessed their distrust of it , and added reasons thereunto . but that worthie zanchius hath quite broken the necke of the controuersie ; by shewing , that although c many doubted of it in the ancient churches , yet it was neuer questioned of all ; nor vtterly reiected of any . for indeede d augustine . e cyprian , or ruffin●● rather , f nazianze●e , and others , doe by name recite it among the canonicall scriptures . and the reformed churches at this day doe receiue it . among the rest wee of the church of england doe not onely appro●ue it by g subscription , but also ascribe it h to iames an apostle . therefore doe both i campian , and k bell●rmine vniustly chalenge vs , and the protestants in this behalfe , to them i say with our learned whitakers , l alios lacessant , nobis posthac ne molesti sint : let them chalenge others , and trouble vs no more . for we without scr●ple , and exception , doe generally receiue this epistle for a part of the holy word of god. the occasion that mooued the apostle to write , was not the m error of onely faith vnto iustification , as the rhemists would implie out of s. augustine . for n the error of onely faith , against which s. augustine writeth , o was of them that thought the profession of christian religion ( how wickedly soeuer a man liued ) was sufficient to saluation . against which this epistle , and others were written . indeed there seeme to haue beene p two principall occasions , that procured this epistle . the one , the fierie persecution of the church , which causeth the apostle q more then once to inculcate exhortation vnto patience . the other , that hypocrisie which raigned in many : r for there were many that professed religion , which in word were christians ; but not in life and manners . such as paul prophecied of , s hauing a shew of godlinesse , but denying the power thereof : like the church of sardi , t who had a name that she liued , but was dead . for the reformation of which , this epistle is thrapped full of exhortations vnto all good workes . the state of this epistle is almost wholly doctrinall . u scripsit eam more & genere docendi : and teacheth in the manner of common places . the fift common place ( following that memorable b●za , who hath so well deserued of the new testament ) is begunne at the 14. verse of this second chapter . there the apostle entreth into discourse what manner of faith that is , by which a man is saued , and sheweth that it is neither an hypocriticall profession , and ostentation of faith , where it is not in truth ; no nor euery kind of true faith , which is saith indeed , that is able to iustifie a man before god : but onely such a kind of true faith , as is fruitfull in good workes . this doctrine the apostle first proposeth by way of question , x what auaileth it , my brethr●n , if a man say hee hath faith , when hee hath no workes , can the faith saue him ? that is , can such a kinde of faith saue him ? as if hee should say ; no : such a faith as hath no workes , cannot saue a man , secondly , he openeth and illustrateth the truth of this proposition , by a familiar similitude . for if a brother or sister be naked and destitute of daily foode , and one of you say vnto them , depart in peace , warme your selues , and fill your bellies , notwithstanding you giue not them those things which are needefull to the bodie : what helpeth it ? euen so the faith , if it haue no workes , is dead of it selfe . the meaning is : euen as good and charitable words profit not a poore man , if we doe not indeede releiue him ; so speaking of faith , and professing of faith , will not saue a man , vnlesse his deedes declare that hee hath saith indeed . thirdly , he bringeth in a true beleeuer , whose faith is fruitfull , chalenging as it were an hypocriticall professor of faith to declare it by his workes ; shew mee thy faith by thy workes , and i will shew thee my faith by my workes . as if he should say ; i haue faith , and i declare it by my deedes : if thou hast faith ( as thou braggest ) shew it by thy deedes also . fourthly , he sheweth by instance and example , that not the shew of faith , no nor euery kind of true faith is able to saue and iustifie before god : as to beleeue that there is a god , that there is but one god , that this god is mercifull , iust , &c. no , not to beleeue all that to be true which is written of god in the scriptures , is sufficient to saluation . for so much the very deuills of hell beleeue , and yet are in no comfort , nor hope of fauour . and this hee laieth downe in the 19. verse : thou beleeuest that there is one god , thou doest well : the deuills also beleeue , it , and tremble . as if he should say ; in beleeuing so much thou doest well : for that is true , and ought to be beleeued : but this is not inough , nor sufficient . if it were , then the deuills might be saued ; for they beleeue so much as well as thou . but they beleeue that , and yet tremble , so thou m●iest beleeue as much , and yet be damned . and thus i am come to the words of my text , the deuills beleeue , and tremble . the words are a plaine and full proposition , consisting ( as euery proposition doth ) ex subiecto : the deuills . et ex praedicato duplici ; beleeue , and tremble . of the subiect i meane not to speake at large , though it offereth iust occasion to intreat of the names , of the nature , of the quaelities , and of the number of deuills : of which points also i haue had many meditations : but by discoursing of them , i should not attaine to the principall ende of my thoughts . i will therefore deliuer onely so much of them , as maketh to the opening of the text , and that euen in three words ; and so proceede to that which followeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) it is necessarie that we vnderstand what kinde of persons or creatures the apostle intendeth in this word : and the more , because the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hath beene vsed in diuers significations . therefore thus i vnfold it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tertullian , y nescitis geni●s daemonas dici , & inde diminutina voce , daemonia . now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or daemon , signifieth properly , deus , diuinus , sapi●ns , sciens , fortunatus , faelix : as euery meane scholler that hath read either greeke lexicons , or greek authors easily vnderstandeth . and therefore in old time , and among the heathen , daemon was a word of good intendment , and vsed to the better part . for who knoweth not this distinction betweene plato and aristotle , that the one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yea plutarch calleth plato , z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which yet x●lander translateth diuinus . homer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the superexcellenci● of his wit and knowledge . homer himselfe calleth all his gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato called vniuersi modereatorem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesi●● calleth the worthies of the golden age , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib●nius extolleth 〈◊〉 after his death , a ô 〈…〉 the athenians say of paul , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which beza transl●●eth , b asette● forth , 〈…〉 of new gods . thus hath the word beene vsed . but now , d post christum n●tum , nomen d●m●●is suspectum fuit , & ●di●sum tanquam rei maleficae atque impr●bae : euer since christs time , the name of daemon hath beene suspitious , and odious , as the title , or note of some euill and wicked thing . augustine saith , that e in the scriptures , we haue angels good and bad : ●●●quam verò bon●s d●mones legimus ; but neuer any good deuils : sed vbicunque ill●rum literarum hoc nomen posit●● reperitur , ●i●e d●mones , ●i●e d●monia dicuntur , non niss maligni significa●ntur spiritus . but daemones euer signifie the wicked spirits . of that i might giue infinite instances . read matth. 7. 22. matth. 8. 28. 31. matth. 9. 33. and other places , too long to recite . therefore must iohannes eud●mon lately come from rome flie to the popes omnipotencie for the canonizing of his name . for nor scriptures , nor fathers allow any good deuills , now to be named in the church of god. no : wicked men euer take it in the worse part . the iewes obiect it to christ in disgrace , f daemonium habes , thou hast a deuill : g etiam vulgus indoctum in vs●● maled●ctis frequentat , saith tertullian . the ignorant people vse it only to cursing and banning : the deuill is on thee , the deuil take thee , &c. no , h there is none so learned , and in learning so well vnderstanding what signification daemon hath in it selfe , and hath borne in former times , which dareth now say by way of commendation to his seruant , daemonem habes , thou hast a deuill ; sed ●●ilibet hoc voluerit dicere , non se aliter accipi , quam maledice●e voluisse dubitare non possit : but when soeuer he vseth it , he can not doubt but to be conceiued as one that meant to reuile him to whome he speaketh . so then , gather from hence , of what kind of persons iames intendeth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not of the heathen gods , not of the wise philosophers , not of the valiant worthies ; to whome former ages ascribed that name : but of the wicked angels , which i stoode not in the truth , k which kept ●ot their beginning : those same aposta●a angeli , which ( as cyprian speaketh ) l ad terrena contagia de●oluti , è coelesti vigore recesserunt , which turning themselues to earthly corruption , lost that heauenly excellencie , wherein they were created . of these s. iames h●re speaketh , and saith , that they beleeue , and tremble . of these deuills or wicked angels , the apostle here auerreth two things ; the first , that they beleeue ▪ the second , that they tremble . 1. they beleeue ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the verb vsed in the original hath diuers significations , m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i know to whome i haue trusted . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r●lie not vpon the people . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he committed not himselfe to them . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we prooue or confirme all things ▪ but most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ signifieth in the scriptures , to beleeue , to assent vnto , to be perswaded of as , q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ with the heart we beleeue vnto righteousnes ▪ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ abraham beleeued god ▪ s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ in part i beleeue it to be true . and so m●st it of necessitie be taken in this place , the whole drift of the apostle beeing here to intreat of true and false faith and beleefe . so the meaning shortly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the deuills ; that is to say , the euill angels and damned spirits , doe beleeue , that is , are perswaded , and in their pers●asion , doe assent to many things to be true . and this may ●ppeare by diuers reasons . 1. t omnia quae credimus , vel visu credimus ; vel auditu , saith saint ambros●● all our beleefe ariseth either from sight , or hearing . now the deuills can not 〈◊〉 see much , partly by that eminencie of place , u beeing seated in the aire , from whence as from a watch tower they look down round about them : partly by their x wand●ing vp and downe the world 〈◊〉 so great 〈◊〉 , y as no man ▪ no beast , no 〈…〉 z 〈…〉 ●les est , saith t●rt●●lian . hoc angeli & dae●●●e● . all spirits both angels and deuills are like a flying bird . igit●r momento vbique sunt . totus orbis illis locus vnus est . they are here and there and euery where in a moment , all the world is vnto them as one certaine place . not by vbiquitie , filling all places at once , but by cel●riti● , moouing to a thousand places in the turning of a hand . and therefore if that be true of augustine , a dicuntur credi qu●● videntur : sicut dicit vn●●quisque aculis suis se cr●dere . things that are seene are said to be beleeued : as euery man saith , hee will beleeue his 〈◊〉 eyes : then the deuils seeing so much , ●●ust needs also beleeue much , and be perswaded of the truth of much : according to this here of s. iames , the deuils doe beleeue . 2. as the deuills see much , so also they ●eare exceeding much . now b fides est assenti●i 〈◊〉 , to approoue for truth what we ●eare another man speake , this is beleefe . the deuills then heare god himselfe speake much , when they stand c before him . and all that they cannot but beleeue to be true , because they know that . d god● 〈◊〉 li● . e dicta iehoue ▪ dicta p●●a . they he●●e the good angels speake much , when they come among them , and all tha● also they , cannot but beleeue to be true . for they know that the holy angels are established in the state of grace : f angeli 〈◊〉 sun● 〈…〉 gràti● : and so cannot fall by lying , and that they were euen from the beginning g supported of the holy ghost , ne à veritat● 〈…〉 ; that their will should neuer decline from the ●ruth . againe , they h●are much spoken from the 〈◊〉 of god , and all that also they 〈◊〉 but beleeue to ●e true . for they know that the 〈◊〉 of god , is h 〈◊〉 veritatis , the word of 〈◊〉 . i 〈…〉 god is the teacher of truth : and ●hereis 〈…〉 , because the deuills haue beheld in the doing , therefore they cannot but beleeue them to be true in the relating . the deuills therefore doe most certainely beleeue . 3. from seeing much , and hearing much , and obseruing much , ariseth their abundant , and in a manner their in●inite knowledge . and that not onely about all kind of creatures and secrets of nature : but also concerning god himselfe , and his diuine mysteries . for ; first , they know there is a god : k dae●o●es deum , & pagani credunt : deuils and infidels acknowledge so much . 2. they know there is but one god. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : one god of himselfe : one god in all . 3. they know this god , to be such a one as he is : for they call him m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most high , or almightie god. 4. they know that in this one god , there are three distinct persons . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. they knowe christ ; o iesus i know . 6. they know p christ to be the sonne of god. 7. yea , to be god himselfe . q o lign●●m f●●lix in quo deus ipse pependi● . a verse ascribed to one of the sybills by the gen●iles of whom s. augustine said , they were r prophet●● non ●psius , none of gods prophets . 8. they know the scriptures , for s they alleadge them to christ : and anthonie the eremite t often heard them sing , & impuro o●e sacrae scriptu●a● rum eloquiae meditari ; and with their v●cleane mouthes ▪ talke and conferre of the holy scripture● . 9. they know the gospell , and the nature thereof : for they call it u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the way to saluation . 10. they know many things to come , either as they are reuealed vnto them of god : or as they foresee the effects in their causes . for they foretold the x death of saul : and the ouerthrow of the y idols temples in egypt and alexandria . 11. yea many times they discerne the secret motions , thoughts , and affections in the heart : z ex signis in corpore illos sequentibus : so farre as they make impressions in the bodie , and bewraied by ●he passions thereof . and therefore of their abundant knowledge is it that they take this name , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , full of skill , full of learning , full of knowledge . now then the deuills knowing so much of god , of christ , of the scriptures , of the gospel , of things pre●ent , of things passed , of things to come , of open actions , of priuate thoughts , and so forth ; how can it be but they must also beleeue exceeding much ? for , b fides est cognitio eademque certi●●ima : faith is knowledge , and a most certaine kind of knowledge : yea and that euen in the iudgement of the great schoolman , c in quantum intellectu● determinatur per fidem ad aliquod cognoscibile . therefore peter martyr expoundeth these words of s. iames , of the deuills knowledge , d credere posuit ▪ pr●●●sse : the deuills beleeue ; that is , the deuills doe know , that there is one god , &c. but the conclusion is ▪ if beleeuing ●e here put for knowing , yea if beleef● it selfe be knowledge , and then the deuills know so much ▪ as hath beene before declared ; it must needs be out of question vnto vs , that s. iames speaketh truly , the deuills 〈◊〉 . 〈◊〉 the doctrine is cleere : descend 〈◊〉 to vse ●nd application . now the vser of this doctrine are manifold . 1. s. iames here in the word of an apostle , affirmeth plainly and directly , that the deuills beleeue : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that is sufficien● 〈…〉 needlesse , and friuolous for school●●●● so long after to enquire , e vtr●●s in 〈◊〉 ●it fides , whither the deuills haue faith or no ? and yet a thousand and a thousand such questions they mooue : of which a man may say , with the disciples in the gospel , f ad quid hae●perdi●io ? to what ende serueth such wa●t of time and labour ? a right learned , graue , and godly diuine , and a man of famous memorie , gaue this censure of them in my hearing . he saide , o they had plus argutiarum , quàm doctrinae , plus doctrinae , quàm vsus : a goodly kind of learning forsooth ; that whetteth the wit with quaint deuises , and filleth the head with nice distinctions : with which when a man hath stuffed his note books , they are like the staphylodendron p that plinie writeth of , whose wood is faire and white like the maple , whose leaues are broad and beutifull , whose fruit is coddes with nu●ts sweet as the filberd : and yet dodoneus saith of it , that it is good for nothing . i would therefore intreat and perswade all young diuines , to beginne their race with trauersing the worthie writings of luther , melancthon , calvin , beza , zanchius , musculus , and the like , ( bookes some thirtie or fourtie yeares agoe in the onely request ) and of them to take their chiefe repast : vsing only the other like sweet meats after a feast , rather to close the stomacke , and to delight with varietie , then to satisfie the appetite , or to support nature . for my part , i refuse not wholly to vse them , as will appeare by this treatise : but in many cases , ( as namely in this of the deuills beleeuing , ) i hold both their obiections and solutions so needeles and friuolous , as i doe not vouchsafe them so much as a bare relation . this may suffice the bodie of this auditorie ; that the apostle here affirmeth , and reason from the scriptures confirmeth the same , that there is faith and beleefe , euen in the deuills . secondly , this sheweth that the very deuils of hell haue some thing in them that is good . for they beleeue . now true and right beleefe , is of it selfe the good gift of god. indeed the deuills as bad as they are , haue in them many good parts , for 1. their naturall substance is good : it is the creature of god , and r all that god made , was exceeding good . 2. their naturall qualities are good , their knowledge , their vnderstanding , their wisedome , their immortalitie , their inuisibilitie , their agilitie , and the like , are all good properties in themselues . 3. they often speake that which is good . as when they professed s christ to be the sonne of god , and paul and barnabas t to be the seruants of god. for all truth hath correspondencie to god , the fountaine and rule of truth . 4. many times they doe that which is good in it selfe . as when by coniurers they fetch home stolne goods to the right owners ; or by witches doe cure and heale desperate diseases . my selfe did once know u an aged and impotent woman , so silly as she was not able to giue any reasonable account of her faith , and therefore no likelihood that she should be indued with a miraculous faith : who notwithstanding only with a cleane linnen cloath , and a short praier in the forme of a ●iming spell , by blessing the sore part , cured manifold diseases , creeples , lazers , vlcers , fistulaes , nu●●es , lamene● , and what not ? the whole countrie sought to her as a pettie god : but i verily beleeue , that though the cures were temporarily good to those that enioyed thē , yet they were all wrought by the power of the deuill . neither may that seeme strange to any that readeth in the scriptures , that x pharao●s inchanters imitated moses : that y wicked men doe many great workes : that z heretiques to confirme their doctrine , haue raised the dead , healed the sicke , foretold things to come : that a men by inchantments haue cast out deuils : yea , that vnbeleeuing iewes b by calling vpon the name of our lord , haue cha●ed away deuils : that the c second beast which came out of the earth ( the liuely image of papacie , ) did great wonders , so that hee made fire to come downe from heauen : and a thousand such instances in diuine , and humane writers . but to returne to my purpose . among other good parts in the deuils , this their beleefe is good . for d faith in the wicked , donum dei dici potest ; saith the great master of the sentences . and bellarmine himselfe confesseth , that e both the faith of the wicked , and of the deuils , est recta & vera fides exparte obiecti , ●s true and right faith in respect of the obiect , which it apprehendeth . yea s. augustine comparing peters confession in the 16. of matthew , f thou art the christ , the sonne of the liuing god , with the confession of the deuill in the 1. of marke , g i know thee what thou art , euen that holy one of god : saith , that h though peter was commended , and the deuil cast out speaking the same thing , and so the same confession was beneficiall to the one , and destruction to the other ; in vtrisque tamen non falsa , sed vera ; non neganda , sed agnoseend●● ; non detestanda , sed approband● est : that is , yet in both of them it was not false , but true ; not to be denied , but to be acknowledged ; not to be detested , but approoued . yea , and lastly , the very drift of s. iames in this place implieth that the faith in the deuills is good , and right , and true . for hee will prooue that an imaginarie , titularie , and pretensed faith , cannot saue ; by an argument à maiori : for so much as there is some kind of faith , which is true , and right in it selfe , and yet that will not bring to saluation ; which he instanceth presently by that faith which is in the deuills , as hath beene before declared . now that we may applie all this to our vse . as it is with the deuils , so is it in this case with all deuillish men . no man so wicked , nor so very a deuil incarnate , but that besides the common gifts of nature , as strength , shape , limmes , sence , reason , and such like , ( which all are good parts in themselues ) hee hath also many times , i speciales dei gratias , ( as m. ca●vin da●eth to call them ) some speciall graces of god ; quas variè & adcertum modum prophanis alioqui hominibus dispe●sat ; which in diuerse sorts , and certaine measure , hee dispenseth to men otherwise meerely prophane , and voide of all goodnes , and religion . as for example : k esau had a certaine extraordinarie cunning and dexteritie in his game . l balaam had a mightie gift of prophecie . m saul had another heart giuen him fit for gouernment , and to goe in and out wisely , and couragiously before the people . n achit●phel counsell● as an oracle in his time . o iudas had power to preach , and to doe miracles . and yet esau was a p prophane person . q balaam loued the wages of iniquitie . r saul was depriued of the spirit of god. s achitophel hanged himselfe . and t iudas was a deuil . u baptisme ( saith s. augustine ) is the gift of god : but , habent illam boni , & mali : euill men are baptised also ▪ for so was x simon magus . prophecie is a y gift of the spirit : yet , propheta●●t saul iniqu●s , saith s. augustine in the same place ; z saul also was among the prophets . at length hee addeth , numquid dicuntur credere soli boni ? and as touching faith : are only good said in the scriptures to beleeue ? & demones credunt , & contr●miscu●t . no : wicked men are said to a beleeue also : yea , the deuils beleeue and tremble . so farre s. augustine . now to come home to our selues . hee that will cast his eies vp and downe in the world , shall he not see a good statesman , and yet a meere atheist ? a deepe diuine ; and worldly minded ? an expert lawyer , and yet a corrupt iudge ? an experienced phisitian ; and yet a daily tobacconist ? a faire marchant , and yet a very merchant ? a beleeuer , and yet a deuill ? chrysostome in one of his sermons , which he intituleth in the commendation of dauids psalmes , hath this notable , but fearefull speeck : b qui volens delinquit , vel spontè furit , daemon est : hee that willingly sinneth , ( that is to say with greedinesse : for i dare not vnderstand him of euery voluntarie trespasse ) and furiously rush●●h into it , ( like a bard ●orse into the battaile ) he is no better then a deuill in the shape of a man , or no better then a man , in the nature of a deuil . a terrible censure , giuen vpon all our carnall liberti●es , atheists , blasphemers , common drunkards , daily whoremasters , continuall ●surers , and oppressors , and their like ▪ which were created to the image of god , but liue in the likenes of the deuill : which professe to beleeue as the righteous , but goe no further then the wicked : good parts they may haue , so hath the deuill , yet good men they are not , nor in more assurance of saluation then are the damned deuils of hell . and all this must teach vs , not to content our selues with ordinarie gifts of nature , which are common with vs , to the deuills ; no nor with some extraordinarie grace , by which euen wicked men are sometimes fitted to particular workes , or speciall callings . but let vs labour to turne truly vnto god by repentance , which the deuills can not doe : to be engrafted into christ by faith , which the deuils cannot be : and to possesse the spirit of sanctification , which the deuils cannot haue . so shall we resemble the blessed angels in goodnes , and be partakers of their glorie in the heauens . 3. the deuils beleeue . what ? that there is one god. so s. iames saith in this place : and much more they beleeue , as hath beene before declared . a notable item for atheists , which neither beleeue there is a god , nor a christ , nor a deuill , nor an hell , nor an heauen , nor any thing else belonging to deuout religion . c the foole hath said in his heart , there is no god. o damned crue of cursed men ; worse in this behalfe then the very deuils of hell : d qui non credunt pei●res sunt , quam daemones , & tardiores quam daemones , saith augustine : they that beleeue not these things , are worser and duller then the deuills , euen in naturall sence and vnderstanding . and yet we may say of our times , as ar●obius spake of his : e audiuimus quosdam philosophandi studi● deditos , par●im vllam negare esse vim diuinam , partim an sit quotidi● quaerere : we haue heard it reported , ( and i would it were not true ) that some , if not schollers , giuen to the studie of philosophie , yea knights , gentlemen , and others leaning too much to wit , and reason ; haue partly denied statly that there is any diuine power , and partly are yet sifting , and disputing whether there be or no. some haue not feared to make report of schools of atheisme among vs , and i will report an example sounding shreudly thereunto . a reuerend and auncient preacher , who liued , and died not long since in this honourable citie , a man whose goodnesse , and conscience i well knew to be such , as hee would commit willingly no fable vnto writing , reporteth this historie of an atheist in england : f a young man a papist not satisfied with the course of life which he found among men of that religion ; declined from them to the protestants . not contented with their conuersation neither , he diuerted from them to the familists . there hee rested himselfe , and found satisfaction . the first principle which they taught him , was this , that there was no god. as indeed the villanies and abhominations of the familists beeing such , as are reported , they had need feare vp their consciences , before they attempt them , and da●me vp their naturall light , perswading themselues that there is no god to see them , nor iustice in god to be auenged of them : well : this youth vpon this perswasion , fell to a loose life , and at length stole an horse , for which he was apprehended , conuicted , condemned , and ledde to execution : when hee was readie to be turned off , hee desired the ladder to be staied , and vttered these words : well , say all what they will , surely there is a god : and this god is louing to his freinds , and terrible to his enemies . now turne mee off . o invincible testimonie of conscience , and ô the mightie hand of the highest god! that is able to draw forth testimonie to himselfe from his most professed enemies . when seneca disswaded nero from his villanie , and exhorted him so to deale , and so to carrie himselfe , g vt facta superi semper comprobent sua ; that the gods aboue might approoue and accept his doings : nero answered like a dogged atheist ; stulte , verebor esse cum faciam deos ? doting philosopher , ( quoth hee ) when i goe about mine odious designes ( the polluting of my selfe , the defiling of my kinred , the ripping of my mother , the murdering of my nobles , the fiering of my imperiall citie , &c. ) shall i then stand fearing or imagining that there are any gods ? and what shall we say to hainous malefactours , that attempt , and effect robberies , slaughters , poisonings , murdering of kings , blowing vp of parliaments , supplanting of christian states , ( in which kinds our bloodie papists of late yeares haue excelled : ) doe they not say for the time with nero , verebor esse cum faciam deos ? if they did not : a man would wonder that the very remembrance of the name of god should not terrifie them from so heighnous impietie . i conclude this point with that of augustine , h vinam sicut daemones iudicem , sic homines agnoscerent saluatorem : my praier shall be for this godlesse crue , that as the deuills acknowledge christ for their iudge , so god would vouchsafe to turne their hearts , that they may acknowledge him , and embrace him for their sauiour . hitherto i haue spoken of the deuills faith , now it followeth to speake of their feare . the apostle here saith , that they tremble . the old latine translateth it , contremiscunt . beza , horrescunt . castalio , horrent . hemingius , exhorrescunt . all in effect to one purpose . the greeke is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which they that haue trauailed in the greeke tongue , ascribe most properly to the roaring of the sea . for i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is maris agitatio . from thence it is translated k to the hideous clashing of armour in the battell ; and some other things too long , and not very needefull to rehearse . the word seemeth to implie an extreame feare , which causeth not onely trembling , but also a roating , or shriking out . as those are woont to doe that are in extremitie of this affection . l the iaylor came trembling into paul and sylas , when the earth was shaken , and the prison doores were opened . and the m disciples cried out for feare , when they had thought they had seene a spirit walking on the waters . and n plutarch sheweth the reason why in nature men in their feare doe tremere , & horrere . the one , because the spirits gathered and stirred together , doe smite the bodie , and so make it to shake , and tremble . the other , because hu●●ore dens●to pils pressi eriguntur : the hai●es beeing thrust forward with the thickned humours of the bodie , they stand right vp with feare . as the wild boare is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , setis horreseere . so the word implieth , that feare in the deuills is so extreame , as it maketh them to quake , yea to roare ou● in passion . and indeede it can not be but the deuills must feare exceedingly . for , 1. the best men , yea the best angels can not but feare , when god draweth neere to them , or they draw neere to god. o moses trembled , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and dur●t not behold when god p appeared vnto him in the fie●ie bush ; yea he hid his face , for he was afraid to looke vpon god. and the seraphims q couer their faces with two of their wings● r not beeing able to beare the brightnes of the glorie of god , no more then we are able to looke vpon the sunne . now if godly men , and holy angels , appeare not before the presence of the glorious god , without feare , and abashment ; how much lesse then the deuill , who is s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that euill one ? so called t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he is apex iniquitatis , the height , depth , the summe , the fulnes , the beginner , the finisher of all iniquitie . 2. the conscience of sinne alone is able to make any creature to tremble . it is u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as plutarch speaketh ) like and vlcer or wound in the flesh , leauing behinde it sorrow or griefe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , euer goaring , and euer pricking the minde . et caeco verbere plectit . x adam feared so soone as euer he had sinned . how much more then must the deuill needes feare , that besides his first fall , hath heaped vp sinne to sinne , y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the beginning of the world ? yea , and that in an high degree : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beeing a murderer from the beginning , yea and that not of bodies onely , but of soules also : how much more , i say , must the touch of his sinne make him to tremble before the presence of god. 3. a malefactor condemned , and adiudged to death , can not but liue in continuall feare , expecting hourely his shamefull and painfull execution . for z death is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the philosopher speaketh , of all things the most fearefull . and then , a nulla mor● inquietior est , quam quae statim tota est , saith quintilian : the heauiest death is that , which commeth with all his weight at once : such as is the execution of the malefactour . now this is the present estate of the deuills . they are alreadie b cast downe to hell : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , they are c iudicio deputati , adiudged and deputed to hell , and torments ; and vnto that execution they are reserued in chaines of darknes ; or as iude saith , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in euerlasting chaines vnder darknes . and so like condemned prisoners , e carceris atrocitatem dimidium ponae sustinent , donec as vl●imum 〈…〉 trahantur ; they beare the torture of the 〈…〉 chaines , and fetters , and manicles , the one halfe of their punishment , vntill they be drawne forth to the vtmost execution : which shall fall vpon them sod●●ly , and all at once . therefore how can the deuills but tremble continually ? an example of this trembling and feare in the deuills , the h. ghost hath recorded vnto vs in the scriptures . f christ comming into the countrey of the gergasens , there met him two possessed with deuills . and what an horrible feare expresse they in their demeanour ? first , they cried out : g as the witch did when shee discouered the king so neere her , who had put sorcerers and soothsayers out of the land : and as the disciples h cried out for feare thinking they had seene a spirit , when christ came walking towards them on the waters . i clamor exprimit a●gustiam animi desperantis : this crying out of the deuils when they saw christ , bewraieth the straightnes of a desperate minde . as k woe , woe , in the reuelation . and , l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in sophocles and euripedes . secondly , they would fai●● turne him off hand : m quid nobis & tibi ? what haue wee to doe with thee ? as if they should say , come not neere vs , wee haue no desire to meddle with thee . thirdly , they feare present execution : art thou come hither to torment vs before the time ? the word in the originall is very significant ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cast vs into the torments of hell . for so the same word is expressely vsed by s. luke : the rich man in hell , n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beeing in torments . and hell it selfe is there called , o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the place of torments . and so in mine opinion the greeke church vsed the word in their liturgie , as it is excellently , and to speciall purpose alleadged by our p learned bishop of elie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : by thy vnknowne sufferings , and ●ellish torments , good lord deliuer vs. and thus e●ery 〈◊〉 they shewed , that q the presence of christ was a 〈◊〉 vnto them , sicut reo praesentia iudicis , & seruo fugiti●o praesentia domini sui : as the presence of the iudge is terrible to the guiltie fell●n , and the presence of the master is fearefull to a fugitiue seruant . and if any man will obiect against this , that the deuills bewaried no such extremitie of feare ; because an other euangelist saith , r they ranne to him , as willing to draw neere him , and worshipped him , as cheerefully doing their homage ; let that man take for answer , that the deuills ran to christ , s à spiritis malo voluntariè exequente , sed à spiritu bono voluntarie compellente : the euill spirit executing that , which the good spirit of god inforced them vnto . the man must needes runne , ( faith our prouerbe ) whome the deuill driueth ; and the deuill must needes runne , when god his master whippeth him forwards . and as for the deuills worshipping of christ ; farre enough was that from any deuout homage : for he did that which he did , t non humilitate sed necessitate compulsus : not induced with due reuerence , but compelled by extreame necessitie . non ●more boni , sed ●imore grauioris supplicij : not for any loue of goodnesse , but for feare of greater punishment . as a false hearted papist may crouch , and creepe , and doppe like a frier , before the worthy king of great brittaine , not of any loue to his person , or honour to his estate , but for feare of his sword , and the iustice of his lawes : the deuills therefore notwithstanding all this , quaked like aspen leaues at the presence of christ. from hence arise many lessons of instruction . as. 1. the deuills are euer trembling before god : it followeth by necessary consequence , that they can carrie no loiall affections , not louing deuotions towards god. for , quem metuunt , oderunt . and as tertullian spake the very same , u odium timor spirat : feare breatheth out hatred . the scholler that daily feareth the rodde , the seruant that hourely feareth the whippe , neither of them can beare true or hartie loue vnto their master . therefore is the deuill rightly called x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because hee beareth euer tearmes of hostilitie against god , and all his seruants . s. iohn in the reuelation sheweth , that y the deuill fought against michael himselfe , whom daniel calleth z the great prince . and rightly , for the word implieth , a quis sicut deus ? who is like the lord ? and so it is by the protestants iustly ascribed to the b sonne of god : who , as daniel speaketh , standeth for the sonnes of his people . beeing foiled of him , c he persecuted the woman . she being deliuered , d he went and made warre with the remnant of her seede . so god , the sonne of god , the church , the members of the church , are continually opposed of the deuill , and his ministers . hereof he is called e sathan , that is to say , an aduersarie ; beeing euer ad oppositum , resisting where hee can ; obeying vnwillingly where he cannot resist . a notable patterne of all vnsanctified men ; ( such father , such children , ) who hauing not receiued the spirit of adoption , and therefore continually in feare of the wrath of god ; serue god , but vnwillingly ; stoope to god , but traiterously ; no loyall nor so●n-like affection ruling in their hearts . a good note for a man to knowe what manner of spirit raigneth in him : a wicked man led by the spirit of satan , would doe more harme if he durst , to satisfie his corrupt affections ; a good man led by the spirit of god , would doe more good if he could , to please and honour his heauenly father : but feare restraineth the one , and loue inciteth the other . 2. this sheweth the miserable estate of the deuills : they liue in continuall feare , and so in continuall torture ; f timor supplicamentum habet : it is tertullians speech , and almost his peculiar word : he putteth supplicamentum for supplici●m , and so his meaning is , that feare is a punishment of it selfe . the same with the greeke prouerbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feare excludeth all happinesse , yea , though a man be for the present in the height of prosperitie , if he doe but then feare a fall , g solida foelicitas esse non potest : his prosperitie cannot be compleat or perfect . how much more then the deuills , which by continuance haue wrought feare into an habite ; and beeing cast from the height of their happinesse , halfe way to the depth of their damnation , are not onely out of all hope euer to be better , but liue in continuall expectation to be worse : how much more ( i say ) are they secl●ded from the least dramme or mite of a cheerefull , or blessed estate ? feare in a man is a cold affection , h quafi gelu astringit , ●aith nazianzene . as ioy doth warme , and by warming doth open all the veins and arteries of the bodie , and so enlarge the heart : so feare doth coole , and by cooling doth binde like a deepe frost all the powers and members of the bodie , and so indeede straigteneth the heart . hereof the grecia●s call it , i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi ligamentu●● : for feare is like a band or chaine vnto a prisoner : k conscientia accusat , ratio indicat , timor ligat , dolor excruciat , saith gregorie : conscience is the witnesse to accuse , reason is the iudge to condemne , feare is the cord to pin●on , and griefe is the gallow tree to execute a sinner . and this no doubt is one of the strong chaines or fetters wherewith the scriptures affirme the deuills to be manacled , euen the feare of the wrath of god , of which they haue alreadie so sensible experience , and to the full measure whereof they are in this feare reserued , now as it is with the deuills , so is it with all wicked & vngodly men , who haue only that same l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as paul speaketh , the spirit of feare , and not of courage and loue : they are euer in feare , and so euer in torment . for , m there is no peace to the wicked , saith the lord. and this as it is true of all kind of sinners , n nullum maleficium sine formidine est , quia nec sine conscientia sui : no sinne escapeth without feare , because it can neuer shake off conscience : so is it principally verified of them , that sinne like the deuills , that is , which are o apostatae angeli , apostates like the deuills , falling from god , and from his sincere religion . woefull is the storie of p francis spira , who after he had subscribed to poperie , could neuer free himselfe from the terrour of hell , but died in desperation : whom notwithstanding i can not iudge to haue sinned against the holy ghost , as he complained of himselfe . for , peccatum in spiritum sanctum est semper malitiosum , as i haue sometime defended publikely in the schooles . and r lamentable is the historie of iustice hales , who cond●scending but to some point of superstition , would first haue murdered himselfe with his penknife , and after drowned himselfe in a shallow water . but what is to be said to those setled pillars of papacie ? iacobus latomus , s who died in desperation , crying out that he was damned for resisting the knowne truth ? and to stephen gardiner , that could not be comforted with the sight of peters fall and rising againe , but professed ( sealing vp as it were his owne damnation ) that he had sinned with peter , but had not repented with peter : and a thousand others too long to repeate . t m. foxe reporteth of one iohn apowell , who scoffed at his fellow , as he was reading of a religious booke . the very next day the said iohn fell out of his wits , and as he lay almost day and night his tongue neuer ceased , but he cried out of the deuill of hell , and his words were euer still : o the deuill of hell ; now the deuill of hell : thou shalt see the deuill of hell , there hee was , there hee goeth , &c. o the miserable estate of deuilish men , who like the deuill , u abide not in the truth : but are euer wasting from one religion to another , and falling away some to atheisme , some to papisme , some to gentilisme , a number to libertinisme ; from whēce can arise nothing but a terrified conscience , and a trembling heart . it must teach euery man to sue out his quietus est : and to striue to make his peace with god , repenting of his sinnes , and seeking reconciliation in the blood of christ : in whom , and by whom only , x wee shall finde rest for our soules . while christ is apprehended , and by him our peace attained , feare and trembling must be our portion , as it is continually to the damned deuills of hell . 3. the deuills feare and tremble . well , and euen so the best children of god alwaies feare , and sometimes tremble also . our sauiour christ exhorteth vs to feare god principally , because hee y is able to destroie both bodie and soule in hell . and paul exhorteth vs to z make an end of our saluation with feare and trembling . and salomon saith , that hee is the a blessed man , that feareth alwaies . what difference then in this behalfe , betweene the holy saints of god , and the damned fiends of hell ? the answer shall be short , because it is knowne and common : b duo sunt timores domini , seruilis , & amicalis : there are two sorts or kinds of the feare or the lord. the one , a seruile feare ; as when the slaue or bondman feareth the masters whippe . the other , a freindlike , or filial feare , as when a dutifull sonne feareth to greeue and offend a louing father . the deuills feare and tremble : but how ? c contremiscunt timore paenorum : they tremble only for feare of punishment , that god wil plague them for their sinnes . the children of god feare also , but how ? d ne offendamus quem diligimus , & ne ab eo separemur : least they offend him whom they loue , and so he depart from them . s. augustine sheweth this difference by the similitude of two married wiues , the one a chast spouse , the other a common strumpet . both of them feare their husbands , but in a diuerse manner , and in a sundrie respect . e the harlot she saith , timeo virum ne veniat : i feare my husband least hee come , and take me in my naughtinesse . the chast matrone , she saith ; timeo virum ne discedat : i feare my husband , least for my misdemeanour , he should depart from mee . the harlot she saith , timeo virum ne damnet : i feare my husband least he punish me for mine adulterie . the chast matrone she saith , timeo virum ne deserat : i feare my husband least he forsake me for mine vndutifulnesse . both doe feare : but the one with a hatred of her husband , from whom she expecteth punishment : the other with a loue of her husband , of whom she is loath to be forsaken . so standeth the case betweene the deuills , and the saints : they feare god so , as that withall they hate him in their hearts , knowing that he will be and shall be their confounder . these feare god so , as withall they loue him in their hearts , as feeling that he is , and beleeuing that he will be their carefull preseruer . and if at any time mistrustfull , or carnall feare doe take hold vpon the saints , yet it is neither totall , nor finall , as it is in the deuills . for the regenerate partie will euer cleaue to gods mercie by faith ; and the spirit of adoption will at length get the victorie , and make them f crie with comfort , abba , father : whereas the deuills feare euer totally , without one droppe of faith , and finally without one moment of comfort . therefore as it is no comfort to the deuills , to know that the saints doe feare as well as they : so it need be no discomfort to the saints , to see that they feare as well as the deuills . m●dus agendi actum distinguit . they feare punishment , these feare losse , they feare and ●ate ; these feare and loue ; they feare and despaire , these feare & hope ; they feare and sinne still ; these feare and amend ; they feare and are damned , these feare and are saued . for there is g a feare and reuerence with which we please god ; the fruit whereof is euerlasting saluation . hitherto i haue spoken of the deuills beleefe and trembling seuerally and asunder : and deriued vses from either necessarie to our instruction . now consider we of them iointly and together . they beleeue , and yet they tremble . they tremble , and yet they beleeue . what ? pugnantia loqueris iacobe ? good s. iames , doest thou not speake contraries ? how will these two stand together , beleeuing and trembling ? if they beleeue , why doe they tremble ? if they tremble , how doe they beleeue ? for on the one side , h timor hostilis infidelitatis filius : hostile feare is the ofspring of infidelitie . why were the apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i why are yee fearefull , o yee of little faith ? if therefore the deuills tremble , it is a signe that they beleeue not . on the other side , if they beleeue , then what need they tremble ? for first : faith maketh attonment with god : k beeing iustified by faith , we haue peace toward god. if they be at peace with god , what cause haue they to feare ? for , l if god be on our side , who can be against vs ? secondly , m faith purifieth the heart . now if the deuills be mundi corde : then n they are blessed , and see god with comfort . what then need they feare ? thirdly , faith giueth boldnes and confidence : o by whom we haue boldnesse and entrance with confidence by saith in him . boldnes and confidence are plaine opposites to feare and trembling . fourthly , faith p worketh by loue . now q loue casteth out feare . ergo. if they beleeue , they loue ; if they loue , they feare not . one of the fathers expounding that place in the song of salomon , r thy cheekes are comely with rowes of stones , and thy necke with chaines : maketh one of those chaines wherewith the churches necke is adorned , to be religiosa sanaque fides , a sound and religious ●aith : facta de puro diuinae cognitionis auro , beaten and composed of pure gold of the diuine knowledge . and to this pure and golden chaine of faith , he applieth that of salomon in the prouerbs , s coronam gratiarum accipies vertice tuo , & ●umellam aur●am circa caput tuum : thou shalt receiue a crowne of grace , or a gracefull crowne , vpon thy head ▪ and a chaine of gold about thy necke . now then if the deuills haue such a crown of grace vpon their heads , and such a rich coller of sss about their necke as faith is ; a man would think they were adorned and bewtified sufficiently , to appeare with iolli●ie in the most roiall presence , euen of the glorious god himselfe . how then , saith s. iames here , that they beleeue , & yet they tremble . the answer is this : the deuills beleeue much & many things , as hath bin before declared , but yet they beleeue not that which should keepe them from trembling . what is that ? m. bucer setteth downe in three words : t reconciliationem non credunt : they beleeue no atonement or reconciliation , made or to be made between them and almightie god. therefore all that which they beleeue , will not keepe them from trembling . take for an example of them in this case , a malefactor , a felon , a murderer or traytour conuicted and condemned to death . this malefactor knoweth the king , who he is : he knoweth his prerogatiue royall , that he can , and is able to pardon him ; he knoweth and beleeueth further , that the king of his naturall disposition is mild , kind , bounteous , piti●ull , mercifull , ( as thanked be god , our king iames is at this day . ) the same malefactor knoweth yet further , that the king out of his royall bountie and grace , hath pardoned many , yea some capitall offendors . but now withall , he hath no meanes , nor friend to make to the king to obtaine his pardon : he hath neither word , not writing from the king , to warrant his pardon : nay he hath no hope , that if he sought for it , the king would graunt his pardon ; nay his heart is so besotted , as that he can not thinke of seeking a pardon . here all the knowledge of the king , of the kings mercie , of the kings mercifull dealing with others , will not put him out of feare of death ; but he trembleth daily & hourely expecting his execution . so is it with the deuill . he knoweth god , be knoweth the omnipotent power of god , that god can forgiue him , and he can say with the leper , u master if thou wilt , thou canst make me cleane . he knoweth the infinite mercie of god , that he is x mercifull , gratious , flow to anger , and abundent in goodnes and truth : that the whole earth y is full of the goodnes of the lord : that z his mercy reacheth to the heauens , & his truth vnto the clouds : yea that a the lord is good to all , and his mercies are ouer all his workes . he knoweth further , that god hath extended his mercifull pardon towards haino●s offenders . as to dauid for b adulterie and murder . to salomon for c idolatrie . to peter for d apostacie . to paul for e persecution , and to thousand thousands whose names are not recorded . all this the deuill knoweth well , and beleeueth all that he knoweth , as hath beene before declared . but now the wretched fiend hath neither means to make for his pardon ( for christ is but f mediator dei & hominum , a mediator betweene god and man , not betweene god and the deuills ; and the goodnes of god , which appeared in christ , was g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a loue of men , not a loue of deuills ) neither hath he one title or iotte of a promise from god , that he shall be pardoned , neither hath he the hope that if he begge it , god will giue him pardon , neither hath he an affection to desire pardon , but is shut vp ( as are h all reprobates ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnto a heart that knoweth not how to repent . therefore for all his beleefe , he trembleth for feare , in the expectation of eternall torments . againe , take another example of this : a man is deepely indebted , & non est solvendo , he hath not to pay : he heareth , he knoweth , he beleeueth , that his creditour is a verie honest and mercifull man ; that he hath dealt very honestly and mercifully with others , giuing day to some , remitting to others a third part , a halfe part , yea to some the whole debt . but he hath neither promise from his creditor , nor perswasion in himselfe , that he will deale so patiently and bountifully with him . in this case all the knowledge that he hath of his creditors gentlenesse towards others , will no whit satisfie his minde , but he will feare daily to be vnder arrest , and to kisse the goale . now thus standeth the case betwixt god and the deuill : hee is runne deepely into debt by his sinnes , ( for sinnes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i debts ; k debitum quod perindè iudicio debeatur , & ab eo exigatur , for which we are subiect to conuention , and conuiction , and exaction , as tertullian speaketh , euen as one man is for debt vnto another : ) he knoweth that god many times dealeth with men , as the kind householder with his beggerly seruant , l who when he had nothing to pay , his master forgaue him all . but now he hath neither promise from god , not beleefe in himselfe that those debts shall be remitted vnto him , therefore he liueth dayly vnder feare to bee cast into prison , euen into hell fire , from which he shall not be deliuered till he hath paid the vtmost farthing . and hence it is that not beleeuing mercie from god , though he beleeue a great deale more then hundred thousands doe ; yet he is not at peace with himselfe in his owne heart , but ( as s. iames saith here ) doth beleeue , and tremble . and here now commeth fitly to be examined and discussed the true and essentiall difference between the dead vnprofitable faith of the deuills , which will not keepe them from trembling : and the liuely sauing faith of the elect ( as the m apostle calleth it ) which causeth their saluation . some conceiue the difference to be this : that alia est vera , alia ficta fides : the faith of the saints they say is , a true faith ; the faith of the deuills a false , or faigned faith . absurd ; for we haue heard before out of s. augustine , that n the deuills faith was as true a faith as peters . and certen it is , that if they haue any faith , that must needes be true : for , quicquid est , verè est . and that faigned faith which they gather out of the apostle , o fide non ficta , is none otherwise to be called faith , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of likelihood or similitude , because it beareth some resemblance of faith : as a king in a play is called a king , and the image of a man , is called a man , when indeede and truth , they are neither so , nor so . therefore when harding affirmeth , that p a true faith may be idle , and vtterly without good workes : this is certainly true of some kind of faith , which notwithstanding is faith indeede , as we see in the reprobate , yea and in the deuills . and when the reuerend bishop the peerelesse iewel of his time , replieth that , the faith of the deuills indeede and verily is no faith : this is euidently false , if it be spoken generally of the nature thereof . but as the intention of controuersie is there betweene them ( for they speake of a profitable and liuely faith : ) so harding lieth in his throat , ( for a true faith can not be idle ) and bishop iewels position is most vndoubtedly true , the faith of deuills ( in this sense ) is no faith at all , that is , no sauing or iustifying faith , as after shall appeare . and this i thought good to note , least either any school-papist should thinke to finde aduantage in that worthie mans doctrine , or that i in this opinion doe dissent from so reuerend a diuine . but to returne to the purpose . others make this the difference between the faith of the deuills , and the faith of the elect : that the one is informis , and the other formata . they say , that the faith of the deuills is without forme , because it wanteth loue : the faith of the saints is perfected and formed , for it worketh by loue . a common distinction among the schoolemen ; and a common opinion , to say that q charitas est forma fidei : charitie is the forme of faith . against which idle and vnlearned opinion ( of which the schoolemen are full ) peter martyr disputeth fully and learnedly in his commentaries r vpon the corinthians , whither i send them that will be satisfied in that question . i hold my selfe to my purpose ; and i say that the school-distinction is absurd of faith formed , and vnformed : for who can imagine any thing to be without a forme , when as this is our principall in nature , forma dat esse ? s qualis est illa fides : ( saith one of their owne ) quae mortua est , formaque sua caret ? what manner of faith is that which wanteth both life and forme ? and if that be true of aquinas , that t fides informis & formata , are not diuersi sed ijdem habitus , ( in which notwithstanding the wittie man was grossely deceiued ) then either the faith of the deuills hath the same forme , that hath the faith of the elect , or some other forme at least it must haue to make it habituall , and without a forme it cannot exist . there be others yet , that make this the difference betweene them . they say , that the one is extorta , or coacta : the other is voluntaria . the deuills faith ( say they ) is u extorted from them , ab ipsa rerum euidentia , from the verie euidence of that which they see and vnderstand . but the faith of men ( euen of euill men ) is free and voluntarie . nos enim non credimus contremiscentes id est , inuiti & coacti , sed sponte & libenter : for we beleeue not trembling ( saith bellarmine ) that is , against our wills , and by compulsion , as doe the deuills ; but willingly , and of our owne accord . marke by the way , how learnedly the great clarke expoundeth s. iames : the deuills beleeue trembling , that is , ( saith blind bellarmine ) by compulsion . but let him goe . this distinction of faith voluntarie , and compelled , hath ( i confesse ) somewhat more in it then the former . for it may be , that is true of thomas aquines , x hoc ipsum daemonibus displicet , quòd signa fidei sunt tam euidentis , vt per ea credere compellantur : the deuills are grieued at this , that the signes of faith are so euident , as they are compelled to beleeue whither they will or no. but if i may be bold to interpose my opinion herein ( reseruing the iudgement therof vnto the learned ) i hold , that the faith of the elect is as much compelled , as the faith of the deuills , and the faith of the deuills is as voluntarie ( for that which they doe beleeue ) as is the faith of the elect. for , as they are compelled to beleeue , euidentia signorum , by the euidence of things ; so are we compelled to beleeue , euidentiâ spiritus , by the euidence of the spirit : the holy ghost vrging , pressing , opening , and altering our vnbeleeuing heart , and drawing vs euen against nature ( as it were against the haire ) to the obedience of faith : yea no man can obey the spirit herein , but he offereth violence ( as it were ) to himselfe , and to his owne carnall and vnbeleeuing soule . on the other side , when they or we doe come to beleeue , whither they by sence , or we by instinct , certainely the faith it selfe must needes be voluntarie . for , y fides in potestate est , ( saith s. augustine , ) faith ( when we haue it ) is a thing in our power . cum vult quisque credit : & qui credit volens credit : euery man beleeueth , when hee willeth to beleeue , and not before , and he that beleeueth , beleeueth willingly ; the finger of god altering our vnwillingnes thereunto . the same s. augustine saith in another place , that z faith consisteth in voluntate credentium , in the will of the beleeuers . and rightly ; for no man , howsoeuer induced to beleeue , beleeueth , when he doth beleeue , a against his will. ●●des est voluntaria certitudo absentium , saith that same destructorium vitiorum , which is ascribed to our learned countriman alexander alensis : faith is a voluntarie certentie , or a certentie consisting in the will. this without all question is true among men , & how the deuills should beleeue against their will , ( though it be against their liking ) my reason doth not conceiue . but of these false distinctions and differences betweene the faith of the deuills , and the faith of the elect , inough , if not too much . yet yee know that error must be remooued out of the way , if we will make cleere passage for truth : as weeds must be pulled vp , that the corne may growful . * omnis error in vitio est , saith nazianzene : euery error is a fault , and so would be corrected . now come we to describe the true differences of these two faiths : and so in a few words lightsomely to open all that saint iames speaketh in this chapter of a dead faith without workes , which can not saue a man ; and yet no whit therein crossing s. paul , who in his two worthie epistles to the romanes and galathians , teacheth and prooueth , that only faith sufficeth to saluation . thus therfore i proceed . the faith of the elect apprehendeth ( as many other things ) so namely and particularly , the mercie and loue of god the father , per deum mediatorem , by christ the mediator . finding , and feeling that god loueth him , he in naturall affection turneth to god to loue him againe . for , gratia gratiam parit : louing god againe , he laboureth to serue , and honour that god , who hath loued him first : and that by doing his will and commandements . hereof he bringeth forth good works , to the glorie of god , and the benefit of his church . and thus b faith worketh by loue : that is , of loue , it is fruitfull in good works . c quantum credimus , tantum amamus , & quantum amamus , tantum de spe praesumimus . quisque enim fidelis , tantum credit , quantum sperat & amat , & tantum operatur quantum credit , & sperat , & amat . and this is that which we call fides viua , a liuing , or a liuely faith ; because it sheweth the power and life of it selfe by operation , as a tree sheweth it selfe to liue by the leaues , blossomes , and fruit which it bringeth forth . and of this faith is all s. pauls treatie , when he maketh it the hand or instrument of our saluation . on the otherside , the faith of deuills apprehendeth many things , as hath beene before declared ; but among all , it apprehendeth not , nor can apprehend no mercie , fauour , loue , or pardon from god , as from a father : but all iustice and seueritie , as from an angrie and offended iudge . not beleeuing that god loueth them , they haue no inclination to loue god againe . louing him not , they haue no care to honour him : not seeking his honour , they are not carefull to please him by performing any dutie to him , or his people . and this is that same fides mortua , of which d s. iames intreateth in this chapter , and is so called , because it bringeth forth no more fruit , then a dead blocke or rotten tree , nor will it saue a man , no more then it will the deuills . of whome the apostle notwithstanding all that their faith , professeth here that they tremble in the presence of god. this i take to be the true , naturall , and essentiall difference betweene the faith of the deuills , and the faith of the saints . and here now my shippe must passe between two dangerous rocks ; the bodies whereof though they be cliuen asunder , yet the feete and foundation ioyne both together . the good breath of the spirit of god blow vpon my sailes , and the holy wisdome of god set steersman at my helme , that i may discouer both , and auoid both , and saile euen betweene both : and so arriue happily in the hauen of truth , with the safetie of my selfe , and of my hearers . there are at this day two dangerous opinions about our sauing faith . the one , is the doctrine of our english libertines , which of my knowledge are neither few in number , nor small in account . and these men doe not onely professe themselues , but also teach to others , that to beleeue the starie of christ , and what the scripture hath written of christ , is all-sufficient to saluation . god ( they say ) requireth no further faith at our hands . and these i call my bare historians . the other is , the doctrine of them of the church of rome , who seclude confidence in the mercie of god , from the nature of iustifying faith . lindane saith , e fides illa , quâ quis firmiter credit , & ceriò statuit propter christum sibi remissa peccata , seque possessurum vitam aternam , non fides est , sed temeritas : that saith , by which a man assuredly beleeueth , & certainly concludeth , that his sinnes are forgiuen for christs sake , and that he shall inherit euerlasting life ; is indeede not faith , but rashnes . bellarmine , whose very name breatheth out nothing but wrath , can not abide in this ca●e to heare of mereie . he hath many chapters to prooue f by the scriptures , by the tradition of the church , by reason , &c. that iustifying faith hath not for his obiect , the speciall mercie of god : yea , and he saith plainly , that the catholiques doe affirme , g certam promissionem specialis misericordiae , non tam ad fidem , quam ad praesumptionem pertinere ; that a certaine promise of speciall mercie , belongeth not so much to faith , as to presumption . thus , for a christian to professe by faith assurance of his owne saluation , is among our pseudo-catholiques , no better then headie rashnes , and haughtie presumption . as for that same h priuate couent ( as the french kings ambassador called it openly ) of the patres minores in the councel of trent , which the preachers of the augustine confession rightly tearmed , i stercus romani pontificis , the very base excrements of the bishop of rome : they haue with their deepe wisdome wholly missed the cushion , and little hath their anathema maranatha hurt vs , or our churches ( as they intended ) in the chiefe point of controuersie now in hand . for when they determine thus , k si qui , dixerit fidem iustificantem nihil aliud esse quàm fiduciam diuinae misericordiae , peccata remittentis propter christum , vel eam fiduciam solam esse qua iustificamur , anathema fit . that is , if any man shall say , that iustifying faith is nothing els , but a confidence in the mercie of god , forgiuing sinnes for christs sake , or that this confidence , or assurance , is alone that faith by which we are iustified , let him be accursed . in this determination ( i say ) they hit not the bird in the eye , nor crosse not the doctrine taught by the protestants . we are not in the heresie of apelles , which saide , l a man might hold what faith he would otherwise : eos enim , qui in christum crucifixum spem coniecissent , saluos fore , &c. so as they reposed their hope in christ crucified : for then they should be saued . we doe not say , as they suppose ; that a iustifying faith is nothing els but an assurance of mercie : or , that this assurance alone , ioyned with nothing els doth iustifie . no : we say that m obiectum fidei adaequatum , the generall obiect of faith , which is as large as the extent of faith it selfe , est omne verbum dei in genere , is vniuersally the whole word of god. we say that , it is n officium fidei , veritati dei subscribere , quoties , & quicquid , & quocunque modo loquitur : to subscribe to all the truth of god , how often soeuer , whatsoeuer , and in what manner soeuer he deliuer it . but we say , that o proprium & principale , primum & proximum obiectum fidei iustificantis , the proper and principall , the chiefe and neerest obiect of iustifying faith , is ( among all other things which it apprehendeth ) christ crucified , with all his benefits , as he is offered vnto vs in the word and sacraments ; and in christ and through christ the mercie of god the father . we say further , for the opening of this matter , that whereas there are p tres partes fidei , ( as musculus calleth them ) three parts , or three degrees , or three saculties , or three acts of a true faith , credere deum , deo , in deum : the one , to beleeue there is a god : the second , to beleeue all that god saith to be true : the third , to beleeue in god with confidence : this same tertius fidei gradus , to trust in god with confidence of mercie , doth q ex duobus prioribus emergere , arise from the two former , and as chemnitius speaketh , r praesupp●nit & includit , presupposeth and includeth the former . for no man can by faith assure himselfe of the mercie of god , who doth not first beleeue that there is a god , and that all is true which proceedeth from him . therefore doe not we imagine such a iustifying faith , as beleeueth nothing but mercie to himselfe : or that beleefe of mercie alone ( that is ioyned with no beleefe els ) is sufficient to iustification . but we say , that a iustifying faith , hath for his obiect , all that god would haue to be beleeued : and among all other things principally , the mercie of god. i make this plaine by a similitude . the vegetatiue soule , is the soule of plants , and is a true soule in his kind , though it hath neither sense nor reason . the sensitiue soule , is the soule of beasts , and soules , and fishes , & it is a distinct kind of soule by it selfe ; including vegetation , but void of reason . the reasonable soule , is the soule of men , & is a distinct kind of soule by it selfe ; yet such a one as includeth both vegetation , and sense . applie this to the three kinds , or degrees of faith . credere deum , to beleeue there is a god , is the faith of infidels and pagans , and is a true faith , though it neither beleeue the word of god , nor mercie from god. credere deo , that is , to beleeue all that god saith to be true , is the faith of deuills and reprobates , and includeth in it the faith of infidels , and is a true faith in the kind , though it apprehend no mercie . credere i● deum ; that is , by faith to relie vpon the mercie of god , is the faith of the elect , and comprehendeth both the faith of the infidels , and the faith of the deuills : and is a distinct kind of faith in it selfe . and this compleat faith , consisting of all these three , we protestants say , to be that onely faith that iustifieth in the presence of god. against therefore both historians and papists , i make these foure conclusions . 1. true christian sauing faith , doth not onely beleeue god and christ , the word of god , and the word of christ , the storie of god , and the storie of christ : but also it doth beleeue and apprehend the mercie of this god , per de●mmediatorem , by christ the mediator . 2. true christian sauing faith , differeth from the faith of the deuills , only in this ( and the consequences thereof ) that the elect apprehend the mercie of god to them in christ , which the deuills can not doe . 3. to beleeue only the word of god , and the storie of christ : is to beleeue no more then the deuills . 4. to beleeue all that the deuills doe beleeue , and not by faith to applie the mercie of god to thy selfe in christ , will ●o more keepe thy soule & conscience from despaire , then it doth the deuills from trembling ; of which s. iames saith here , that though they beleeue , yet they tremble . now , that the word of god is cleare in this case , and that god requireth in the scriptures , not only the faith of the storie ; but also , by faith , an application of mercie to a mans owne soule ; i will make manifest vnto you by foure principall arguments : whereof , the first shall be drawn from the doctrin of the gospell , which is the foundation of truth ; and is called in the scriptures , s verbum fidei , the word of faith . the second , from the sacraments , annexed to this doctrine ; which are called t sigilla fidei , the seales of faith . the third , from the forme of our creed , which is u regula fidei , the rule of faith . the fourth from the definition , or description of faith , laid out heb. 11. 1. of which their owne canonized schooleman ( who is among them as an other oracle of delphos ) saith , that x though some affirme that it is no perfect definition , because it sheweth not the quidditie or essence thereof , y as the philosopher speaketh : yet if a man rightly consider of it , omnia ex quibus fides potest definiri in praedicta definitione tanguntur , licet verba non ordinentur sub forma definitionis : that is , all things required to the definition of faith are touched therein , though the words be not placed in a logicall forme of a definition . therefore that definition we wil examine in his place . but first of the doctrine of the gospell . 1. no man can doubt , but faith is built vpon doctrine : for z faith is by hearing : viz. of the doctrine which is taught vnto vs. now vpon what doctrine hath faith his foundation ? vpon the doctrine of the law ? by no means : for , a the law is not of faith . it neither describeth the faith , nor requireth the faith , by which we are iustified ; but b rationem iustificandi hominis a fide prorsus alienam habel : it prescribeth a meanes of iustification cleane contrarie to faith : that is , obedience and workes of the law. it is therefore built vpon the doctrine of the gospel : faith must apprehend the gospel : c repent , and beleeue the gospell . againe , d goe preach the gospel to euery creature . then it followeth ; he that beleeueth ( the gospell ) shall be saued : hee that beleeueth not ( the gospell ) shall be damned . the matter therefore to be beleeued , is the gospell . now , what is the gospell ? a bare historie only ? or a bare historicall narration of things done and passed ? by no meanes . e euangelium est forma vitae ex resurrectione , saith s. basile ; the gospel is a doctrine of a new forme of life , following vpon our regeneration , or spirituall resurrection . and s. augustine , speaking of philips preaching to the eunuch , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : g hoe est euangelizaro christum , non tantum dieere quae sunt eredenda de christo , sed etiam quae obseruanda ei qui accedit ad compagem corporis christi : this is to preach the gospel of christ , or christ in the gospel , not only to teach what things are to be beleeued concerning christ , but also what things he must obserue and practise , which commeth to ioyne himselfe to the bodie of christ. the gospell therefore is a doctrine of admonition , of exhortation , of practise , of reformation : not a narration only . a note which i would not omit , because if you marke them , either protestants or papists which content themselues with the faith of the historie ; yee shall find little of spirituall death , or resurrection in them ; that is , little mortification of the flesh , or viuification of the spirit , by the power of the death and resurrection of christ ; wherein notwithstanding confifleth the very vigour and marrow of the doctrine of the gospel . but i come nearer to the purpose . what may we call the gospell ? h euangelium est raedicatio salutis 〈◊〉 , ●aith nazianzene ; the gospell is the preaching of a new kind or meanes of saluation : viz. brought into the world by iesus christ , and differing from that olde of moses : i which who so doth , shall liue in them ▪ the gospel then preacheth a new saluation : and to whom preacheth it ? to vs. and must we beleeue the gospell ? then must we beleeue this new saluation . theophylact sheweth a reason why that which we cal the gospel , is called in the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : k evangelium dicitur , eò quòd nunciet nobis res prosperas & bene se habentes , id est , bona : it is called the gospell , ( as we would say a gods spell , or a good spell ) or ( as the greeke etimologie giueth ) a message of good newes , because it telleth vs of things going well on our sides , and prosperously with vs ; that is , of things good and commodious vnto vs. what are those ? nemp● remissionem peccatorum , iustitiam , reditum in coelos , adoptionem in filios dei : the gospel relateth vnto vs , the remission of sinnes , righteousnes , or iustification , our restoring vnto heauen , our adoption to be the sonnes of god. all this the gospell telleth vnto vs ; and this i trowe is a great deale more then the narration of the historie of christ. but let me adde a little more out of that father against our meritorious workemungers ; nunciat autem , quam facilè ac gratis haec accepimus : neque nostro labore assecuti sumus haec bona , neque ea ex nostris acceperimus bonis operibus , sed gratiâ & misericordià dei , talia bona consecuti sumus : that is to say , the gospell telleth vs withall , how easily and freely we haue receiued these things , ( that is , remission of sinnes , iustification , restitution to heauen , adoption to be the sonnes of god. ) for it telleth vs , that we haue not obtained these things , either by our owne industrie , or by our owne good workes , but by the grace and mercie of god. o comfortable gospel : here is a verie gods spell indeede , here are glad tidings indeede , here is a doctrine that passeth all ioy comprehensible with the deepest vnderstanding . but now gather we this together . doth the gospel bring good tidings to vs of good things that haue betided vs ? are these good things , remission of sinnes , iustification , and the rest ? doth the gospel tell vs that wee haue receiued these benefits without our labour , and without our merit freely of the grace of god ? and must we beleeue the gospel ? why then we must beleeue , that these glad tydings are sent to vs , that remission of sinnes , and saluation is giuen to vs , that we are saued by mercie without our owne deserts . is not this to beleeue more then the storie ? nay , is not this to take home the gospel to our selues ? is not this by faith to beleeue that the saluation which christ wrought for man mentioned in the gospel , no● accepimus , we haue receiued : no doubt it is , and so without doubt it must bee . for , if faith be built vpon the doctrine of the gospel ; then , qualis causa , talis effectus : such doctrine , such faith . but the doctrine of the gospell is a doctrine of remission of sinnes , of iustification● of adoption , of saluation by christ vnto vs. faith therefore must be a faith of remission of sinnes , of iustification , of adoption , of saluation by christ to vs : which i trowe is an applying of gods mercie , and christs merits vnto our selues . and here let none obiect vnto me , that a man may beleeue there are glad tidings in the gospel ; that a man may beleeue that the gospel preacheth remission of sinnes and saluation by christ , and yet not to apply them to himselfe , as doe the deuills and thousands of reprobats : for this indeede ( say i ) is to beleeue the storie of the gospel ; but this is not to beleeue the gospel . for the gospel is a doctrine , l animant , ac offerens ingentiabona , & ad ea accipienda blandissimè i●●itans : a doctrine that hearteneth vs on ; m comfort yee , comfort yee my people . a doctrine that offereth vnto vs infinite good ; n i will be their god , and they shall bee my people : i will forgiue their iniquitie , and i will remember their 〈◊〉 no more . a doctrine that kindly inuiteth and allureth vs to entertaine the goodnes offered therein o h● , euery one that thirsteth , come to the waters . and againe , p come vnto me all yee that are wearie . yea , that which is most of all the gospell preacheth mercie vnto me● app●●catiue , as it were thrusting it into their bosomes , and pinning it vpon the hearets sleeues : q thy sins are forgiuen thee : r saluation is come to this house : s the promise is made to you & your children : t who was deliuered to death for our sinnes , & rase againe to our iustification ▪ u as he hath chosen us in him , who hath predestinated vs to bee adopted : x to him that loued vs , and washed vs from our sinnes in his blood , and made vs kings and priests vnto god : and a thousand like . so that the gospell doth not onely preach remission of sinnes , and saluation vnto men ; but it preacheth it with application vnto the hearers . and therefore to beleeue the gospel , is to beleeue it with application , and so to apply and appropriate the benefits contained in it , vnto thine own selfe that hearest it . this say i is to beleeue the gospel . and so much for the gospell , which is , the word of faith . 2. now , as touching the sacraments , which are the seales of faith . what manner of faith doe they seale vp , and confirme in our hearts ? doe they seale vp vnto vs the truth of the storie ? are they confirmations vnto vs , that y christ was about 30. yeares olde when he was baptized ? that he z was tempted in the wildernesse ? that hee a raised iairus daughter , that hee b preached in the synagogue , that he c washed his disciples feete , or such like ? no● but they seale vp that which is a great deale more consequent to vs : and that is , the mercie of god , and the benefits of christ to belong vnto vs. as for example ; in the sacrament of baptisme , there is first water ; which pindarus said was , d reruns optima , the best creature that is : a worthy representation of the blood of christ ; which peter calleth , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pretious blood : for the inestimable effects . secondly , there is the vnseparable proprietie of water , which is to wash and cleanse : a representatiō of the power and vertue of the blood of christ , which f cleanseth from all sinne . yea , and thirdly , there is the applying of this water , vnto the body of the person baptized : a signe of the appropriating of the blood of christ , and the vertue thereof vnto him that doth receiue it . and so baptisme carrieth with it , not onely a representation of christs blood , and the power thereof in generall : but also a particularizing of them both vnto the person , which is made partaker of that holy sacrament . hereof s. paul calleth baptisme , g a putting on of christ : all ye that are baptised into christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haue put on christ. they haue put him on as their owne garment vpon their owne backs to couer their nakednes , to shrowd them from the parching heat , and from the pinching cold . hereof againe it is that peter saith , h baptisme saueth vs : that is , shadoweth to vs the power of christ , by which wee are saued . hereof tertullian said , i in baptismo tingimur passione christi : in baptisme wee are dipped in the passion of christ. hereof said nazaanzen● , k spiritus sanctus me deisicat per baptismum : the holy ghost deifieth me by baptisme : that is , by holinesse maketh vs l partakers of the godly nature , as peter speaketh . yea hereof is that high commendation which s. basil giueth to the sacrament : m baptismus est captiuorum & aeris alient remissio , pecca●●tmors , animae regeneratio , amictus splendens , character indiprensibilis , coeli iter , regni coelestis conciliatio , adoptionis gratia : baptisme is goaldeliuerie to the prisoners , discharge to them that are in debt , the death of sinne , the regeneration of the soule , the gorgeous ar●y , the indeprehensible badge , the passage to heauen , the obtaining of the kingdome of heauen , the grace of adoption . and such a thing is baptisme , not ex opere operato , ( which the fathers neuer dreamed of , that knewe that wicked men also were baptized , as wee haue heard before out of augustine ) but by representing , yea exhibiting , yea applying christ and his graces vnto vs , and sealing vp to our faith , the exhibition , and the application , and so the proprietie and benefit thereof . baptisme therefore applieth to the receiuer the mercie of god in christ iesus , and the vertue of his blood to remission of sinnes . then to proceed to the sacrament of the lords supper : there is first bread and wine , a representation of the bodie , and blood of christ. there are secondly with them , the naturall qualities of bread and wine : which are n to strengthen and make gladde the heart , o apprime panis refic●● : bread is a speciall nourisher . and wine is , p sanguis terrae , the blood of the earth , as androcides wrote to alexander . q sanguis vnae , the blood of the grape . a liuely image of the vigor of the bodie and blood of christ : of which himselfe affirmeth , r my flesh is meate indeede , and my blood is drinke indeede . yea : and that , such meate and such drinke , that whosoeuer eateth this flesh , and drinketh this blood hath eternall life . but all this is historicall . there is therefore yet farther in this sacrament , a giuing of bread , a taking , and eating of this bread : there is also a giuing of this wine , a taking , and a drinking of this wine by the communicants . this action as it is most liuely , so it is most significant : it representeth the giuing of the bodie and blood of christ to the receiuer ; the taking of the bodie and blood of christ by the receiuer ; the eating on the bodie of christ , the drinking on the blood of christ by the receiuer . and so assureth our faith , not onely that christs bodie was broken , and christs blood was shedde , but that it was also broken , and f●●ed for vs , to whom the sacramental signes thereof are there tendered and reached out ; and so sealeth vp vnto vs our spirituall nourishment by him vnto euerlasting saluation . gregorie nissene speaking of those words in the gospell of iohn , s there came out of his side blood and water , maketh them two images of the two sacraments : t quoniam tum per diuinum baptisma , tum per sancti sanguinis participationem & vsum , consecrari nos , ac diuinitatem induore credimus : for both by diuine baptisme , and by the participation and vse of his holy blood , we beleeue that we are consecrated to god , and doe put on vpon vs the diuinitie , that is , the diuine qualities of god. and he alleadgeth there chrysostomes monition vpon the exposition of those words : cùm ad horrendum poculum accsdis , tanquam ab ipso dominico latere bibiturus accedas : when thou commest to drinke of this fearefull cuppe in the sacrament , come as if thou shouldest there drinke blood , running out of the very side of the lord. so applicatiue should be our faith , in communicating these holy misteries . and indeed in such an applying maner did our lord iesus institute this sacrament : u take yee , eate yee : this is my bodie , which is giuen ( not for others only ) but for you . and againe , this cuppe is the new testament in my blood , which is shead ( not for others only ) but for you . euery man therefore that taketh these misteries , must beleeue that christs bodie was broken , and that christs blood was shead for him : which i trow is a great deale more then to beleeue the storie . s. bernard hath a notable saying , expresse to this purpose : x & hoc designat illibatum illud altaris sacrificium , vbi dominicum corpus accipimus : and this doth that holy and vndefiled sacrifice of the altar signifie vnto vs , where we receiue the lords bodie ; vt ficut videtur illa forma panis in nos intrare , sic nouerimus per eam , quam in terris habuit conuersationem , ipsum intrarein nos , ad habitandum in cordibus nostris per fidem : that euen as in that sacrament , the forme of bread is seene and sensibly discerned , to enter into vs and our bodies , so we might know that christ himselfe doth enter into vs , according to that flate which hee had here amongst vs , to dwell in vs and in our hearts by faith . the name of the sacrifice of the altar , i refuse not . our right reuerend and right learned bishop of winchester hath abundantly shewed y how that tearme was vsed of the fathers , and how it may be receiued of vs. the carnall eating of christ ( if s. bernard any such ) is also notably confuted by the same man in the same treatise . but this is that i would prooue , and that pregnantly , from the words of the father ; that , the sacrament of the lords supper , which hee there calleth , the sacrifice of the altar , is not only a bare signe and representation of christs bodie and blood broken and shead vpon the altar of the crosse : but also that the receiuing in of the bread and wine into our selues , doe seale vp vnto vs that doe receiue them , christs owne entering into vs , and dwelling within vs , euen in our hearts by a liuely faith . and hereof it is that we call the sacraments , signa exhibitina , signes that doe exhibite , reach forth , and tender the things which they figure and represent . and our church rightly profeffeth of the sacramēts , z that they are , non tantùm notae p●●fessionis christianorum , not only markes or badges of christian profession , sed certa quaedam potius testimonia & efficacia signa gratiae atque bonae in nos voluntatis dei , but rather also and much rather certaine assured testimonies , and effectual signes of the grace and good will of god towards vs. in so much that when i come to the lords table , and there the minister reacheth forth the holy mysteries to mee , and i receiue them at his hand , a nihil dubito , quin ipse vere porrigat , & ego recipiam , saith calvin : i nothing doubt but that christ doth verily reach out vnto me , and i doe verily receiue his bodie and blood to become the food and nourishment of my soule . such a faith therefore doe the sacraments seale vp vnto vs , as doth not only acknowledge al that christ hath done to be true ; but also doth applie the merits of christ , and thorough them the mercie of god vnto euery worthy receiuer thereof . and so much of the sacraments , which are the seales of faith . 3. it followeth to speake of our common forme of creede , which is not amisse called , regula fidei , the rule , or square of our faith . because it containeth the most principall points of our christian religion , to the proportion whereof other particulars must be reduced . blind bellarmine , ( for who so blind as he that will not see ? ) vseth this for the first , and as it were principall reason ; that iustifying faith is not confidence of mercie , because that b in symbole fidei , in the common rule of our faith , many things are contained which are necessarie to be beleeued , if a man will be iustified by faith : of the vnitie , of the trinitie , of the incarnation , passion , and resurrection of christ , &c. de speciali autem misericordia ne verbum quidem , but in all the creede , or creedes , ( for hee ioyneth the foure knowne creeds together ) there is not one word of speciall mercie . and therefore he there striueth to confute luther and melancthon , that would include the apprehension of speciall mercie in the creed : the one , vnder that article , i beleeue the holy catholique church : the other , vnder that article , i beleeue the remission of sinnes . well : let the controuersie stand betweene them as it doth : for i will not meddle with the latter part of the creed ; i will vse a new argument out of the former part , which concerneth god , and our beleefe in him . and touching that i say , that not only particular words , but the whole tenure of our faith , as we professe it in the creed ▪ doth implie apprehension of speciall mercie to the professor . marke how the forme of the creed runneth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i beleeue in god the father . and , i beleeue in iesus christ. and againe , i beleeue in the holy ghost : which if we could properly expresse in our english tongue , and ioyne the preposition to the accusatiue case , should signifie thus much ; i beleeue towards god , or into god the father : i beleeue towards or into iesus christ , and so forth . for , credo in deum , is more essentiall and effectuall , then our language will fully expresse . and this is no small matter in the eye of the papists : for master harding holdeth this forme , credo in deum , so authentike and materiall ; as that he deeply challengeth the church of england for professing their faith in another forme , c credimus vnam quandam naturam , &c. credimus iesum christum , &c. and hee alleadgeth against this , that d the vtterance of our faith is strange to christian eares , who haue beene accustomed to heare , credo in deum , &c. he saith that , that other forme of words which we vse , soundeth not so christian like : i beleeue there is a god : i beleeue that iesus christ is the sonne of the father : i beleeue that the holy ghost is god. he rendreth this reason of his rebuke ; although this forme of words ( i beleeue there is a god , &c. ) doe expresse a right faith , yet beeing such as may be vttered by the deuills , and hath alwaies beene vttered by heretikes their ministers ; the auncient and holy fathers haue liked better the old forme and manner , after which euery christian man saith ; i beleeue in god , i beleeue in iesus christ , i beleeue in the holy ghost : for this importeth a signification of faith , with hope and charitie ; that other , of faith only which the deuills haue and tremble , as s. iames saith . very well then ; omen accipio : let m. hardings speach for this time goe for currant ( which notwithstanding the good bishop fully answered in that place ) let the most auncient & most authentique forme of professing our creed be thus ; credo in deum , &c. i beleeue in god ; i beleeue in iesus christ , &c. the question is now , what it is , credere in deum , to beleeue in god ? let the fathers answer . s. augustine saith , e de apostolis ips●s dicere possumus : credimus paulo , sed non credimus in paulum ; credimus petro , sed non credimus in petrum : we may say of the apostles themselues , i beleeue paul , but i beleeue not in paul : i beleeue peter , but i beleeue not in peter . but of god we say both , i beleeue god , and , i beleeue in god. then belike , to beleeue god , is one thing , and to beleeue in god , another thing . what is then to beleeue in god ? s. augustine sheweth it in the same place , opening those words , f this is the worke of god , that you should beleeue in him whom hee hath sent . thus hee saith ; quid est ergo credere in eum ? what is it therefore to beleeue in him ? hee answereth . credendo amare , credendo in eum ire , & eius membris incorporari : by or in beleeuing to loue christ , by or in beleeuing to goe to christ , by or in beleeuing to be incorporated into the members of christ : this is to beleeue in christ. i demand then ; can any man heartely and soundly loue christ , who hath not some perswasion that christ loueth him ? can any man with comfort goe towards christ , who is not aforehand perswaded , that christ will looke comfortably towards him ? can any man be incorporated into the members of christ , that doth not by faith entertaine christ for his head ? if not : then it followeth , that to beleeue in christ , implieth an affiance and perswasion of his loue and mercie . cyprian hath a treatise , which is censured i confesse , by g peter martyr to be none of his : and his reasons are somewhat in that behalfe ; yet is that authoritie good against the papists ; for constantius there alleadgeth it ▪ yea and it is not nothing to me that our iudicious fulke h quoteth it for cyprians . but howsoeuer : auncient it is , and none of ours it is , and thus he speaketh ; i non credit in deum , qui non in eo solo collocat totius faelicitatis suae fiduciam : hee doth not beleeue in god , who doth not repose vpon god alone , the affiance , or assurance , of his whole felicity . now , who can by faith repose vpon god the confidence of his happinesse , which is not by the same faith assured of his mercie ? heare another ; s. bernard very notably , k credere deo , est verbis eius fidem adhibere : to beleeue god , is to beleeue his words to be true . credere deum , est confif●●eri vbique esse : to beleeue a god , is to beleeue him to be euery where . credere in deum , est onmen● spem suam in illum dirigere : to beleeue in god , is to cast all our hope vpon him : which no man can doe , nor will doe , which hath no perswasion of his fauour . hee addeth further , ( which maketh much to my present text , and this cause , ) deum , & deo credunt daemones ; sed in illum non credunt , in quem qui credit , non confundetur : quiae spem suam non ponunt in illum : the deuills beleeue there is a god , and that god is true , but they beleeue not in god , in whom whosoeuer beleeueth shall not be confounded , because they put not their hope or trust in him . this s. bernard expoundeth to beleeue in god , and thus he disseuereth it from the beleefe of the deuills . i adde the fourth to make vp the messe : eusebius emissenus ; l aliud est credere deo , aliud in deum credere : it is one thing to beleeue god , an other thing , to beleeue in god. and againe , it is one thing , credere deum , to beleeue there is a god ; another thing , to beleeue in god. for the deuill is found to beleeue that there is a god ; but to beleeue in god none is prooued , but he which hath deuoutly trusted in him . i conclude then : is to beleeue in god , to beleeue and loue him ? is to beleeue in god , to repose vpon him the confidence of our happinesse ? is to beleeue in god , to cast our hope vpon him ? lastly , is to beleeue in god , deuoutly to trust in him ? and doth our creed teach vs to professe our faith thus ; i beleeue in god , i beleeue in iesus christ , i beleeue in the holy ghost ? then let bellarmine goe and reconcile himselfe to mr. harding his auncient ; who saith , that to beleeue in god , importeth a signification of faith , with hope , and charitie , and let him confesse that the creed intendeth such a faith , as apprehendeth speciall mercie . i am not ignorant , that this distinction of credere deum , deo , in deum , is somewhat disputed against . peter martyr saith , that m the holy scriptures doe not alwayes , and exactly obserue it , and he alleadgeth these examples : n the people feared the lord , and beleeued the lord , and his seruant moses , credebant in dominum , & in mosen : and againe , o that , the people may beleeue thee for euer , in te credant : and in the newe testament , p many beleeued in his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which notwithstanding is spoken of an imperfect faith . and salmeron the great iesuite challengeth s. augustine by name , for vsing the distinction of credere deo , and credere in deum , shewing that they are vsed alike in the scriptures , yea and then he bringeth an instance from the forme of our creede , q omnes fideles siue iusti siue peccatores instituuntur per symbolum apostolicum dicere , credo in deum , &c. et tamen non omnes qui dicunt , credo in vnum deum , charitatem habent : all the faithfull , saith he , whether righteous men , or sinners , are taught by the apostles creed to say , i beleeue in god , &c. and yet not all that sing or say , i beleeue in one god , haue charity . but now obserue wee ; first that , r the seruile letter in the hebrewe , or s the hebrewes phrase in those places of the old testament , and the like , ought not in greeke or latine to be translated with the preposition that ruleth an accusatiue or ablatiue case , but with a datiue case . and so tremelius and iunius translate it , t crediderunt iehovae , & mosi seruo eius . and u vt tibi fidant in seculum ; yea and the olde translation readeth in the 14. of exodus , crediderunt domino & mosi seruo●ius . and so in the chronicles , x credite prophetis eius : they beleeued his seruant moses : beleeue the prophets : as m. fulke hath also well alleadged against the papists . yea , in that place of iohn , the olde translation readeth , y crediderunt in nomine eius , ioyning the preposition not with an accusatiue case , but with an ablatiue . secondly , though in the newe testament , credere in christo , is often taken for the same that creder● in christum , as we know that z a man is not iustified by the workes of the lawe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by the faith of iesus christ : we also haue beleeued in iesus christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yet often also they are taken differently , and so doe minister iust occasion of distinction in the deliuerie of doctrine fit for the seuerall places . as for example ; in the 14. of iohn , within the compasse of three verses , there is a manifest difference of these three titles : credere christum , credere christo , credere in christum : as thus ; a dost thou not beleeue that i am in the father , and the father in me ? he speaketh of a beleefe what christ is . then in the next v. beleeue me that i am in the father , and the father in me : that is , beleeue that i speake truth therein . it followeth immediately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he that beleeueth in me , ( that is , with confidence ) the workes that i doe , hee shall doe , and greater also . he therefore that will rightly expound these 3. verses , must of necessitie intertaine this threefold distinction . thirdly , the iesuites argument is like the logique , and other popish learning of their schooles . is not the distinction good betweene credere deo , and credere in deum , because that many professe in the creede , i beleeue in god , which haue no charitie ? why ? the creede giueth no● faith : that is b the worke of god. but the creede teacheth what true faith is , and how we should professe it . and if any man will in the creede professe that he doth beleeue in god , when as he doth only beleeue a god , or beleeue god to say true : this is but the hypocrisie or vnbeleefe of the professor , not a defect of the profession . for the sauing profession of faith is beleefe in god , with hope of mercie . and that the very lesuite himselfe confesseth in the selfe same place ; c credere in deum est fidei per spem , & dilectionem operantis : to beleeue in god , is such a faith ( or the fruit of such a faith ) as worketh by hope and loue , which is as much as all that i haue spoken of faith about the creede . fourthly , and lastly , say that s. augustine , and others , had erred in this distinction ( as the iesuite will ) and so i had not soundly built vpon them ; yet let no papist that braggeth of the fathers , barke against the argument : for besides those which i haue alleadged , i can also bring forth d hierome , e ruffine , f theophilact , g primasius , h the m. of sentences , i thomas aquinas , k nicolas gorran , l granatensis , and a number of others of their owne side , more or lesse alleadging , admitting , expounding , these three degrees or kinds of faith , and euer exalting the latter as the most high , perfect , and cheife of them all . therefore doth the creede professe an exact and compleat faith , which farre exceedeth the faith of the deuills , which is the purpose that i propound in this place . so much therefore of our creede . 4. it remaineth now that i discusse , that definition or description of faith , which the apostle giueth in the epistle to the hebrewes : and that i doe from thence prooue also , that iustifying and sauing faith applyeth to the beleeuer the fauour of god in iesus christ. the definition is this : m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : faith is the ground of things that are hoped for . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as schollers knowe ) is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persuadeor , and so of the praeter perfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persuasus sum , i am perswaded . and fitly : for as peter martyr saith well , n non solemus credere , nisi quod habemus persuas●ssimum : we are not wont to beleeue any thing , but that whereof we are most fully perswaded . a good note ( by the way ) against the scholemens doubting , or wauering faith : whereof musculus rightly calleth them , o doctores dubitationis , not dowtie doctors , but doctors of doubting : for as they mooue doubts of euerie thing , so they teach men alwaies to doubt of their saluation : whereas s. paul vsing the same verbe whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued , protesteth without doubting in the same case ; p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am perswaded , that neither death , nor life , nor angels , nor principallities , nor powers , nor things present , nor things to come , shall be able to separate vs from the loue of god , which is in iesus christ our lord. yea , and our alexander of england , one of the learnedest among them , to whom is ascribed that destructorium vitiorum , of which i haue spoken before , faith , that q faith is a kinde of thing , infra scientiam , & supra opinionem , lesse then science , more then opinion : scientia enim habet cognitionem , & opinio dubitationem : & inter h●c d●● est fide● media , quoniam fides non habet cognitionem nec dubitationem : for ( saith he ) science hath knowledge , and opinion hath doubting , and between these two faith is the meane , because it neither hath demonstratiue knowledge , nor vncertaine doubting . let them goe now and bragge of their doubting faith . god giue me that which carieth with it assured perswasion . but ●●●turne to the purpose . this perswasiue , or perswaded faith , i● there of the apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat diuersly translated . but the old translation , which they must not refuse , tearmeth it , substantia , faith is the substance of things which wee hope for . the substance : how is that ? how is faith the substance of those things ? heare one of their owne , who is no small man among them . for abbote tritenhemius writeth of him that hee was , nobiliter eruditus , a noble or notable learned man : it is nicolaus de gorran , and what saith hee ? r faith is the substance , id est causa , subsistendi in nobis res sperandas scilicet bona futura : that is , it is the cause , or meanes , or instrument , that the things which we hope for , that is to say , the good things to come , haue an essence , or beeing , or subsistence in vs. but how that ? et hoc vel in futuro , quod faciet in nobis subsistere res sperandas in patria per apertam visionem : vel in praesenti , quod iam facit eas in nobis subsistere per spem & expectationem : that is to say , faith giueth a beeing or subsistence in vs of those things which wee hope for , either in this life , or in the life to come . in the life to come , it will giue vs existence of them , per ap●am visi●nem , then we shall openly see them , yea really possesse them by the benefit of this faith . in this present life , it giueth an existence of them also : for euen now faith causeth a subsistance of them in vs by hope and expectation . is it so ? doth faith euen while we liue here giue a certen kind of being to those things in our hearts , the fruition whereof we afterward expect ? and what are those things , which hereafter we expect ? a ioyfull resurrection , discharge in the day of iudgement , the comfortable beholding of god , the fruition of his glorious and euerlasting kingdome . why then faith giueth a present existence of these things vnto vs : which it cannot giue without the assurance of the mercie of god. but looke we a little from this old to some new translation . hemingius turneth it thus ; s fides est fiducia rerum sperandarum : faith is the confidence of things that are hoped for . and in his commentaries vpon this text , hee alledgeth places out of very approoued authors , polybius and herodotus ; where the word hypostasis is so taken : yea in the same epistle is an other place which giueth much light to this interpretation : t for we are made partakers of christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if we keepe to the ende , initium fiduciae , ( so calvin readeth it ) the beginning of our confidence , that is , of our faith , which is yet but begunne in vs. now then , if faith be turned into fiducia : doe but aske thomas aquinas , what kind of thing fiducia is . he will answer , u fiducia est spes futuri auxilij concepta ex dictis aliorum , vel ex his quae sunt in se vel in alio : confidence is the hope of future helpe or aide , conceiued either from other mens words , or from some thing else which a man hath in himselfe , or hee knoweth in another . is confidence such a thing , and is faith confidence ? why then faith is a hope of future aide , or helpe , or good , conceiued from the words or promises of god ; and from somewhat else , which is ( not in himselfe , for in a mans selfe there is no hope of helpe in time to come , but ) in god : as his mercie , his truth , his loue , his free grace ; vpon which indeed our faith is builded , and groweth vp to full confidence in iesus christ. faith therefore apprehendeth speciall r●ercie . thus i haue finished the foure reasons , which i propounded to you ; fourescoare more might be added , if it were necessaire . but i stay here , and say with the poet , x iam satis est : nè me crispini scrinia lipp● compil●sse putes . now for so much as bellarmine maketh this doctrine of faith apprehending speciall mercie , y to be an opinion of heretikes , wherein they differ from the catholikes ; and our homebredde historians haue not shamed to auouch that it is , the new villainous doctrine of calvin and beza , ( a villainous terme to be giuen to so holy , reuerend , & learned men ) therefore omitting what the protestant authors write in this case , i will now shew what my poore reading hath found about this point in the ancienter fathers of the church , yea and in such popish writers , as hauing not their affections distempered with the heat of contention , and disputation , haue in a milde and open sort deliuered their minde herein , as particular occurrances haue occasioned . and first to beginne with the fathers . irenaeus speaketh thus of faith ; z semper fides quae est ad magistrum nostrum permanet firma , asseuerans nobis , quoniam solus verè deus , & vt diligamus deum verè semper , quoniam ipse solus pater : & speremus subinde plus aliquid accipere , & discere à deo , quiae bonus est , & diuitias habens indeterminabiles , & regnum sine fine , & disciplinans immensam . in effect thus in english : our faith which we beare towards our lord and master euer abideth stedfast , telling vs that he is the only true god , & that we must alwaies heartily loue him , because hee is our only father : and that we must hope euer and anon to receiue more from god , & to learne more of god , because he is good , and hath riches innumerable , and an endlesse kingdome , and learning vnmeasurable . i note from hence 3. things . 1. first , faith holdeth vs to the onely true god. 2. secondly , it holdeth vs to him with loue , as to a louing father . 3. thirdly , it teacheth vs daily to expect from him , as from a louing father the good which we need both for life and knowledge . now if my faith teach me , that god is my father , and maketh me to loue him as a father , and to expect continually fauours from his hand , as from a good god & louing father : tell me if it doth assure my heart of his loue and mercie ? origen thus : a fides quae in christo est , & praesentis vitae regulam tenet , & futura spei fiduciam praestat : faith in christ both giueth direction for this life , and yeeldeth assurance of that which we hope for to be hereafter in the life to come . faith therefore assureth vs of that which wee hope for . chrysostome thus : b hoc verae fidei est , quando promissiones non iuxta solitum morem , & hominibus cognitum fiunt , nos promissionis virtute fidimus : this is the propertie of true faith , when god maketh promises after an vnusuall manner , and such as men are not acquainted with ( as he did to abraham , gen. 15. for of that he speaketh in that place ) and we beleeue depending vpon the promise . faith therefore taketh hold on gods mercifull ( though extraordinarie ) promises . againe , the same father : c gloriatur fidelis , non solum quod deum amet germanè : sed & quod ab illo magnum honorem assecutus est , magnam item dilectionem : the faithfull man boasteth or reioyceth , not onely that he truely loueth god ; but also for that he hath receiued much honour & loue from god. faith therefore perswadeth our hearts that god loueth vs. epiphanius thus , d ego debilis eram per carnem : demissus est autem mihi saluator in similitudine carnis peccati , talem dispensationem perficiens , qua me à seruitute redimeret , à corruptione , à mor●e : i was weake in the flesh , or by the flesh : but there was a sauiour sent downe for mee in the similitude of sinfull flesh , to redeeme me from bondage , corruption , and death . did paul euer speake more applicatiuely of christ to himselfe ? no not euen then when hee said , e who hath loued me , and giuen himselfe for me : for epiphanius saith of himselfe , there was a sauiour sent downe for me , to redeeme me from bondage . but shall i , nay , may i dare to smoother the words that there follow ? f et factus est mihi iusticia , sanctificatio , & redemptio : and this sauiour thus sent downe , was made to me righteousnesse , sanctification , and redemption : iusticia quidem , quoniam per fidem ipsius , peccata dissoluit : sanctificatio verò , quia per aquam , & spiritum , & verbum suum me liberauit : redemptio autem est sanguis ipsius , dum pretium redemptionis agni veripro me seipsum tradidit : this sauiour was made vnto me righteousnesse , because by my faith he dissolued my sinnes : he was made vnto me sanctification , because he hath freed me by water , and his spirit , and his word : and my redemption is his blood , whilest hee gaue himselfe for me as the true lambe the price of my redemption . what did paul affirme more of the church in generall , then this man of himselfe in particular ? g he is of god made vnto vs wisedome , and righteousnesse , and sanctification , and redemption : a liuely president of faith laying hold vpon speciall mercie . h mortalitas ipsius , meae mortalitatis est abolitio : resuscitatio de mortuis , ab orco nostri liberatio : ascensus in coelum me quoque sursum transfert , saith nazivizer : his death is the abolishing of my death : his raising from the dead , is a deliuerie of vs from hell : his ascending into heauen will carrie me vp thither also . what can be spoken in words more patheticall , in sense more applicatiue , in faith more apprehensiue ? thus spake the greeke fathers : now turne wee to the latine . cyprian disswading from the feare of death , and rebuking in men their vnwillingnes to die : i if ( saith he ) some graue man of good report promised thee any thing , thou wouldest surely beleeue his promise , nor wouldest thou doubt that he would deceiue thee , knowing him to be a man that will be as good as his word , or will stand to his promise : well then ; nunc deus tecum loquitur , & i● mente incredula perfidus fluctuas ? now doth god speake to thee , and giue thee his promise , and doest thou with an vnbeleeuing heart doubt of performance ? deus tibi de hoc mundo recedenti immortalitatem pollicetur atque aeternitatem , & tu dubitas ? god promiseth to thee when thou departest out of the world immortalitie , and eternitie , and doest thou doubt of possession ? hoc est deum omnino non nosse : hoc est christum credentium magistrum , peccato incredulitatis offendere : hoc est in ecclesia constitutum , fidem in domo fidei non habere : this is not to know god ●t all : this is by vnbeleefe to offend christ the master of the beleeuers : this is for one to be in the church , and to haue no faith in th● house of faith . i gather from hence these conclusions . 1. first , gods promises made to vs , must be beleeued : now they are promises of mercie . 2. secondly , god promiseth to vs immortalitie and eternitie : they therefore by faith must be assuredly expected . 3. thirdly , to doubt of the performance of these , is not to knowe god , yea , it is to haue no faith at all . the same father in the same place : k qui spe viuin●u , & in deum credimus , & in christum passum esse pro nobis , & resurrexisse confidimus , in christo manentes , & per ipsum atque in ipso resurgentes : quid aut ipsi recedere istin● de seculo nolu●●us , aut nostros recedentes quasi perdit●s plangimus ? wee which liue in hope , and beleeue in god , and put our trust in christ , that he suffered , and rose againe for vs , abiding in christ , and by him , and in him rising againe : why are we our selues so loth to depart hence , or why doe wee lament our friends departed , as if they were vtterly lost ? here is beleefe in god : here is trust in christ : here is beleeefe that he died for vs , and rose againe for vs : here is an exhortation built vpon this beleefe to die comfortably , and to take the death of our friends patiently : doth not this manifestly inferre a faith apprehending mercie ? arnobius vpon the psalmes , ( if that booke be his : ) l the meanest christian ( saith he ) and the vilest sinner , shall be preferred before that seruant that beareth himselfe aloft and neglecteth his masters honour : qui se credit per fidem ad misericordiam peruenire eius qui regnat in secula seculorum , euen that sinfull christian , who beleeueth by faith , to attaine to his mercie who liueth for euermore . marke , that sinner shall be saued , who beleeueth to finde mercie . beleefe of mercie therefore bringeth to saluation . tertullian ; m vt certum esset , nos esse filios dei , misit spiritum suum in corda nostra , clamantem abba , pater : that we might be certaine that we are the sons of god , he hath sent his spirit into our hearts , crying , abba , father . here obserue : 1. it is certaine that we are the sonnes of god. how is it certaine ? not by reuelation : ergo by faith . 2. to be the sonne of god , is speciall mercie : ergo , to beleeue that , is to beleeue mercie . 3. the spirit teacheth vs in assurance hereof to call god our father : the name of a father is a name of ●ercie : the spirit therefore teacheth vs to beleeue mercie . s. ambrose by his faith thus applyeth christ vnto himselfe : n non gloriabor quia iustus sum , &c. i will not glory ( saith he ) that i am righteous ; but i will glorie that i am redeemed frō mine vnrighteousnes : i will not glorie that i am free from sinne , but i will glorie that the sinnes which i haue , are forgiuen me . then he addeth , non gloriabor quia profui , neque quia profuit mihi quispiam , sed quia pro me advocatus apud patrem christus est , sed quia pro me christi sanguis effusu● est : that is , i will not glorie that i haue profited any man , nor that any man hath profited mee : but i will glorie of this , that christ is an aduocate for me with the father : and that christs blood was shed for me . marke bellarmine , here is a notable presumptuous heretique ; i am redeemed , my sinnes are forgiuen , christ is mine aduocate , christs blood was shed for me . what protestant euer applyed christs benefits neerer to his owne vse ? verily not luther himselfe , when he professed a little before his death , o i haue taught him , i haue knowne him , i haue loued him as my life , my health , my redemption . but i returne to the fathers : for neither luther , nor any of luthers side are olde enough ( though learned enough ) to stoppe the aduersaries mouthes . s. augustine saith thus ; p the deuills beleeued christ , but they did not loue christ. and therefore though they beleeued , yet they said , what haue wee to doe with thee iesu thou sonne of god ? but let vs beleeue so , as wee may beleeue in him , and loue him : et non dicamus , quid nobis & tibi est ? sed dica●●us potiùs , ad te pertinemus , tu nos redemisti : and let vs not say as the deuills said , what haue we to doe with thee ? as desirous not to come neere him ; but let vs say rather , we are thine , we pertaine to thee , thou hast redeemed vs , as drawing him and his merits home vnto our selues . now let a papist tell me , how a man shall cheerefully goe to christ , and say vnto him , i belong to thee , thou hast redeemed mee , without a faith laying hold of speciall mercie . bernard hath a notable and comfortable saying , q si credis peccata tua non posse deleri , nisi ab eo cui soli pecc●sti & in quem peccatum non cadit , bene facis : if ( saith he ) thou beleeuest that thy sinnes cannot be wiped away , but onely of him , against whom onely thou hast sinned , and into whom no sinne falleth , therein thou doest well : sed adde adhuc vt & hoc credas , quia per ipsum tibi pecata donantur : but yet goe on further , and beleeue this also , that thy sins are forgiuen to thee : hoc est enim testimonium quod perhibet in corde nostro spiritus sanctus , dicens : demissa sunt tibi peccata tua : for this is the testimonie or record which the holy ghost beareth in euerie one of our hearts ; thy sins are forgiuen to thee . a golden sentence ; to beleeue that god onely can forgiue sinne is well , but not sufficient : to beleeue further , that god hath forgiuen thy sinne to thee ; this is necessarie . this is the testimonie of the holy ghost in thee , which cannot deceiue thee , thy sinnes are forgiuen thee . he therefore which hath receiued true faith , which is the gift of the holy ghost , and by which the holy ghost testifieth to the conscience : he by this faith beleeueth forgiuenesse to himselfe , which is a speciall application of mercie . sedulius shall make vp the iust dozen : r disposuit deus propitium se futurum humano generi , si credant in sanguine eius se esse liberandos : god hath determined to be mercifull to mankind , if they beleeue that they shall be deliuered by his blood . short and sweete : hope well , and haue well : beleeue deliuerance , and take deliuerance . but without beleefe of that , there is no deliuerie . it is therefore no new doctrine ( as say our right worshipfull masters of the historie ) no nor rashnesse , and presumption , ( as say lindane , and bellarmine , and other papists ) by faith to applie in particular mercie to thy selfe . no : heare s. augustine challenging such presumption from noueltie : s praesume non de operatione tua , sed de gratia christi : gratia enim saluati est is , inquit apostolus . non ergo hic arrogantia est , sed fides : praedicare quod acceperi● , non superbia est sed deuotio : could any thing be spoken more contrary to the doting papists ? they dubbe applying faith , with the name of presumption : and vnder that name condemne it for a sinne . but what saith s. augustine ? presume , so it be not of thine own workes , but of the grace of christ. for by grace are yee saued , saith the apostle . herein ( thus to presume ) is no arrogancie , but faith . to professe or acknowledge what thou hast receiued , is not pride , but deuotion . so then there is an holy presumption or confidence in the grace and mercie of god , the profession wherof is the fruit of faith . we see then what note the olde fathers song . now if i shew that a number euen of popish writers haue taught this applying faith , and apprehending by faith of speciall mercie , i shall not onely cut the combes of our audacious englishmen , who of grosse ignorance ( if not of secret malice ) ascribe the fountaine of this doctrine to geneua : but i shall also turne the edge of the papists swords vpon themselues , and cause them first to answer their owne , before they proceede so peremptorily against strangers . thus therefore i goe on in that course , and will summon also an inquest of them . arnoldus de noua villa , was t a spaniard , a man famously learned . he liued about the yeare of our lord 1250. two hundred yeares before luther and calvin were borne . he wrote against many errours of the romish church . among the rest , he said , that the faith which then christian men were commonly taught , was such a faith as the deuills had . meaning belike ( saith m. foxe , the reporter hereof ) as we now affirme that the papists do teach only the historicall faith , which is the faith histori● , non fiduciae . a shreud more in a papists dish : but the author himselfe were right worthy the seeing , which my poore librarie affordeth not . gerson was a great man in his time , both for learning and place : chancelor of the vniuersitie of paris . he making the distinction of fides mortua , fides ficta , and fides vi●ae : saith , that u fides vi●a est credere dei veritatem , & ●bin hoc ●um amare & timere per affectionem : a liuely faith , is to beleeue the truth of god. but that is not all : besides beleeuing of gods truth , to be truth , a liuely faith doth also loue god , and feare god , in affection : as a naturall and louing child loueth and feareth his naturall and louing father : for of a seruile feare , i trow no papist is so simple as to expound him . now , how shall he affectionately loue and reuerence god , as a father : which is not by faith perswaded that god carrieth a fatherly affection towards him ? the same gerson preaching to the french king , and directing his speach to the king by name : exhorteth him against all the temptations of the deuill , to arme himselfe with the sheild of faith : x & in te ipso per bonam dicas credulitatem : and ( saith hee ) say thus to the deuill in thy selfe , or in thine owne heart by a steadfast faith : o humani generis inimice , hoc non me vinces pacto , nec me falles . o sathan , thou enemie of mankind , thou shalt not thus ouercome mee , nor deceiue mee . quia cùm credam deum esse , & illum deum meum esse , patrem meum , dominum meum , &c. thou shalt not ouercome me : for why ? because i beleeue there is a god , and that this god is my god , my father , my lord , and all good things to me . marke how he teacheth the king the art of application : and by a faith applying the goodnesse of god vnto himselfe , to resist the deuill . now , no man can say , god is my god , my father , my lord , &c. but by a speciall confidence in his mercie . and for the manifestation thereof , let me here insert a saying of s. augustine ( though he be none of that band which now i am mustering ) to shew what manner of faith that is , which maketh a man to crie with s. thomas , y , my lord , and my god. so shall we see with what kind of faith gerson perswaded his soueraigne to resist the deuill . s. augustine speaking of that in the psalme , be●tus vir cuius dominus deus ipsius , blessed is the man whose lord is his god , saith thus : z super omnes est deus : tamen nescio quo modo , non facile quisque audet dicere , deu● meus : nisi qui in eum credit , & qui illum diligit , ipse dicit , deus meus . god ( saith he ) is god ouer all men : and yet i cannot tel how it is , that not euery man dareth redily say , my god : only he that beleeueth in him ( in eum ) and loueth him , hee saith boldly , my god. tuum tibi fecisti , cuius es : hoc ipse amat . thou hast made god thine owne , whose thou art by faith and loue : and this god himselfe loueth . then he addeth : prorsus dulcedine affectus tibi , & secura , & praesidenti dilectione , dic , deus meus : beeing affected in thy selfe with the sweetnesse of god , and with a secure and verie confident loue towards god : say , my god. it was obiected to the protestants in queene maries dayes , as a note of an heretike , to say , my god , my father , my sauiour , &c. indeed s. augustine saith , euery man cannot say so : and no maruaile if those bloodie persecutors durst not speake so . for a man to say with a good conscience , god is my god , or god is my lord : hee must haue by faith , feeling of gods mercie , and as a fruit of this faith , loue towards god for his mercie : and then he may comfortably applie god , and as it were , appropriate god vnto himselfe , as his peculiar owne , and with this faith resist all temptations of the deuill , as gerson well aduised that his roiall auditorie . granatensis is another of good note among them . he dedicated his bookes to sixtus quintus : and is of him greatly commended for a teacher of sanctimonie . let vs here what he writeth of faith . in one place he saith , a fides proponit nobis beneficia diuina : faith propoundeth or tendereth vnto vs ( as it were to be fedde vpon ) the benefits or mercies of god. it is therefore exercised about mercie , and tendreth mercie to the heart . in an other place : b fidei atque spei sinum qua●ntum poterimus expandamus , certi de immensa domini benignitate , nunquam frustrà nos in eo spem colloc●turos : let vs set open the bosome of our faith , and hope , as wide as possibly we can , beeing assured of the infinite goodnes of god , that we shall neuer repose our trust in bim in vaine . here is an assurance of gods goodnesse , which the papists call presumption : and here is a perswasion , that god will neuer faile vs , which can arise of nothing but from faith in his mercie . the same author in another place : c omnes qui a peccato ad gratiam vocantur , propter illius gratiam & merita vocantur : all that are called from sinne to mercie , are called thereto for the grace and merits of christ : for of him there hee speaketh . a notable speach against opera prae●isa . but it followeth : in cuius rei signum , inter ea quae ad imp●● iustificationem requiruntur , fides in christum cum pr●mis numeratur . qua profi●emur atque testamur nos ob eius merita a deo patre vocari & iustificari : in testimonie whereof ( namely that those which are called , are called for the grace and merits of christ ) among those things which are required to the iustifying of a sinner , faith in christ is reckoned with the chiefe . by which faith we professe and protest , that we are called , and iustified of god the father , for his merits , and fauour . did euer protestant affirme more of faith , then this , that it maketh a man in the assurance of his heart to protest that he is called , and iustified of god the father , for the merits of iesus christ● what greater mercie can faith seale vp vnto vs ? for my part i shall neuer begge better faith then this of the lord. s●●lla writing vpon that in the gospel of luke , d when he sawe their faith , &c. saith , that e there is duplex fides , a double kind of faith : altera , qua ●reditur ▪ & haec est virtus theologica : one kind of faith , is that by which we beleeue : and this is a theologicall vertue . altera est fides quae confidentia quaedam est : scilicet qua credimus quod donabit deus id quod ab eo petimus : there is an other kind of faith , which is a certaine confidence or assurance , by which we beleeue that god will giue to vs what we begge of him . viraque autem requiritur ab eo cui peccata dimittenda sunt : and both these kinds of faith are required of him , whose sinnes are forgiuen . of the first kind of faith he saith , that he which beleeueth not the things that belong to god , cannot bee forgiuen : yet therein excepteth the case of infants , which cannot knowe them , and so not beleeue them . de alterae autem ●ide , id est , de confidentia dicendum est , quòd sine illa non possunt peccata dimitti : of the other kind of faith , which is confidence or assurance , it is absolutely to be said , that without it , sinnes cannot be forgiuen . but marke well what followeth ; nam quamvis aliquis credat omnia quae in sacra scriptura continentur , & quae ecclesia credit : si non confidit dominum ei remissurum si ipse doluerit : non v● ique dimittentur : for although a man doe beleeue all that is contained in the holy scriptures , and all that which the church beleeueth , ( there is iumpe bellarmines faith , ) yet if he do not beleeue that the lord will forgiue him , if he sorrowe for his sinne ( there is apprehension of mercie , ) they shall neuer be forgiuen him . imo etiamsi peteret illa dimitti , si non confideret , & certissimè crederet illa sibi dimittenda , nunquam dimittentur : yea though a man do pray that his sinnes may be forgiuen , if hee trust not , and most certainely beleeue ( marke that against doubting ) that they shall be forgiuen him , they shall neuer bee forgiuen him . the words are long , but neede no long glosse . there is a faith , which is confidence or assurance of gods mercie towards vs. and without this faith of obtaining mercie , it is not possible to finde mercie at the hand of god. well fate ( say i then ) that kinde of faith , which ●aieth hold of gods mercie , and beleeueth it to belong vnto himselfe : for that shall finde mercie , and none but that . guilliandus bellij●●n●is commenteth vpon the gospel of s. iohn : his booke printed at paris , dedicated to the cardinall of guise , approoued by the facultie of diuinitie there . writing vpon those words of christ , f this is the worke of god that yee beleeue in him whome he hath sent : speaketh in this manner , g opus dei vacauit sidem , qu●● est cert● de boni●ate dei persuasio , confidensque sa●utis ab eo expectat●o : christ calleth faith the worke of god : which is a certen perswasion of the goodnes of god , and a confident expectation of saluation from him . what can bee more plain●e ? the same man speaking of those words of our sauiour , h whilest you haue the light , beleefe in the light : i obserua , non ait , credite in b●ce , sed credite in luce● : marke ( saith hee ) that christ saith not , beleeue in the light , with an ab●●tiue case ; but beleeue in the light , with an accusatiue case . so it is in the greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if we would say , beleeue into the light : what that phrase meaneth , hath beene before declared . but heare his inference from christs speaking in that manner : v● disting●at christus inter fidem vt simplicem histori● de christo notitiam , & inter fidem vi●nas se● salutarem . quae est certa fiducia qua quis sine dubitatio●e stat●it apud se christum esse sibi lumen adsalutem : christ ( saith hee ) spake in that manner , that he might distinguish and put a difference betweene that faith which is a simple , or bare knowledge of the historie of christ , and betweene a liuely and sauing faith , which liuely and sauing faith is an assured confidence , by which a man without doubting ( mark how verie papists seclude vncertaintie from faith ) resolveth with himselfe , that christ is vnto him light vnto saluation . me thinkes i see bellarmine here fretting and fuming with the diuines of paris for autorizing this book . but poore old man , what can he do , where the pope himselfe d●●eth not stirre the coales ? it is best that they suffer france still to approoue our applying faith . i shall dispatch some others more shor●ly : go●ran citeth out of the glosse , k seauen manner● of wayes how there is made transi●●s à ●ide ad fidem , a passage from faith to faith , of which l s. paul speaketh in his epistle to the romanes : the fourth of them he nameth to be , ex side promissionis , in fidem completionis , from the beleefe of the promise , to the beleefe of the performance of the promise . he seemeth to say , that there is one s●eppe of faith to beleeue the making of the promise , and a further steppe of faith , to beleeue the performance of the promise . howsoeuer hee meane , this i collect certainely from him , that faith is occupied about the promises of god , and the performance of them : which cutteth the throates of our bare historians . i● an other place , the same author sheweth , that the name of faith is m taken diuerse manner of wayes : and among the rest , sometimes it signifieth , cert●●udo comprehensionis . and in that acception hee expoundeth the forenamed place of s. paul , n by it the righteousnesse of god is re●eated from faith to faith . now s. paul speaketh there of that faith , which is preached in the gospel , and by which the iust doth liue . and therefore if that faith be certitudo comprehensionis , then it certainely comprehendeth , what the gospell offereth , and those are the promises of mercie . wekelius saith , o fide christum ●angis , sentis meritum pasfionis & inca●●ationis , sine omni prae●io mertio gratis tibi da●um : by faith thou touchest or ●aiest hand on christ : by faith thou feelest the merit of his passion , and incarnation , freely giuen to thee without any desert of thine going before to purchase it . faith therefore giueth a sense and feeling to a mans heart , that the benefits of christ doe belong to him . and againe , fide ( ●●quam ) hu●t de●ergate maximam charitatem , qua cum adhue i●imic●s esses , proprium ●●um filium prote dedit , sentis ●angistque christum : by ●aith , ( i say ) thou ●eelest that great loue of god towards thee : of which loue , hee gaue his owne sonne for thee , when as yet thou wert his enemie : thou feelest and touchest christ. sed non nisi● charitate possides : yet thou doest not possesse him but by loue . guadal●●●nfis writing vpon hose● , and expounding that place , p desponsab● te ●ihi in ●ide : which we translate , i will marrie thee to mee in faithfulnesse , but he expoundeth there of our faith towards god ; q fide anima desponsa●●r de● : by faith the soule is betrothed to god. and againe . fides est arrha desponsationis anime cum de● : faith is the earnest , or paun● , or pledge , or gage of our espousing vnto god. for the high and righteous god to take vs base and sinnefull men , as it were in marriage so neere , and so deere vnto himselfe : this is a speciall , yea and an vnspeakeable mercie . now , faith is as it were the marriage ring , by which this mercifull contract is assured to our hearts . espensaeus saith , that s. paul in his discourse of faith , r non quamlibet fidem qua deo creditur , sed ●am salubrem pl●neque enangelicam definiuit : he doth not define or intreate of euerie kind of faith , by which we beleeue god , but a sauing faith , and altogether euangelicall , or gospel-like . so then in his opinion , there is a faith more per●it and exquisite , then that which beleeueth the truth of god , and which more fully answereth the scope and drift of the doctrine of the gospell . now , what the pith and vigor of the gospel is , hath beene alreadie declared● euen christ and all that is christs , giuen for our sal●●tion . but among all the rest , giue me leaue largely to make report of that same honest frier fer●s : the honestest papist ( i thinke ) that euer wrote . he speaketh so like a calvinist in this case , that it is a wonder his books are not condemned for hereticall . he discoursing of the centurio●s faith , which christ so commendeth in the gospell , s i haue not found so great faith , no not in israel● ●●iteth in this manner : t non semper ●ides est , quod nos fidem dicimus : that ( saith he ) is not alwaies faith , which we call faith : how so ? fidem nos dicimus assent●●i ijs , quae diuinis historijs produntur , & quae ecclesia credendo proponit : we commonly call this faith , to assent to those things which are recorded in the diuine histories , and which the church propoundeth to bee beleeued . this the schoolmen call an vnformed faith , or faith wanting a forme , and s. iames a dead faith : ( marke well then of what faith ferus expoundeth the discourse of s. iames , and which is without workes : euen plainely of that which doth onely credere deo. ) but to the point ; he addeth , secundum scripturam fides non est absque fiducia misericordiae diuinae promiss● in christo : according to the scriptures , faith is not without confidence of the mercie of god promised in christ. a grosse lutheran ; yet hee prooueth this by diuerse examples out of the holy scripture . it is said of abraham , u abraham beleeued god , and that was i●puted vnto him for righteousnes . what beleeued he ? no more then that there was a god ? yes , he beleeued the promise of god , when god said to him , x feare not abraham , i am thy buckler and reward . abraham relying vpon this promise went out of his owne land , &c. and he trusted in the mercie and goodnesse of god , nothing doubting , but wheresoeuer he liued , he should finde god his protectour . credunt ergo qui pro protectore , pro patre , deum habent , non pro iudice : o worthy speech : they beleeue which account god for their protectour , and for their father , not for their iudge . but he proceedeth , and of this kind of faith he expoundeth these places : y yet you did not so beleeue the lord. and that of moses and aaron , z because you beleeued me not . and that in the gospel , a he that beleeueth in him , shall not bee condemned : non hîc loquitur de historica aut informi fide : sed de fiducia misercordi● per christum praestaudae : he speaketh not there ( saith ferus ) of an historicall or vnformed faith : but of a confidence in the mercie of god to be yeelded by christ. many other instances hee there giueth , but at length concludeth thus : summa : fides quam scriptura commendat , non aliud est quàm fidere gra●uita miserecordia dei. h●c vera fides est , qua iustus viuit : hanc vnam à nobis deus requ●●it : & ad ●anc confirmandam etiam filium ded●● , 〈◊〉 de bona voluntate sua erga nos dubitemus , sed vt ponamus in deo spem nostram . in english thus : the summe or conclusion of all , is this , the faith which the scripture commendeth , is nothing else then to trust in the free mercie of god ; this is that true faith , by which the iust man liueth : this faith onely doth god require of vs : and for the confirmation of this faith , he hath also giuen his sonne , that we should not doubt of his good will towards vs , but that we should repose our trust in god. thus sarre frier ferus , directly against frier bella●mine : fratrum concordia 〈◊〉 : a rare kind of agreement among friers . now to an other : what if father campian the glory of the philistims , the challenging goliah of 〈◊〉 time : what if he be taken suspicious of this hereticall doctrine of applying faith ? read the conference had with him in the tower of london . when d. walker had said , to know god mereating to be almightie , in gouerning wise , &c. this to apprehend is sufficient to saluation : campian replieth , as correcting that speech , to apprehend these things effectually , so that we also obey his commandements , and not onely to graunt thē to be true , but also to apply these things to our selues through the passion of christ : this is saluation , and sufficient . so then belike , by this mans opinion , the power , wisedome , &c. of god must be applyed to our selues ( for our owne benefit ) thorough the passion of christ : which how a man can doe , and not drawe home therewith , and therein , gods mercie to himselfe , i can not disce●ne . d. redm●● seemeth to haue beene a man of great note for grauitie , wisdome , and learning . in the dayes of henry the eigh● , a great defender of pope●●e . but lying vpon his death bedde , about the ende of the raigne of edward the sixt , b he greatly lamented , that he had too seriously and earnestly withstood this proposition , onely faith iustifieth . and then deliuereth his present opinion about it : which is this ; that , so faith doe signifie , veram , viuam , & acquiescentem in christo fidem , id est amplexum christ● : that is , so as by the name of faith wee vnderstand a true and liuely faith , a faith resting in christ , that is , an embracing of christ as it were in our armes , as those doe which haue long de●ited to ●ee and enjoy one another , and are gladde of the possessing one another : it is a true , godly , sweet , and comfortable doctrine : viz , that onely faith iustifieth . the iustifying faith then is a resting vpon christ with comfort , and an embracing of him with ioy : which no man can doe , which is not perswaded by and in christ to finde mercie of god. thus haue you an whole iurie impanaled of either sort : fathers of the one side , popish writers on the other : all speaking for such a faith as apprehendeth mercie , and applieth it to the beleeuer : which doth abundantly shew , that so to teach , is neither calvinian noueltie , as say our lo●tie historians ; nor rash presumption , as say our ignorant papists . now for that i hold it my dutie , to honour the church in which i liue , by giuing testimonie vnto it in all righteousnes : which church hath also receiued honourable testimonie from abroad , c to hold and teach soundly all points of doctrine , necessarie to saluation : and for that i haue heard with mine ●ares some that haue beene , and some that now are great members in our church , challenged by name to be defenders of a sole historicall ●aith : i will here in open place declare what the receiued iudgement of our church is in this case . not caring in the meane time to know , nor knowing to regard , what euery particular diuine holdeth in this argument . tullie said , d id ratum habent homines , quod 〈…〉 quemprobant 〈…〉 vident : i will therefore beleeue ( till i know the contrarie ) that all the bishops and other prelates which now liue in our church , doe ratifie that in this case , which their predecessou●s haue determined : especially since those their predecessors were men for life and learning so greatly approoued . thus therefore vnderstand the veredict of our church . the articles of religion agreed vpon by that conuocation , anno. 1562. and againe confirmed by the subscription of the said conuocation , anno. 157● . speake thus of iustification . e we are accounted righteous before god , onely for the merits of our lord and sauiour iesus christ , thorough faith . they therefore ●each such a faith , as perswadeth a man that hee is iustified before god , and that thorough the merits of iesus christ applied to him . for else , how can any man be made righteous by the merits of christ , if those merits of christ belong not to him ? and how shall any man be assured of his iustification , vntill hee doe beleeue that those merits doe in particular , and in speciall belong to himselfe ? againe , the apologie of the church of england professeth , f that there is no mortall creature which can be iustified by his owne deserts in gods sight : and therefore that our onely succour and refuge is , to flie to the mercie of our father by iesus christ , and assuredly to perswade our mindes , that he is the obteiner of ●orgiuenesse for our sinnes , and that by his blood all our spots of sinne be washed cleane . now , hee that is perswaded that christ obteineth pardon for his sinnes , and againe , that all his sinnes are washed away in christ● , blood ; that man , i 〈◊〉 , applieth gods mercie by christ to himselfe . lastly , the good old deane of pauls , who in the beginning of the late qu●enes raigne , published a catechisme authorised publikely to be ●aught in this land : thus defineth in it a true christian-sauing faith . g fides est certa cognitio pater●● deierganos per christum beneuolentia , fiduciaque 〈◊〉 eadem , fi●●t in enangelio testa●●m est : faith is a certaine knowledge of gods fatherly good will towards vs thorough christ , and a confidence in the same good will of god : as it is testified in the gospel . this is the doctrine of our church concerning iustifying faith . those therefore which secretly whisper otherwise , doe greatly wrong our church , and church-gouernours : yea , indeed they greatly wrong themselues , to resort with vs to the word , where such a faith is preached , to communicate with vs in the sacraments , where such a faith is s●aled vp , yea to liue in the bosome of our church , where such a faith is maintained : and in the meane time to iumpe close with the papists against vs , in so essentiall a point of saluation . i will now conclude this doctrine with her example , of whom i am perswaded all true hearted englishmen will be gladde to heare : that same olde mother and nurse of this church of england : that same glorious defender of this true , auncient , catholike and apostolike faith , so many yeares : that same raiser vp , and protector of all those bishops , and other learned men , that haue taught and confirmed this doctrine of apprehensiue , and applying faith among vs : i meane the late queene elizabeth , a woman of most famous : and most renowned memorie . she ●eared vp the preaching of this faith , she maintained this faith , she liued in this faith : yea she died in this faith , applying the mercies of god , by the merits of christ to her owne soule . as appeareth in a sermon put forth in print , preached in this very place , the next sabbaoth day after her decease , by a preacher of reuerend respect in this citie , and familiarly knowne to me to be both wise , and learned , and religious , and so one that would not gloze , nor dissemble in the matter . it was spoken here now tenne yeares agoe : let the performe those same decennalia to that peerelesse q●eene , who is worthie to haue her vicenalia , yea her centenalia in this and all other our greatest assemblies . i find it in that sermon reported , that h queene elizabeth lying vpon her death bed , m. watson then bishop of chichester , and her almoner , rehearsed to her the grounds of christian faith , requiring some testimonie of her assenting to them : which she readily gaue both with hand and eye . and when hee proceeded to tell her , that it was not inough generally to beleeue that those things were true , but euery christian man must beleeue , that they were true to them , that they were members of the true church , truely redeemed by iesus christ , that their sinnes were forgiuen , &c. shee did with great shew of faith , lift vp her eyes , and hands to heauen , and staied them long , as in testimonie of her assent thereunto . o bessed queene that liued so gloriously , that died so christianly ; that was i optima i●dole , in her prosperitie , by the iudgement of the papists her enemies : that was optima fide , in her deepest distresse , in the hea●ing of the protestants her ●oiall subiects : that maintained this applying faith while she liued , to the good of so many thousands : that professed this applying faith when she died , to the honour of the gospell , and the sauing of her selfe . thanks be to god for his vnspeakeable grace . the truth beeing thus taught , and prooued● good order of proceeding would , that the contrarie error , and the arguments which tend to the establishing thereof , should be confuted . and there is furniture inough in the word of god , to dispatch that also : for the scripture k is a● able to improoue , as to teach . but this must be some other mans labour , or mine a● some more leisure : for this were a webbe that would aske three houres weauing more . bellarmin● hath made vs a world of doe , if a man would stand vpon euery obiection . hee hath so●re seuerall chapters l fra●ght with scriptures , and reasons , and fathers alleadged after his manner , against faith of speciall mercie . to name many , were enòugh to confute them : but they are vncooth , and let them be vnkissed : to vse olde chaucers phrase . two places of scripture there are , which two english knights , once when it was , pressed vpon me at the table : and that so eagerly , as they gaue mee no space to eate : they beeing two to one , sounded out their own triumph , as if their arguments were inuincible . them i will now indeauour charitably to satisfie , by these presents . obiect . 1. it is written , ioh. 17. 3. this is life eternall , that they may knowe thee ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be the onely very god , and whome thou hast sent iesus christ : from hence they would conclude , that the sole knowledge of god , and of christ , is sufficient to eteranall life . resp. the answer must consist of many branches : which i will first seuerally display , and then conioyne all together . 1. first , m aliquand● cognoscere , pro eo quod est credere , p●nitur : sometimes to knowe , is put for to beleeue , saith s. augustine , speaking of those words , that the world may knowe that thou hast sent mee . and there he alleadgeth an other like place out of the same chapter , n they know that i came out from thee , and they haue beleeued that i was sent of thee : 〈◊〉 & crediderunt . hot dixit posterius crediderunt , quod prius dixerat , cognouerunt : the latter expoundeth the for●mer : they knowe , that is , they beleeue . so may it be taken also in the third verse : and well may knowing be taken for beleeuing , & contra o quia & illud no●imus quicquid fide non ficta , etiamsi nòndum per speciem contuendo , iam tamen inconcussè credendo retinemus : because we know all that which now wee hold without wa●ering , by faith vnfained , though yet we doe not sensibly behold it . take that first , though this ( well i wore ) doth not fully satifie the purpose . 2. secondly , p to know● , doth not euer signifie bare vnderstanding : sed quand●m animi adid quod gratu●● nobis est affectione● . but to know , signifieth sometimes a certaine affection , or inclination of the minde with loue and liking to that which is acceptable vnto vs. there is in man , as there is in god , d●plex notitia , a double kind of knowledge : one is , q simplicis speculationis , of simple vnderstanding ; so god knoweth all things both good and euil . the other is , notitia approbationis , that is , to know with approouing : so god knoweth r the way of the righteous : that is ; he knoweth it with liking and approbation . and on the other side , s he neuer knewe th●●icked : that is , to loue the● and their doings : t hoc enim loco charitas cognitio dicitur , saith theophilact : in that place loue is called knowledge . read more for this distinction , if it seeme strange to any , august in psal. 118. teth. elias cretensis in nazian . ●rat . 11. sotto maior in 2. tim. 2. i apply it thus to this matter . to knowe god , and christ , with a b●re and simple vnderstanding , what they are , what they haue done , &c. this is not , nor cannot be eternall life ; as hath beene before declared . but to knowe god and christ , with approbation , affected with them , louing them , taking delight and ioy in them , for being such as they are , and for doing that which they haue done : this is , and this must needes bee eternall life . for why ? this affectionate and approouing knowledge , is euer ioyned with confidence in the mercie of god , and of christ : and in truth is a comfortable effect of the same . the deuills and the reprobates knowe god and christ , what they are , and what they haue done for mans saluation , as well as we : but they affect not with liking tha● which they know , because they are not perswaded of any loue , mercie , or kindnesse in god towards themselues . but the true beleeuer , as he knoweth them , so hee liketh to know them , and is affected to them in loue : as perswaded that all the goodnesse , loue , mercie , and fauour which is in god and in christ , doe belong vnto him : and thus to know god , and christ●● eternall life . thirdly , u sciendum duplicem esse deinotitiam , saith peter martyr : we must know , that there is in a man a double kind of the knowledge of god. vnam efficacem , qua immutamur , ita vt quae nouimus , opere conemur exprimere : alteram frigidam , qua nihilo reddimur meliores : there is one an effectuall kind of knowledge , by which we are so changed in heart and affection , as we striue to expresse in our deeds , that which we know . of which kind , i take that to be spoken of s. paul to the colossians : x yee haue put on the new man , which is renued in knowledge , after the image of him that created him . now this is such a knowledge , as y ariseth of faith , and by faith ioyneth vs to god , and beeing vnited to him , transformeth vs into his image . there is an other kind of knowledge vneffectuall ; which maketh a man neuer the better . such a one as s. paul saith was in the gentiles : z when they knew god , they glorified him not as god. againe , as they regarded not to know god , &c. this the deuills and reprobates haue , and are neuer the better . but to know god effectually , so as we are by faith vnited to him whom we know , and by our vnion with him doe communicate his spirit , and by that spirit are renued vnto his image in holines ; this is a knowledge which necessarily draweth after it eternall life . fourthly , i would haue this well marked , as materiall , a duplex est cognoscendi christi modus : there is a double manner or sort of knowing christ. primus est annexus fid●i , &c. the one , is an appendix to faith : the other , consisteth in a liuely , or experimentall feeling . faith carrieth with it that knowledge , by which hee that beleeueth in christ , knoweth him to be the true sonne of god , sent into the world , crucified , put to death for our sinnes , &c. this faith , and this knowledge , are both historicall . there is an other kind of knowing christ , by which we feele and haue experience of his power in vs , which feeling is by the operation of the holy ghost working in our hearts . and this s. paul desireth yet more and more b to know christ , and the power of his resurrection . hee knew christ , and all things belonging to the historie of christ in an abundant manner : but hee desired to know him more in his owne sence and experience , by feeling in himselfe the vertue of christs resurrection : that is , synechdochice , c redemptionis complementum , the accomplishment of his redemption , purchased by christ. for indeed , d tun● ritè cognoscitur christus , dum sentimus quid valeat mor● eius & resurrectio , & qualiter in nobis ●it afficax : then onely is christ rightly knowne , when we feele what christs death and resurrection can doe , and how it is operatiue , or effectuall in vs. to haue this feeling knowledge of christ , is an inuincible argument that christ dwelleth in vs by his spirit , and so is an assurance vnto vs of eternall life . now , to conioyne all these together . so to know god and christ , as to beleeue : to know and beleeue them with affectionate liking , with effectuall working , with sensible feeling : this knowledge certainely is eternall life , as our sauiour christ speaketh in that place of the gospell . but on the otherside , to make our s●●uation to depend vpon a bare inaffectionated , ineffectuall , and vnfeeling knowledge : this is to expose the apprehension of it , to the deuills and reprobates : and indeed to deceiue our selues . e vos vosmet ipsos seducit is , ( saith iustine martyr to tripho the iew : ) you iewes deceiue your selues , and others , which say , that god will not lay their sinnes to their charges , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though they be grieuous sinners , so that they know god. for let a man know neuer so much , if he be not renued in knowledge , and purged from his sinfulnesse ; there is no remission belonging to him . but as the same father elswhere speaketh ; f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the form● of diuine doctrine is gathered into two heads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into diuine knowledge , and diuine worship . know therefore , and worshippe , and liue : know , and worship not , and perish : g scientia est deum noscere , virtus colere , ( saith lact : ) in illo sapientia , in hoc iustitia continetur . to know god , is learning , but to worship god , is vertue : in that is contained wisedome , but in this , righteousnesse . first therefore learne to know god , and christ : and then worship them aright by faith and obedience , as thou art prescribed in the law and gospell : and this effectuall knowledge will be vnto thee eternall life . obiect . 2. there is a second argument vsed , drawne from the example of the heathen eununch conuerted and baptised . h after that philip had preached christ vnto him , and hee had desired baptisme ; philip telleth him , if thou beleeuest with all thy heart , thou maiest . the eununch replieth ; i beleeue that iesus christ is the sonne of god. a confession ( say they ) meerely historicall ; yet vpon this is hee engraffed into the church . resp● 1. i might here answer with gualter , that this confession of the eunuch , though it be short , yet by implyment , i omnes symboli apostolici articulos contine● : it comprehendeth all the articles of the apostles creede . he sheweth it there in particulars , read him that list . 2. but i turne mee to s. augustine , and will shortly frame mine answer from him . it was one of the obiections which those made in his time , that held onely faith without workes to bee sufficient to saluation . k spado ( inquiunt ) ille quem philippus baptizauit , nihil plus dixit , quam , credo filium dei esse lesum christum , & in hac professione continuò baptizatus est : the eunuch ( say they ) whom philip baptized , said nothing but this , i beleeue that iesus christ is the sonne of god , and by and by hee was baptized vpon this confession . what then ( saith s. augustine● ) num igitur placet ▪ &c. will you therefore that men comming to baptisme shall answer nothing else , and presently be baptized ? shall they professe nothing of the holy ghost , of remission of ●●nes ? &c. yes , no doubt philip taught him more then that : for he preached christ to him , which aust●n sheweth there comprehended a great deale more then the eu●uches confession expresseth . and beginning at that place of esay , he could not but preach much of christs sufferings , yea and apply them to the e●●uch , l as the prophet doth to vs ; he hath borne our infir●ities , hee hath carried our sorrowes , he was wounded for our ●ransgressions , &c. but now , siautem script●ra tacuict , atque intelligend● admisit cae●●ra quae cum illo spadon● baptizando philippus egit , &c. the words are many : the summe is , that both philip and the eunuch did more , and said more , then the scripture hath expressed : & that the scripture hath omitted many things therein , breuitatis gratia : and therefore that is no good argument to prooue that the eunuch made none other profession , because there is no more recorded . the scriptures are delighted laconica breuitate . how shortly are the sermons of m ionah , of n iohn the baptist , yea of o christ himselfe reported ? setting downe as it were letters for words , and words for sentences : yea one sentence for the effect of a long oration . this is manifest that s. augustin doth else where ascribe to the eunuch , fidem in christum : p admonitus philippus , accessit ad currum , exposuit lectionem , instru●it fidem , e●●ngelizauit christum : credidit eu●uchus in chr●stium , & aijt , ecce aqu● , &c. philip beeing admonished of the angel , ●anne to the chariot , expounded that which he read , taught the faith , preached christ , the eunuch beleeued in christ , and said , l●e , here is water , &c. now it hath been shewed before , that creder● in christum , to beleeue in christ , is a great deale more , then to professe him to be the sonne of god. therefore that example carrieth no weight of argument . i am putting now my shippe into the hauen : onely this i must adde , that after this confirmation of the truth , and confutation of falsehood ; this doctrine of faith apprehending and applying the mercie of god , would be seriously and effectually driuen home by exhortation to the hearts and consciences of the hearers . the papists would be adiured by the high and sauing name of the lord iesus , no longer to feede themselues and the people , with the courser morsels of faith alone , neglecting that which is the flower and marrowe of faith ; and which while they neglect , they omit the very life and substance of the whole gospel . our historians would be exhorted , not to deceiue themselues with a broader , nigher , and easier way to heauen , then god himselfe hath chalked out ; least they fall into that which leadeth to destruction . and lastly , all wee present should be carefully admonished , to vse all holy meanes by which this sauing and iustifying faith , might be kindled , increased , and continued in our hearts . therefore had wee neede diligently and conscionably to read the scriptures , to heare the word preached , to frequent the sacraments . yea , we had need to pray much to god , to meditate much with our selues , to conferre much with others , for the strengthening of our consciences in the same . but this place beeing by vse almost wholly appropriated vnto doctrine , hardly admitteth any length of exhortation . this therefore onely i will adde : i preach these things to you , q not as if i had alreadie attained to them , or were alreadie perfect : my selfe well see and know my weakenesse therein . but i say on still with the apostle , i followe , if that i may comprehend that , for whose sake also i am comprehended of christ iesus . which that i may attaine vnto , i desire all that either heard my sermon , or ●ead this discourse , to helpe mee with their praiers . and that you may apprehend the like , my prayers shall be for you all to god the father in the mediation of iesus christ. amen . bernard . serm . 61 in cantica . meritum meum , miseratio domini . m. m. finis . notes, typically marginal, from the original text notes for div a07838-e200 a iustin. mart. qu. & resp . 119. b ● . cor. 12. 9. c calv. com. in 2. cor. 12 9. d gen. 49. e psal. 6. & 51. & alibi . f act. 16. ●4 , 25. g ambr oshe . lib. 1. h 2. cor. 1● . 10. i 〈…〉 . 4. k rom ● . 23. l 〈…〉 m 〈◊〉 . in gen. 2. 17. n hugo de 〈◊〉 . lib. ● . o 1. pet. 4 12. p psal. 59. 1. q psal. 66. 12. r psal. 119. 71. s 〈…〉 t plin. l. 11. c. 36. u lib. 10. c 67. x da● . 3. 25. y heb. 11. 34. z exod. 1. ● . a deut. 4. ●0 . b rom. 5. 3. 4. c pli● . l. 5. c. 16. d lib. 6. c. 17. e lib. 31. c. 1. f 2. cor. 4. 8. g psal. 37. 24. h matth. 3. 11. i ioh. 3. 5. d. gardener . k ● chr. 15. 2. l plutere . de gerend● m 〈…〉 . n p. r. o hier. in let . l 4. ad c. 22. p in scorpiaco . q sen. proverb . r lae●● in vit● anachars . s naz cyg 〈◊〉 indefini● . t 〈…〉 2 epicurium . u bernard . ser. 39. in ca●tica . x cie de or at 3. y plutarch . de socratis genio . et de placitis philosop . l. 4. cap. 1● . z aug. ●om . 2. epist. 27. plat● a ad di●nis . b d. ●rante . c pro. m. caelio . d de serm . domin in monte . lib. 1. notes for div a07838-e2540 prolegome●● . the inscription . a 2. cor. 3. ● b p. berchorius in dictionario . c august . in psal. 90. con● . ● . d iam. 1. 1. e tertull de tri●it . chrysost in eredo in deum , &c. athan in symb . f august . contr . c●escon grammat . lib. 1. cap. 9. g gr●● . scholiast occu●en . h test. rhem. in 〈◊〉 epist. laco●i . i gen. 〈◊〉 . 36. k ambros. com . in rom. 1. l cyril . in esa. 49. m aretius in arg in epist. iac. n in epist. iac. o lyra. in epist. iacobi . p euseb. hist l. 2. cap. 1. ex clement . lib 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q euseb. hist. 2. cap. 11. niceph. l. 2. c. 38. erasmus , gualter . test. rhem. r piscator . s mat. 10. 3. t hemingi●s arcrius pisca● . u act 12. 2. x mat. 17. 1. the authoritie . y euseb hist. lib. 6 cap. 19. z hist. l. 2. c. 12. & lib. 3. c. 19. a in catalog . script . b lib. ● . cap 38. & cap. 46. c de sacra scriptura thes . 5 d de doct . christ . lib. ● . c. 8. e exposi● an symbol f de scriptur● libe●s genninis . g art. 6. h art. 37. i rat 1. k epitom . cont . l de saer . scripturae cont . 1. qu. 1. art. 16. the occasion . m test. rhem. arg . in epist lae . n fulke ibid. o de fide , & operibus . p hemin gius . q iam. 1. 2. iam. 5. 9. r aretius . s 2. tim. 3. 5. t apoc. 3. 1. the state . u athan. x iam 2. 14. 15. 16. 17. 18. 19. 1. subiectum . y apol. c. 32. z de liberis , educ , a socrates hist. eccles. l. 3. c. 19. b acts. 17. 18. d l. vi●es in august de ci● de● . l. 9. c. 19. e de 〈◊〉 . dei lib. 9. c. 19. f 〈◊〉 . 1. 48. g apol. cap. 〈◊〉 . h aug. vbi supr . i io● . ● . 44. k iad● . 6. l cyprian de habitu virgin . 2. praedi●atum . m 2. tim. 1. 12. n phocilides . o ioh. 2. 24. p arist. analyt . prior . l. 2. q rom. 10 ● . r gal. 3. 6. s 1. 〈…〉 t lib. 〈◊〉 . ●n luk. ● . u ephes. 2. 〈◊〉 . eph. 6. 12. x iob 17. 1. pet. 5. 8. y aug. de diuinat daem cap. 3. z apol. c. 2● . a 〈◊〉 iohan. 14. b muscul. ●oe . co●●de fide . c io● . 1. ● . d tit●● . e psal. 12. 6. f isidor de s●m . bo● l. 1. c. 1● g august . de 〈…〉 . c. 9. h 2. tim. 2. 15. i te●tul . de spectac●l . k august de 〈…〉 vi● . cap. 37. l orpheus apud iust. mart. cohort . ad graec. m mar. ● . 7. act. 16 17. n serapl●●d thulem . sel●e●cer . lib. ● . o act. 19. 14. p mat● . 8. ●● . q 〈…〉 r expo● . in rom s mat. 4. 7. t athan in vi●● a●ton . u act. 1● . 7. x 1. sam. ●8 . 17. y aug. de diuin . d●em ▪ c. 1. aug. de 〈◊〉 . d●● l 8. c 23. z th. aq●in . q● . obscurio●e d● d●●non qu. 16. art . 8. a plato in ●rat . lactan. l. ● . august de eiv . dei l. 9. ● . 20. martian . capel ▪ chalcidius in trinaeum platonis , &c. b za●ch . de nat . dei . l. 3. c. 2. quest . 1. c th. aq. 〈◊〉 . par 1. q. 12. a● ▪ 13 d pet. mart. in rom 〈…〉 deo . e th. aq. secun . secund . q. 5. 〈◊〉 . f mat. ●6 . 8. o d. whi●a●ers . p plin 〈◊〉 . lib. 16. cap. 16. r gen. 1. 31 ▪ s matth. 8. ●9 . t act. 16. 17. u ioane wells of stow market in su●f . x exod. ● . 11. 22. y matt. 7. 1● . z tert. depraese . sozo● . l. 1. c. 14● socrat. l. 7. c. 17. a iosep. antiq . l. 8. c. 2. b iren. l. 2. c. 5. c apoc. 13. 13. d lib. 3. ●●istin . 23 e de iust f. l. 1. cap. 15. f mat. ●6 . 16. g mar. 1 24. h aug. de vnico bap●is . cont . pe●il . c. 10. i insti● . l. 2. cap. 3. sect . 4 k gen 25 27 l numb 23 24 m 1 sam 10 9 n 〈…〉 o mat. 10. 4. p heb. 12. 16. q 2. pet. 2. 15. r 1. sam. 16 14. s 2. sam. 17. 23. t ioh. 6. 17. u aug. in frag . num . 7. ex serm . de miraculo 5. panum . x act. 8. 13. y 1. cor. 5. 10. z 1. sam. 10. 11. a act. 8. 13. b chrys. ser● . da●dica cantica , &c. tom . 1. c psal. 14. 1. d tract . 10. in epist. iohan. e amob. cont . ge●tes . l. ● . f m. greenham 〈◊〉 his cou●s ▪ ●ap of 〈◊〉 . g 〈…〉 2. h 〈…〉 steph. s●apul . i hom. iliad ● . k eus●ath . in hom. ● . ● & ● . l act. 16. 29. m mark. 6. 49. n lib. de home● . o act. 6. 32. p exod. 3. 6. q esay 6. 2. r calu. ibid. s mat. 13. 19. 1. ioh. 2. 14. t chrysost. in matth. 6. u de tranq . an . x gen. 3. 10. y i●h 8 44. 1. io● . 3. 8. z arist. 〈◊〉 . 3. a decad ● . 4 17. b 2. p●t . 2. 4. c luther . d iude. 6. e cal● . 〈…〉 4. f matt. 〈…〉 . g 1. sam. 28 ▪ 1● . h mat. 14. 26. i n. ●orra● . in ma●e . 5. k apoc. 18 10. l soph. a●●x . e●●ip hee●ba . m matth. 8. 29. n luk. 16. 23. o luk. 16. 28. p se●m . in lament . 1. 12. q di. stella in luc. 8. r muk . 56. s n. gorra● . in marc. 5. t d. stella in luc 8. u te● . apol. c , ●7 x matth. 13. 28. y apoc. 1● 7. z dan. 12. 1. a wigan . l ●om . 1. col 38● . b seluec . ins●it . 1 cal. inst . 2 10. 〈◊〉 fulk in test . 〈…〉 apoc. 12 sect . 31 c apoc. 12. 13 d apoc. 12. 17. e io● 1. 6 mat. 〈◊〉 10 f te●tul . de 〈◊〉 . g pli● . 〈◊〉 hist. lib. 7 cap. 40. h orat. 7. i plut. l. de sup . k greg. moral . lib. 25. c. 6. l 2. tim. 1. 7. m isa. 48. ●1 . n tert. cont . mark. 4. o cypr. de hab . virgin . p written by m. cal● . r for act. 〈◊〉 in q. marie an . 1555. s pa●lus liber . orat wi●eberg t act. mon. gods iudgements vpon persecutors . u ioh 8. 44. x mat. 11 ▪ 19. y matth. 10 28. z phil. 2. 12. a pro●● . 2● . 14. b b●da in prou 1 c lyra. in iac. 1. d m. se●t . l. 3. distinct . 34. e august . tract 9 in epist. io●an . & epist. 121 ad honorat . f rom. 12. 15. g h●b . 12. 2● . h basil. in psal. 33. i matth 8. 26. k rom. 5. 1. l rom 8. 31. m act 15 9. n matt. 5. 8. o ephes. 3. 12. p gal. 5. 6. q 1. io● . 4. 18. r g. nissen . orat. 3. in ca●tica . s pro. 1. 9. t comment . in ●phe● 1. u mat. 8. ● . x exod. 34. 6. y psal. 33. 5. z psal. 36. 5. a psal. 14 5. 9. b 1. sam. 1● 13. c 1. chro. 17. 13. d ioh. 2● 15. e 1. tim. 1. 13. f 1. tim. 2. 5. g tit. 3. 4. h rom. 2. 3. i matt 6. 12. k ter. de ora● l mat. 18. 27. m tit. 1. ● . n de vnic . baptism . c. 10. o 1. tim 4. 5. 2. tim 1. 5. p defence of the apolog. part . 2. cap. 20. 〈◊〉 . 1. q th. aq ● . ● quaest . 5 art . 4. caie● ibid. ferus in mat. 8. r p. mart. in 1. cor. 13. 3. s ioh. ferus . 〈◊〉 . in matth. lib. 2. cap. 8. t th. aq. 2. ● . qu. 4. art . 4. u bel. de iusti● . lib. 1. cap. 15. n. gorran in 2. thes. 3. x t● . aq 2. 2. quest 5. art . 2. y d● spirit . & lit . cap. 32. z de praedest . ●uctor . a part. 6. c. 32. ex 〈◊〉 . bartho . tit . de fide . * naz sent . lambi● . b gal. 5. 6. c greg. hom 12. lib. 3. in ezech. 40. 47. d iam. 2. 17. e epih. doct . cuangel . bella arma minae f de iust l. 1. c. 6 , 8 , 9 , 10 , 11. g ibid. c. 4. h ioh. sleidon l. 23. art . 1551. i protest . coa● . conc . trid. p 75. k de fid●an . 12. l eushist l. 5. c. 13 m bucan . loc . 19. de fide c. 5. n calv. instit . l. 3. c. 2. sect 7. o chemnie . ex 2. conc. trid. de fide . p musc. loe . com de fide . q mus. ibid. r chem. vbi sup . s rom. 10. 8. t rom. 4. 11. u aug●st te●● . ●19 . de temp . x th. aquin. 1. 2. q 4. art . 1. y metaphis . 7. z rom. 10. 17. a gal. 3. 11. b calv coir . in gal. 3. 12. c marc. 1. 15. d marc. 15 15. 16. e de spir . sand cap. 15. f act 8. 35. g de fide & oper . cap. 9. h g. 〈…〉 . car . n●iu definit . i leuit. 18 5. k 〈◊〉 matth. 1. l 〈…〉 scrip. in vcibo 〈◊〉 . m isi. 30. 1. n ier. 31. 33. 34. o isa. 35. 1. p matth. 11. 28. q matth. 9. 2. r luc. 19. 9. s act 2 39. t rom 4. ●5 . u eph. 1. 4. 3. x apoc. 1. 5. ● . y luc. 3●● . z 〈…〉 . a matth. 3 25. b luc. 4 16. c ioh. 13 4. d pind initio oly●p plut. an aqua vel ig●is si 〈◊〉 . e 1. pet. 1. 19. f 1. ioh. 17. g gal 3. 27. h 1. pet. 3. 2 1. be●a . i de baptism . k nazian 〈◊〉 6 l 2. pet. 1 4. m basil. ex●●●e . ad baptism . n psal 104. 15. o plutarch . synops . lib 6. c. 8. p plin. l. 14 c. 5. q gen. 49. 11. r ioh. 6. 55. 54. s ioh. 10. 34. t g. n●s . in exp . eorum verb. u luc. 22 19. 20. x barna●●l 〈◊〉 . ● . super . qua h●bitat . y d bilson , the difference of christian subiection , &c. pat . 3. pag. 506. &c. z art. in synod . london . 1562. de sacram . a calv. instit. l. 4. c. 17. sect 32. b bellar. de iu●●●f . lib. 1. c. 9. c apolog eccl. anglicanae . d see defence of the apolog. part . ● . cap. 1. di●●●● . e august . tract . 20. in ioh. f ioh. 6. ●9 . g p. martyr . cont . gardiner , part . 1. obiect . 89. h fulke in test. rhem. in rom. 10. ●ect 4. i cypr. de dupl . martyrio . k bernard . ser. de sanct . andr. l de symbol . 〈◊〉 2. m p. ma●t . com . in ● . cor. 10. n exod. 14. 31. o exod. 19. 9. p ioh. 2. ●3 . q sal●er . ●om . 6. tract . 8. de ●●ectione vendentium &c. r mus. loc . co● . d● side . s fulke in test. 〈◊〉 . rom. 10. sect 4. t exod 14 31. u exod 19 9. x 2. c●r . 20. ●0 . y ioh. ● 13. z gal. 2 16. a ioh. 14. 10. 11. 12. b ioh. 6. ●9 . c salmeron vbi supra . tom . 6. tract . 8. d in gal. ● . e in symbol . f in ioh. 12. g in gal. ● . h lib. 3. dist . ● . i 2. 2. q 2. art . 2. k in rom. 10. & in g●l 2. l granat . conc . 20 post pent●● . m heb. 11 1. n p martyr ●n 〈◊〉 . o muse co●● coloss. 2. p rom ●●8 . q destr . vitio● . part . 6. cap. 32. r n. gorr . in heb. 11. s heb. 11. 1. t heb. 3 14. u th. aquin. 2. 2 q 129. art 6. x horat. sat. 1. y de iusti● . lib. 1. cap 4. z 〈◊〉 l. 2. c. 47. a orig hom . 17. in gen. 49. b chrys. hom . 36. in gen. 15. c chrys. hom . 8. in rom. 4. d epiphan . in anchor . e gal. 2. 20. f epiph. ●●id . g 1. cor 1 30. h greg. nation . ●ign . c●●n . i cyprian . de mortalit . k i●dem . l ar●ob in psal. 129. m tertull. cont . ma●c . l. 5. n a● bros . de ●a●nbo & vita b●at● . o 〈◊〉 melanct. 〈…〉 l●t● . p august . in ●sal 130. q bernard se● . ●●in ann●●c . mariae . r sedul . in rom. 3. s aug de verb. 〈◊〉 . 28. t m fox act. mon. in hen. 3. u ioh. gerson . serm ▪ in dom. d● passion● . x ioh gerson . sermale sp●● . sancto . y ioh 20. 28. z august . lib. de ovibus . a ludo● granat . ser do●●n . 18. post pente● . b idem ser domin . 23. post pentecost . c idem ser. 〈…〉 . d 〈◊〉 . 5. 20. e d●●acus s●●l in luc. 5. f ioh. 6. 23. g cla●d . g●ill . in ioh. 6. h ioh. 12. ●6 . i 〈◊〉 ibid. k n gorran . in 〈◊〉 . 1. l rom. 1. 1● . m gorran in heb. 11. n rom. 1. 1● . o georg. wek. 〈…〉 . 9. post ti●●it . p ●●os . 2. 20. q g●adalup . co. n●n ho● . 2. r claud. espen . com. in tit. 3. s matth. 8. 〈◊〉 . t ioh. ●eru● . in matth. 8. lib. 2● . u gen. 15. 6. x gen. 15. 1. y deut. 1. 32. z exod. 10. 12. a ioh. 3. 18. 〈…〉 day . b m. fox act. mon in edv. 6. ann. 1551. in edi● . 1596. c beza epist. ad elisab angliae reg ante novum test. d cie . de nat . deo● . l. 1. e 〈◊〉 11. f 〈…〉 g 〈…〉 in catechism . d●fide . h m. iohn hayward , vpon psal. 24● . march 17. 1603. i alanus copus dial . 5. cap. 11. k 〈…〉 36. l bell. de 〈◊〉 . lib. ● . c. 8 , 9. 10. m august in ioh. 17● 11. n ioh. 17. 8. o aug●st 〈◊〉 112. 〈◊〉 p gr. 〈◊〉 homie●●● op●●icio . cap 20. q n. gorran in luc. 13. r psal. 1. 4. s matth. 7. 23. t theoph. in matth. 7. u p. mart. com. in rom. 1. 19. x coloss. ● . 10. y gualth hom . 149. in ioh. 17. z rom. 1. ●1 . 28. a muse. com● . in phil. 3. 10. b philip. ●●0 . c calv. in phil. ● . 10. d ibidem . e ●ustia mart. c●ntn 〈◊〉 . f iustin mart. exposit ●idei . g l●● l. ● . c. 5. h act. 8. 36. 17. 38. i gualth . ho●● 62. in ac● . ● . k aug. de fide● & oper . cap ● . l efai 53 4. m io●ah 3. 4. n matth. 3. 2. o mark. 1. 〈◊〉 . p aug h●n . 23. cap. 11. 〈◊〉 . 10. q ph●l . 3. 12. a defence of gospel-truth being a reply to mr. chancey's first part, and as an explication of the points in debate may serve for a reply to all other answers / by daniel williams. williams, daniel, 1643?-1716. 1693 approx. 234 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a66344 wing w2646 estc r26371 09440508 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(eebo-tcp ; phase 1, no. a66344) transcribed from: (early english books online ; image set 43118) images scanned from microfilm: (early english books, 1641-1700 ; 1320:19) a defence of gospel-truth being a reply to mr. chancey's first part, and as an explication of the points in debate may serve for a reply to all other answers / by daniel williams. williams, daniel, 1643?-1716. [7], 48 p. printed for john dunton, london : 1693. "wherein the mistaken may at least see that i. i affirm that we are justified for or by christ's righteousness alone and not by works, ii. that we are justified as soon as we truly believe, iii. that the righteousness of christ is imputed to the believer and not only the effects of it, iv. that gospel-conditions are not our justifying righteousness which legal works were to be, v. how the gospel is a law, explained and proved &c., vi. that i am not for the popish or arminian doctrine of justification &c. as stated by our divines, vii. that all i contend for is the way which god hath appointed for the application of christ's merits, and dispensing the effects of free grace, and for a gospel-ministry suited to this purpose." reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng chauncy, isaac, 1632-1712. -neonomianism unmasked. williams, daniel, 1643?-1716. -gospel-truth stated and vindicated. justification. 2003-12 tcp assigned for keying and markup 2004-02 apex covantage keyed and coded from proquest page images 2004-03 jonathan blaney sampled and proofread 2004-03 jonathan blaney text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion a defence of gospel-truth . being a reply to mr. chancy's first part. and as an explication of the points in debate , may serve for a reply to all other answers . wherein the mistaken may at least see that , i. i affirm that we are justified for or by christ's righteousness alone , and not by works . ii. that we are justified as soon as we truly believe . iii. that the righteousness of christ is imputed to the believer , and not only the effects of it . iv. that gospel-conditions are not our justifying righteousness , which legal works were to be . v. how the gospel is a law , explained and proved , & c. vi. that i am not for the popish or arminian doctrine of justification , & c. as stated by our divines . vii . that all i contend for is the way which god hath appointed for the application of christ's merits , and dispensing the effects of free grace , and for a gospel-ministry suited to this purpose . by daniel williams . london : printed for iohn dunton at the raven in the poultry , 1693. to the reader . having , by the good hand of god , contributed so much to the restauration of peace in the dissenting congregations in dublin , and somewhat to the union here , a reason may be expected how i become engaged in the present debates ; with grief of heart i shall nakedly render it . soon after the reprinting of dr. crisp's works , his errors that lay hid for many years appeared with open face : many pleading , that there are no humblings or preparatory works in order to conversion , saving faith is nothing but a perswasion that our sins are pardoned ; yea , we are justified before we are born ; christ was accounted the very blasphemer at god's bar ; sin cannot hurt the believer ; men have nothing to do in order to salvation ; no assurance by signs from sanctification , &c. eleven counties the flame broke soon into , under the conduct of mr. davies , and several others ; the faithful ministers were deserted as legalists , churches divided , and town and country filled with debates and noise . these errors and disorders were imputed to the body of nonconformists , and attempts against our liberty thereupon threatned . dr. crisp's son puts out a book of his own to abett some of his father's opinions , and therein reflects on me by name , and other books to this purpose were set forth ; hereupon once , and but once , i deliver'd at pinners-hall that which is the appendix to my book , hoping that a plain state of the differences might convince some well-meaning people , or at least vindicate us , that we were not papists , arminians , &c. as these represented us , nor antinomians , as by others we were all accused . in that sermon i charged no person ; yea , to prevent a iealousie that i might intend mr. cole , &c. i inserted this ; it 's true , there are some small differences among the orthodox , in wording some of these things , but shall we hereby give advantage to such errors , & c ? a great clamour is thereupon contrived , and in his next turn , mr. cole , with great severity , exposed us to vulgar notice , affirming many notions that some worthy divines were startled at : some friends of mr. coles proposed to me a meeting with him , in the presence of dr. b. mr. m. and mr. h. in this meeting it was agreed , that i should read my sermon , after which mr. cole declared he had no exception , and so we were agreed ( which was now the second time . ) mr. cole , in his turn at p. h. publickly declared there was no real difference , as mr. h. also did , and i repeated it with great satisfaction , hoping that the err●…neous would be less confident , when they lost that cover which they made of his name . this calm did not long endure , for mr. cole , ( i fear by instigation ) revived at p. h. the same reflections , and dr. bat●…s practically preaching the necessity of repentance to the forgiveness of sin , mr. cole soon after brake out into the wonted exclamations , and charged us as opposers of christ's righteousness in iustification , &c. and i was accounted by most as the chief mark level'd at . friends entreated me to take no notice of these reflections in my sermons there ; and tho' thus oft provoked , i never expressed any resentments in any discourse there since that first : nevertheless many assured me of the necessity of printing somewhat to clear our selves , and if possible to stem this tide ; peoples mouths were filled with the grossest misrepresentations of our doctrines ; ministers were accused as legalists , when they only preached that men had somewhat to do if they would be saved ; if a man did but plead with sinners from gospel-threats , or argue obedience and duties , he was no gospel-preacher : yea , some arrived to that daringness , as publickly to assert there were but three or four ministers of christ in london ; the reverend mr. mead himself escaped not the title of a legalist . these things caused in me many sad thoughts , and at last i was convinced , unless we should prostitute our ministry , suffer the infecting of our people , which would end in divisions , ( as i found attempted on some of my own ) and be all guilty , and branded abroad as complyers , by our silence ; something must be published . i was sensible of the trouble , reproach , and hazards attending it , especially since i was informed that some , out of the union , were the spring in this affair , who having failed in their unchristian methods to oppose that agreement , it seems judged by the notions of some few ( of whom i was ignorant ) that either these opinions must prevail , by our silence , or that the union would be endangered if we appeared against them . at last i found the effects of mr. davies's and others practises , abroad , and in the city ; that the hazard to our peace would grow , by further delay , especially seeing as yet so very few , if any of the united brethren , were suspected to abett these errors , and mr. cole , with all the rest that appeared their advocates , in city and country , were not of the union . nay , i believed if some others did not act mr. cole , he could not be offended with what i should write , he having at three meetings expressed himself so reconciled to my principles , and then disowned what i should oppose . the reason why i desired any testimony to my book , was because the people do oft value names more than arguments , the opposites ( so unscrupulous in their clamours ) might prejudice men against the truths , as if i was singular . and considering the delay of 〈◊〉 testimony against mr. davies , this might be some antidote , till we arrived at more . yea , i heard also mr. cole was printing when i was about mine . these are the considerations which induced me to print my book at the desire of several brethren , and i have peace in this , that it appeared an absolute duty . some object ▪ why i did not get some of the brethrens hands , formerly called congregational , and it looks like forming a party , &c. a. i did ask some of them that i thought would not scruple it , particularly mr. mead , who did object nothing against it , but a prudential consideration ; and the same answer he made to dr. bates , when he first asked him ; and before the second edition came out , i telling him what use his hand might have been of , he made the like answer , and made then to me no objection against the book , but that he wished i had left out that of the third to the phil. all which i mention'd to some , with real respect to him and those brethren . but since mr. c's book was published , mr. m. tells me and others , he is not of my judgment ; but i know not wherein , except in my sence of that text. yet there are others that forbare subscribing , who declare no disagreement ; and he must quite alter his useful way of preaching , if he much differ from me . others ask why i raked into dr. crisp's ashes . a. it was needful i should instance some author , for they said nobody affirmed those things i mentioned in my sermon . i chose dr. c. before another , not from prejudice , but because he was reprinted with an unhappy front , his works seemed the standard of the propagators of these errors . this book was taking with many , recommended to people by mr. trayl and others , as i can prove , and he must never be answer'd , if not after his death ; and tho' i treat him with all respect , yet i wonder his works should be so applauded now , when most of our great divines opposed them heretofore : yea , as mr. nesbit from cre●…lible hands informs me , the assembly of divines desir'd to have them burnt . obj. you are said to misquote him . a. i cannot find i mistook one word , except that once i set justifie instead of pardon , which is alter'd in the second edition obj. you misrepresent his sence . a. not that i know ; ●…nd what mr. c. instanceth , i have fully proved it must be his sence , tho' i inform you in my book he oft speaks contradictions , but the most i mention he labours to prove , and his scheme enforceth it . obj. you take bits of sentences . a. i still give one full period , and it 's only to avoid swelling my book that i mention'd no more in other clauses ; yea , in what is material i oft set his words at large , and if it be needful , i shall put him in a fuller light . many obj. my book was written against mr. cole . a. i had no eye to him at all , except in the digression about repentance , which was much the same as i deliver'd at a third meeting to compose the debate between dr. bates and him , ( tho' since then he broke out against us twice ) this i preface in my book with these words : herein i have to do with men of more orthodox principles than dr. crisp. and mr. cole must know , these words did refer to him ; yea , notwithstanding many strange passages , i hope he doth not hold most of those opinions ; nor can he agree with mr. chancy , unless he disagree with what he hath oft said , yea , and printed . obj. it 's more than hinted , that i intend in that book to reflect on all them called congregational . a. i am sure i abhor such an intention ; nay , did not i pitch on testimonies from among them , to oppose these errors ? i know many of their ministers , whom i think free from the least disposition towards them ; the new england synod effectually oppos'd them ; mr. flavel and mr. lob have written well against them ; i cite bulkley , dr. owens , &c. who are fully for the opposite truths ; and tho' i sent mr. m. word , that in the mind i was in , i would forbear testimonies from his writings , but that i would not bind my self for any time , yet i have since met with great reason to cite him , as one fully for the truth : yea , mr. n. ( tho' i never requested it ) in my house declared , that if mr. m. and three more such had subscribed , he would not have been unwilling to do it ; and he desired me to add ( congregational ) to the divines in and about this city who forbear to subscribe only from prudential considerations which i refused . he remembreth the latter part , and owneth it ; and he told mr. hume , that if one passage or two were rectified , he would subscribe my book . it 's true , some clamorous people , that cry up these opinions , happen to be of that perswasion , but i hope far the greater part are better principl'd ; and many seem on the wrong side only from misrepresentations . obj. why do you use the word rector ? a. it 's a proper word , used by dr. owens , mr. charnock , and most . this book hath met with various entertainment , with many it hath pleas'd god to grant it acceptance , and many ministers out of the country offered their subscriptions ; but of the four seeming answers to it , i 'll give these hints . to mr. b. i am obliged , for his christian usage , and while he allows , that i speak the language of time , and of the dispensation i am under , i will comply with his proposal , not to enter the lists , unless i have occasion to prove my sence of phil. 3. which i find patroniz'd by augustin . of mr. keach i would but ask , 1. doth not he believe that persons are bound to agree to the covenant of grace , and thereby engaged to love god , and sincerely obey him ; and is not refusing to agree to this covenant the damning sin ? yea , is not this refusal the heart of unbelief ? and that 's all i there affirm . 2. is his spirit in a right frame , when he shall bring these words in my catechism , to prove that we are not justified upon believing , till we do good works , when in that short catechism there is this ; q. is not a believer pardoned , before he can put forth any other act of obedience ? a. thô true faith is a certain principle of obedience , yet so soon as we believe , we are pardoned , even before there can be time to put forth any other acts of obedience . yea , how oft do i say in my book , that no act of ours is a jot of the righteousness for or by which we are justified , but that is christ's alone ; and yet this person fixeth the quite contrary on me , and so batters in the dark , and warneth all from hearing me : the lord humble and forgive such . the letter from the city , &c. seems rather to design a turn , than argue a truth ; for as it weakly saith some things true ; and others erroneous , so throughout he belies their principles whom he exposeth ; if it be wilfully , let his own serious reviews give him his character ; if ignorantly , why should he intermeddle ? there are few books written that pretend so much , which may be so easily and much exposed . mr. c. is the author i here deal with : i have long read books , and from five years old have had no employment besides my studies ; yea , before nineteen i was regularly admitted a preacher , yet i never met with a tract parallel to his , for abusive language , violent rage , and uncharitable censures . many great divines disswade me from a reply , assuring me it was at best needless ▪ with their advice i had complied , but that i find the ignorant believe his misrepresentation of my principle : it 's amazing what eye they read with , if they read at all . what 's become of truth or ingenuity , that professors dare affix these doctrines to me , which i a thousand times disown , and never can ascribe any passages to ground them on , but are still forced to cry , this is your meaning , against my plain words and entire scheme ; as thou wilt see in this reply . mr. c. saith i juggle and equivocate ; when i declare i still speak my mind , and must be the most inconsistent fool , if it were not so . but what should induce me to juggle or equivocate ? i value not the purses of any , and in god's cause i fear not the abilities of the whole party ; yea , by more of god's presence i shall be reconciled to their fiery and clamorous tongues , which is their only formidable strength , tho' the liberty they take doth not evidence a good cause or a christian spirit . they give out , that i oft meet with noblemen about a great affair , when i never spake with one of these noblemen , nor ever was once in any meeting about that matter . they assert mr. how said , he had not put his hand to my book , but that i assured him mr. m. would do the same ; when mr. h affirms he never said any such thing , but that after he had signed , he desired me to ask mr. m's hand . others say , that hands were affixt without their leave , which is too gross to reply to . nay , they turn the effects of my sinking distempers to my reproach ; the worst i wish them is forgiveness , and more charity and wisdom . obj. they say some of the first subscribers did not read the whole book . a. the whole substance of the book is in the truths and errors which they did peruse . obj. do not some of the subscribers recant ? a. tho' they have been abused , yet the only one that to me seem'd willing that his name had been left out , and that only because of the noise . i offer'd to publish , that he desir'd it , but he hath forborn any such desire . two of these authors pretend to great piety in their party above others , the lord encrease it in all ; but i am perswaded they call many serious ones of their party , who live under the power of the contrary truth , and understand not the errors of those for whose persons they may have regard . there be a far greater number of humble , meek , heavenly christians , that abhor these errors , which they observe to alter much the christian calm and tender frame of such , that i hope are upright in the substance . and i heartily desire all of us would lay these texts to heart , 1 cor. 13. though i have all faith , and have not charity , i am nothing . iam. 1. 26. if any man among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart , that man's religion is vain . iam. 3. 13 , to 18. but the wisdom that is from above is first pure , then peaceable , gentle , and easie to be entreated . and it 's evident , notwithstanding what mr. c. saith of passions , p. 12. that a holy fear , with a siducial consent to christ , t●…ds more to make a man's state safe , and his walk exact , than sudden confidence or easie perswasions . it 's true , assurance should be endeavoured in our working out our salvation with trembling and with fear ; yet mr. sedgwick was a man i 'll believe before mr. c. or the letter , and he saith , in my conscience this is the general opinion of ungodly men ; they hear christ died to take away sin , and to make peace for sinners , and therefore they will take no thought after christ , but will live basely and boldly in their sinful ways , &c. but christ never yet made such a reconciliation , that all sinners whatsoever , though they live in unbelief and impenitency , shall share in it , but only penitent sinners , and believing sinners . s. of cov. p. 258. i shall represent the true state of the points in debate , that if any men will engage me to edification , and with truth , they may be directed . the controversie with dr. c. my book doth it so plainly , that i hope all may see it there ; but the present specimen more especially shall refer to mr. c. who differs from many that help the noise , though they will not see it . 1. it is not whether a certain number of sinners are of free grace elected to faith and iustification , which i affirm but whether the elect are required by the gospel to believe , that they may be justified ; which mr. c. denies , and i affirm . 2. it is not whether the gospel be such a law , as that acts of obedience to it stand in the place of legal works . so as that for them we are saved , which i deny , but whether the gospel doth assure salvation for christ's merits to such as obey it , and threaten an exclusion from this salvation against all such as disobey it . this mr. c. denies , and i affirm . 3. it is not whether we are justified by our faith , or any act of ours , as if they , as works or qualifications , were a jot of that righteousness for which , or by which we are justified ; this i deny ; but whether god hath fixed this as the revealed gospel-rule , that a man must be a penitent believer , whom god will justifie for christ's righteousness . this mr. c. denies , and i affirm . 4. it is not whether the faith and forgiveness of the elect be the fruits of election and distinguishing mercy , which i affirm ; but whether god hath a revealed rule , by which as paternal ruler he gives pardon and glory to believers for christ's sake , and judicially withholds them from others , whom he condemns not for their being unelected , but for their final impenitency and unbelief . this mr. c. denies , and i affirm . to other of his citations under his third principle add this , p. 32. if you understand judicial in respect of any duty , grace , or qualification found in us , tho' wrought by the spirit , i abhor it . 5. it is not whether we are immediately justified upon believing , before any works , which follow the first act of saving faith ; this i affirm ; but whether if faith should be ineffectual to acts of sincere holiness , and to prevent apostacy and utter ungodliness , would we be subject to condemnation by the gospel-rule . this mr. c. denies , and i affirm . 6. it is not whether holiness or good works are necessary to salvation ▪ this they and i affirm , but whether god doth require them as indispensible means of obtaining the possession of salvation through christ ; and declares , that the total want of them , and much more their contraries , shall expose to misery . this mr. c. must deny , and the necessity they speak of is only a physical necessity , not a moral . note , 〈◊〉 two last questions refer to the adult that have time . 7. it is not whether iustification , adoption , and glorification be acts of god's free grace , which i affirm , but whether i●…●…eased god to leave himself at liberty to justifie the unbeliever , while such , and glorifie the unbelieving and wicked , and also to damn the penitent godly believer . this mr. c. affirms ▪ and i deny . this is these mens free grace , while they deny the gospel-rule and law. 8. it is not whether god hath , as to us , absolutely promised and cove●…nted with christ , that the elect shall believe , and all men believing be pardoned , and so persevere in faith and holiness to eternal life , which i affirm , but whether there is a covenant which require our true believing consent to the terms of it , as ●… con●…tion of pardon and glory , and supposeth this true consent in the actual 〈◊〉 〈◊〉 ●…f th●…se benefits . this mr. c. denies and i affirm . 9. it is not whether ●…uth 〈◊〉 〈◊〉 only grace by which we receive and rest on christ and his righteousness for iustification , and that it is christ received by faith doth justifie , which is the sence of protestants , when they say we are justified by faith alone ; this i affirm ; but whether he that can truly believe to iustification , must be in part a convinced , humbled , penitent sinner . this i affirm , and mr. c. denies : yea , he saith , that pardon is rather the condition of faith ; nay , pardon is the cause of faith. 10. it is not whether sanctification taken strictly do follow iustification ; this i affirm ; but whether effectual vocation make a real habitual change in the soul , and that this vocation is in order of nature , before iustification . this mr. c. and the letter , &c. deny , and i affirm with the assembly . 11. it is not whether our sincere faith , love , &c. are imperfect , and so can be no meriting righteousness , which i affirm , but whether they are disobedien●… even in gospel account , and so incapable of being the conditions of any of its promised saving benefits . this mr. c. affirms , and i deny . these are some of the points wherein mr. c. and i differ : i fear i shall find him in all things of dr. crisp's opinion , as i have assurance he is in his definition of faith. may not i now expect , that people that rail at me will impute to me only what i thus plainly state ? the body of well-esteemed authors are on my side ; there 's an end to our ministry if these be not true ; most of the practical books we have , as allen , &c. are all lyes , and tending to ruine souls , if mr. c. judge aright . thou wilt find in this book testimonies cogent to my purpose , and if it will serve mr. c. to say i wrest them and men there upon believe him , i cannot help it . such as i quoted in my first book ' are truly quoted , and serve fully to what i produce them for , but to reconcile all men to themselves is not my work ; and yet i think it no hard matter to evidence , that none of my authors speak against my assertions . mr. c. saith i am against the articles of the church of england , and the assembly ; i am sure he 'l never prove it , and i profess the contrary , and am certain he is against all confessions of faith that we own as orthodox . how far other ministers are concerned for the kingdom of christ , the safety of souls , the rule of iudgment , the plain gospel way of salvation to sinners , the truth and scope of their ministry , time will evidence . but in the strength of christ i 'll sustain the utmost persecution at the hands of these angry men , and while god enableth me , they shall not overturn the gospel by their unscriptural abuse of the blessed names of the righteousness of christ and free grace , the gospel way of the application whereof , and a subservient ministry , being the whole i contend for . i have oft attempted to adjust these things before i engaged , nay , since the severe treatment i have met with , i sent to mr. ch. that i would meet him , and shew how much he mistook my principles ; or if he refused a meeting , i would send him an account in writing , that he might not abuse himself and the world , but he would accept of neither ; as if he could not write without the question were mistated . yea , at the request of the united brethren , i agreed to suspend this book , if he would do so with his , but this he refused . now , whatever be the consequences of these debates , i am innocent , and commit all to god , in whose cause i , though sickly , weak and unworthy , am engaged . there is a mystery in it , that the explication of one text should be pretended by some for a reason against my whole book , and so countenance all dr. crisp's errors , which yet they profess to dislike ; and the impartial see i oppose nothing but those errors . the doctrine of imputation being still by mr. c. &c. objected against me , though i have not yet had opportunity to insist thereon , i will state that case , 1. it is not whether christ was a publick person as a mediator in his undertakings , and so transacted all for sinners , that they might be pardoned and saved by his undertaken satisfaction and merits ; this i affirm ; but whether we were so represented in christ , ●…s that we were in law sence they that undertook to atone and merit . this i deny . 2. nor whether christ was a surety for us in a bond of his own , to pay our debt to the full , ( and much more ) that we might in a due time and way be released ; this i affirm ; but whether we were joynt-parties in one and the same bond with him , and so we were actually acquitted when he made satisfaction , and therefore god could enjoyn no terms of the application thereof to us for iustification and glory , nor suspend the same upon those terms . this i deny . 3. nor whether christ was made under the law , and that this was one article of his part in the covenant of redemption , viz. that he should in a way of proper satisfaction bear the substance of the penalty of the law , and yield perfect obedience to all such of its precepts , as were competent to his person , and this to save th●… elect ; this i affirm ; but whether christ was joynt-covenant-party with all the elect in adam's covenant , so that they were legally esteemed to make satisfaction and yield perfect obedience in his doing thereof . this i deny . 4. nor whether christ's righteousness is imputed to believers , and so made theirs , that it is applyed to them , and pleadable by them , as what was always designed and undertaken for their salvation , and is the sole meritorious cause of their pardon , acceptance , and glory , and this as effectually , as if they themselves had satisfied and merited ; and this righteousness is reputed by god as that which now pleads for their impunity , acceptance , and happiness , as members of christ : all this i affirm ; but whether it be imputed as our formal righteousness , and so we may truly plead , that we our selves , as elect , did legally , by christ as our proxy , satisfie and merit all , and without the interposal of the gospel-rule , we have a legal title to glory by adam's covenant . this i deny , as what excludes forgiveness , makes christ's sufferings needless , denies any proper satisfaction , and destroys christianity . 5. nor whether we all sinned and died in adam , and in christ are all made alive ; which i affirm , owning christ's influence as both real , yea , and publick , as before explained ; but whether we were in christ before faith , as we were seminally in adam before we were born , which his foederal headship did suppose . the being thus in christ before faith i deny . these express my thoughts , which i doubt not ( by christ's help ) to maintain against all these opposers , while i expect nothing but a gross exposal of themselves , when their conceits are forced out of their cloudy expressions . reader , i had reason to instance some minute things , though with men of wisdom and fairness a cause dep●…nds on arguments , and not personal respects . ioyn with me in earnest prayer , that truth and love may flourish , and that christ's cause may be managed with a christian spirit , which i have endeavour'd , and not exposed nor reviled my adversary . i am thy servant in the kingdom and gospel of our blessed lord , daniel williams . errata . p. 1. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 14. l. 18. dele for . a defence of gospel-truth , the reverend opposer of my book having as yet offer'd so little of argument against my assertions , my reply must be short to what he hath said ; and shall therefore chuse another method than what his book prescribes . his unusual reflections i dare not return , being awed by him who chargeth me not to render railing for railing , 1 pet. iii. 9. and hath declared , that the wrath of man worketh not the righteousness of god : happy they , and likely to arrive at truth , that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. iv . 15. truthing it in love . the weight of the points in debate will not allow me to be pedantick ; nor can i bid at childish jests , without suspecting my mind in a case unfit for serious thoughts , or the aids of the spirit in search for truth ; neither is it allow'd tit. ii . 7. in doctrine shewing gravity , &c. i shall therefore proceed in this method : 1. shew how he mistakes and misrepresents my principles against the plain words of my book , even where i mention them as my positive judgment . 2. i shall endeavour to make the most material things more evident to the ordinary reader . 3. i shall instance some of mr. chancy's principles , which he asserts , and labour to let thee see where we differ , and what 's the judgment of others in these things . 4. i shall briefly reply to what else is material in his book , that falls not under the former heads . some instances wherein mr. c. misrepresents my principles against my plainest words in my book . i. mr. c. saith of the athenian society , i doubt not but they are of your opinion in doctrinals ; and then chargeth them , as being against an election of a determinate number of men to eternal life ; and adds , i doubt not you will be found to do so . repl. these gentlemen were pleased , in answer to a kind letter of mr. crisp's , to give their thoughts of my book , and your reply to what they have said of election , affecteth not their assertion . but , by what words can i express my own judgment more fully then ? p. 66. i affirm , there is a ●…romise of the first grace made to christ for the elect , and by vertue of that promise they consent , p. 3. ch . 1. i affirm , that certain persons freely-elected by him shall certainly be justified and adopted ; and that these persons are the objects of god's love of good-will , even while they are si●…hers ; 〈◊〉 that god continues his purpose of doing them good , notwithstanding their provocations ; and christ hath made full a●…onement for sin , and merited eternal life for the elect , which shall be in god's time and way applied . there is a great difference between an elect sinner , and others . as to what they shall be in time , chap. 20. p. 210. god hath elected a certain number , &c. and so the gospel shall not be in vain to all . see the same oft repeated , p. 66 , 16 , 210 , 105. ii. mr. c. represents ●…e , 〈◊〉 p. 3. the 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 is abrogated , transiit in 〈◊〉 〈◊〉 &c. 〈◊〉 aside ●…he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of no use to us at all . so p. 21. we have nothing to do with it , it 's out of doors . repl. he would insinuate that i say , that the preceptive part of the law is not a rule of manners , nor that the transgression of it makes us guilty , nor that men , whilst they reject the gospel , are not at all under the curse of the law. all which i abhor . and though this point fell not in my way to handle , yet there wants not passages to this purpose : p. 198. the holiest action of the holiest saint needs forgiveness . chap. 21. p. 225. it 's legal preaching to be always pressing the duties of the law of nature , but neglect preaching christ , &c. where i allow it sometimes . again , in the same page i condemn saying , that our best obedience doth not deserve wrath by the law , as a rule of misery and happiness ; or that it doth not need forgiveness . p. 125. i affirm the law to be a rule of duty . cap. 12. p. 107. the gospel declareth all condemned till they do believe ; it declares they are so , and denounceth they shall be so , &c. and again , they that believe , their condemnation is reversed : see p. 57. reader , thou mayest read me still affirming the misery even of the elect , by the law , till they are justified by christ. it 's true , i do think that 1. the sentence of the law cannot hinder the relief of any soul by christ , who complieth with the gospel . 2. nor that it is possible for any man to be saved by the law of innocency . by forgiveness is our blessedness , and not by our sinless obedience : and so far i 'll own it , but not in the three former senses . iii. mr. c. tells me , p. 20. that when i said christ's sufferings were the foundation of our pardon ; that our sins are forgiven for christ's sufferings , and without them sin cannot be forgiven . your fundamentally is only a remote causality , &c. all that we have of your meaning , is a poor causa sine qua non . and within a few lines you mean , by something else besides them , not by the immediate application of them , but mediate and remote , à causa sine qua non . repl. the plain meaning of what he thus exposeth is , that the elect were not discharged and actually justified at the time when christ suffered : which is proved p. 17. &c. but it 's strange , that any one that read this or the following passages , should infer either , 1. that christ is only a causa sine qua non , which is no cause ; 2. or that his righteousness is not the sole meritorious or material cause of our pardon , which in judicial acts are the same ; 3. or that christ's sufferings are not immediately applied to our pardon ; 4. or that pardon is by any act of ours as a joynt meritorious cause with christ ; each of which , i hope , the following passages will clear me in . p. 16. i affirm , when we are pardoned , the whole meritorious cause of pardon is the atonement of christ , and what is required of sinners , is only a meetness to receive the effects of it . p. 39. i affirm , that justification , and all other benefits , be the fruits of christ's righteousness , as the only meritorious cause of them . p. 40. we are , for the sake of christ's righteousness delivered from the guilt of sin , and entituled to life , and accepted with god against all excluding bars . p. 41. christ was he by whose merits he forgives us , but he never was forgiven ; we are forgiven , and never had merits of our own to forgive our selves : and it 's enough that we were pardoned and adopted for his sake , when we deserved endless woe , and are never capable of making the least atonement . p. 43. faith owns the foundation of our plea to be in christ , from whom are derived to us that pardon and right to life which are the effects of his righteousness ; for this we are justified , for that righteousness which is in christ we are acquitted and adopted ; the efficient merit is in him , the effect of the judicial absolution for that merit , is in us : the righteousness is still in christ , for the sake whereof we are absolved or justified : god hath for christ's sake forgiven us , but not for the sake of what is in ourselves , &c. and now being absolved or made righteous in a law sence , we have as much matter of glorying as absolved acquitted sinners can have . we are justified by his righteousness ; that is , for that we are forgiven , and also entituled to life , which we had forfeited our selves , but we are not made innocent , nor so esteemed ; we are not accounted them who made the atonement ; we still take hold of christ's righteousness , that by it we may be forgiven ; and this is our blessedness , and our gospel-righteousness , which all such refuse who reject redeeming love from a conceit of their own merits , or refuse the terms of the gospel , which by the promise do make us capable of being justified and saved for the merits of christ ; yet these still remain his merits , though thus beneficial to us in their application , as the procuring cause of all our good. p. 44. we still need pardon , and continue justified by the efficacy of the righteousness of another , and must look to christ as ▪ the only subject of it all our days . our justified state is a continuance of the blessed effects of the righteousness of christ , from first to last ; that cause is still productive of supplies , as our guilt returns , or necessities and capacities renew or grow , but our redemption is ever in christ. p. 249. pardon is not the effect of those graces , but of the promise in the virtue of christ's blood , or of his blood applied for forgiveness by the promise . reader , if thou regardest truth , dost not thou find christ's sufferings to be a real cause of pardon , a sole meritorious or material cause , all other causes of that kind excluded , and these sufferings and christ's righteousness immediately applied ? see p. 247. we are justified only by christ's merits , as the sole procuring cause or righteousness , for which we are justified . v. mr. c. p. 21. the use of christ's sufferings is to compound with god for sinners , upon the account of the old law , and put a bar upon his proceedings , according to that , and procure another law , by the righteousness whereof we are justified , which righteousness is our own inherent righteousness , and not christs . and p. 30. faith doth not justifie us by applying christ's righteousness , &c. but by its own vertue , as being a righteousness it self , &c. but christ's righteousness hath nothing to do here , it 's our own faith and repentance is the righteousness , in conformity to the rule of promise , and that 's latin for the new law. so p. 15. we are not at all entituled to this blessing by christ , but by our own obedience you mean , &c. repl. i am represented as if i thought , 1. that christ served only to excuse us from perfect obedience , but that our pardon and glory , given by the promise , were not the immediate effects of his merits . 2. that he merited only that we might merit by our faith. 3. that our faith and repentance are the meritorious cause of our pardon and glory by the new law , and so , that gospel-conditions are of the same use to our justification , as works were under the law ; that is , to be the righteousness for which we are justified and saved . all which i disown , and expresly declare , 1. that christ hath satisfied justice , and merited pardon and glory ; these have their being only on his account , and he hath a right to give them . 2. when the sinner partakes of these mercies , he partakes of them as the fruits of his death , and for his sake . 3. god in christ , as our ruler , hath declared a way and order how he will dispense these benefits to us , and enjoyns our compliance with that order . if we believe ( tho' faith be his gift ) he will forgive for christ's sake , otherwise he declares he will not . 4. gospel-conditions have no other use to our interest in these benefits , than a complyance with this stated rule of the distribution of pardon and glory , which are merited by christ , and given only for his sake . this is my plain meaning in all he hath objected against , consult my words in the epistle , and what i have repeated in the last head , and these following in my book . cap. 7. p. 39. i affirm , that christ by his righteousness merited for all the elect , that they should in his time and way be certainly partakers of its saving effects , and did not only purchase a conditional grant of those effects , viz. that proposition , he that believeth shall be saved . p. 1. i affirm , the whole meritorious cause and price of justification , adoption , and eternal life were perfect , when christ finished the work of satisfaction . cap. 3 p. 16. i affirm , that when we are pardoned , the whole meritorious cause of that pardon is that atonement , and what is required of sinners , is only a meetness to receive the effects of it . cap. 10. p. 84. i deny , that preparatory qualifications do merit true grace ; and that faith or repentance do merit an interest in christ. i say , their whole use depends on christ's ordination . p. 45. we are reputed righteous , for the sake of what christ did , and not for the merit of what we have done . p. 61. i deny the performance of the conditions of the covenant to be a purchasing price , or meritorious of the benefits promised on such conditions : this i deny , for christ alone paid the price , and it 's the covenant-promise gives an interest in the benefits , to such as perform the conditions . cap. 8. p. 53 , 54. when i had shewn how all satisfaction , &c. were provided and adjusted in the covenant of redemption , i declare , that by the covenant of grace i mean the way that god hath ordained , to apply to sinners that salvation which is prepared by christ , and which he will enable the elect to comply with . same pag. i affirm the conditions do not merit the blessings promised . p. 55. i affirm , it 's from god's will in the promise that they are made to be conditions ; he connected the benefit and the duty ; though he chose conditions that were fit , yet their fitness would not have availed to our interest in the benefits , unless he had promised they should so avail , &c. and the covenant , though conditional , is a disposition of grace : there 's grace in giving ability to perform the conditions , as well as in bestowing the benefits : god's enjoyning one in order to the other , makes not the benefit to be less of grace ; but it is a display of god's wisdom , in conferring the benefit suitably to the nature and state of man in this life , &c. p. 45. our pardon and acceptance is firm and lasting , and will no more fail us than the righteousness of christ will fail , it being the meritorious cause and security thereof , and the benefits can abate to none , who answers the gospel-rule of its application . p. 57. these conditions make us capable of no happiness , but what christ hath bought and prepared for us , &c. p. 58. the use and interest of gospel-conditions is not from the conformity of them to the preceptive part of the law , ( though in a degree there be that ) but from their conformity , to the rule of the grace of the promise , the promise of pardon through christ being to the penitent believers , and no other . repentance and faith become necessary and useful conditions of this pardon , by the order of god in that gracious promise ; but by the covenant of works , the meer work gave an interest in the reward , as it was obedience to the precept , by a sanction that had goodness , but no such grace in it . see p. 61 , & 225. i deny that faith , &c. are in the same place as works were under the law , how many more places could i cite ? but i shall refer thee to what follows , as to the point of merit . see p. 225 , 247. vi. mr. c. p. 30 , 31. he looks whether or no we have fully performed the conditions , and upon finding them , he judicially gives the promise , i. e. in away of reward to the works performed . whether they be perfect or imperfect it 's no matter ; the reward is of debt , and not of grace , &c. and what can this be , but a declared iudgment , that he is de congruo , deserving pardon , and i think ex condigno too , before he is pardoned , &c. repl. the scope of these and the like passages , is to render me one that thinks that faith or other graces did merit the pardon of our sins ; which is contrary to my declared judgment ; as may be seen in what i have above cited , and in these following passages , cap. 12. p , 102 , 103. tho faith be no way a meritorious cause of a sinner's justification , &c. note , 1. there is a righteousness for which a man is justified , that is only christ's righteousness ; this is the foundation of the promise , and the merit of the blessing promised : nothing can add to it or mingle with it ; it 's sufficient , and alone sufficient to satisfie justice , atone for guilt , and merit acceptance and eternal life . 2. there is to be considered , what the condition of the person is , whom this mercy is promised to ; he is one that hath this true grace of faith , &c. christ's righteousness shall not be imputed to this use , unless we believe , &c. and this faith being a conformity to the rule of the promise , some call it a subordinate righteousness , not meaning any righteousness for which a man is forgiven , for it is christ's righteousness alone for which god justifies us : but it 's our answering the rule by which christ applieth his righteousness for our remission , and a right to life , and his promise is the ground of our title . p. 104. i deny that faith or any grace be a jot of the meriting righteousness for which we are justified . i deny that faith , or any other grace add anything to the value of christ's merits : yea , i add , that if christ's righteousness could be applied for pardon , to the vilest sinner , before he believes , it would justifie him ; but god hath declared , it shall not be applied to unbelievers . p. 120. neither holiness , sincere obedience , or good works , are in the least the meritorious righteousness whereby salvation is caused , or for which this , or any blessing , becomes due to us , as of debt , &c. but he appoints these as the way and means of a believer's obtaining salvation , &c. p. 125. i deny that any holiness , internal or external , any obedience , work , or duty , do at all merit the promise , or is the meritorious cause or righteousness for which any promised mercy is bestowed : and i own , that all is of gift , tho' given in an order suitable to our condition , as subjects in a state of trial. p. 137. nothing of these merit heaven , but he that merited heaven , hath peremptorily appointed these to bring us thither . p. 155. we ought to renounce every thought of purchasing from god any benefit for what we do . p. 210. we must teach the best man to renounce all the grace he hath , and good he performs , as if being the least atonement for sin , or least purchase of life , or any addition of merit to a christ , or sharing in what is peculiar to him . p. 225. i condemn it as legal to preach , that our faith , holiness , or good works stand in the same place now , as perfect obedience did under the law , viz. to render the reward to be of debt , or be the meritorious righteousness for which we are justified . p. 244. i do renounce all that saints have or do , as any atonement for sin , or purchasing price of the least benefit , much less salvation . judge , reader , if i can say more to exclude all opinion of merit . vii . mr. c. p. 31. you , do here not a little insinuate what i know lies in your breast ; that there is no specifick difference between grace and meer moral endowments . and it appears so upon all your hypotheses , for you declare , there ought to be such and such qualifications , to entitle a man to the promise of grace , or grace in the promise , before he hath the promise . the same p. 32. repl. here i am charged , 1. as if i thought there were no specifick difference between saving grace and meer moral endowments . i suppose by moral endowments he 〈◊〉 such as the unconverted have ; to which i answer , there is a moral specifick difference , the one is saving , the other is not ; the one is from the effectual work of the spirit , whereby the soul is truly regenerated , the other is not . and this difference thou wilt see me own , as far as i had occasion . 2. i am charged , as that i hold there must be qualifications in a sinner , to entitle him to the first grace , or to the promise of it . but as there is not a tittle leading to either in the words he cites , so i pray weigh the places under each head. 1. there is a specifick difference between grace and meer moral endowments . p. 224. i condemn it as legal to press men to faith and repentance , and other duties , as if to be performed in our strength , without the grace of christ , and influences of the spirit . p. 57. the conditions of the covenant of grace are performed by the grace of christ , freely given to sinners . cap. 11. p. 90. every man is without christ , till he be effectually called ; but when by this call the spirit of god enclineth and enableth him willingly to accept of christ , as a head and saviour , a man becomes partaker of those influences and priviledges which are peculiar to the members of the lord jesus . cap. 11. p. 92. i affirm , that christ's giving us the spirit of grace doth begin this union , and the spirit given , in order to saving operations , produceth this faith , whereby the union is consummated . p. 83. i affirm , there may be knowledge , assent , humblings , &c. and yet a soul fail of an interest in christ , for want of true conversion . 2. see how positive i am , that there are no qualifications to entitle a man to the first grace , or the promise of it . tho' i wonder that he makes no difference between the promise of grace , which is absolute , and promises to grace , which are conditional . cap. 10. p. 83. i affirm , the worst sinners are often the objects of god's effectual calling , in order to an interest in christ. cap. 8. p. 61. i affirm , the first grace is absolutely given , though dispensed ordinarily in the due use of means . p. 66 , the gospel or covenant tells us , that there is a promise of the first grace made to christ , for the elect , and by vertue of that promise the elect do consent to the covenant ; and this gospel or covenant is the means whereby that faith is wrought . viii . mr. c. it is this doctrine , viz. of imputation , that you are still bantering ; it 's that you have the greatest pick at . repl. reader , weigh my plain words ; cap. 7. p. 37. the mediatorial righteousness of christ is so imputed to true believers , as that for the sake thereof they are pardoned , and accepted unto life-eternal , it being reckoned to them , and pleadable by them for these uses , as if they had personally done and suffer'd what christ did , as mediator for them , whereby they are deliver'd from the curse , and no other atonement , nor meriting price of saving benefits , can be demanded from them . p. 39. i affirm , that besides these effects ( viz. all the saving effects of christ's death ) being made ours , the very righteousness of christ is imputed to true believers , as what was always undertaken , and designed for their salvation , and is now effectual to their actual pardon and acceptance to life ▪ yea , is pleadable by them ▪ as their security , and is as useful to their happiness , as if themselves had done and suffer'd what christ did . ( and a few lines before ) i affirm , that christ's sufferings and obedience were so in our stead , that god cannot exact from us any other atonement for sin , or price of any gospel-blessings . p. 43. had not christ suffer'd for us , we could not be absolved for the sake of his obedience and sufferings . the like may be seen p. ●…47 . reader , i would inform thee , that i can agree to any expressions , to note christ a representative , surety , head , &c. that are consistent with pardon of sin , and our not being the persons in god's account , who suffer'd and obey'd : but , i think , forgiveness for the sake of what christ did and suffer'd for us , is what we must take comfort in , and christ suffer'd in the person of a mediator . ix . mr. c. p. 1. for the doctrine of iustification especially , we are in a manner return'd to aegypt , that of iustification by works being brought into the room of iustification by faith. repl. here , and in many places , i am arraigned , as being for justification by works , and not by faith ; which must be to import , 1. that i am for works being joyned with faith , to our admission into a state of justification . 2. that faith and other things do justifie us , as the righteousness for or by which we are justified . as to the last , review what is cited under the 3 , 4 , 5 , 6 misrepresented principles , and sure thou wilt see that it 's christ's righteousness , and not ours , which is that for and by which alone we are justified , as the sole merit . the former then remaineth as a charge ; as to which , see if i do not positively assert , that we are justified as soon as we truly believe . cap. 12. p. 104. i affirm , that we are justified the same moment as we truly believe in christ , and the blessing is not suspended for any time longer . this i affirm , because god justifies us by the promise , as his instrument ; and this promise declares , that he will justifie him that believes . it 's christ , truly believed on , doth justifie us , and a christ so believed on cannot but justifie us . p. 247. we say we are upon repenting and believing put into a justified state , before any other work●… ▪ reader , i did , to prevent this mistake , preface that chap. 13 of the necessity of holiness and good works , with these words . p. 120. note , that whatever is spoken in this chapter of any act of grace , except penitent believing , refers not to the forgiveness of sin , or the sinner's admission into a justified state ; the benefits i here treat of ▪ are the not forfeiture of pardon , the possession of heaven , and particular blessings , as encrease of peace , joy. returns of prayer , &c. so ▪ p. 113. obj. the only pretence for this charge , must be , that i make repentance necessary to forgiveness . ans. but , 1. i expresly deny repentance to be any part of the righteousness for which we are forgiven . it 's no merit , &c. this thou mayest see in a hundred places in my book , some are cited in the 4 , 5 , 6 heads . 2. i deny it to be any cause of forgiveness . i say in p. 119. i own my self to be among them who deny repentance , of any grace in m●…n , to be a cause of forgiveness . ●… . i deny that justification is equally ascribed to repentance , as to faith , &c. see p. 113. i deny justification to be equally ascribed to faith and repentance , for we are said to be justified by faith ; which imports , that repentance is but a disposing condition , and faith the receiving condition : repentance without faith is unavailable , as faith without repentance is impossible . faith seems to compleat all , and in a manner comprehend all . now reader , thou seest that all i say , is , that faith alone receives forgiveness by christ , or christ for forgiveness : but that repentance of heart must be in that soul , who shall obtain forgiveness , see my reasons cap. 12. from p. 115 , to 119. by the way note . if it can be true , as he saith p. 16. that i mean works are necessary to salvation , as working conditions ; when i exclude all graces and works , as any cause at all . x. mr. ch. p. 29. what a sad case is a poor sinner in , if he make shift to scramble , by his imperfect conditions , into covenant ! he is like every day to be turned out again ; and when he hath done the best he can , he must never believe that he shall go to heaven , till he lye a dying . repl. here my principles are represented as against the perseverance of the elect believer : but i shall cite a few places , and leave it to thy judgment . cap. 7. p. 40. i affirm , that christ by his righteousness merited , and by his spirit doth renew the hearts of his members , and will , in time , so communicate of his grace to them , that they shall be perfectly holy , even without spot and blemish : and the spots and blemishes remaining in a godly man , do consist with his justified state , and shall not cast him out of god's favour . p. 138. do not say , the elect believer will not fall away , i think the same ; yet is it the less true , that even he shall perish if he fall away : nay , doth not god by these threats contribute to keep him from apostacy ? and p. 173. i deny that a principle of life , given at first conversion , will finally fail to exert it self in due humblings for repeated enormities , and in holy resolves . and p. 248. god sees no sin in believers , so as to cast them out of a justified state . p. 66. the gospel secures the perseverance of believers in that true faith , and the necessary effects and operations of it , and thereby secures those benefits as unforfeited . many more places might be produced ; as p. 37 , &c. xi . mr. c. p. 16. the great quarrel you have with him , is , that he ( viz. dr. crisp ) makes it so much his business to vindicate the honour of free grace , and of the lord iesus , in our whole salvation . p. 35. according to your own principles , it 's a question whether you have not put a bar upon the grace of god , by making so daring and audacious an opposition to it , as you have done in this book . repl. this severe charge is , that i 1. oppose the honour of christ ; 2. i make an audacious opposition , to the grace of god , even to a doubt , whether i am guilty of the sin against the holy ghost : but i hope the places following will convince thee of his mistake . 1. i do not oppose the honour of christ , though i would keep the crown upon his head. see p. 55. christ as a priest hath merited all , but as a king or priest upon his throne , he dispenseth all . and p. 209. we must teach , that christ hath purchased all saving benefits , and that men must look to him as the author of salvation , and giver of that grace whereby we obey the terms of life . cap. 22. p. 236. i am willing to own any thing that lays man low ; and exalts christ , as the only atonement , the only purchaser of all our blessings , the only procurer of our acceptance , the author and finisher of all grace . nothing can add to his satisfaction or fulness ; pardon ▪ peace , life , all are the effects of his sole merits ; we must do all in his name ▪ act in his strength , daily live on him for all supplies , and look to him for acceptance , without whose incense the best man and the best action were an abomination ▪ what i contend for is his government , so wisely contrived to apply his blessings to men , in a state of trial. reader , look back to what is cited before , 4 , 5 , 6 heads , and i am sure my book is full of such passages . 2. i do not oppose the free grace of god : see cap. 23. p. 240 , &c. i have affirmed ▪ and would admit the fullest expressions to testifie , that in these is the free grace of god in truth of meer grace he elected some certain sinners to life , upon no moving foreseen condition , but yet to obtain it through sanctification of the spirit to obedience , and sprinkling of the blood of jesus . of meer love to sinners no way deserving it , he gave his son to dye for them , who also undertook to bring all the elect to salvation , in the way appointed between the father and him . he without any thing in man to deserve it , gave his gospel , and thereby offereth in the vertue of his son's blood pardon , and eternal life to every one that will repent , and truly believe , and no penitent persevering believer shall miss of life by a failure of this promise . he freely , and of meer grace , bestows faith and repentance ; yea , gives his spirit to create these , and any other good work in worthless vile sinners ; and though he will not forgive any that finally refuse to believe and repent , nor save any ungodly apostate man ▪ yet pardon and life are his free gift , and no grace nor duty merits them , they being no more than the required conditions or means of our partaking of them , as the gifts of god through christ ; and so he hereby honours his own government , and no way indulgeth the boastings of men. p. 244. this grace i adore , and own the best to merit nothing , to forfeit all , yea , to deserve hell by the law of works . and i do renounce all that saints have or do , as any a●…onement for sin , or purchasing-price of the least salvation , &c. very many other places i might add , and have said nothing inconsistent herewith , unless that i mu●…t be arraigned , because i think , that since god hath published his will , that he will forgive all such , and none but such as believe and repent , and will damn all that remain unbelieving and impenitent ; that therefore he is not alike free to forgive the unbeliever and impenitent , whilst they remain such , and to condemn the penitent believer , when he is by grace made such : tho' i declare , he will make all the elect to become penitent believers , and then forgive them . xii . mr. c. truly for your comparing christ and holiness in the matter of iustification , 't is perfect stuff . p. 16. you mean , as a working condition , whereby you put works in the place of christ ; and mean as your oracle speaks , &c. p. 30. repl. here , as well as in other places ; i am represented to compare christ and holiness in justification , yea , to put works , as working conditions , in the place of christ. i have already instanced , that i denied any grace or work to be any cause at all , 9th head ; also , that christ's righteousness is the sole meritorious cause or matter of our justification , which is imputed to us 4 , 5 , 6 heads ; and that our works follow faith and pardon , and neither faith nor works are any price , atonement , or moving or procuring cause , 6 , 11 heads , and elsewhere ; yea , and that we are to renounce a thought of this . do i then oppose christ , or compare any holiness with him ? i shall add , cap. 19. p. 198. i own we should esteem the sincere holiness of a believer's heart and actions to be dung , if compared with christ , as meritorious of justification . and , p. 202. who must not own , that compared with christ , the best thing in us is vile , yea , compared with his righteousness ? and p. 210. we must teach the best man to renounce all the grace he hath , and good he doth , as it being the least atonement for sin , or least purchase of life , or any addition of merit to christ , or sharing in what is peculiar to him . and cap. 21. p. 225. i condemn any that preach , that our best obedience doth not deserve wrath by the law , or that it doth not need forgiveness , or is any supplement of christ's righteousness ; yea , or to neglect to call men to renounce all in themselves , as any atonement for sin , or cause of pardon ; and that we must look to christ as the only propitiation , purchaser of all our blessings , and cause of the acceptance of our persons and performances . reader , i have given thee a few of those many places . having finish'd this first point propos'd , i will appeal to thy conscience , whether i can with any shadow of justice be charged with those principles which this brother fixeth upon me . i hope he did not wilfully expose me in the face of such evidence . the words in my preface lead not to the least suspicion , yea , are positive to the contrary ; and therefore how he saith this is my sence , when i must not only equivocate , but grosly contradict my self , and that in places where i state the question , must encrease the wonder : neither is there the least pretence , except that i assert , that though pardon and salvation are all free gifts , and the merits of christ are imputed as the sole meritorious cause of all , yet god , as our ruler , hath appointed a method in the gospel for the dispensing of them , and doth confer them in that method ▪ and ordains a gospel-ministry in a consistency therewith , and in a subserviency thereto . this scheme any man may see in my very preface and morethrough the whole book . 2. i shall attempt , if possible , to make my sence intelligible to the most vulgar apprehension , to this end i premise . 1. god may be considered in his dispensations towards fallen men , as a meer proprietor and benefactor , and not as rector or ruler ; and so men must be considered meerly as creature-objects of his benefits , and not at all as rational subjects to be now governed , and hereafter judged . if you look at god thus absolutely conferring benefits , then the way is this : he eternally elects to glory a certain number of men , whom he sore saw undone by adam's fall ; he appoints his son to undertake their recovery , as the sole covenanting party with him , in the covenant of redemption he was to satisfie justice , merit glory , and make them physically meet for it . this is all true , and sometimes prophetically declared thus , and the event as to the elect is , as certain as if god dealt no otherwise with man on this side death . but if this be the whole method of god with men , as some account it , how much of the bible is unintelligible and vain , how much is contradicted , and a great part of god's manifold wisdom obscured and denied , which shines forth in his present paternal dominion as redeemer ? 2. god may be considered as a ruler , proprietor , and benefactor conjunctly : we may look at him as communicating his benefits in a way of government , and that in many things not exclusive of his absolute propriety . that this is his method , i have proved in my book . cap. 8 , 13 , 20. and other chapters , and may hereafter more confirm it . herein god connects benefits with duties , offers pardon and glory upon terms , deals with men as subjects whom he now governs , and will hereafter judge without respect of persons , and to that end hath set down his rules , by which he now sentence●…h by the word , and will at the great day do it by the person of christ ; all which suppose christ's merits , and the ability to obey , and benefits given for his sake alone . it 's true , he discovers his absolute propriety , in not giving the same means or the same internal grace to all ; which will , no doubt , fully appear to be equal . he doth also discover himself peculiarly beneficent to his elect , ( for whom christ merited all ) and infallibly brings about his purpose concerning them , by making them obedient to the conditions of whatever saving benefits his gospel promiseth upon conditions : but yet he dispenseth the promised benefits as a just rector or ruler , according to the offers made to all . pursuant hereto , our ministry is appointed to propose blessings to all in the same way , and upon the same terms , and to assure all , that upon those terms , and no other , they shall obtain those benefits for the sake of christ. can any think we dare make the same offers to the devils , as to every man ; or to the damned , as we can to all men alive ? dare we say to them after death , if you will now believe , you shall yet be saved ; turn now , and you shall yet live ? on the other hand , dare we say to an elect unbeliever , if we knew him , elect , thou shalt be forgiven , though thou dost not believe , thy unbelief is no bar to thy salvation , by any threatning of god declared against thee ? is sentence past on all men in adam , or on the elect in christ's person , that god deals with neither in a way of government , as in any state of trial for eternity ? there 's an end of that preaching which god hath fitted and most blessed to the conversion of souls , if this be true : mr. chancy's father , in doct. of iustific . p. 117. mind you your duty , god hath ordained the end with the means ; and therefore , though it were revealed to thee from heaven , that thou shalt certainly be saved ; yet i might truly say to thee , except thou believe , and repent , thou shalt perish , &c. the offer of christ in the gospel , this shews what he would have us to do , even to repent and believe . mr. norton , orth. evang. shews , they ( might ) say to a judas , if thou believe , thou shalt be saved ; and to a john , if thou believe not , thou shalt be damned , p. 89 , 90. having premised these things , i shall familiarly deliver my real thoughts as to what men ignorantly accuse me of , and pitch upon forgiveness of sin , as a word most intelligible to ordinary readers . q. who forgiveth sin ? a. it 's god in christ forgives sin. q. what is it for god to forgive our sins ? a. to absolve us from obligation to endure those undoing punishments , due for the sins which he forgives . q. for what doth god forgive our sins ? a. only for the merits and righteousness of christ imputed to us . q. whose sins doth god forgive ? a. the believer's sins , though he be a sinner . q. is our faith the righteousness for or by which we are forgiven ? a. no , this would put up faith in the room of christ. q. doth god accept of faith , or any imperfect obedience , instead of perfect legal obedience , as the righteousness for or by which he counts us worthy of pardon and eternal life , as if he for christ's sake had abrogated the law for this end ? a. no , for this were to exclude christ's merits from being the immediate procuring cause of our pardon and eternal life ; which with all saving blessings are the fruits of his merits and satisfaction . q. is not faith , or any thing in man , the cause of forgiveness ? a. no , because forgiveness is a mercy , which no grace or act of ours hath any causal influence into . q. is faith , or any act of ours , any price of forgiveness ? a. no , forgiveness is a free gift , and of free grace and mercy . q. is faith , or any act of ours , a foreseen motive to encline god to purpose , offer , or give us forgiveness for it ? a. no , it 's of meer grace that god resolved , and for christ's sake actually forgives us when we believe . q. will god certainly forgive a sinner when he believes ? a. yes , because he hath promised to do so . q. will god forgive all the elect ? a. yes , when they do believe . q. did god decree , and did christ merit that the elect might be only capable of being forgiven if they do believe ? a. no , for god decreed , and christ merited , that the elect should certainly believe , and so be infallibly forgiven . q. will not god forgive the elect before they do believe ? a. no , because he hath not promised to forgive any , while they are unbelievers ; yea , he hath declared he will forgive no unbeliever . q. what is that faith in christ which you perswade to ? a. such a trust in christ my crucified saviour , as brings me to receive a whole christ , in opposition to all rivals , for justification , sanctification , and glory ; relying on his merits , fulness , power , and care to perform in his own way , what he hath promised , and i stand in need of . q. must not we receive forgiveness before we receive christ himself ? a. no , we must receive christ himself , and with him his benefits , though i must first believe , that there is forgiveness in him for me , as well as for other sinners , if i will accept of him . q. how come we to believe ? a. by the work of the spirit in our effectual calling . q. have we not an interest in christ , as members of him , before we do believe ? a. no , we have no claim to the priviledges of christ's members , until we believe : but yet , when the spirit effectually calls us , christ thereby takes hold of us , to make us members , and by faith we receive him for our head , and so have the priviledges and benefits of his members , as in marriage both parties consent , before the wife hath claim to the priviledges of a wife . q. doth not faith entitle us to forgiveness ? a. no ; yet by faith i have a certain interest in forgiveness . q. what doth entitle us to forgiveness ? a. the promises of god entitle us to forgiveness for christ's sake , when we do believe . q. hath god declared any rule by which he gives forgiveness to one rather than another ? a. yes , his gospel , wherein he declares , he will forgive them that believe . q. what use is faith of to forgiveness ? a. not to merit , not to buy , not to cause forgiveness ; but it answers that gospel-rule by which god applies christ's righteousness for our participation of this , as one of the effects of his death . q. have we a right to forgiveness for christ's sake upon our believing ? a. the promise gives us a right to forgiveness by christ's merits , when we believe . q. when god forgives us , doth he judge us to be believers ? a. yes , for he hath declared he will forgive none but believers . q. will god hereafter more publickly declare us to be believers ? a. yes , 〈◊〉 in the day of judgment , where he will publickly pass that sentence , which he by the gospel now passeth upon every soul. q. is it any thing in the nature of faith , as a work whereby a believer comes to be forgiven , rather than an unbeliever ? a. no , tho' god did think fit to chuse this grace , as fittest to honour christ , make use of his promise , &c. yet its availableness is from god's ordination and promise , wherein he hath made faith a condition of forgiveness . q. why do not you use the word instrument ? a. besides the improperness of that word as the act of a sinner , who is the object of god's justifying act , which is a forensick or judicial act , i think it ascribes too much to faith as a work and like not to hear it made a cause , and to have a causal influence on forgiveness ; yet i believe the learned mean no more by it than a moral instrument , which is the same with a condition , and therefore they use these words promiscuously . q. but do not they say we are forgiven by faith only as it is related to christ's righteousness , & c ? a. so do i say , and add , that the use of any other gospel-condition of any other benefit , is only as that condition relates to christ : but how comes faith related to christ's righteousness , but as the promise declareth , if thou believe thou shalt be forgiven for christ's righteousness imputed . q. but are not we justified by faith ? a. no otherwise than as god hath declared christ's righteousness shall justifie them that believe . q. doth not faith take hold of , or look to , approve of , relye on , and accept of christ and his righteousness for pardon ? a. yes , and therein is its fitness above any other grace : but that would not forgive us , if it were not ordained by the will of god , that they who thus take hold of christ and his righteousness , should be justified by the righteousness of christ , when they take hold of it . q. but do not you affirm , that repentance is necessary to our being forgiven ? a. yes ; not to pardon in it self , but to our obtaining it ; and have proved this cap. 12. but i do not put it in the same place with faith , no●… do i insist upon the whole of repentance , but i affirm , that no man will look to christ , that seeth not his own misery ; and no man doth accept of christ , that doth not purpose to leave his sin and idols ; neither do in a manner any solid writers deny the presence and necessity of so much of it with faith , which faith is the great term of the covenant , and includes so much of repentance as i insist on . q. shall the elect fall from a state of forgiveness ? a. no , the decree , the intercession of christ , the promise of perseverance , yea , and forgiveness it self , do all assure a perseverance in grace , and so a continuance in a pardoned estate . q. what do you trust in , as that for which god will accept of you , and save you ? a. only in the righteousness of the lord jesus . q. do not you trust in your own inherent righteousness , as that for which god will save you ? a. i abhor such a thought . q what stress do you lay on good works ? a. not as necessary to my justified state , into which i am admitted upon my first believing : 2. nor as any righteousness for which god will save me . q. what stress then do you lay ? a. no more than as they evidence my faith to be true , execute my first believing consent , prevent their contraries , which the gospel threatens with misery , and answer the rule of any gospel-promise , that god hath made , and will execute for christ's sake , to the upright person . q. do you think that we are justified by our good works at the last day , as if they were the righteousness by which we shall be saved at the last day ? a. no , i would tremble at such a thought , and declare it 's christ's righteousness alone , and unmixed , that i hope to be saved for and by . q. what are your thoughts then as to our inherent righteousness and good works , as they fall under christ's judgment at the last day ? a. my whole heart is , 1. that if a man truly believe , and dye before he hath opportunity to do more , he shall be sentenc'd happy as a believer , notwithstanding he was prevented by death from professing the truth , and proceeding in holiness , performing acts of worship , &c. 2. god hath declared , that none shall at last be saved by christ's righteousness , that are infidels , ungodly , utterly unprofitable , or apostates : and therefore all that god will then save for christ's merits , must truly be , and will be declared to be no infidels , ungodly , utterly unprofitable , nor total apostates , but the contrary ; and they shall be judged free from the guilt of final infidelity . 3. the most eminent in faith , holiness , sufferings , and labours , shall be adjudged to greater degrees of glory , which added degrees will be as truly the effects of christ's sole merits , as the lesser degrees . all this is exactly consonant to my book , and my full perswasion . because i see that well-meaning people are imposed on , by a noise of popery and arminianism , i shall let thee see how our protestant and orthodox divines do represent and oppose the popish and arminian points in this matter ; and so thou maist judge how the antinomians secure their destructive errors by this clamour . the sum of the popish principles our divines oppose may be thus reduc'd : they think that , 1. by attrition , ( or a 〈◊〉 legal fea●… of punishments ) men do ex congruo ( or meetness ) merit charity and faith , which be the beginning of sanctification , and that this begun sanctification is all our first justification . 2. that whatever be the efficiency of the spirit in working faith , it is determinable by man's free will , whether any believe or no. 3. that upon our improvement and exercise of this first charity and faith , we truly and properly merit the encrease of holiness , and eternal glory , and that ex condigno . this they call the second justification . 4. that by the absolution of the priest on confession , in the sacrament of pennance , our sins of age are forgiven ; as original sin was by baptism , and venial sins , and temporal punishments of mortal sins by satisfaction , and indulgences ; and all in a way of merit . the points that can be at all pretended as my concern , i 'll give you , as stated by dr. ames , in his bellarminus enervatus , with r●…y own answers to his questions , tom. 3. lib. 5. q whether prayer , fasting , or alms are satisfactory works ? a. i plainly deny it oft p. 240. q. do our works truly and properly make satisfaction to god , for that obligation to punishment which remaineth to be expiated ? a. i say , no ; for we make no satisfaction by any thing . tom. 4. p. 109. q whether faith alone justifieth ? a. i say , yes ; that is , we are justified by faith alone , as that which alone receives christ , and before works of obedience : but yet i think ames well explains this , p. 112. something may be before pardon , as a pre-requisite disposition , so that it be not the cause of pardon . and this is all i say of repentance , and agree with him in p. 112. repentance taken for legal humiliation goes before iustification , as a disposition in order pre-requisite , but not as a cause . 2. evangelical repentance is taken for conversion , of which faith is a principal part . yea , add , that a great part of repentance is the effect of justification . 3. i agree with him in the next words : quocunque modo , &c. which-ever way repentance is taken , neither grief nor detestation of sin is the cause of iustification . nay more , i agree with ames in his account of faith , cap. 2. p. 101. fides specialis misericordiae duplici ratione vocatur , &c. faith of special mercy ( which is trust or relyance ) is taken in two respects , 1. whereby it apprehends christ , or cleaves to him , for apprehending special mercy by him : 2. as it apprehends special mercy as already bestowed . in the first sence it goes before iustification ; in the latter sence it follows iustification , lib. 6. cap. 1. he treats of imputed righteousness ; and p. 139. saith , that this is the protestant judgment ; christi justitiam catenus imputari , &c. christ's righteousness is so far imputed to us , that by the vertue thereof we are as much esteemed just before god , as if we had somewhat in our selves , wherewith we might be esteemed just before him . p. 205. q. an opera bona , &c. are the good works of men truly and properly the merits of eternal life ? a. i positively and oft deny it , and dare not assert , that condecency which ames and others do . reader , if thou art a man of any skill in these things , thou wilt find that they oppose the papists concerning our graces and works , only as merirorious , and causal of saving benefits ; and i deny them to be either . see even chemnit . exam. par . 1. p. 172. davenant . de iustit . actuali , cap. 30. q. 1. arg . 1. ames bellarm. enerv. tom . 4. lib. 6. downam of iustif. p. 15. i shall now shew thee what our calvinists and orthodox divines oppose the arminians in , as to this doctrine of justification . the synod of dort. in their canons , part 1. p. 289. of the errors under the head de morte christi , thus condemn the arminians ; qui docent foedus illud novum gratiae , &c. that teach , that the covenant of grace which the father , upon the intervention of christ's death , made with men , doth not consist in that , viz. that we are justified before god , and saved by faith , as it apprehends the merit of christ , but in this , that the demand of perfect legal righteousness being abrogated , god accounts ▪ faith it self , and the imperfect obedience of faith , for ( or instead of ) the perfect obedience of the law , and graciously judgeth this worthy of the reward of eternal life . which they justly brand as the socinian notion . reader , i declare against this error , and have affirmed , that faith alone receives christ and his merits . 2. that it 's the righteousness of christ alone which is the meritorious or material cause of justification . 3. that our faith , repentance , or works are not a jot of the material or meritorious righteousness by or for which we are justified . they say , christ died that we might be saved if we believe . i say , christ died that the elect should believe , and believing , have life through his name . to any one that knows the five points wherein the arminian controversie consists , i have said enough fully to acquit me . i am positive , for absolute certain election , for christ's not dying alike for all : for the elect he died to secure their actual reconciliation ; for others his death is sufficient , and real offers of salvation are made to them , on the terms of the gospel , notwithstanding their being condemned by the law. again i say , man is corrupt , and without the grace of god he cannot believe : all the elect shall be ( though without violence ) brought by efficacious grace to believe , and finally persevere . all which i oft assert in my book . an account of some of mr. c's principles , which he hath set up in opposition to mine . i shall begin with three of them , and consider them together . mr. c. p. 24. the essence of the gospel is altogether promise and free gift . p. 28. the gospel hath no law-sanction of its own , but it only establisheth the sanction of the law by way of promise to all that are saved . p. 33. the gospel , as such is no law , hath no sanction , &c. which , and many more places , i may contract into this as his first principle . that the gospel is in no sence a law , nor includes in it as any part thereof , either any precept , nor any promise upon any condition on our part , nor any threatning . if thou doubt the word precept should not be added , know , the words above fully assert it . and p. 23. he tells us , the precept of faith is a precept of the law of nature . mr. c. affirms , p. 34. whatsoever befalls sinners retaining their sinful state , and rejecting grace , is from the law , and not from the gospel : to talk of a gospel-threat is a cata●…hresis at best , and nothing else can save it from being a bull. his second principles is , the gospel hath no threatnings . when my question answer'd by him p. 32. was this : doth god promiscuously dispense these , viz. forgiveness , adoption , glory , or any other promised benefit given upon god's terms ? ( i say ) doth god dispense these , without any regard to our being believers , or no ? or , whether our faith be true or no ? mr. c. answers , i would know , whether if god distribute his free grace to poor wretched worthless creatures , according to his election and distinguishing mercy , doth he do it blindly because he finds no reason in them ? whence i may call this his third principle . that god forgives , adopts , and glorifies sinners , without any respect to their being true believers , or no ; and election and distinguishing mercy be the only rule by which he forgives , adopts , and glorifies sinners , as well as gives the first grace . to put the better gloss upon his principle , he saith , p. 13. doth god dispense faith blindly , & c ? a. the question was not , whether god gave faith absolutely , but whether he gave forgiveness and glory promiscuously . nay , he knows i oft-times affirm the former . and in p. 21. he reviles me for saying , that there must be a work of the spirit for conformity to the rule of the promise , in the person to be pardoned . yea , this third principle must follow , and is but the same as that the gospel is no law or stated rule of forgiveness , adoption , and glory . and he affirms , that faith is a precept of the law , and denies that any precept of the law is a rule of happiness with a sanction , p. 22 , 23. repl. ( not to insist how in the first point , in what he saith of the sanction , he excludes forgiveness of sin altogether ; yea , and as he words it , may bind the penal curse on us . ) he opposeth in these three principles what he calls my 2 , 3 , 5 , 6 , 7 , 8 , 9 , 11 , 12 , 13 , 15th paradoxes ; but had he considered the 4th and 13th , he had answered his few seeming arguments , and prevented his gross misrepresentation of my principles . there he might have seen , that i assert , 1. there is a certainty that the elect shall obey the terms of the gospel , and be infallibly saved . 2. that it is christ's righteousness which is the alone meritorious cause of a believer's justification and salvation ; and that our complyance with the terms of the gospel by the grace of god , is no more than our answering that rule by which god bestows on us justification and salvation , for the satisfaction and merits of christ. he that cannot distinguish between the righteousness for which we are saved , and a complyance with that rectoral method , wherein god doth save us for that righteousness , and the interest arising from that method complied with , had better sit still , than meddle with these disputes . reader , tho' i did not once call the gospel a law in all my book , and only said in my preface , that the apostle called it a law of faith , with respect to what i had discoursed , yet because the whole of mr. c's book runs on this , i shall insist most on this head , 1. by explaining the word law ; then 2. in what sence it is not a law ; 3. shew in what sence it is a law , which i shall prove , & c. 4. answer his objections ; 5. produce some testimonies . 1. as to the name or word law. it hath pleased god to call the way of his application of grace to fallen sinners , by various names , and by that variety , to help our apprehensions , which one name would not so well contribute to . it 's called a law , a covenant , a testament , a promise , a word , &c. none of them exclude the others , and are easily reduced to each other . a promise of god , that sets down an order in conferring benefits , wherein he enjoins any duty on mans part , in that order , hath the nature of a law ; yea , tho' he engage to enable the person to do that duty . we must also consider , that god in some respects varies these terms from their common use among men , both his dominion and his grace abating their rigid sence . he calls it a law , but yet his mercy resolves thereby to confer such benefits , as brings the law down to a promise . he calls it a promise , but his dominion renders the term enjoyned a duty , and so be raiseth up the promise to a law. the word covenant implies the certain performance on his part , in the way he sets down , and our restipulation to that way . in the very word testament , as he notes the ratification of the covenant by christ's death , so it excludes not the appointed condition of the legatees , to whom he makes a disposition of the benefits : so that the word , the law of grace , or the law of faith , is no other than the covenant of grace , the gospel-promise of salvation , the testament of christ , or the word of the gospel , or the gospel it self . whereas mr. c. exposeth it as a new gospel and new law ; it 's the first gospel god delivered to men , for he never promised to give glory by christ to any unbelieving impenitent person . a new law indeed it is , as being a little younger than the law of innocency , which condemns for the least sin , and gives life to none but the perfect ; by which law no man but christ was ever justified , and by whose answering it for us we shall be justified in a gospel-way . but yet it is a law older than cain or abel , otherwise abel's sacrifice had been no more acceptable than cain's , which by faith it was ; and which faith in christ must have been commanded , as well as the sacrifice ; though the brief account which moses gives , of above two thousand years , doth not express it , nor was it needful . yea , god's words to cain imply it as mr. ball on covenant , p. 43. saith , these are a promise of the covenant , that took place after the fall. 2. i do not say , the gospel is a law in the following sence . 1. i do not say that the gospel includes nothing besides this law ; it gives us an account of the covenant of redemption , and the absolute promises : there be many prophecies the history of our blessed lord , & c. doctrinal truths , prophecies , & c. yet these may be called adjuncts . 2. nor do i judge it a law in that sence our divines fix on the socinians and arminians , viz. as if acts of obedience to this law are the righteousness for which we are justified or saved ; as perfect obedience was under the law of adam . this i deny , for we have no righteousness for which we are justified or saved , but christ's , and the fruits of that are we blessed with , upon complying with the gospel . our faith or inherent righteousness , & c. are not the paying a farthing of debt to the creditor , but our submitting to that way by which we have forgiveness of all the debt , and are partakers of glory ; both which god had in his eye , as to be purchased by christ , before he fixed on this way for our obtaining them . 3. nor do i take it in the popish sence , which the socinians and arminians espouse , but true protestants oppose , viz. as if the moral law were not perfect in its kind , but that the spiritual extensive sence of the precepts were new precepts of our lord ; and that the old testament did not include the gospel-precepts of faith in christ , and repentance for pardon , as well as the new , though it did not discover the objects and motives , & c. so clearly . 4. it is not a law that supposeth a moral ability in sinners to perform its precepts ; that was necessary in god's dealings with men as his creatures , just come out of his hand ; but not so , when he deals with man about his recovery , when he had virtually sinned in adam , forfeited all , yea , had undone himself . whatever mr. c. saith p. 23. i affirm , if the subject be rational , or have natural power : if such ability comes so with this law , that the elect are made effectually able , and others are wilfully faulty if they finally rebel , it 's enough to justifie the divine order . will not and cannot are distinct things with mr. fenner , in his book of wilful impenitency . yea , with d. owens on ps. 130. p. 248. 5. it is not a law that extinguisheth the law of nature which hath its special precepts , and which in genere upon gospel revelation , requires what the gospel requires , and condemns for faults against the special precepts of the gospel , tho' it condemns not so , as to bar the relief which the gospel affords , nor promiseth life upon those terms , which the gospel doth . the gospel in a large sence takes the law as subservient to its gracious designs ; tho' mr. c. weakly infers p. 24 , 25. that therefore the whole precept is hereby made the condition . 6. neither doth this law require any thing of us as a condition of christ's coming into the world as a redeemer , it supposeth that , nor yet any condition of the first grace to the elect. this the covenant of redemption secures ; and it is assured to the catholick church by promise . 8. nor is it a law , obedience whereto renders any promised blessing a debt . all is free tho' sure : it 's free , as to man's procurement or price , yet it is as sure by promise , as if it were a debt ; but the price was christ's obedience and sufferings , and all comes to us of gift , yet in that way which god appoints to give it . 2. i mean by the gospel being a law , that god in christ our redeemer doth by the gospel expresly command sinners to receive christ with a true operative faith , and promiseth , that tho' they are condemned by adam's law , yet upon their so believing , they shall be united to christ , and justified by his righteousness ; and that persevering in faith by sincere holiness , they shall be saved for his sake . he also threatens , that if any shall dye unbelieving , impenitent , ungodly rejecters of his grace , they shall be bar'd from these benefits , and they shall perish without relief , and have sorer punishments , than if these gracious offers had not been made to them : this is the law of faith. i 'll add one caution to this account , which is too needful . give me but the assemblies description of faith , conf. cap. 14. and i desire to use no word as expressive of the terms of the gospel , besides faith , but men now define faith by such a small part of it , as requires caution for the sake of souls . 1. here we have all the essentials of a law. god is our ruler , and we his subjects ; 1 his will is revealed in a way of government ; here 's his 2 precept which binds us to duty ; here 's a 3 promise made to such as do comply ; and here 's a threatning denounced against such as finally rebel ; preach the gospel to every creature , he that believeth and is baptized , shall be saved , he that believeth not shall be damned . 2. yet this is a law of grace ; it 's made by our redeemer for fallen man , all the benefits of it are founded on christ's righteousness , as the immediate cause of them : effectual ability to perform the duty , is provided for all the elect , and declared in the gospel , and god doth not fix on these terms for any worth in them , or profit to him . 3. the gospel is the instrument or sign by which this will of god is expressed : this is not the language of god in adam's law ; if this were not superadded to that , we had been utterly miserable . 4. this fixeth that rule of the promise which mr. c. p. 33. is at a loss to know . god promiseth he will justifie him that truly believes , and save the upright in heart : hereby he that in truth believes , and is upright , answers that rule which the unbelievers and hypocrites do not , and so god doth not hereby promise to save them ; yea , he declares they shall not have an interest in these mercies , because they continue such , and condemns them as such at last : it 's faith , not infidelity ; it 's faith in truth , not faith in perfection , nor hypocrisie . i shall offer thee some few reasons why i say this is some part of the essence of the gospel , and that god hath fixed this rule therein . r. 1. the gospel is oft called a law by the spirit of god , isa. 42. 4. he shall not fall , nor be discouraged , till he have set judgment in the earth , and the isles shall wait for my law , mic. 4. 2. many nations shall come , &c. for the law shall go forth of zion , &c. rom. 3. 27. the law of faith , rom. 10. 31. the law of righteousness , the law of liberty , iam. 1. 25. & 2. 12. a converting law , psal. 19. 7. the law of christ , gal. 6. 2. the best commentators expound these to be the gospel ; yea , many say , this is that law of the spirit of life in christ , rom. 8 2. many more places might be added . r. 2. mens behaviour towards the gospel is expressed by words that denote it to be a law , rom. 10. 16. they have not obeyed the gospel , 2 cor. 9. 13. your professed subjection to the gospel . 2 thess. 1. 8. to take vengeance on them that obey not the gospel . 1 pet. 4. 17. what will the end of them be that obey not the gospel ? r. 3. justification is a judicial act , and therefore it must be by a law , if we allow god to be a ruler when he doth it . we dispute this against the papists , who deny it to be a forensick term. it 's true , the righteousness for which we are justified , is christ's , which answer'd the law of innocency , but the application of it to one man rather than another , and to the same man at one time , and not before , is by the gospel . it 's not the voice of the law of works , that the believing sinner shall be justified for christ's righteousness , rom. 3. 26. so gal. 3. 22. and i might shew , that in justification is a right to impunity ; and can any thing but a law give this ? for condemnation by law cannot be reversed without a law. r. 4. the gospel gives a right to its benefits upon believing , ioh. 1. 12. to as many as received him , to them gave he power to become the sons of god , even to them that believe in his name . what did god by his gospel give to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right , a title to be the sons of god. very many places of this kind might be urged : and little do men see what follows from denying this gospel-rule , when we read such places as they were worthy , rev. 3. 4. 1 the reward , 2 a right to the tree of life . 3 are these terms proper from the meer nature of mens actions ? that 's popish merit . or from the law of works ? that 's false , and anti-evangelical . but it 's safe to say it 's a gospel worthiness , reward , right , &c. god having for christ's sake promised to give blessings in such a way . the gospel-law is so entirely founded on christ , and refers to him so fully , that there is no more than an inviolable connexion between terms and benefits ; there 's no boasting when the claim is strongest ; yea , not boasting , but ascribing all to christ , is one of the great terms . r. 5. if god hath no gospel-rule beside election and distinguishing mercy to confer glory by , then god will not , nay , cannot forgive or save the non-elect , though they should believe in christ. say not they will not believe , that makes no alteration , as to the point in hand : hath not god declared he will save them if they believe ? that is his law ; and their rejecting his salvation god arraigneth them for : he is condemned because he hath not believed , &c. what an allay to their misery would it be to think ! tho' i had believed , i had not escaped this woe : i have lost neither christ nor heaven by my unbelief . read god's pleas with all sinners ; remember christ's tears over lost ierusalem . what do men speak of a day of grace , that men may sin away ? nay , what are the serious pleas of ministers with every soul , to believe and repent ? all are delusive mockery ; whilst god is as free to pardon the elect , whether he believes or no , he is at liberty to damn others , though they should believe ; nay , he is sure to do it , should they believe , because they are not elect. if this leads not to hobbism , i see nothing . i own that forgiveness is an act of soveraignty ; that is , he is free to give faith and forgiveness upon it to whom he will : but they that think god hath left himself absolutely free to forgive the adult , whether they believe or no , and to condemn the believer , seem to forget their bible . would men of this principle but preach according to their scheme , i think their influence would abate , with all that seriously mind heaven , not withstanding mr. c. says , that pardon will not leave them impenitent . r. 6. the apostles , with all the saints , may be arraigned as fallen from grace , and turned from the gospel , if it be no rule according to which god applies christ's righteousness for justification . how could peter say , repent , and be baptized for the remission of sin , &c. when the people cried , what shall we do ? how could paul answer the goaler's question , what shall i do to be saved ? believe on the lord iesus christ , and thou shal●… be saved ? this is not an advice to signs , but to appointed terms ; q. d. god hath commanded you to repent and believe , and hath enacted , that if you do so , the blood of christ shall wash and save you . so gal. 2. 16. we have believed that we might be justified by the faith of christ. they believed for this very end . if any say it was christ justified , it 's true , but it was upon believing . faith is not the justifying righteousness , but it is the condition of our being justified by this righteousness , and the saints did ill to believe to this end , if god had not enacted it to this end : nor could they do it in this assurance , that they should be justified when they believed , if god had not promised it upon believing . had pardon come by an absolute promise , they acted very legally in believing that they might be pardoned . mr. c. may as justly say of them as of me , they set up a new gospel . r. 7. the gospel is at least part of the rule by which christ will judge the world at the last day . that it must be a law , if it be a rule of judgment , i suppose none will deny , unless they 'l deny that christ is a judge : the work of that day is not to try christ , whether he fulfilled all 〈◊〉 righteousness , nor yet whether his righteousness was impured to all that did believe , but by solemn sentence to decide the cause of all men , to silence all false apologies , and publickly adjudge all to their eternal place , unto the glory of justice and mercy . that day supposeth all justified or not by the gospel , christ then changeth no mans state ; the godly stand there pardoned and entituled to life by christ's righteousness imputed ; the wicked are there without any interest in christ ; these wicked ones , if they pretend to sinless innocency , they are cast upon the least sin , by the law of adam : but if they plead god's general mercy , it will be evident that mercy adjusted its rule in the gospel . if they plead hopes from christ as a redeemer , and the offers he made , they are convinced by that book , that christ saved none but such as repent and believe . if they plead they did believe and profess his name , christ will convince them , that his gospel required a true faith , operative in sincere and persevering obedience , the want whereof he will charge upon them ; as you see in mat. cap. 7. cap. 22. & 25 , &c. and so leaves them subject to the law of adam , without relief by the gospel ; yea , heightens their condemnation for disobeying the gospel : but if they yet plead , but lord , thou savest some that were unbelievers as well as we , at least , they were not such believers as did yield sincere obedience : this plea christ will confound by solemn declaration of the true faith and sincerity of all them whom he now saves , and so will evidence , that his judgment is without respect of persons , and that his righteousness is no plea for any finally unbelieving , ungodly hypocrite , whom his gospel condemned . if the damned or satan should plead , but they were sinners , though not unbelieving hypocrites ; the answer of christ will be , i have satisfied the law for them , and so justice cannot suffer by my washing them in my blood , nor hinder their being glorious for my sake . i humbly think this is being judged according to our works , rev. 20. 12 , 13. this is being justified by our words , mat. 12. 37. and what iames most intends iam. 2. 24. i hope none can doubt , but this proves the gospel is part of the rule of judgment , and it 's plain , god will judge the secrets of all hearts by my gospel , rom. 2. 16. and the word that i have spoken to you , that shall judge you . this is one of the * books that shall then be opened , saith mr. ch. father . and how awful is that day , when the closest hypocrite will be discovered , and yet the doubtful christian adjudged sincere ! but blessed be god , the saints plea will be managed by christ himself . reader , it 's hard reconciling the account we have of the day of judgment , by any thing below what i have delivered , and were not the gospel to be a rule of judgment , i cannot see how that could be a iudgment-day , it must be only an execution-day , for by the law of adam no believer could be acquitted ; that law must be altered by the law-giver , to admit a satisfaction , and it 's by the gospel only he hath enacted the way how this satisfaction shall be applied . by that first law these unbelievers ( yea , all men ) were condemned virtually in adam when he was judged upon his fall , and that sentence seized them as soon as they had a being , there needed no other . it would help thy thoughts , if thou wilt accomodate some of the circumstances of the last judgment to them that shall be alive at that time . i might multiply arguments to prove the gospel to be a law. whatever proves the covenant to be conditional , proves the gospel to be a law. nothing keeps the most sincere godliness , or act of a saint here from being downright a sin , if the gospel be no law , for they are not legally perfect , and so are sins , i see not how any man can have grounded hopes of glory , if the gospel be no law ; and they that deny it , and say faith is but a sign , must set up works above faith , for they are more evidencing signs than an internal act of faith : yea , how can christ be our king , if his gospel be no law ? many more might be added , were there room , but i shall omit the rest , except what will occur in my answer to mr. c's objections which follow . i. mr. c. objects , p. 5. whoever is justified by a law , is fallen from grace , gal. 3. 11. it should be read a law , not the law ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the emphatical particle is not put in , and so it 's every law is excluded . repl. upon such cobwebs , in the face of the plain scope of the bible , doth this cause stand . where 's the argument ? because in a few places the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put in , therefore the apostle excludes even every law , when he doth plainly exclude only one sort , as appears by the whole context . nay , when he at the same time affirms another species , under that general , rom. 3. 27. but farther note , 1. where the article is elsewhere omitted , the word it refers to doth not exclude every sort of law , rom. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . will you render this ? for the gentiles , which have not a law , or not any law , the article is wanting , but sure they had some law , even the law of nature . 2. where the article is wanting , it doth not infer , that every kind under the general word are alike intended ; rom. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . is not there the written mosaick law set in opposition to the law of nature unwritten ? yet the article is wanting , rom. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the law was added ; was it no special law ? sure there was some law before . so gal. 4. 4. gal. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the iust shall live by faith. is this any sort of faith ? will a temporary or historical faith serve ? yes , by mr. c's rule . 3. the article is oft added to the word law , in the very subject before us , gal. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. but the law is not of faith. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the law against the promises ? and v. 24. rom. 10. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moses describeth the righteousness which is of the law. 4. the socinians evade the force of ioh. 1. 1. and so deny the deity of christ , even by mr. c's argument : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the article is wanting to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore it 's to be thus render'd : the word was a god , not the god , a god by office , for that is a god , but not by essence , which would be the god. 5. the context doth manifestly specifie this law , and not exclude every law. it 's true , the gospel argues à fortiori against justification by the law of innocency , yet he directly speaks of moses's law ; as any may see in reading the places , mr. c's proof is taken from gal. 3. 11. and doth not the apostle , v. 17. say , the law , which was four hundred and thirty years after , cannot disannul the covenant , &c. was it every law that was given 430 years after abram ? so from rom. 3. 28. & cap. 4. and is not the apostle in the three chapters express , that that law was the jewish law , or at most the law of nature together with it : but more of this last hereafter . reader , mr. c. seems fond of this argument from the article , and thence oft repeats it ; but do thou but read one book in the greek testament , by his rule , viz. that where the article is omitted from a word in negative propositions , there every species is excluded ; yea , bring it down to names , and where the article is omitted , then it is any peter , any iohn who is there spoken of . obj. ii. mr. c. oft objects , as p. 5. works performed under a law-sanction , are legal works , and do make the covenant enjoyning them a covenant of works . and a few lines before saith he , the performance of duty as terms enforced by a law-sanction , is a covenant of works ; so that such men are preachers of a law , no matter what law. p. 21. the preceptive will of god with the sanction of rewards , promised upon the things required , and threats of punishment upon the non-performance , is alwaies a law or covenant of works . this runs through his book , and he oft saith , the gospel hath no sanction , and if we say so , we make i●… a covenant of works . p. 10. christ is of no effect to him that is justified by a law. repl. 1 he oft seems not to understand what a sanction is ; for p. 24. he takes it to be meer life and death , considered abstractedly , but not as determining the way of giving of the one , or inflicting of the other : whereas a sanction consummates a law , and determineth what the benefit or penalty shall be , and the certain connexion between the benefit and the condition , and between the penalty and the want of that condition , &c. now will any , except mr. c. say , that god hath not by the gospel given assurance , that upon believing we shall be saved ? have not we god's word , oath , and seals for this ? 2. a law-sanction doth not exclude the greatest mercy and grace , in conferring the benefit . it 's true , that if the condition be in it self meritorious , then in that respect the benefit is of debt , and was made a condition in the covenant , because of its condignity , if exactly proportionable , or congruity if less valuable : but god chuseth a condition , that hath ●…o merit either of congruity or condignity ; nay , the benefits are purchased by christ , qua good things in themselves , and they be freely given , tho' in this way . is it not a gracious law , though a law , that if fallen wretches will duly accept of my son , they shall have life by him ; and this i command them to do ? 3. his mistake seems to be in his notion of reward , and in his upon and not upon performance of the condition . gospel-benefits are no reward of debt , and yet they are given in a way of reward . the benefits are given not for our faith , yet upon believing ; not upon it as a meriting consideration , yet upon it as that the presence whereof is made necessary by the gospel , this having required faith , and confined the benefit to him that believes . if a man says , i 'll give you a thousand pounds if you will come to my house and fetch it ; is it not a free gift , though the poor man must come if he will have it ? and the giver is yet bound by his promise to give it if he come , and not bound to give it if he refuse to come . do not say receiving pardon is only naturally necessary , and not as a condition enjoyned , for god might have applied christ's merits for pardon , though the sinner consented not . a lunatick may be pardoned by a king ; and the rich man might have sent the thousand pound to the poor man's house , whether he came for it or no ; but christ resolved to shew his governing authority in the displays of grace , and excite to duty by motives from benefits , though the benefits shall be so given , as that what we do shall be no cause or merit of them . 4. hath the gospel covenant no sanction ? what think you of heb. 8. 6 ? he is the mediator of a better covenant , which was established upon better promises . i hope he 'l grant this covenant is the covenant of grace , in a greater opposition to the first covenant with adam , though more immediately opposed to the jewish covenant ; yet this second covenant hath a law-sanction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sancitum est , saith beza . it 's a greatest part of the new name mr. c. hath reproached the gospel with ; here 's a law , a law-sanction which the new covenant is consummated by . men skilled in the socinian controversies lay the stress of the cause of truth upon arguments from condemnation and justification , being god's rectoral acts , but what a loss will they be at , if god do not 〈◊〉 by a or any law ? as mr. c. saith p. 18. where 's dr. owen's law of iustification ? yea , we must part with the force of rom. 5. 19. 5. but why must it needs become a law or covenant of works meerly by a sanction ? the great difference between the covenant of works and the covenant of grace , lies in this : what is the righteousness for which we are saved ? is it the righteousness of works , or the righteousness of christ ? but it is not how we come to obtain salvation by christ's righteousness . doth god make our faith or sincerity to be our justifying righteousness ? if he saith , if thou truly believe , i will justifie thee by christ's righteousness , but if thou believe not , thou shalt remain condemned ; something might be said ( tho' not enough ) if we were to believe by our own strength , but that is not so more might be said , yea , enough , if our faith and sincerity were to be the righteousness for which we are pardoned , or entituled to life ; but neither is it any thing like that , nor doth the gospel design it , nor its law-sanction at all infer it . it 's one thing to be justified for faith , as a work or inherent qualification , ( though it be such a qualification ) it 's another thing to be justified by it , as a meer condition : i abhor the former , and will ( through god's grace ) dye by the latter . in the first sence , it 's only that for which i am justified ; in the last sence , it 's only that upon which , by god's ordination , the righteousness of christ justifies me : as a work , it would make me just as an immediate cause of title , but as a condition , it removes the obstacle which god's gospel-threatning hath laid in the way of my obtaining his gift of righteousness upon christ's account . hath god appointed faith by his command to be a * federal instrument to receive christ's righteousness ? i say no more , so that men will own men shall be denied it without that instrument : but then , must the gospel be a law of works ? by no means ; tho' mr. c. p. 30 , 31 , 33. thinks , that whatever law requires an act of ours in order to benefits for the sake of christ , is a law of works , because ( i suppose ) the action is a work. is not receiving christ an action ? ay , but it justifies not as receiving , but it 's christ received justifieth . i say the same , but yet i ask , will christ justifie me if i do not receive him ? a christ he is , and a full righteousness he hath before i receive him , yet i was unjustified , notwithstanding that . why was i unjustified by his righteousness so long ? was it not because i received it not , till i received it ? well then , sure though that action of receiving doth not justifie me , yet that action is by god's fixed law necessary to my being justified by christ's righteousness ; not as it is an action , but as it answers to the rule of the promise , whereby god enacts , he will for christ's sake justifie him that believes . 6. the apostle doth expresly tell us , that the gospel-law is not a law of works , rom. 3. 27. where is boasting then ? is it excluded ? by what law ? nay , but by the law of faith. here 's two laws opposed , and yet both are laws , and one no law of works neither . we are threatned with an answer , p. 33. though i know as much as he is like to tell me , yet i am sure i have the best expositors for this sence , and doubt not the defence of it : yea , though he should argue , it is but the doctrine of faith , yet if god be a ruler that commands that faith , in order to my obtaining saving benefits , i despise all that can be said against its being a law. but it may be he 'l admit a solution of his objection from mr. bulkley of new england , the putting of a condition doth not hinder or lessen the free grace of the covenant , so long as the condition is evangelical , and not legal . and p. 328 , 329 , 330. he answers the objection against the gospel being a new law , and saith , tho' christ be not a law-giver , to give a law of works to justifie our selves by it , yet he is a law-giver , to give us a law of faith , commanding us to believe , &c. p. 333 , 334. when it is said , do this and live : here the promise of life is legal , because the commandment of doing is legal . on the other side , when it is said believe and live , here the promise of life is evangelical , because the commandment of believing is evangelical ; but if we make the commandment of believing to be legal , then the promise of life upon condition of believing must be legal also , and then there is no difference left between these two , do and live , and believe and live , which confounds law and gospel , heaven and earth , and makes the two covenants all one . see mr. ball , the covenant which was made of free love , and calls for nothing at our hands , but what comes from , and shall be rewarded of meer grace , is a covenant of grace , though it be conditional : so the pardon of sin is given of grace , and not for works , though the pardon be granted to the penitent , and faith on our part , a lively , unfeigned , and working faith be required to receive the promise . obj. iii. mr. c. p. 2●… . moreover , all the preceptive will of god , then or afterward to be revealed , was enjoyned to man as his duty to observe in the law of nature , imprinted on his heart : as for faith , it was an eminent part of his perfection , and that which the serpent first wounded him in by temptation , &c. p. 22. i tell you , the gospel hath no law-sanction at all of its own , but it only establisheth the sanction of the law by way of promise to all saved ones . christ is the end of the law to them , and as to those that are not saved , the law takes its course of them , they came not under the efficacy of the gospel at all . repl. the argument of these words is , that all the precepts and threats in the gospel are part of the law of nature , given to adam ; and that law of adam is the only law , and therefore faith in christ , which sinners are called to is only the voice of the law of works or innocency ; and the whole sanction of the gospel is the sanction of that law , and hence the gospel must be no law. i might shew what a gross sence he gives of christ being the end of the law , and that his words lead us to think , that all obligation ( except from gratitude ) to obedience , lies on christ only , and not on the elect ; that the gospel hath no influence at all upon them that are not actually saved ; that the gospel is only an absolute promise , or rather a declaration of election , to the elect , and requires nothing at all from them as a term of any benefit whatever , and yet they are saved , as elect by the law , as immediately entituling them to life , without the interposal of the gospel-sanction ; that is , the gospel doth not only invest them in pardon , and a right to salvation by god's imputing christ's righteousness to them ( when believers ) which was a perfect obedience of his to the law , and a full satisfaction to the law-giver for them , as their voluntary surety : which i hold ; but that the law immediately judgeth them to have obeyed it perfectly , and also to have endured the penalty in christ , he being their proxy and attorney . this is the method these men espouse , whereby they destroy christ's sufferings as a proper satisfaction , exclude all forgiveness , as needless : they debase christ to an attorney , and exalt the creatures , as if they stood on the strictest terms of merit with god , having legal innocence of their own , as having obeyed and atoned too : yea , they had a grant of all the saving effects of christ's death , before they fell in adam , who was their head even when christ was their head too , for they were one legal person wlth christ alwaies as elect , and not when they become believers . and hence the gospel doth require nothing of any elect persons , to interest them in christ or his benefits . but i pass by these , and in opposition to the argument , i shall ( in the strength of christ ) evidence , that the law of nature or works is not a hindrance to the gospels being a law , but that the gospel is another law , distinct in its precept and sanction , and other respects . 1. the gospel is distinct in its preceptive part , from the law of innocency . faith in christ was never commanded by that law. to say faith in god was a duty , is a vain objection , for faith in christ as a saviour is specified from its object , and is distinguished into temporary , historical , saving , &c. the faith that mr. c. saith adam was wounded in , was meerly a faith of assent , which the devils have , or a natural trust in god as creator : but what 's that to a receiving of christ , or consent to him as redeemer , and relyance on him ? of which more by and by . is it not strange that mr. c. saith , the law never brings us to god , then faith doth not , for it's part of the law , &c. but let 's hear what others speak . mr. hooker of new e. p. 337. saith , i flatly deny that adam , if the lord jesus had been revealed to him , was able to believe in him , and so to rest upon him , &c. the reason to confirm this point , that adam had not this grace of faith , is this ; this believing in the lord jesus is that which doth directly cross the estate of adam in his innocency , &c. he to p. 343. proves it , and answers objections . p. 338. to one he thus says : i answer , that not believing in the lord christ is not a sin against the moral law , but it is a sin against the law of the gospel , 1 ioh. 3. 23. rom. 3. 28. mr. bulkley , p. 327. lays down this ; that faith in christ unto justification and salvation , the commandment enjoyning this faith is no commandment of the law , but of the gospel , which i prove by these ensuing arguments . this he doth by no less than nine arguments , and answers many objections from p. 327. to 335. and thus concludes : thus far we are come , that the putting of faith as a condition of life in the covenant of grace , doth no whit derogate from the freeness of grace . d. goodwin affirms , that faith now is of another kind than the faith of adam : as to the principle , objects , light , &c. ours is supernatural , his natural , and as you may see at large , proves by several reasons , that his was but natural ; as , 1. all other things belonging to him were natural , &c. and therefore it would be strange , that if the principle of faith in him , which then was not of general use , should be supernatural , &c. 2. for him to have a supernatural principle of faith , as we have , was in him superfluous and vain . this he shews , because adam's covenant would not have brought him to heaven . 3. it would not only have been of no use , but it would have made him miserable . 4. and therefore our way of faith must needs be supernatural , and altioris ordinis from his , &c. which he proves 1. in the respect of the objects revealed to our faith , which his mind should never have arrived at : 2. in regard to the light by which our minds are acted and elevated : 3. in respect of the way or manner of knowledge or assent raised up thereby . i might add the testimony of one whom mr. c. honoured , who gives this reason in the present debate , saying , viz. if consent to the covenant was a duty by the law , then the law did bind to its own dissolution . but i suppose this may serve to shew , that faith in christ was no duty by the law of nature , and therefore either it is a command of the gospel-law , or it is no duty at all . the like i might shew of repentance , which melancthon's followers prove against flaccius illyricus . obj. if any one should object , did not the law of nature bind us to do whatever god should at any time require ? a. you must consider , 1. the law of nature less properly , as the rule of happiness in the covenant of innocency ; and so it was appropriated to that state , and was a particular law of works : if so considered , the several precepts of it were written on man's heart , and god and the creatures ministred instruction to the innate light , which was inherent in our minds , and that in a natural way . some ruins of both are still preserved to fallen man , rom. 1. 19 , 20. cap. 2. 14. in this sence faith and repentance could have no place at all in the law , for it was a law to govern and save innocent man , but not to recover sinful man. to suppose our own perfection to be the condition of life , and yet to be obliged at the same time to repent of sin , or believe in an a●…oning saviour ; to have our abilities immediately from god as creator , and a stock in our own hands , and yet be obliged to depend on christ as mediator for all strength , are utterly inconsistent . 2. if you take the law of nature for the remaining instincts and notices of it in man ( which ought to be perfect ) and assisted and directed by the works of god , sure the gospel must be another law , or else heathens are able to find out christ by the book of nature , and engaged to receive him , and rely on him , though he were never revealed to them . the reason is this ; the law of nature in this sence binds all the heathens , and its precepts are engraven naturally upon their hearts , and god and his works consider'd naturally , direct their minds . 3. the law of nature may be considered most generally , viz. as it is an obligation upon man to believe and obey , whatever god shall any way or time reveal and require , and to suffer for disobedience what god shall threaten . in this sence indeed the law commands all duty in general , but it doth not deny the gospel to be a special law , for this indeed doth oblige us to obey all god's laws , when he makes them laws ; but it doth not determine any one law , nor give a being to one particular precept . it 's the foundation of our obligation , to submit to god's authority as creatures , but appoints not wherein we must instance that subjection . it 's the same as an obligation among men to allegiance to the supreme power , which i hope prevents not the ruler's acts to be laws . this law of nature subjects us to god's threatnings , which he shall pronounce at any time for sin , but determineth neither the sort nor degree of the threatned evils . this law is common to good angels , devils , innocent man , fallen man , yea , damned and glorified man , for they are all engaged as creatures to obey the laws of god , when he enacts them , and suffer what he threatens if they obey not . but is the gospel therefore no law , or only this law of nature ? then angels , devils , and the damned are obliged to believe in christ for salvation . do not say , god doth not require this of them , for they are under this law of nature , and so he doth require it of them ; or else it is some distinct special law , whereby he requires it of others , and not of them . by this notion god never made any law beside this one law of nature ; no positive law , no ceremonial law , for this law of nature did bind man to observe them when god was pleased to command them ; and yet they were special laws for all that . and why then must the command of faith in christ , and repentance for remission , be no law , when god commands them , because the law of nature requires us to obey them when god doth command them ? what a government do these men assign to god , who allow him but one and the same law to govern the whole creation by , when their state and circumstances be so different , though all are his creatures ? 4. as for such as confound the law of nature with the law to israel , as taken into the covenant of grace , i shall not think fit to say more to than this ; though the carnal iews did turn it into a covenant of works , as if their imperfect obedience and chargeable sacrifices were the very righteousness for which they were justified , and so neglected repentance and faith in the promise of forgiveness for the sake of christ , who was typified in their sacrifices ; nevertheless it was a law of faith and repentance , as wittichius calls it , p. 106. in cap. 2. v. 25. and therefore such great titles are given it in the old testament ; and not as such is it opposed by the apostle paul in the new testament , it was the base perverting of it , as exclusive of faith in christ , and as opposing gospel institutions by jewish ordinances , that he reprehends : see calvin . on ps. 19 9. he states the difference between the law commended by david , and as represented by paul , and saith , that paul had to do with the perverse interpreters of the law , which separated it from the grace and spirit of christ ▪ &c. and sums up all in these words , haec diversa legis acceptatio , &c. this different acceptation of the law easily reconciles the seeming difference in the words of david and paul , because paul's purpose is to shew what the law of it self ( viz. as it sincerely requires the duty we owe to god , without the promise of grace ) can do in us or for us ; but david commends the whole doctrine of the law , which is the same with the gospel , and therefore includes christ therein . see mr. ball 's arguments for the covenant with israel being the gospel-covenant , and how the precepts were gospel-precepts . indeed it 's true , the matter of the ten commandments were much of the matter of the law of innocency , but god did not deliver it to his church as a law to innocent man , but to fallen man , for his direction and recovery . therefore when any authors take the law as given on sinai , to be the covenant of grace , they deny faith to be commanded adam in innocency , though they grant it requir'd in the law at sinai . 2. the sanction of the gospel is not the same with the law of innocency ; which i shall evidence in the promissory and minatory parts . i 'll begin with the promissory part . i. the promissory part of the gospel differs from that of the law of innocency . 1. there are many things promised in the gospel , which that law never promised . did that law ever promise union with christ , or the indwelling spirit , or forgiveness of sin , or perseverance ? surely no : but the gospel doth all this . nay , dr. goodwin urgeth many arguments to prove , that the reward of adam was to be only a continuance in the same life he had in paradise , and not a translation to heaven . 2. the rewards of the law of works were not promised on the same account , as the benefits promised by the law of grace be ; those were on the account of works as a meriting righteousness , ours are by free grace , on the account of christ's sole meriting righteousness . dr. goodwin saith , the reward of the law was in a just sence due ( of debt ) unto the creature , and that from god : not that god can owe any thing to his creature , or be obliged for any thing to him , but because in a way of natural justice , or rather comeliness and dueness , such as is by the law of creation to be between a just creator and a holy creature ; there is an approbation due to him from god , whilst that creature obeys him , and that as a debt of nature . but i say , all the claim we have , is for christ , and ex pacto , as the free promise assureth us . 3. the benefits are promised on different terms . by the law all was for perfect sinless obedience , but the gospel promiseth pardon upon our true repenting and believing ; and we forfeit not our interest in its blessings , if our faith be effectual and persevering in sincere holiness and obedience . 4. the law of adam did not justifie till the whole time of the trial of obedience was finished . it 's true , it did continue the blessings he had , while he sinned not , but it did not fix his state of happiness till his trial was over ; but the gospel puts us in a justified state upon our first believing . ii. the threatning part of the gospel differs from that in adam's law. 1. the evils threatned are not wholly the same : here 's not only death , but that in sorer degrees , heb. 10. 29. & 12. 25. god's wrath will be more poured out , and conscience will find matter of sorer reflections . here 's a privation of christ , and his spirit and pardon : we are not only without them , but we are barr'd from them , because of our wicked refusal , when they were sincerely offer'd us after our apostacy . if the gospel were no law , we could not be obliged to more misery than adam brought us under ; yea , and adam could not be our full representative in his covenant , if we are capable of encreasing our misery by that law , without disobedience to a new one . 2. the gospel doth not denounce death for the same sins , as adam's law did ; that law threatned death for the least sin , yea , for one sin , but the gospel threatens death not for every sin ; it doth not bar every sinner from actual relief , but the impenitent , unbelieving , and utterly ungodly hypocrite . 3. the gospel binds not damnation on us , unless we are finally impenitent unbelievers . if at any time of life we truly repent and believe , we shall find mercy , but adam's law denounced him miserable on his first sin. iii. there be a great many other differences , viz. in adam's law god acted as meer creator , in the law of grace he acts as redeemer as well as creator ; in adam's law men were considered as innocent and sinless , in the gospel we are considered as sinners ; by that law god governed us as happy , in order to a fixing us in our happy estate , in the gospel he deals with us in order to our recovery from a lost estate ; in that there was no mediator , in this there is a mediator , who also is our king-redeemer . many more might be added . reader , weigh all these things , and if the gospel must be a special law , so that it be not the law of innocency , what can be more plain , than that it is not the same with the law of innocency or nature either . i could farther demonstrate , that the very appropriation of faith ( tho' it were a legal precept ) to be the grand condition of salvation , doth argue the gospels being a distinct law ▪ for otherwise any duty would be of equal use : but because mr. c. charges me as a new gospeller , i 'll give thee a few of the hundreds that oppose his three former errors , and consent to my paradoxes as orthodox . testimonies that 1st the gospel is a law . our divines in the synod of dort. say , par . 2. p. 104. ex sacris literis , &c. it 's evident from the scriptures , that some are judged and condemned for sins committed only against the light of nature , who yet are excused for not performing the law of faith , through invincible ignorance , which excuse can have no place where god publisheth this law , and men are required to obey it . many other places from this synod might be added . willet saith , p. 888. we exclude not every law , but the law of works ; but the law of faith is not the law of works . and p. 635. the publican finding mercy , and departing justified , no doubt had also an express purpose in himself for ever to forsake his sin , for otherwise he could not have been justified , nor found remission of sin ; for this is the law and perpetual rule of forgiveness , ezek. 18. 21. lex evangelica clamans , the gospel-law cries , believe , and thou shalt be saved . hooker of effect . calling , p. 338. saith , i answer , not believing in the lord christ is not a sin against the moral law , but it is a sin against the law of the gospel , as he proves fully . saith p. 328. hereto agree the words of the apostle , rom. 3. 27. where the apostle distinguisheth between the law of works and the law of faith ; by the law of works understanding the moral law , by the law of faith understanding the gospel , &c. he adds , here are two distinct laws , having two distinct commandments , as two distinct conditions of the two covenants . this he proves at large . p. 102 , to 122. proves the law as given to israel was the gospel covenant for substance : p. 113. saith , faith in christ is not commanded in the moral law , as it was engraven in the heart of adam in the state of innocency , but as it was given to israel , to be a rule of life to a people in covenant , it was presupposed and commanded . lib. 2. cap. 1. proves at large , that god published a new law as redeemer to man upon his fall. p. 17. christ will proceed at the day of judgment according to a double law , the moral law , and the law of faith ; the moral law saith , cursed is every one that continueth not in all the law to do it . now by this law we are all cast ; but the law of faith affords to mankind a mitigation of the moral law , and begins where the other ends , god having sent his only begotten son to this end , that whosoever believes on him should not perish ( notwithstanding the condemnation of the moral law ) but have everlasting life . much like the favourable law amongst us , which affords the benefit of clergy , &c. p. 19. those therefore whom christ shall then acquit , are acquitted by the gospel , or law of faith ; those whom he condem●…s , he condemns by both laws . p. 230. they that really believe forgiveness in god , do thereby obtain forgiveness . believing gives an interest in it , it brings it home to the soul concerned . this is the inviolable law of the gospel ; believing and forgiveness are inseparably conjoined . p. 139. he saith , repentance was no duty to adam in eden , it is none for the angels in heaven , nor for the damned in hell , what then may be the language of this appointment ? o sinners ! come and deal with god by repentance , &c. it 's true , many do deceive themselves , they raise themselves unto an expectation of immunity , not on gospel-grounds : but god deceives none , whoever comes to him on his proposal of repentance , shall find forgiveness . it 's said of some , he will laugh at their calamity , &c. but who are they ? only such as refuse his call to repentance , with the promises of acceptation annexed . see p. 254. p. 375. faith is the only condition of the covenant of grace , which is therefore called the law of faith. p. 7. the covenant of grace , the apostle calls it the law of faith , and it is especially expressed thus , he that believes shall be saved . p. 308. the precept of believing is a gospel-precept only , and the punishment for unbelief is threatned and inflicted in relation to the gospel ; as he oft shews at large , and in p. 10. instanceth in five things a great difference between faith in adam and gospel-faith , one of which is , that tho' there was a kind of faith in adam , yet it was not to be the condition of that covenant , &c. but the faith required in the covenant of grace comes in purposely as the condition of life , and justification for the sinner . p. 18. oh saith the law , such duties have been omitted , such sins have been committed , such sabbaths have been prophaned , &c. such tenders of grace have been slighted , ( here ( saith he ) the gospel ▪ law comes in as an accuser too . ) and p. 55 , & 553. you must so confide and rely on christ's one most perfect and all-sufficient sacrifice , as yet withal to be careful that you , on your part , do perform those gospel-conditions , which god enjoins and requires of you , in order to remission , justification , and glorification , &c. the whole business of merit and satisfaction lies upon christ , but as to believing and repenting , the two grand gospel-conditions , they lye upon your selves , ( with respect to the act , tho' not the power ) and must be done by your selves ; yea , and the doing of these is as necessary on your parts , under the notion of conditions , as suffering and dying was on christ's part under the notion of merit : and it is most certain , that the latter without the former will not profit you , because christ never designed to impute , or make over his merit to any , further than as they should make good these conditions of faith and repentance . p. 553. he shews the rock of popery is to trust in these as merits , and the rock of antinomianism is to deny that respect to holiness , obedience , faith , and repentance which is due to them , as means and conditions . p. 157. you read rom. 3. 27. the law of faith , and the law of works , very opposite and contrary laws . p. 610. unbelief is disobedience to the law of faith , when discover'd to men ; therefore it is our sin ( not the sin of heathens , as that is disobedience to any law ) which is against that law when revealed and known . see p. 314. the law of christ requires belief in the satisfaction he hath wrought , for the law of christ is not as the law at the creation was , &c. p. 683. p. 190. vocatur lex , &c. the covenant of grace is called the law of faith , because faith is therein prescribed to us as the condition of the covenant . p. 146. there is a legal necessity that he that continues in his lusts and unregeneracy must perish , and that because of the will and law of god. as god wills the salvation of all that will turn to god and obey him , so he wills the damnation of all that will not , but hold fast their lusts and refuse to return . as he hath made a law , that whosoever will come to christ , and take up his yoke , shall find rest to his soul , and shall livefor ever ; so he hath declared it as peremptorily , that he that slights christ , and will not hearken to him , nor obey him , shall be utterly cast off . p. 148 , 102 , 103. it is he that with the father hath established this , as the great condition of salvation , bearing the yoke . so that it is the standing law of heaven , whoever will be saved , must take up christ's yoke : this is the way to blessedness , and there is no other . bear the yoke of christ and be blessed , cast that off , and he will cast you off ; submit and be saved , reject it and christ will reject you : this is the unalterable condition of salvation , and there is no other . things are so settled in the eternal compact between the father and the son , about the case of man , that the blood of christ it self cannot stead us , nor the mercy of god ( infinite as it is ) benefit us , without this condition be performed by us . p. 202. in the day of judgment god will not proceed with men upon election and reprobation , but upon obedience or disobedience to his law , rom. 2. 7 , 8 , 9 , &c. god will vindicate the justice of his proceedings in that day , by making the word the rule of his judgment to all that are under it , ioh. 12.48 . p. 165. god hath not absolutely promised salvation and eternal life to any , but he hath annexed it to certain dispositions and qualifications , without which we shall never share in the blessing promised . p. 119. mat , 5. 8 , &c. p. 72. none can be saved by all which christ hath done and suffered , but upon these conditions , and they are self-denial , faith , repentance , taking up the cross , obedience ; these are the unalterable conditions of salvation , and these conditions of salvation are the yoke of christ. these passages of this worthy divine amount to no more than what dr. ames saith . p. 189. bellarmin objecting mat. 11. 29. my yoke is easie ; ames answers , pro lege , &c. there 's nothing said in these words concerning the law , simply taken , and the perfect observation of it ; but they speak of the gospel , that is , of faith and new obedience , that 's the easie yoke of christ. i could bring an hundred places out of dr. manton , wherein he calls the gospel a law , and proves it . altingius proves , that the repentance required of us is a gospel ▪ command , and not required by the law. peraeus , peter martyr , yea , chamier himself , affirm the gospel to be a law of faith. indeed who deny it , except a few lutherans , who also deny the doctrine of perseverance , and three or four ●…ranaker divines , who are followed by several of the cocceians , but not by all of them ? see more proof of this under the next two heads . i shall subjoyn the assembly of divines . q. what doth god require of us , & c ? a. to escape the wrath and curse of god , due to us for sin : god requireth of us faith in jesus christ , repentance unto life , with the diligent use of all the outward means , whereby god communicates to us the benefits of redemption . reader ▪ 1. is not that sign or instrument whereby god requires these things , to this end , a law of god ? what 's a law if that be not ? is it the counsel of a fellow-subject ? no , it 's god's commanding act , he requires these . 2. doth god require these of us to this end in the law of adam , or in the gospel ? was innocent man to escape the curse due to him ? no , it was not upon him ; that law did not suppose him undone ; it must then be the voice of god by the gospel to fallen man. the gospel enjoyns these duties to this end , with a promise that we shall not fail of this end , if we omit none of these duties . here 's the gospel-law . ii. testimonies that the gospel hath its proper threatnings . p. 90. the best perswasion we can arrive at , concerning the spiritual condition of any , leaves room for gospel-threatnings , &c. and p. 91. whatever we ( ministers ) may conceive of the state of any such , they are not to baulk or wave the delivery and pressing of any evangelical warnings , or the severest threatnings contained in the gospel . p. 91. others should not think they are hardly dealt with , when they are prest and urged with the severest ▪ threatnings of the gospel ▪ see him on cap. 4. heb. v. 1 , 2. p. 217 , 180 , 181 , 182 , on ps. 130. p. 266. he that believeth not shall be damned : that 's a hard word , many men cannot endure to hear of it ; they would not have it named by their good-wills , &c. but let not men deceive themselves ; this is the softest word that mercy and love it self , that christ , that the gospel speaks to despisers of forgiveness , &c. mr ▪ mead : it 's sad , but certain , that the gospel inflicts a death of its own , as well as the law. p. 121. there be many threatnings annexed to the covenant of reconciliation , threatnings of gospel-vengeance to the transgressors of the covenant , but there are no threatnings in the covenant of suretiship , nothing denounced against the man christ , &c. how many places might i collect from mr. c's father ? p. 124. ye unbelievers ! your curse is doubled , and your condemnation is the condemnation . iohn 3. 19. the law pronounceth a curse for breaking of it , but the gospel a far greater for not receiving christ , and your life and salvation which is offered to you through him . p. 303 , this gospel-iustice , which is the most terrible . p. 309. the gospel is so far from promising life , by the death of christ , to impenitent and unbelieving persons , that it threatens and seals death , and wrath , and condemnation to them , iohn 3. 36 , 18 , &c. if you read the canons of the synod of dort. you 'l find evangelii minas , the threatnings of the gospel . this point is so obvious in all orthodox writers , that i forbear more testimonies . but why are gospel-threatnings a bull ? no doubt , because the gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glad tidings . and indeed , is it bad news that sinners shall be saved , if they repent and believe , and many shall believe ? will nothing be glad tidings , but that they shall be saved , tho' they neither repent nor believe ? this indeed was a message unfit for god to send ; and tho' mr. c. calls it a bull , christ hath solemnly declared , as the lord of the n. testament , that they who believe not , the wrath of god abideth in them . this cannot be a threatning of adam's law , for those threatnings respected every sin. it is true ; the unbeliever is damned for other sins , by rejecting christ , but what makes those sins damning to him in the event , notwithstanding the offers of life ? is it every sin will do this ? will a vain thought exclude a man from pardon , as much and as surely as final unbelief ? surely no : but yet the threatning of adam's law denounced death against any sin , as much and as certainly as against final infidelity , and so did not appropriate death to infidelity , as the gospel-threatning doth . besides , is it an abiding of wrath on us , which adam's law threatned ? no , it was the first bringing of wrath on them that were free before . iii. testimonies that god hath declared a fixed rule , by which he pardons , adopts , and glorifies sinners , which rule is his gospel , and not his secret decree . to prevent mistake , know , that i speak not of the first grace , which he gives to all the elect , but i speak of pardon and glory , which he hath promised upon terms , and judicially denies to them that refuse christ. they put this q. how is the grace of god , & c ? a. the grace of god is manifested in the second covenant , in that he freely provideth and offereth to sinners a mediator , and life and salvation by him , and requiring faith as the condition , to interest them in him , &c. here thou feest faith is a condition , and a condition required , and this required to interest us in christ : no interest , but in conforming to this rule , that requires faith to this end . he , de christo gr●…tis justificante , p. 244. conditio vero , &c. the condition whereby we are properly justified , is this ; that we believe in christ , and cleave to him by a constant profession , &c. p. 251 , 252. i ask , when salvation is promised freely for christ's sake , will the absolute promise save all men promis●…uously for the sake of christ , without the limit of any condition ? i think no such thing : go on then . when this promise belongs but to some , and that only upon a certain condition who then are those on whom this promise properly falls ? thou must say , the believer , &c. p. 297. q. what sinners are justified by christ ? a. those who ▪ enclined by a serious remorse , bewail their sins , and displeased at themselves , do recollect themselves with their whole soul , and are converted to christ with an entire faith , these are the only sinners whom faith without works doth justifie . and p ▪ 311. repentance prepares the matter to receive justification , but the cause of justification is faith. consult these canons of the synod of dort. p. 289. the promise of the gospel is , that whoever believeth on christ crucified , shall not perish , but have everlasting life ; which promise , with the command of faith and repentance , ought to be declared , and proposed promiscuously , and without distinction to all men , to whom god in his good pleasure sends the gospel . but the reason why many that are called by the gospel do not repent nor believe on christ , but perish in their unbelief , is not truly any want or insufficiency of christ's sacrifice offer'd on the cro●…s but through their own fault . and the synod adds , p. 302. quotquot autem , &c. but as many as are called by the gospel are seriously called , for god doth seriously and most truly declare in his word what is pleasing to him , viz. that they that are called should come to him , and unfeignedly promiseth rest for their souls , and eternal life to all that come and believe . i have cited these , to shew , that god sets down this general common rule to all in his gospel : it 's not one rule to the elect , and another to the non-elect , it 's the same to all . would the reprobate obey the call of the gospel , he should have eternal life : and the elect do obey this call , and thereupon obtain eternal life . i could give very many instances out of this book , where faith is called the condition . p. 105 , salvation is the thing promised in the new covenant ; neither is it promised , but upon the condition of faith. seeing therefore that all men have not faith in christ , under which alone condition is salvation promised , it is certain that christ's death hath not purchased the restauration to a state of grace and salvation for all men , but only for believers . see p. 12. god willeth that the obtaining of life should be suspended , on condition of foregoing faith. p. 76 , 77. when the gospel is preached to men , an experiment is made , how they will prove as to faith and obedience ; if they acquit themselves in these , they receive the blessing of eternal life from god. and p. 14. there is no interest in christ or christian religion to be obtained , without repentance from dead works . see p. 12 , 13 , 14. the removal hereof ( viz. enmity of our minds by wicked works ) consists in this , repentance ; for that is our turning unto god upon the terms of peace tender'd to us , &c. all doctrines , notions , and perswasions , that tend to alleviate the necessity of personal repentance , &c. are pernicious to the souls of men , &c. p. 15. it hath an absolute inconsistency with the especial righteousness of his nature ( christ ) and which he exerciseth as supreme rector , and judge of all , that any such should stand in his sight , &c. and for the lord jesus , it would plainly make him the minister of sin , &c. and the gospel doth openly propose pardon of all sorts of sin , to all sorts of persons , that shall believe and obey it . if the gospel did this without annexing to its promise the condition of repentance , never was there , nor can there be so great an encouragement to all sorts of sin and wickedness . he on ps. 130. p. 141. and this connexion of repentance and forgiveness , is that principle from whence god convinceth a stubborn unbelieving people , that all his ways and dealings with sinners are just , ezek. 18. 25. and should there be any failure in it , they could not be so , if out of love to sin , or the power of unbelief , he refuse to close with him on these terms , his condemnation is just . p. 136. after the angels had sinned , god never once called them to repentance , he would not deceive them , but let them know what they were to look for at his hands : he hath no forgiveness for them , and therefore would require no repentance of them . it is not , nor ever was , a duty encumbent on them to repent , nor is it so unto the damned in hell ; god requires it not of them , nor is it their duty , there being no forgiveness for them . what should move them to repent ? why should it be their duty so to do ? assignation then of repentance is a revelation of forgiveness : god would not call upon a sinful creature to humble it self , and bewail its sin , if there were no way of recovery or relief . pray see him p. 151 , &c. p. 184. he saith , whence is it that men perish in and for their sins ? is it for want of mercy , goodness , grace , or patience in god ? is it through any defect in the mediation of the lord christ ? is it for want of the mightiest encouragements , and most infallible assurances , that with god there is forgiveness ? not at all , but meerly on the account of their own obstinacy , stubbornness , and perverseness ; they will not , they hate the light , they will not come to christ , that they may have life . see his awful denunciation of the curse against all that resolve to continue in the neglect of this salvation , p. 272. i 'll add one passage of his , p. 144. the satisfaction made for sin being not made by the sinner himself , there must of necessity be a rule , and law-constitution , how the sinner may come to be interessed in it , and made partaker of it , for the consequent of the freedom of one by the suffering of another , is not natural or necessary , but must proceed from a law-constitution , compact , and agreement . now the way constituted and appointed , is that of faith , or believing , as explained in the scripture . if men believe not , they are no less liable to the punishment due to their sins , than if no satisfaction at all were made for sinners . p. 624. he asks , whether there be any terms or no terms in the covenant ; he answers , surely there are . how shall poor creatures make out their interest therein , unless god hath declared upon what conditions we shall be possest of the priviledges , & c ? if god hath once declared the conditions , if we would have the benefit , we must consent to them . in the last part , p. 127. he tells us , the conditions of the covenant are faith , repentance , and new obedience . p. 374. nothing can be objected against the conditions he requires , viz. repentance and faith. can any malefactor expect peace with his sword in his hand ? and is it not fit there should be such conditions to justifie god ? since we were the guilty offenders , can there be less , than to cast away our weapons , bewail our sins , receive the mediator , and serve him with newness of life ? they are such reasonable conditions , that the honour of god would not be provided for , nor have a salvo without them . see p. 692 , 349 , &c. p. 36. make sure of true saving justifying faith , &c. it secures from this ( condemnation ) both as it is the grace which unites to christ , and also as it is the great condition of the gospel , upon which it promiseth life and salvation , &c. he may set down what condition he pleases , in order to the giving out of his grace , which when they are performed , he is engaged to make good what he promiseth upon them . how oft doth he tell us , that god requires of every man faith to be the condition , to be partaker of the covenant . p. 114. and p. 143. he saith , the condition requir'd of us is the doing this , viz. to repent , to serve the lord in newness of life . bulkley by very many arguments , from p. 278 , to 298. doth prove the gospel-covenant to be conditional , p. 280. the lord doth not say to any soul , i will save you , and bring you to life , though you continue impenitent and unbelieving ; but commands and works us to repent , and believe , and then promises , that in the way of faith and repentance he will save us . had i room , i would give thee full proof , that davenant , pemble , perkins , twiss , scharpius , zanchius , rollock , wendelin , altingius , burgess , blake , new-england synod , turretin , synod of dort. with hundreds more , do positively affirm the gospel-covenant to require a condition on our part , and so fix this gospel-rule . mr. chancy's father urgeth it , p. 79 , 132 , 123 , & 116. where he shews what we must do to obtain the propitiation . so 117. mr. rutherford affirms , that to deny there be conditions , is to bely the gospel ; and adds , that good works are conditions without which we cannot be saved , p. 38. and p. 36. it is a new heresie of antinomians , to deny a conditional gospel ; it is all one as to bely the holy ghost , who saith , he that believeth shall be saved , he that believeth not is condemned already . or they may say , whether men believe or no , they may be saved , as dr. crisp saith . p. 445. if not , then be wise , and 〈◊〉 from the wrath to come ; and there is but one way , and that is by closing with jesus christ , and giving your selves up to an entire subjection to his yoke : there is no way to escape wrath , and secure eternal life but this . p. 276. consider where you will lay the blame of your destruction ; you cannot lay it upon god , for he gave christ to redeem and save you ; you cannot lay it upon christ , for he would have gathered you , and you would not , he never cast you off till you cast him off ; you cannot lay it upon the spirit , for he would have convinced , and converted , and sanctified you , and you have resisted and quenched him ; you cannot lay it upon your ministers , for they have set before you life and death , and declared to you the danger of sin , and necessity of holiness , but you would not believe their report , &c. so that you can lay the blame no where , but upon a cursed corrupt heart ; thy destruction is of thy self . see what he saith of conditions , and decree , under the head the gospel is a law. p. 182 , 183 , 184 , &c. proves the covenant to be conditional , that without faith there is no relation in a way of covenant 'twixt god and us ; and that upon faith god becomes our god in covenant , and answers objections . p. 188 , 189. he speaks to sinners presuming of the many promises of salvation , &c. oh but sirs , there is a condition in the bond , which he oft repeats . p. 430. when he had proved repentance was necessary to the remission of sin , he adds , whereas they say this is popish and legal , they speak ignorantly , if not maliciously , &c. it is as popish to say repentance is required for assurance , as for remission , for both are acts of grace . conjunctas autem , &c. but repentance and remission of sin are joyned together , and truly so , that repentance goes before forgiveness : this partly the word of god teacheth , yea , reason it self , and common sence , however corrupt , doth manifest it ; he proves this fully . so calvin , god forgives no sins but such as men are displeased with themselves for , &c. the excellent mr. clerkson will help thee to resolve some seeming difference thou findest among authors , who in one place seem to deny the covenant to be conditional , and in other places affirm it . see p. 132 , 133 , 134. after he had asserted the first grace to be absolute , viz. in effectual calling , &c. he adds , the subsequent blessings of the covenant , those that follow the first , are in some sence conditional , and so offer'd and promised in a conditional form , and yet are nevertheless gracious . there are terms and conditions , taking the word conditions in a latitude , as comprizing qualifications , adjuncts , and necessary antecedents , which do no way derogate from grace , neither detract from its freeness , nor obscure , but rather illustrate it , rom. 10. 8 , 9 , 10. rev. 3. upon such terms are iustification , adoption , and salvation offered , and not offered but upon terms , and yet most freely ▪ and graciously , &c. and not only faith , but holiness of heart and life , and perseverance therein , are the terms upon which salvation is promised , &c. p. 134. and hath constituted an order amongst them , so that one must go before another ; we must believe before we are justified , and be holy before we can see god , and hath appointed one of them to be the means or way to obtain the other : we are justified by faith , we are created unto good works , that we should walk in them ; acts of holy obedience are the way wherein we must walk to salvation . so that here is an antecedence of some duty , and that necessary by divine appointment and command , and this tending to obtain the favour freely offer'd . and by this we may understand what a condition is , in a sence very innocent , and no way injurious to grace : it is an antecedent necessarily required , as the way to attain or arrive at what is promised . and in this sence it must not be denied there are conditions in the gospel , and its promises , unless we will deny that there are duties necessary to salvation , and made necessary by divine command , for such a condition is nothing but something of a command joyned with a promise in a conditional form , &c. he commands all to repent , and he promiseth pardon ; put this promise and that command together , and it becomes a conditional promise , if you repent you shall have pardon , 1 iohn 1. 9. but p. 137 , 138 , 140. he justly excludes meritorious , natural , and legal conditions . by which legal he means not whatever is commanded with an annexed promise , for that were to contradict all here cited ; but such conditions as do entitle us to the benefit , as the very righteousness for which we merit or obtain them ; which i have oft denied gospel-conditions to be . and so he explains himself . reader , it 's evident what a number of men fall under mr. c's curse , as well as i , and judge thou what reason he hath to pretend to the old gospel , and arraign us for a new one . my paradoxes appear the common sentiment of the notedly orthodox , while his principles must be content with the patronage of new sangled antinomians . the testimonies under the 1 , & 2. principles prove this rule . because the paradoxes may be entire , i 'll add the 10th , viz. the wedding garment , mat. 22. 11. is true uniting faith ; of which mr. c. p. 32. your saying the wedding garment was faith , and not the righteousness of christ apprehended by faith , ●…is a wretched wresting and abuse of scripture , &c. repl. 1. doth a true uniting faith exclude christ's righteousness , or include it ? keep to this rule when you speak of being justified by faith , and what will become of the object justifying ? 2. is it christ's way to condemn men , meerly because they have not a privilege , or else because they neglected the terms on which that priviledge was promised ? the former was meer misery , and no fault ; the latter is a fault by which he is obnoxious to that misery , and therefore fittest to ground a sentence on . 3. i 'll joyn two , to help to bear this calumny ; fox , p. 343. sed per solam fidem , &c. but by faith alone ; therefore faith is that garment made white in the blood of the lamb , which properly cloaths us for the wedding . and mr. gale , p. 197. should you this night hear the cry , behold , the bridegroom cometh , are you ready to enter into the wedding-chamber ? have you the wedding-garment of faith and holiness ? as to phil. 3. 8. i have tryed stronger arguments than mr. c. is like to offer , and yet my sence of that text is not alter'd , and fear not to defend it in due time . mr. c. p. 27 as for the notion , that the covenant of redemption is a distinct covenant from the covenant of grace ; i deny it . repl. by the covenant of grace is meant the gospel-covenant made with men. mr. r. proves , that the covenant of redemption and the covenant of grace are two distinct covenants , p. 308 , to 313. so doth mr. gilaspie , cap. 1. 2. and shews the difference between these two covenants , cap. 5. the same is proved by mr. sedgwick , p. 3 , 4 , 5. and by bulkley , p. 29 , to 32. it 's affirmed by mr. norton , orth. evan. p. 113. it 's oft asserted by dr. owens , by mr. mead , in his book of early obedience , p. 72. &c. and sermon for mr. rosewell . nay , the author of the letter grants it , p. 24. reader , i shall not now descend to argue this point , only hint to thee , that the parties are distinct , the terms are distinct , the promises are distinct's moreover , one hath no mediator , the other hath , &c. it 's true , some worthy divines formerly speak of these two covenants as if one , which render'd their notions less plain ; but yet they did not deny , but affirm , that there was part of that covenant to be actually engaged and performed by man , tho' giving ability was undertaken by christ in the other part of it ; and also , that as it was promised to him , that upon man's compliance with the conditions , they should be partakers of the benefits ; so 〈◊〉 it was a promise made to them upon complyance with the terms . whereas mr. c. asks me , do not we plead redemption , or the promise made in christ ? repl. i had said , that the promises of the first grace were pleadable only by christ , as the stipulating party : and what 's that to redemption ? but can he think that unregenerate men can plead a personal right to the first grace ? and it 's right that is included in the word pleadable . mr. c. p. 29. pardon is not promised to faith and repentance , as things distinct from the promise , but pardon is promised , together with faith and repentance , to the sinner , &c. pardon is rather the condition of faith and repentance , and much more , having a causal influence thereunto , than faith and repentance of pardon , &c. p. 21. repl. 1. here , and p. 28. he confounds a promise of grace , and promises made to grace . 2. he affirms , that the whole of the gospel-covenant is but one promise ; and this , i suppose , is the first promise in the sentence against the serpent : hereby he blasts all the fuller discoveries of it by the prophets , yea , and christ himself , as if all the conditional proposals of covenant-benefits on terms of duty were additions injuriously added to the first promise . 3. he wretchedly mistakes the nature of that first promise , as if it excluded all terms of our saving interest in the blessings of it : whereas it did imply them . if you take the words as a promise of christ , that he should in our nature overcome satan , then it belong'd to all mankind , to whom it 's promulgated , even the rejecters of it , acts 13. 32 , 46. and as such , gives no interest in the effects of it to any man. if you take them as importing the saving benefits to the seed of the woman , then there must be some change in them , who are by nature the seed of the serpent , as well as the most wicked , otherwise all the natural seed of eve have the same saving benefits ; which is thus evidenced : when god renewed the promise to abraham and his seed , that seed the apostle tells you were believers , rom. 4. 11 , 16 , 27. and as i have said before , faith must be then enjoyned , for by faith abel's sacrifice was more acceptable than cain's , and god's words to cain were the redeemer's language ; and the use of sacrifices imports , that god revealed more of his will to them , by way of precept , than is there recorded . 4. and what can he mean by things distinct from the promise ? if that faith and repentance are promised , i had oft affirmed it : if that as acts in man they are not distinct from the promise , it 's unfit to reflect on : if that they may not be terms of pardon conjoyned therewith , in one promissory series , it 's against the scope of the bible ; and sure , if that hinder not pardon to be the cause of them , it will not exclude them to be terms of pardon . 5. but what strange divinity is this ! 1. that pardon is the condition of faith. 2. pardon is the cause of faith. how is pardon and these at once , as he affirms ( i. e. in order of nature ) and yet faith is the consequent , yea , effect of pardon . but to come to the point , is not this to burlesque the scripture , we believe that we may be justified , gal. 2. 16 ? that is , we be justified that we may believe . we are justified by faith , rom. 5. 1. that is , we are made believers by justification . we repent for the remission of sins , luke 33. that is , we have remission of sins , that we may repent . one reason at least should have been offered for these contradictions ; i suppose all that would be offered is , that christ cannot work faith in us till we are pardoned , which the whole scripture is against , and god hath provided for it , by divine ordination , in that christ's merits are admitted effectual to the working and and accepting of this grace , before these merits are applied for forgiveness ; which is fully expressed in his own revealed method , whereby he commands and works faith in order to forgiveness : yea , he will not , i hope , deny ( lest he spoil his argument p. 28. ) that union with christ is before pardon in order of nature ; and is not that an effect of christ's merits ? yea , the gospel-offers , spirits operation of faith , &c. are so . 6. how long must i stay for an answer , if i ask what kind of cause is pardon ? it 's well if it be not hisprocatartick . 7. is not this a new and singular gospel ? consult the former testimonies . need i mind thee , that dr. owens saith p. 306. we require evangelical faith , in order of nature , antecedently to our iustification , & c ? r. mr. cl. p. 134. norton , &c. say the same ; the synod of dort. is oft positive . mr. bulkley p. 321. gives nine reasons to prove that faith is an antecedent condition of iustification , and saith , the denyal of it is some of the new light , which the old age of the church hath brought forth . mr. sheppard proves the same , p. 221 , to 240. mr. c's father saith , faithunites the soul to christ , p. 144. it accepts of a whole christ , with a whole heart , p. 154. it 's a receiving christ in all his offices , p. 132. faith hath an influence into a sinner's justification , p. 122. faith is constituted and ordained of god in the covenant of grace , as a necessary and indispensible means for attaining this end in adult persons , p. 123. and he answers his son's objections , as to infants . the assembly affirm , that justification is a benefit flowing from vocation wherein faith is wrought ; but of this hereafter . it 's well if he call not all these enemies to the grace of god , as p. 8. mr. c. near a kin to this is his banter on me , p. 21. because i had said that election was not formally our pardon , nor a legal grant of it , but that by divine appointment there was to interpose between the decree of pardon , and the actual pardon of the elect , a gospel-promise of this pardon , and a work of the spirit on men , for a conformity to the rule of that promise . he tells me , i would have christ to stand as a medicin in the apothecary's shop , for some body or other when the physician prescribes it : nay , it 's not an absolute sick patient neither , it 's one the apothecary hath in a manner cured before , &c. and before the person be pardoned , he must be in a very sound and safe condition , &c. and there must be inherent righteousness in the person to be pardoned , &c. add this ( and much of this kind up and down in his book ) to his fifth principle , viz. that pardon is the cause of faith , &c. and then we have his sixth principle , that we are pardoned before the spirit do at all work any change upon the soul in effectual vocation , or we are not called or converted in order of nature before we are justified . this is fully the sence of the letter from the city , p. 25 , 30 , &c. repl. 1. a legal grant is a term out of mr. c's element , or he would not confound it with a decree ; and what he speaks of the promise tit. 1. will appear not to be eternal , but before many ages , and not to exclude gospel-conditions in their use , for our personal interest in pardon . 2. is there not a fulness in christ for sinners before they make use of it ? 3. all sinners are ungodly in a gospel sence , when god comes to call them effectually in order to pardon ; and they are ungodly in a legal sence when god doth pardon them , or they would not need pardon . 4. yet they are not unconvinced unbelievers that are the objects of god's pardoning act ; they are such ungodly ones as believing abram was . 5. their faith doth not merit pardon , nor is it the righteousness by which they are pardoned ; that 's christ's alone . 6. faith , or the first grace , is far from making a sinner sound or whole before pardon ; it makes him sound , but as being the condition upon which christ's righteousness will be applied to him for healing ; but without this applied to the believer for pardon , he would be miserable notwithstanding faith. 7. faith is necessary to our interest in pardon ; see cap. 12. 8. this faith is an effect of the work of the spirit , on the heart of a sinner , in effectual vocation , and by vocation there is a change of the soul , and its prior to pardon : whom he called , them he justified , rom. 8. 30. lest they should be converted , and i should heal them , mat. 13. 15. act. 26. 18. the sanctification which follows justification , doth not import , that there 's no calling before , nor that begun habitual holiness is not infused in vocation . but i would ask , 1. q. what kind of faith is that by which we are justified , if there be no work of the spirit on the heart ? is it a vital act before life ? is it the faith of god's elect , when it proceeds from an unregenerate heart ? is it an act of an enlighten'd mind , before the mind be enlighten'd ? or , can they see christ before their eye be opened ? is it an act of the will , before the will be at all determined by grace ? is it a receiving of christ , while the heart is yet under an utter aversion to him ? is it a renouncing of all for christ , whilst the byass of the heart is against christ , and for other things above him and against him ? do we believe before we are made a willing people ? can it be an effect of infinite power , and make no change in the principle of our actings ? or can that principle be , and yet have place neither in understanding or will ? it 's true , as they describe faith , a man may be evangelically ungodly and yet believe , because it 's a faith common to the most prophane , who perswade themselves all is safe , though destruction is near , and this while they hate and reject christ with their whole heart . how can it be a faith unfe●…gned , while villany and hypocrisie reign in the soul ? or be adapted to such great operations whilst in its whole essence there is nothing which argues the least alteration on the soul , or operation of the holy spirit ? here 's the faith of a dead soul , of an unregenerate soul , of an unconverted soul ; and by such a faith we are justified they say . but , 2. q. how dare these men pretend to agree with our orthodox divines , when they are so plain against them ? read the assemblies lesser catechism ; q. what is effectual calling ? a. effectual calling is the work of god's spirit , whereby convincing us of our sin and misery , enlightening our minds in the knowledge of christ , and renewing our wills , he doth perswade and enable us to embrace iesus christ freely offered to us in the gospel . q. what benefits do they that are effectually called partake of in this life ? a. they that are effectually called , do in this life partake of iustification , adoption , sanctification , and the several benefits which in this life do either accompany or flow from them . reader , is not the assembly plain , that a man is called before he is justified ? when justification is a benefit that the called and none but they partake of , and this benefit supposeth them effectually called who partake of it , let 's next see who are called ; is there no change made upon them by effectual vocation ? sure there is , and this in order to their embracing christ , which is believing . they are convinced of sin and misery , their minds are enlighten'd with the saving knowledge of christ. their wills are renewed ; they are perswaded and enabled to put forth that act of faith , whereby they embrace christ. is here no change ? sure it 's a great one in the understanding and will too ; and all this to make a man an object of justification . and shall these men face us down , as if we differ'd from the assembly ? nay , do not all our orthodox plead against the arminians , that there is the infused habit of faith before the act ; yea , and that most habits are infused at once , and included in the vital principle ? what heaps of testimonies could i produce for this ! yea , is it not our common principle , that vocation is before justification ? herewith agree the canons of the synod of dort. par . 1. p. 303. hooker's effect . calling , p. 344 , 345. mr. c. saith , p. 123. hence justification is set after vocation , and therefore after faith , because faith is wrought in vocation . norton , p. 260 , 261 , 263. union in order of nature followeth vocation , p. 291. so also ball of cov. p. 334 , 339. see how mr. rutherford exposeth this error , p. 131. and p. 111 , 112. he sets down this as the gospel-order : 1. the sinner dead in sin , a son of wrath ; 2. a walker after the errours of this world ; 3. the gospel of free grace is preached to the dead , the elect heirs of wrath , &c. 4. the law and curses of it preached ( with the gospel , lest they despair ) to humble them ; 5. the sinner legally humbled , rom. 7. 11. with a half hope of mercy , prepared for christ , &c. 6. the stony heart of meer grace removed , in the same moment a new heart put in him , or the habit of sanctification put in him . 7. in the same moment the soul believeth in him that justifieth the ungodly . 8. in the same moment god for christ's sake , of meer grace , justifieth the believing sinner . is not here a new heart in order of nature before faith , and that faith before justification , tho' not in time . mr. c. p. 22. when i had affirmed , that in adam's law life was promised to sinless obedience , &c. and that salvation is now impossible by that law ; but that god in the gospel promiseth blessings on lower terms , viz. unfeigned faith , &c. mr. c. answers , to talk of any obedience to that law besides sinless , in respect of that law in its preceptive part , is nonsence , for sinful obedience , which you are going to plead for , is disobedience . and p. 26. i roundly assert , that no law of god , with a sanction of life and death , upon performance or non-performance of obedience , doth admit of the least imperfection in the said obedience . he oft speaks in this manner ; whence i think this is his principle : that god hath not promised any benefit for christ's sake upon any terms short of perfect obedience ; and sincere faith , love , and holiness , because imperfect , are formally downright disobedience ; or sin , which is the same . rep. 1. i grant sincere faith and holiness be imperfect , as to the preceptive part of adam's law. 2. i grant , that nothing imperfect can be a meritorious righteousness for which we are justified , &c. but yet i wonder , 1. that any man dare say that god hath promised no beneficial effects of christ's merits upon any terms short of perfection , tho' not for them as the meriting cause . ioh. 13. 17. if ye know these things , happy are ye if ye do them . mat. 8. 13 , 15. if ye forgive , &c. mar. 11. 25. if we confess our sins . 1 ioh. 1. 9. he is just to forgive . rom. 10. 9. if confess with thy mouth , and believe with thy heart , thou shalt be saved . what 's repentance unto life , & c ? it seems the meaning of these words is , if thou confess , and art sinlesly perfect , god will forgive . or else , tho' i promise thus , yet i mean , that it 's all as one , whether thou confess or not , believe or not , repent or not , it shall make no difference in thy interest in the promised forgiveness . 2. it 's as strange , that the most sincere action or grace is disobedience or sin , because it is imperfect ; iniquity cleaves to them , but are they therefore iniquity ? is there no gospel mitigation , so as to admit sincere grace to be true grace , tho' it be not perfect grace ? it seems the saints have weaker vices , but no graces ; their duties are something less sins , but no obediential acts ; their love is an abated hatred , but not truly love ; they are meer dung , only they do not smell so strong . is not this to spit in the face of the most of the bible ? it speaks oft of an inherent righteousness , true graces , real godliness , and good fruits ; it praiseth saints for these ; but , it seems , we perswade people only to disobedience , when we call them to believe ; and they try themselves by their sins , when they try themselves by marks of sanctification , and there 's no specifick difference between the best and worst action they do ; all is disobedience , and but disobedience . 3. and where 's the strength of what is so roundly affirmed ? viz. no law of god with a sanction admits of the least imperfection in the said obedience . then if the gospel , as including adam's precepts , commands perfection , it cannot forgive any imperfection ; if it do not abate the rule of duty , it cannot confer any degree of its promised mercy . but , sir , you confound the extent of the precept with that degree of obedience to it , which is made the condition of its promised benefit : may not a humane law command many things , and yet confine its sanction to one part , yea , and vary its threa●…s or promises by many different circumstances in the offenders , or obeyers ? doth he indeed think that whereever god enjoyns duties , he denounceth his threatning to all degrees of neglect of what he makes a duty ; or that it ceaseth to be a duty at all , if the sanction reach not every degree of omission ? mar. 16. 16. he that believeth and is baptized , shall be saved . is not it a duty here to be baptized ? yes sure . but shall none be saved if they are not baptized , thô they do believe ? the sanction then falls not on all the precept , or none of the unbaptized can be saved . the unsoundness of this principle will appear to thee in most practical books thou readest , and the orthodox are positive in the contrary . what more common than the difference between legal and evangelical obedience ? it 's stated by sedgwick on the cov. p. 652. dr. iacomb , rom. 8. p. 23. rutherford ant. p. 8. davenant on colos. p. 17. ames spends a chapter to prove against bellarmin , that our good works are not sins quoad essentiam . mr. c's father , p. 130. neither is that obedience which is required of believers , a strict and exact conformity to the law , as it doth in it self require and demand a legal obedience , but evangelical obedience , which stands in the desire , resolution , and endeavour to obey god's revealed will. and p. 222. saith , the imperfect good works that are done by the faithful , are accounted righteousness , or ( as mr. calvin saith ) are accounted for righteousness , they being dipped in the blood of christ , i. e. they are accounted righteous actions , and so the faithful shall be judged according to their good works , thô not saved for them . dr. owens , p. 72. god hath abolished the covenant of works , by substituting a new one in the room of it , because it could not expiate sin , nor could approve of such an obedience , as poor sanctified sinners were able to yield unto god ; for it requires perfection , when the best they can attain to in this life , is only sincerity , &c. and in this covenant god hath provided for the acceptance of sincere tho' imperfect obedience , which the law had no respect to . mr. c. p. 23. christ our redeemer gives commands , and exerts a ki●…gly power in government of his church , and hath iudgment committed to him , but these are not the gospel-conditions of life unto sinners , propounded in the gospel , god doth not require obedience to the laws of christ in his church , as foederal conditions of eternal life . such obedience is part of the life promised , &c. repl. not to expose the passages before this , as if because the gospel in a large sence includes all the moral precepts , therefore taken in a strict sence , it makes all those precepts and perfect obedience to them the condition of its peculiar benefits ; and as if christ's law did not bind a person morally impotent ; and that men must be first pardoned before they are obliged to submit to christ ; and that there is no difference between such a tast of pardoning mercy , as assures us we shall have pardon on gospel-terms , and our actually having that pardon before those terms be yielded to . at this rate he reasons throughout his book , but i mind greater things than the discovery of his weakness ; therefore to his principle i answer : he gives christ , as redeemer , a poor kingdom ; it 's a kingly power , but it 's of a low sort . 1. it s extent is small , it 's bounded within his church ; it seems then he hath no authority over them that are without , no , not to command them to be church-members . i thought , tho' he be acknowledged king by his church , yet his laws bind much farther . i am sure he damns others for disobeying him . but , 2. by these words he is not such a king as can make laws in his very church ; he exerts a kingly power in governing of his church : this is distinguished by mr. c. from giving commands . the sound of this passage is , he gives commands as an officer acting not in a proper legislation . 3. allow what he prescribes to be his laws in any sence , yet there 's no salvation depends upon obeying them : nothing he requires , yea , by his revealed gospel , are any conditions of life . he came to purchase salvation , but he hath no authority to enjoyn the terms of it . whereas i read , 1 that for this end he died , that he might be lord of the dead , and of the living : 2 he is the author of eternal salvation to all them that obey him : 3 if a man keep my sayings , he shall never see death : 4 he that doth my commandments , and keepeth them , he loveth me ; and he that loveth me shall be loved of my father : 5 the dead shall hear the voice of the son of god , and they that hear shall live . for as the father hath life in himself , so hath he given the son to have life in himself , and hath given him authority to execute iudgment also , because he is the son of man. he that heareth my word , and believeth him that sent me , hath everlasting life , and shall not come into condemnation . it seems too that church-censures bind nothing of eternal danger , even when rightly administred . dr. owens , in his treatise of the sabbath , says near these words , that our worshipping christ in his ordinances on earth , is the condition of our being with him in heaven . 4. the reason for all this is strange , such obedience is part of the life promised ; then he rendred the elect libertines , when he made such promises : he promised to make the elect obedient , therefore he cannot command them to be so . pursuant to his promise , he 'll make them obedient , therefore the terms to be obeyed are no foederal conditions of other blessings promised on those terms ; because he 'l see they shall believe , therefore he must not thus enact , believe , and thou shalt be saved . 5. but is there no distinction admittable in the word life ? it 's sometimes put for grace in us , sometimes for glory consummated , sometimes it 's put strictly for the saving priviledge part of the covenant , as consequent to the terms of it , and that believing ye might have life . in this sence he saw i took it : and doth god in every promise of life in this sence , promise obedience to the terms of it ? 6. a few lines after these he determines , the judgment committed to christ ; it 's not legislation at all , nay , all of it is not gospel-iudgment ( he might have said none of it , for with him the gospel is no law , and so no rule of judgment ) : nay , worst of all , his judgment is only to destroy , not to save ; i. e. his reward as redeemer is to be executioner of adam's law , without conditional offers of pardon to any , that are not saved ; for if there be no foederal sanction in the gospel , there can be no conditional offer to any that are not saved , nay , to none that are saved . now reader , see how christ as redeemer is honoured by mr. c. he shall be of use to excuse us from loyal subjection , while himself is dethroned , as to the rectoral way of the application of his merits . this very point of christ's regal authority as redeemer , hath been defended by our * divines hitherto , and i am sure he 'l take vengeance on them who obey not his gospel . i might instance others of his principles , which i suppose agree with dr. crisp , as in his description of faith , which he hints p. 36. and i have heard him more fully define it , by assurance of our pardon : in that place he makes faith of no use , but to claim possession , to which it seems we had as full a title before we believed . and p. 17. mr. c. after the manner of imputation , in foro justitiae , our sins shall never be laid on us , ( viz. the elect , qua-elect . ) which i will prove against you when you will. rep. let 's understand the question , for it is too confused : what is this after the manner of imputation in foro , & c ? do you mean , the elect shall never come to god's bar of judgment before they believe , and are forgiven ? if so i grant it : but if you mean , that the past sentence of god binds not the sins of the elect upon them , while they are unbelievers ▪ and that this act of his , by his word , is not an imputation in foro divinae justitiae . i freely accept your challenge , so that you will engage to avoid unruly passions . and it 's well if those effects of electing love , which paul had applied to him in the womb , are not semen quoddam electionis , which calvin so condemns . of the same sort is what mr. c. saith p. 34. of 2 cor. 5. 18. rep. 1 , god is so reconciled , that no want of atonement shall prevent peace . 2. that upon this atonement god offers peace on the lowest terms . 3. that the elect shall in time be enabled to obey those terms , and be actually reconciled . 4. but the whole canon of the word , and unopposed in this place , assures me , that the elect are in a state of wrath till they believe ; yea , were god actually reconciled to them , he could not suffer them to remain enemies in their minds by wicked works , and a total absence of his spirit . but i have not room for these and the like . mr. c. p. 10. after a certain zealous neonomian had taken his leave of us : and p. 22. you play the iugler more ; he saith quoniam & christus mediator , &c. being that both christ the mediator , and faith in christ , are only means of the restauration of man to god , by holiness and love. therefore it must doubtlesly be said , that from the nature of the thing faith , holiness , and the love of god , are more necessary to salvation than either faith in christ , or the sacrifice of christ himself . there 's a ●…one for you to pick. rep. these are mr. baxter's words , and had i been in his stead , i should not have given so much occasion to simple readers to startle ; but being the only seeming difficulty mr. c. hath put me to , ( except the exercise of patience ) i 'll see if the offence may be prevented . 1. mr. b. doth not here compare the causal influence of christ's satisfaction with our holiness , nor the use of faith in christ with faith in god , as the way of life is now appointed by the divine will. if any man had asked mr. b. is holiness as meritorious of salvation as christ's satisfaction is ? he would have answered , no ; for christ's satisfaction is the sole meritorious cause of salvation , and holiness is none at all . if you had ask'd mr. b. is faith-love to god of that use , to receive christ for our justification , as faith in christ is ? he would have answer'd , no ; faith in christ is in it self most ap●… and by the lord appointed to this use to receive christ. both these he of●… affirms . 2. mr. b. here speaks only of the comparative necessity of these to salvation , with respect ▪ to the nature of the thing it self ; that is , as he explains himself , it cannot be a salvation without holiness at least habitual ; it 's a contradiction , as it would be to say salvation without salvation : it is not whether is more necessary now to my obtaining salvation ; as if i should ask , whether is more necessary to the essence of man , his humanity , or christ's satisfaction ? you would say , from the nature of the thing , a man's humanity is . 3. nay , had mr. b. spoken of the essential necessity of these to the obtaining salvation , yet mr. c. hath made him speak very orthodoxly ; for p. 22. mr. c. saith , when once a transgressor is sentenced by the law , he falls into the hands of prerogative , and the prince may do with him what he pleaseth . god also might have put repentance into the conditions of the law of works at first , and said , if thou dost not eat , or repent of thy eating , thou shalt have thy reward . now if , as he saith , prerogative could save fallen man , if god pleased , and what way he pleased ; nay , that it was not inconsistent with gods nature , to have made repentance a condition of reward to sinning man , in the first law , without the interposal of christ's satisfaction , then mr. b's words are plain ; so that we can prove , that it is inconsistent with god's perfections ▪ to save a man that finally hates him , and is utterly void of all holiness . and sure if , as mr. c. saith , christ's satisfaction was not absolutely necessary to salvation , faith in christ would have been less necessary . i am in duty bound to resent that treatment the memory of this great blessing of the nation meets with : what could be more slightly mention'd of any fellow , than he took his leave of us ? or more falsly than he was a iugler ; tho' i more so ? were his enemies as free from crafty tricks , falshood , and selfishness as he was , a publick good would be more intended , and the power of religion receive a greater testimony . there be of them that say publickly mr. b. is in hell : i confess , i am not in all things of the same judgment with this great divine , nevertheless i must say , no man i ever knew expressed so much of god's image , as consisting in light , holiness , and love : many thousands bless god for his labours , which are so adapted to promote christ indeed , and not an empty ▪ name of him ; and i fear not to declare my assurance that his name will flourish when the antinomian e●…siasts shall fail to impose on the world by their calumnies , non-sence , and abusive pretexts of free grace . mr. c. p. 24. i never thought god gave a rule to fin by . p. 28. to determine rules of sin and misery , is to make the gospel to approve of sin and misery , and its great design is to send men to hell. take your way of expression in what sence you please , it 's so unscholar-like , that a school-boy should be whipt for it . rep. yet god hath given a ●…ule to abstain from sin by . doth not the precept determine the nature and measure of omissions , and the prohibition fix what are sins of commission ? we say even rectum is norma sui & obliqui . i fear he knows not what a rule is , or he would see it 's as applicable to sin as to duty , for it alike adjusteth what both are . but let turretin share in my correction for saying ●…ex justi & ●…njusti regula ; the law is a rule of what is just and unjust . alti●…gius shall have a ●…ash , regula recti & obliqui index , it 's well if paul escape , i bad not known sin , but by the law , rom. 7. 7. i had not known lust , except the law had said , thou shalt not covet . yea ▪ and a rule of misery is not less proper ▪ is not a rule , as to the d●…bitum poenae , an authoritative constitution of what 's due to us in a way of punishment . doth not the rule determine what the kind , duration , and degrees of misery shall be , and on whom it shall fall ? is not norma judicii , a rule of judgment , as well related to condemnation as absolution ? i shall next vindicate my self from mr. c's charge ▪ as if i did misrepresent dr. crisp. mr. c. you say , dr. c. affirms sin can do no hurt . a. he saith it very oft , and frequently attempts to prove it . c. you would have men understand that no person in christ need fear to commit sin. a ▪ that 's upon the account of any harm they shall receive by it , and that will go a great way with m●…st . c. but you would have them think that we mean sin in its abstract nature is good . a. i never designed that in any words cited cut of him , for he saith sin is a lyon ; there 's its nature , &c. he saith it's a dead lyon , there 's its calmness , and because it 's dead ▪ it 's not to be feared ; it had a terror and fearfulness , that 's its nature ; christ hath drank it all up , there 's its h●…rmlesness : it 's a traytor ▪ that 's its nature ; it 's bound hand and foot , there 's its inability to ha●…m ▪ c. dr. crisp renders sin innocent , that 's your expression p. 198. a. my expression is , he had said much to render sin innocent to the elect ; that 's not to make it good , 〈◊〉 then it would be so to all as well as the elect , but he hath said too much to ma●…e it harmless to the elect. c. he declares plainly , the hurt he means is only the penal effects of sin . a he saith not so , and yet those are the most of the hurt that comes for sin. c. he declares he speaks this not to encourage to sin . a. but doth it not more strongly encourage to sin , to assure men there will come no hurt by sin. c. he speaks of the sins of believers , a. he might say it of all the elect , for their sins are no more theirs any time , than when they are believers : it seems then you grant , that believers sins can do them no hurt . c. he speaks not of sins to be committed , these ought to be looked on as most odious . a. but not dangerous : but they are not sins before committed , and pray whose sins hurt them before they are committed ? c. no real hurt . a. imaginary hurt ▪ is innocent , if the fancy be sound . c. he speaks it only upon the account of some poor distressed consciences , whose sins ▪ lay much upon them . a. and must these be eased with lying pillows ? but pray consult his own words . he begins , p. 509. well , what are the things we should not be afraid of ? perhaps i shall pitch upon things people are much afraid of . i must tell you , the people of god , they need not be afraid of their sins ; i do not say we must not be afraid to sin , but they need not be afraid of their sins ; there is no sin they commit can possibly do them any hurt ; therefore as they cannot hurt them , so there is no cause of fear in their sins they have committed . obj. some will say this is strange , all the evils in the world that come , they grow from the sinfulness of men ; if a man may be afraid of any thing , he should be afraid of sin. i answer , it 's true , sin naturally is a root bringing all manner of evil fruit , but yet i say , whatever sin in its own nature ' brings forth , yet the sins of gods people they that have god for their own god , ( which with him the vilest , if elect , have ) their sins can do them no hurt at all , and in that regard there is no cause of fear from any of their sins that ever they have committed . beloved , i conceive this may seem harsh to some spirits , especially to such as misconceive the drift at which i aim , which is not to encourage any one unto sin , but to ease the consciences of the distressed . i desire you to resolve with your selves this one thing , and i beseech you kick not against the truth , there is not one sin nor all the sins together of any one believer , that can possibly do that believer any hurt , real hurt i mean , and therefore he ought not to be afraid of them ; i will make it appear : and goes on for five pages to prove it . now reader , can this one line make all the rest safe ? there is no more said by him , it 's in a doctrinal way stated , and not in a use to wounded consciences . ( he oft says it elsewhere without so much as this ) and he saith this to avoid the odium , not to guide his discourse ; and it 's no other , than if a man were proving a quarter of an hour ●…o a whole company very apt to drink poysoned wine ; if this poyson be drank , it will do no harm to them that drink it ; but yet should once say , i prove this all this while , but it 's for the sake of them that have drank the poyson , but not to encourage you to drink the poyson ; yet be you all assured , that when it 's drank , it cannot harm you more than them . c. it 's to evince the damning nature of sin is taken away . a. but that 's a gross error , thô pardon will prevent its effects . yet hear d. c's own words p. 511. no you will say , no condemnation in hell , but yet , as there is remainders of sin in gods own people , so there will some evil or other fall upon the commission of sin : mark , &c. and in many words answers it , now sin is condemned to the believer , it can do no hurt at all to him , for what hurt can that do , which is carried into the land of forgetfulness ? ( and this he oft affirms was when christ died . reader , i 'll tell thee on what principles dr. crisp affirms that sin can do no hurt . take his words : 1. god hath no more to lay to the charge of such a person ( elect , thô a murtherer ) than he hath to lay to the charge of a saint in glory , p. 364. and the lord hath not one sin to charge on an elect person , from the first moment of conception to the last moment of life . 2. a man doth sin against god ; god reckons not his sin to be his , he reckons it to be christs , therefore he cannot reckon it his ; see p. 270. except god will be offended where there is no cause to be offended ; he will not be offended with a believer , because he doth not find the sin of the believer to be the believer's own sin , but he finds it to be the sin of christ , p. 15. now reader , judge how vain mr. c's excuses be , and how injurious his censures . what mr. c. p. 15. pleads for dr. crisp's saying , that graces and holiness cannot do us the least good , is as vain and false , viz. that he is only against setting them in the place of christ , for he reckons they are put in christ's place , thô they be affirmed but as means or conditions antecedently necessary by divine appointment to obtain any blessings for the sake of christs merits . his principles are , 1. that faith is not so much as the instrument by which we are united to christ , or justified , p. 616. 2. that christ brings us all good things when we are ungodly , and so it 's in vain to do any thing to obtain these ▪ p. 41 , 42. yea , that we had a full title before we are born . 3. he saith , p. 45 , 46. it 's a received conceit among many , that our obedience is the way to heaven , and thô it be not , say they , the cause of reigning , yet it is via ad regnum , the way to the kingdom : but all this sanctification is not a jot the way of that justified person unto heaven . 4. salvation is not the end of any good work we do . 5. no believer should have the least thought in his heart of promoting or advancing himself , or any end of his own by doing what he doth . consider these , with many such , and what good can faith or holiness do us ? see my book , c. 13 , 14. read the preface to mr. flavel's blow at the root , which mr. mather subscribed : reader , distinguish 1. between the righteousness for which we are justified , and the way of applying it to us . 2. between a law by which christ's merits are applied , and that obedience whereto is our meriting righteousness ; 3. between the precepts included in the gospel , taken in a large sence , and what are its proper conditions ; 4. free grace , as it gives faith and pardon , and as it 's a liberty to condemn the believer , and justifie the unbeliever ; 5. between the promises of grace , and promises to grace ; 6. the gospel as a means to quicken us , and as a charter of benefits ; and thou wilt answer mr. c's arguments . finis . notes, typically marginal, from the original text notes for div a66344-e260 the reasons of my sermon at p. h. above a year since . why i printed my book , about six months since . vulgar objections against my book answered . the history thereof is worth the buying , mr. parkhurst lately reprinted it . part of the controversie between mr. c. and me stated , which appears fully in his principles , as in the following book . notes for div a66344-e1960 the method . election asserted . the law not abrogated . christ's righteousness the sole meritorious cause or material righteousness in iustification ; and it is applied to believers . gospel-conditions not the righteousness for which we are justified , nor of the same nature as legal works . gospel-conditions no way meritorious of iustification or salvation , nor other workingconditions , but a meer conformity to the gospel way of receiving the gifts of christ. a moral specifick difference between true grace and meer moral endowments . the first grace absolutely given . christs righteousness is imputed . iustified by faith before works . gospel ●…ons no 〈◊〉 of iustification . iustification by faith alone , as the 〈◊〉 receiving ▪ condition all elect believers shall persevere . christ not opposed , but ex●…ted . free grace honour'd , and not oppos'd . holiness not compared with christ , nor works s●…t in 〈◊〉 place . the 〈◊〉 of the ele●… , ●…f god be considered as meer proprietor . the state of fallen men , as god is considered a paternal ruler . a plain account of my iudgment by questions and answers . popish 〈◊〉 〈◊〉 . arminian iustification , as our divines state it . mr. c's first principle . mr. c's 2d principle . mr. c's 3d principle . the word law of grace same as the covenant . how for a new law , and yet no new gospel . heb. 11. 4 , 6. gen. 4. 7 , 11. how the gospel is not a law. how the gospel is a law. 1 iam. 4. 12. 2 1 ioh. 3. 23 3 mark 16. ●…5 , 16. proved that the gospel is a law. 1 1 thess. 1. 5. 11. 2 col. 2. 18. heb. 11. 26. mat. 6. 4. 3 rev. 22. 14. iohn 〈◊〉 . 〈◊〉 . iohn 〈◊〉 . 〈◊〉 . heb. 2. 3. . see my book cap. 20. acts 2. 37 , 38. acts 16. 30 , 31. of the judgment-day . * ioh. 12. 48. of iust. p. 10. rev. 20. 12. mr. c's obj. the article is wanting . a sanction makes it a covenant of works . a law sanction . every sanction excludes not grace . the gospel sanction infers not merit . the new covenant hath a sanction . of iustif. 166 , 167. a sanction doth not make the gospel a law of works . * gal. of coming to christ , p. 170. ball , son covenant , p. 114. the action of faith is not excluded , in ro. 3. 27 , 28. how faith justifies as a condition , tho' it be an act. paul affirms the gospel to be a law yet not a law of works . bulkley , of gospel covenant , p. 325. ball , of the covenant , p. 17. mr. c. obj . no law but the law of innocency . the gospel is not the law of adam . the gospel differs in its precepts from adam's law. mr. hooker souls effect . calling . bulkley of gospel covenant . d. goodwin in 2 vol. of the creatures , &c. lib. 2. cap. 7. p. 5●… . to 63. the law as in innocency not the gospel-law . the law as natural in f●…lnmen , not the gospel-law . the general law of nature ●…inders not the gospel to be a law. the moral law now the gospel . wittichius epist. ad rom. calvin on psal. 19. 10. that the law was the gospel in david's s●…nce . ball , cov. ●…15 . ball on cov. from 102 , to 120. the sanction of the gospel differs from adams law . the promises differ . d. goodw. vol. 2. lib. 2. p. 46 , &c. d. goodw. p. 45. ubi supra . the threatnings differ . other differences . calvin and wittichius see before , syned of dort. acta synodi . willet synopsis papismi steph. de br●…is , in rom. 3. 27. hooker of n. england . b●…lkley of●… covenant , mr. ball of the covenset forth by mr. ash. lawson theopolitic . dr. wallis of god's sov●…raignty . dr. owens on ps. 130. downam on iustif. sedgwick of the covenant . dr. jacomb on rom. 8. mr charnock , 2 ●…ol . turretin instit. theol. par . 2. mr. m. mead early obedience . ames bellarm . e●…er . tom. 4. lib. 6. cap. 7. mant. most frequently . see 2 serm ▪ o●… rom. 8. assembly of divin●…s 〈◊〉 〈◊〉 . d. owens , on heb. c. 6. v. 9. on ps. 130. epist. before the almost-christian . gilaspie , ark of the covenant . mr. chancy of 〈◊〉 . 〈◊〉 on the cov. acta 〈◊〉 . par . 1. p. 313. assembly of divines larger catech . mr. fox , that wrote the book of martyrs . 〈◊〉 synod . par . 1. act a synod . par . 2. dr. owens on heb. cap. 6. dr. owens on ps. 130. dr. owens of the satisfaction of christ. dr. manton on the hebrews . charnock vol. 2. dr. jacomb on rom. 8. dr. preston of new cov. bulkley on the coven . mr. c. on iustif. rutherford survey of antinomianism , par . 2. mr. mead , early obedience . mr. obad. sedgwick of the cov. beza , epist. 20. calvin , harm . in mar. 4. 12. vid. instit. lib. 3. cap. 17. § 5. mr. clerkson of saving-grace . calvin is positive that the gospel-covenant is conditional , but that condition is not the hard one of the law , lib. 2. cap. 5. § 12. yea , he only excludes meritorious conditions ; when he says it is absolute lib. 3. cap. 3. § 21 , 22. of the wedding garment . mr. fox de christo justificant●… . mr. gale of christ's coming . augustin expounds phil. 3. 8. as i 〈◊〉 . mr. c's fourth principle , no covenant ●…fi redemption distinct from the covenant of grace with men. rutherford covenant opened . ark of the coven . sedgwick of coven . bulkley of covenant . mr. mead. the author of the city 〈◊〉 . fifth principle . pardon is the cause of faith , and not faith the condition of pardon , &c. the first promise considered . pardon not the caus●… of conditional faith. dr. owens treatise of iustif. clerkson , norton , acta synod . ●… par . p. 279 , &c. bulkley on the coven . sheppard's sound believer . mr. c's father of iust. the assemb . mr. c's 6th principle , no conversion or effecteal vocation b●…fore pardon . this the 〈◊〉 letter affi●…ms , which i 〈◊〉 regard here , in opposition to his denying an habitual change b●…f . pardon . the object of pardon is a believer , tho' ungodly , by adam's law. the first grace doth not make us sound , if abstracted from christ and the promise . effectual vocation before pardon in order of nature . eph. 2. 5 , 6. 2 cor. 4. 3 , ●… . john 1. 12. ps. 110. 3. eph. 1. 19. 2 tim. 15. testimonies that vocation is before iustification . the assembly . to deny it , is to joyn with the arminians . synod of dort. hooker . mr. c's father of iust. norton orth. evan. rutherfords survey of antin . par . 2 mr. c's 7th principle ; all sincere graces and actions are sins , if they be not perfect . the gospel promiseth benefits upon 〈◊〉 grace , tho imperfect . sincere graces not sins , thô imperfect . vid my book , cap. 19 every degree of duty is not always the condition of benefits . sedgwick . jacomb . rutherford . ames . mr. c. of iustificat . dr. o. on heb. 6. mr. c's 8th principle . christ is king , and his laws bind under a gospel-sanction . luke 19. 14 , 27. 1 rom. 14. 9. 2 heb. 5. 9. 3 joh. 8. 51. 4 joh. 14. 21. 5 joh. 5. 24 , 25 , 26 , 27. joh. 20. 31. mr. c. p. 24. * icanes against hammond ; vide charnock , vol. 2. p. 687. 2. thes. 1. 8. mr. c's challenge accepted . calv. inst. lib. 3. cap. 24. sect . 10 , 11. mr. baxter explained . a rule of sin and misery is a proper expression . turret . inst. theol. par . 2. p. 2. altingius expl. catec . par . 2. p. 12. mr. c. p. 14 ; 15. a vindication from the charge of abusing dr. crisp. he means , sin can do no hurt . dr. c. intends no graces or works can do us any good . a defence of the doctrine of justification, by faith in jesus christ: shewing, true gospel-holiness flows from thence. or, mr. fowler's pretended design of christianity, proved to be nothing more then to trample under foot the blood of the son of god and the idolizing of man's own righteousness. as also, how while he pretends to be a minister of the church of england, he overthroweth the wholesom doctrine contained in the 10th. 11th. and 13th. of the thirty nine articles of the same, and that he falleth in with the quaker, and romanist, against them. by john bunyan. bunyan, john, 1628-1688. 1673 approx. 322 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a30137) transcribed from: (early english books online ; image set 32067) images scanned from microfilm: (early english books, 1641-1700 ; 1923:5) a defence of the doctrine of justification, by faith in jesus christ: shewing, true gospel-holiness flows from thence. or, mr. fowler's pretended design of christianity, proved to be nothing more then to trample under foot the blood of the son of god and the idolizing of man's own righteousness. as also, how while he pretends to be a minister of the church of england, he overthroweth the wholesom doctrine contained in the 10th. 11th. and 13th. of the thirty nine articles of the same, and that he falleth in with the quaker, and romanist, against them. by john bunyan. bunyan, john, 1628-1688. [4], 118, [2] p. printed for francis smith, at the elephant and castle, without temple-bar, [london] : 1673. with a final advertisement leaf. apparently a re-issue of the 1672 edition, with errata printed at the foot of p. 118. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fowler, edward, 1632-1714 -controversial literature -early works to 1800. church of england -apologetic works -early works to 1800. latitudinarianism (church of england) -controversial literature -early works to 1800. justification -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-02 aptara keyed and coded from proquest page images 2005-04 rachel losh sampled and proofread 2005-04 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a defence of the doctrine of iustification , by faith in jesus christ ▪ shewing , true gospel-holiness flows from thence . or , mr. fowler' 's pretended design of christianity , proved to be nothing more then to trample under foot the blood of the son of god ; and the idolizing of man's own righteousness . as also , how while he pretends to be a minister of the church of england , he overthroweth the wholesom doctrine contained in the 10 th . 11 th . and 13 th . of the thirty nine articles of the same , and that he falleth in with the quaker , and romanist , against them . by john bvnyan . disalowed indeed of men , but chosen of god , and precious , 1 pet. 2. 4. printed for francis smith , at the elephant and castle , without temple-bar . 1673. a premonition to the reader . gentle reader , that thou mayest not be tired with longing to know what errors , and doctrines destructive to christianity , mr. fow●er , in his feigned , design of christianity , hath presented the world withal ; and that thou mayest even in the entry , see that which more fully is shewn in the house : namely , of the contradiction that is in his book , to the wholesome doctrine of the church of england , while he stands a minister of the same . i have thought convenient , instead of an epistle , to present thee with those doctrines contained in his ; and that are refuted by the book that thou hast in thy hand . the which also , i hope , will be a sufficient apologie for this my undertaking . his doctrines are these . 1. that the first principles of morrals , those first written in mens hearts , are the essentials , the indispensible , and fundamental points ●r doctrines of the gospel , pag. 8 , 281 , 282. 2. that these first principles , are to be followed , principally , as they are made known to us , by the dictates of humane nature ; and that this obedience , is the first , and best sort of obedience , we christians can perform , pag. 8 , 9 , 10. 3. that there is such a thing as a foundness of soul , and the purity of humane nature in the world , pag. 6. 4. that the law , in the first principles of it , is far beyond , and more obliging on the hearts of christians , then is , that of coming to god by christ , pag. 7 , 8 , 9 , 10. 5. that the precept of coming to god by christ , &c. is in its own nature , a thing indifferent , and absolutely considered neither good nor evil , pag. 7 , 8 , 9. 6. that christ's great errand , in coming into the world , was to put us again in possession of the holiness we had lost , p. 12. 7. that john the baptist , the angel that was sent to zecharias , and mary , preached this doctrine ; and so also did malachy the prophet , pag. 13. 8. that christ by saving us from sin , is meant , not first , his saving us from the punishment , but from the filth , and from the punishment , as a consequence of that , pag. 14 , 15. 9. that christ's work , when he was come , was to establish only an inward real righteousness , pag. 16. 10. that christ's fulfilling the law for vs , was by giving more perfect , and lighter instances of morral duties , then were before expressly given , pag. 17. 11. that christ's doctrine , life , actions , miracles , death , resurrection , ascention , and coming again to judgement , is all preached to establish us in this righteousness , chap. 2 , 3 , 4 , 5 , 6 , 7 , 8. 12. that it is not possible a wicked man should have god's pardon , pag. 119. 13. that it is impossible christ's righteousness should be imputed to an vnrighteous man , pag. 120. 14. and that if it were , he boldly affirms , it would signifie as little to his happiness , while he continueth so , as would a gorgious and splendid garment , to one that is almost starved , pag. 120. 15. for god to justifie a wicked man , &c. would far more disparage his justice and holiness , then advance his grace and kindness , pag. 130. 16. he saith , men are not capable of god's pardoning grace , till they have truly repented them of all their sins , pag , 130. 17. the devils , saith he , have a large measure of these attributes of god ; as his power , knowledge , &c. pag. 124. 18 that christ did himself perform , as our example , what ever he required of us to do ; yea , that he trod , himself every step of our way to heaven , pag. 148. 19. the salvation of christ , first , consists in curing our wounds , ( our filth . ) and secondarily , in freeing us from the smart , pag. 216. 20. that pardon doth not so much consist in remission , as in healing ; to wit , our filth , pag. 216. 21. faith justifieth , as it includeth true holiness in the nature of it ; it justifieth as it doth so , pag. 221. 22. that faith which intitles a sinner to so high a priviledge as that of justification , must needs be such as complyeth with all the purposes of christ's coming into the world , &c. and it is no less necessary that it should justifie as it doth this , pag. 222. 23. he wonders that any wordly man should be so difficultly perswaded , to imbrace this account of justifying faith , pag. 222. 24. there can be no pretence for a man , to think that faith should be the condition or instrument of justification , as it complyeth with , only the precept of relying on christ's merits for the obtaining of it , pag. 223. 25. it is , saith he , as clear as the sun at noon-day , that obedience to the other precepts must go before obedience to this , pag. 223. 26. he shall be his apollo , that can give him a sufficient reason , why justifying faith should consist in recombancy and relyance on christ's merits for the pardon of sin , pag. 224. 27. he will take the boldness to tell those who are dispeased with this account of justifying faith , that in his opinion it is impossible they should once think of another , pag. 225. 28. the imputation of christ's righteousness , consisteth in dealing with sincerely righteous persons , as if they were perfectly so , &c. pag. 225. 29. the rand intent of the gospel ; is , to make us pertakers of inward real righteousness ; and it is but secondary , that we should be accepted as before , pag. 226. 30. it is not possible ( he saith ) that any other notion of this doctrine should have truth in it , pag. 226. 31. whatsoever is commanded by the customes of the place we live in , or commanded by superiours , or made by any circumstance convenient to be done , our christian liberty consisteth in that we have leave to do them , pag. 242. 32. for our resuffering to comply with these , can hardly proceed from any thing , then a proud affection of singularity , or at best from supersticious scrupulosity , pag. 242. 33. those ministers hinder the design of christianity , that preach up free grace , and christian priviledges other ways then as motives to obedience , and that scarce ever insist upon any other duties then those of believing , laying hold of christ's righteousness , applying the promises , &c. pag. 262. 34. but to make the christian duties to consist either wholly or mostly in these , &c. is the way effectually to harden hypocrites , pag. 262. 35. those ministers do nothing less then promote the design of christianity , that are never in their element but when they are talking of the irrespectiveness of god's decrees , the absolute promises , the utter disability , and perfect impotency of natural men , to do any thing towards their own conversion , pag. 262. 36. he is the only child of abraham , who in the purity of his heart obeyeth those substantial laws , that are by god imposed upon him , pag. 283. 37. there is no duty more affectionately commanded in the gospel , then that of alms-giving , pag. 284. 38. it is impossible we should not have the design of christianity accomplished in us , &c. if we make our saviours most excellent life the pattern of our lives , pag. 296. 39. to do well is better then believing , pag. 299. 40. to be imitators of christ's righteousness even of the righteousness we should rely on , is counted by mr. fowler , more noble , then to rely thereon , or trust thereto , pag. 300. reader , i have given thee here but a taste of these things ; and by my book but a brief reply to the errors that he by his hath devulged to the world : al , though many more are by me reflected then the 40 thou art here presented with . god give thee eyes to see , and an heart to shun and escape all these things that may yet come to pass , for hurt , and to stand before the son of man. thus hoping that this short taste may make mr. fowler ashamed , and thee receive satisfaction , touching the truth and state of this man's spirit and principles ; i rest , from prison , the 27. of the 12 month , 1671. thine to serve thee in the gospel of christ. j. banyan . a defence of the doctrine of justification by faith in jesus christ ; proving , that gospel-holiness flows from thence , &c. sir , having heard of your book , entituled , the design of christianity ; and in that was contained such principles , as gave just ofence to christian ears , i was desirous of a view thereof , that from my sight of things i might be the better able to judge . but i could not obtain it till the 13 th of this 11 th month , which was too soon for you sir , a pretended minister of the word , so vilely to expose to publick view , the rottenness of your heart in principles diametrically opposite to the simplicity of the gospel of christ. and had it not been for this consideration , that it is not too late to oppose open blasphemy , ( such as endangereth the souls of thousands ) i had cast by this answer , as a thing out of season . two things are the design of your book . 1. to assert , and justify a thing which you call inward , reall righteousness , and holiness . 2 to prove , that the whole , the grand , the only , and ultimate design of the gospel of christ , is to begin , and perfect this righteousness . into the truth , or untruth , of both these , as briefly as i may , i shall at this time inquire . first , therefore , a little to examine the nature of your holiness and righteousness● as your self hath described the same . 〈◊〉 it 〈◊〉 ( say you ) so sound a complexion of soul , at ma●●tains in life & vigour , whatsoever is essential to it , & suffereth not any thing unnatural to mix with that which is 〈◊〉 : by the force and power whereof , a man is enabled to behave himself as a creature indued with a principle of reason ; keeps his supreme faculty in its throne , brings into due subjection 〈◊〉 his inferiour ones ; his sensual imagination , his passions and 〈…〉 you adde farther , it is the purity of the humane nature , ingaging those in whom it resides , to demean themselves suitably in that state in which god hath placed them ; and not to act disbecomingly in any co●●●ion , circumstance or relation . you say moreover . it is a divine , or god-like nature , causing a● hearts 〈…〉 of of , and an affectionate complyance with the eternal laws of rig●teousness ; and a behaviour agreeable to the essential , and 〈…〉 differ●nces of good and evil . page 6. farther , you call it a principle or habit of soul , originally dictates of humane nature . page 8. a disposition and temper of the inward man , as powerfully inclin● it to regard , and attend to ; aff●ctionately to imbrace and adhere too ; to be actuated by , and under the government of , all those practical principles , that are made known ●ither by revelation , nature or the use of reason . page 11. which in conclusion you call that holiness which already we have lost . page 12. thus sir is your holiness , by you described , which holiness you aver is that , which is the great and onely design of christ to promote both by his life and glorious gospel . to take therefore your description in pieces , if happily there may be found ought , but naught therein . it is ( say you ) an healthful complexion of soul , the purity of the humane nature , &c. answ. these are but words ; there is no such thing as the purity of our nature , abstract and distinct from the sinful pollution that dwelleth in us . 't is true , a man may talk of , and by argument distinguish between nature and sin ; but that there is such a principle in man ( since adams fall ) a principle by which he may act , or that christs whole gospel-design is , the helping forward such a principle , is altogether without scripture or reason . there is no man by nature , that that hath any soundness in him , ●o , neither in soul or body ; his understanding is darkened , his mind and conscience is defiled , his wills perverted and obstinate : there is no judgment in his goings . where now is the sound and healthful complexion of soul ? let the best come to the best , when we have mustered up all the excellencies of the soul of man , as man , shall nought we find there , but the lame , the blind , the defiled , the obstinate and missed faculties thereof . and never think to evade me by saying , the graces of the spirit of god are pure : for with them you have nothing to do ; your doctrine is of the sound complexion of soul , the purity of the humane nature , a habi● of soul , and the holiness we lost in adam , things a great way off from the spirit of grace , or the gracious workings of the spirit . you talk indeed of a divine or godlike nature , but this is still the same with your pure humane nature , or with your sound complexion , or habit of soul ; and so must either respect man , as he was created in the image or likeness of god , or else you have palpable contradiction in this your description . but it must be concluded , that the divine nature you talk of , is that , and no other then the dictates of the humane nature , or your feigned purity thereof ; because you make it by your words the self same ; it is the purity of the humane nature , it is a divine or godlike nature . 2. but you proceed to tell us of a degree ; it is so found and healthful a complexion or temperature of the faculties , qualities or vertues of soul , as maintains in life and vigour , whatsoever is essential to it , and suffereth not any thing unnatural to mix with that which is so . answer . if , as was said before , there is no soundness of soul in man , as man , and no such thing as a purity of our nature , abstract from that which is sin ▪ then where shall we find so healthful a complexion , or temperature of soul , as to maintain in life and vigour whatsoever is essential to it , and that suffereth not any thing unnatural to mix with that which is so ? but let us take pauls definition of a man ; there is none righteous , no not one , there is none that understandeth , there is none that seeketh after god , they are all gone out of the way , they are● together become unprofitable , there is none that doth good , no not one . their threat is an open sepulch●e , with their tongues they have used deceit , the poison of asps is under their lips , whose mouth is full of cursing and bitterness ; their feet are swift to shed blood , destruction and misery are in their ways , and the way of peace they have not known , there is no fear of god before their eyes . i the rather give you this of paul , then any of my own ; because it is the soundest complexion of soul , that the holy ghost himself could draw . here is now no purity of the humane nature , nor such sound complexion of soul as can keep it self from mixing with that which is contrary to itself . and note , that this is the state of all men , and that as they stand on themselves before god ; wherefore together , even altogether , all the men in the world , take them in their most pure naturals , or with all the purity of humanity , which they can make , and together , they still will be unprofitable , and so must come short of doing good , that every mouth might be stopped , and all the world become guilty before god , ver . 19. 3. but proceeding , you say , that this complexion is so forcible as to keep his supreme faculty ( i suppose you mean the conscience ) in its throne , and that brings into due subjection all his inferiour ones as namely his sensual imagination , bruitish passions and affections . answ. these words suppose that it is within the power of a mans own soul , always to keep sin out of it self , and so guilt out of the conscience ; albeit the scripture saith , that both the mind and it are defiled with the filth of sin , in all whoever do not believe the gospel , with which belief this description me●leth not . 2. they suppose that this conscience is perfectly clear and light , when the scriptures say they have the understanding darkened ; yea and farther , in despite of these your sayings of the sound complexion of soul , of the purity of humane nature , and of this supreme faculty , the scriptures teach , that man in his best estate is altogether vanity , that they are darkness and night , &c. yea , say you , this sound complexion brings into due subjection all his inferiour ones . answ. here seems to be a contradiction to the former part of this description , yea , to the nature of the soul it self ; for you say ; before it suffereth not any thing unnatural to mix it self therewith , when yet here you seem to suggest that part , i say , even part of it self is disobedient and rebellious ; it brings into subjection all his inferiour ones . it brings into due subjection . answ. due subjection is such as is everlasting , universal , perfect in nature , kind and manner , such as the most righteous , perfect , comprehensive law , or commandment cannot object against , or find fault therewith . here 's a soul ! here 's a pure humane nature ! here are pure dictates of a brutish beastly man , that neither knows himself nor one title of the word of god. but there is a generation that are pure in their own eyes , yet are not washed from their fil●hiness . it is the purity of the humane nature , ingaging those in whom it resides , &c. answ. that is , verily in none at all ; for there is no such thing in any , man in this world , as a purity of humane nature : we are all an unclean thing , and who can bring a clean thing out of an unclean ? not one . again , what is man that he should be clean ? or he that is born of a woman , that he should be holy ? these are therefore expressions without the testimony of the word , arising from your own phantasie . it is a divine or godlike nature . answ. thus you seem allso to fetch from the similitude or likeness of god that was in us at out first creation , before we sinned ; but that similitude being at best but created , and since most unspeakably defiled , defaced and polluted with sin ; there is now , no not in the best of men , as men , any smiles , likeness and similitude of god to be found , no such petty divine or godlike nature to be found , as you magine . but having thus stated your holiness in its nature and essence , you come in the next place to tell us , under what considerations it moveth a person to act , also by what rules and laws it squareth its acts and doings . first by or under what considerations it acts , and these you scatter here and there in this your description of holiness , under these heads . first , to act as becomes a creature indued with a principle of reason , eyeing the state or place in which god hath set him ; approving of , affecting and complying with the eternal laws of righteousness , pag. 6. which eternal laws in page 8. you call the divine moral laws , those that were first written in the hearts of men , and originally the dictates of humane nature , &c. secondly , to do these , from truly generous motives and principles , page 7. such as these . 1. because it is most highly becoming all reasonable creatures ( you might also have added , and those unreasonable ) to obey god in every thing ( within their spheres ) and as much unbecoming them to disobey him , page 8. 2. because it is a base thing to do unjustly , page 11. now a little to touch upon all these , and then to proceed to what is behind . first , to act and do the things of the moral law , but as creatures indued with a principle of reason , is but to do things in our sphere as men , as the beast , the hog or horse doth things in his , as a beast which is at best , if it could be attained , to act but as pure naturals , which state of man is of at infinite distance from that , in which it is by god expected , the man must act , that doth ought that is pleasing in his fight . for first , the qualification and consideration by you propounded , is that which is in all men , in men simply as men , they being reasonable creatures , and somewhat , though qut somewhat capable of acting as such . secondly , this qualification is not only in , but of men ; reason is of the man himself , even that which is as essential to him , as is that of his being created or made . thirdly , the law also , which you call divine , moral and eternal is that which is naturally seated in the heart , and as you your self express it , is originally the dictates of humane nature , or that which mankind doth naturally assent to , page 11. now i say , that a man cannot by these principles , and these qualifications , please the god of heaven , is apparent . 1. because none of these are faith , but without faith it is impossible to please him . heb. 11. 6. 2. because none of these is the holy ghost , but there is nothing accepted of god , under a new testament consideration , but those which are the fruits of the spirit , gal. 5. 22. 3. the man and principles you have stated , may be such as are utterly ignorant of jesus christ , and of all his new testament things as such : but the natural man receiveth not the things of the spirit of god ( the things of his new testament ) for they are foolishness to him , neither can he know them , because they are spiritually discerned , 1 cor. 2. 24. 4. your qualifications and considerations , know nothing at all of the adoption of sons , and of our acting and doing our duty , as such . you only content your self to rest within the confines of the humane nature , acts of reason , as men or creatures only , or in their supposed pure , natural principles . and sir , a little by way of digression ; i will tell you also of our truly christian righteousness , both as to its original or first principle , and also how , or under what capacity it puts the person that is acted by it . first , the principle which is laid within us , it is not the purity of the humane nature , but of the holy ghost it self , which we have of god received , by believing in the son of god , a principle as far above yours of humanity , as is the heavens above the earth ; yours being but like those of the first adam , but ours truly those of the second . as is the earthly , such are those that are earthly ; and as is the heavenly , such are those that are heavenly . now whosoever hath not this principle , although he be a creature , and also have the dictates of the humane nature , yea , and also follows them , yet he is not christs : if any man have not the spirit of christ , he is none of his . thus therefore is the christian principle , another from , and far above your heathenish pagan one . by 〈◊〉 is spirit is the christian qualified with principles , not n●●ural , but spiritual , such as faith , hope , joy , peace , &c. all which are the fruits of the revelation of the forgiveness of sins , freely by grace , though the redemption that it in jesus christ in this spirit and faith we walk , by this spirit we are led , even into the joy and peace of the new testament of our lord ; wherefore our holy actions are the fruits of righteousness , that is by jesus christ , not by our humane nature , or the purity of it in us ; yea , they are the fruits of the spirit of god , the qualifications that attend the new covenant , and those that by the work of regeneration are brought within the bounds and priviledges thereof . wherefore secondly , the capacity that we are in , who act and do from the heavenly principle ; it is that of sons , the sons of god by adoption , as the apostle said ; because ye are sons , god hath sent forth the spirit of his son into your hearts , crying , abba father . and again , as many as are led by the spirit of god they are the sons of god. this is a far other then is your humane description of acting as a creature , indued with a principle of reason ; for here is a man acts as a son , indued with the holy spirit of god , who hath before the world , was predestinated him to this estate , by jesus christ to himself , as a son therefore , the christian acts and does , because he is indued with that high and heavenly principle , mentioned before , by which principle this man hath received a new heart , a new spirit , a new understanding , a good conscience , so made by faith in the blood of the lord jesus : thus being made again anew , and another man ; he acts from a new , and another principle then yours ; a principle as far beyond , and above you , as is a man above a bruit , and as is grace above nature . thirdly , as the christian acts & does from a better principle , and under a better capacity or consideration then that you have described ; so ( to allude to your own notion ) the first principles by which they receive this spirit and adoption , are not those principles of morals , or those originally dictates of humane nature ; but it is through the hearing of faith , gal. 3. 1 , 2 , 3. by which we understand , that the son of god became a man , dyed for our sins , hath saved us from the curse of god , and accounted us to be the righteousness of god in him ; this being heard with the gospel , and a new-testament hearing , the holy ghost forthwith possesseth us , by the glorious working whereof we are helped through the son , to call the god of heaven , our father . now thus being made free from sin , by the only faith of jesus christ , we have our fruit unto holiness , and the end everlasting life . and here come in those reasonable conclusions , which you would make the very radicals of christianity , they being only remote , and after conclusions , drawn from the forementioned mercy of god , viz. from predestination , calling , adoption , and justification by christs blood , sinners . i say these are the things which paul endeavored to provoke the romans , philippians and colossians to an holy conversation by . 1. to the romans , i beseech you therefore , saith he , by the mercies of god ; ( what mercies ? why those of election , redemption , calling , justification , and adoption mentioned in the foregoing chapters ) that you present your bodies a living sacrifice , holy , acceptable to god , which is your reasonable service , rev. 12. 1. 2. to the philippians , if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfill ye my joy , that ye be like minded , phil. 2. 1. 3. to the colossians , if you be risen with christ , seek those things that are above , where christ sitteth on the right hand of god ; set your affections on things above , not on things of the earth ; for you are dead , and your life is hid with christ in god , when christ who is our life shall appear , then shall ye also appear with him in glory . now mark ; mortifie therefore , therefore ! wherefore ? why , because they were risen with christ ; because they should appear at the end of this world with christ himself in glory ; therefore mortifie the deeds of the body , or our members that are upon the earth , col. 3. 1 , 2 , 3 , 4 , 5. these sir are the motives by which we christians act ; because we are forgiven , because we are sons , and if sons , then heirs , and so we act ; but to speak to this more anon . perhaps you will say i deal not fairly with you , because you treat , as of moral , so of gospel or new testament laws . but to that i will answer at present , that in this description of your holy principle , which is the foundation of your book , whether the laws be natural or spiritual , moral or of grace , the principle by which you do them , is no other then the principle of nature , the dictates of the humane nature ; and so such as can by no means reach the doctrines of the gospel any farther then to make a judgment of them , by that wisdom which is enmity with god , as will farther be seen in my progress through your book . indeed you make mention of divine laws , and that under two heads . 1. such as are of an indispensible and eternal obligation , as those purely moral . 2. such which you call positive precepts , in themselves of an indifferent nature , and absolutely considered are neither good nor evil . of those of this kind that we have under the gospel , you say you know but three , viz , that of coming to god by christ , and the institutions of baptism and the lords supper . page 7 and page 9. so then , although you talk of gospel positive laws , and particularly that of coming to god by christ ; yet those which you call first principles of morals , are of higher concern with you , and more indispensible by far then this , this being a thing of an indifferent nature , and in it self absolutely considered , is neither good nor evil ; but the other is the life of the matter . but a little to gather you up . the morals , say you , are indispensible , and good in themselves ; but that of coming to god by christ , a thing indifferent , and in it self neither good nor evil . wherefore though in this your description , you talk of confirming to all those good and practical principles , that are made known either by revelation , nature , or the use of reason , yet in this your obedience you reckon coming to god by christ , but an act of a very indifferent nature , a thing if done not good in it self , neither evil in it self , should a man leave it undone ; and so consequently a man may have in him the ground and essentials of christianity without ; it may be saved , and go to heaven without it : for this i say , whatsoever is of an indifferent nature in it self , is not essential to the christian religion ; but may or may not be done without the hazard of eternal salvation ; but say you , this of coming to god by christ , is one of the positive precepts , page 9. which are in themselves things indifferent , and neither good nor evil : therefore not of the substance of christianity . but sir , where learned you this new doctrine , as to reckon coming to god by christ , a thing of so indifferent a nature , a thing not good in it self , but with respect to certain circumstances , page 7. had you said this of baptism and the supper of the lord ; i could with some allowance have born your words , but to count coming to god by christ a thing iudifferent in it self , is a blasphemy that may not be born by christians ; it being too high a contempt of the blood , and too great a disgrace to the person of the lord , the king of glory , of which more hereafter , but to return . the intent of this your description is to set before us these two things . 1. what are the essentials of the rule of that holiness , which by the gospel we are immediately obliged to , if we would be justified in the sight of god. 2. what are the principles by which we act , when we do these works aright . for the first you tell us , they are the first principles of morals , such as are self evident , and therefore not capable of being properly demonstrated ; as being no less knowable , and easily assented to , then any proposition that may be brought for the proof of them , page 8. such as are self-evident or evident of themselves ; to what ? to us as men that know the principles of reason , and that are as easily assented to as any proposition ; such as may be as easily known , as we know there is a day or night , winter and summer , or any other thing that may be brought for the proof of them . this law therefore is none other , then that mentioned in rom. 2. 14 , 15. which is the law of our nature , or that which was implanted in us in the day of our creation , and therefore is said to be our selves , even nature it self , 1 cor. 11. 14. secondly , the principle , say you , by which we act , and in the strength of which we do this law , it is the principle of reason , or a reasonable compliance with this law written in our hearts , and originally dictates of humane nature , &c. which certain principle , say you , is this , to count it most highly becoming all reasonable creatures , to obey god in every thing and as much disbecoming them , in any thing to disobey him , page 8. the sum is ; this your holiness both in root and act is no other then what is common to all the men on earth ; i mean so common as that for the first , is in their nature , as the second is also part of themselves , they being creatures whose prime or principal distinction from other , consisteth in that they are reasonable , and such as have reason as a thing essential to them ; wherefore the excellency that you have discoursed of , is none other then the excellency and goodness that is of this world , such as in the first principles of it is common to heathens , pagans , turks , infidels : and that as evidently dictates to those that have not heard the gospel ( i mean as to the nature the good and evil ) as it doth in them that sit under the sound thereof ; and is the self same which our late ungodly heriticks the quakers have made such a stir to promote and exal● , only in the description thereof you seem more ingenious then they : for whereas they erroniously call it christ , the light of christ , faith , grace , hope , the spirit , the word that is nigh , &c. you give it the names due thereto , viz. a complexion or complication and combination of all the virtue of the soul , the humane nature , the dictates of it , the principles of reason , such as are self-evident , than which there is nothing mankind doth naturally assent to , page 6 , 7 , 8 , 9 , 10 , 11. only here as i have said , you glorifie your errors also , with names any titles that are not to be found , but in your own deluded brains : as that the virtues of the souls can keep themselves incommixed , that there is yet in us the purity of the humane nature , of such a disposition , that can both by light and power give a man to see , and powerfully incline him to , and bring him under the government of all those good and practical principles , that are made known either by revelation , nature , or the use of reason . but i say , these principles thus stated by you , being the principles , and the goodness of this world , and such as have not faith , but the law , not the holy ghost , but humane nature in them ; they cannot be those which you affirm , was or is the design , the great , the only , and ultimate design of christ , or his gospel to promote , and propagate in the world ; neither with respect to our justification before god from the curse ; neither with respect to the workings of his spirit , and the faith of jesus in our hearts , the true gospel or evangelical holiness . first , it is not the righteousness that justifieth us before god from the curse ; because it is that which is properly our own ; and acted and managed by principles of our own , arising originally in the roots of it , from our own . there is the righteousness of men , and the righteousness of god : that which is the righteousness of men , is that which we do work from matter and principles of our own ; but that which is the righteousness of god , is that which is wrought from matter and principles purely divine , and of the nature of god. again , that which is our own righteousness , is that which is wrought in and by our own persons as men ; but that which is the righteousness of god , is that which is wrought in and by the second person in the trinity , as god and man in one person ; and that resideth onely in that person of the son. i speak now of the righteousness by which we stand just before god , from the curse of the law. now this righteousness of ours , our own righteousness , the apostle always opposeth to the righteousness of god , saying , they going about to establish their own righteousness , have not submitted themselves to the righteousness of god. farther , this righteousness of our own , paul counts loss and dogs-meat , in comparison of that other , far more glorious righteousness , which he calleth as it is in truth , the righteousness of god , which as i said but now , resideth in the person of the son. therefore saith paul , i cast away my own righteousness , and do count it loss , and but dung , that i may win christ , and be found in him , not having my own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith . the righteousness therefore , that is our own , that ariseth from matter and principles of our own , ( such as that which you have described ) justifieth us not before god from the curse . secondly , the righteousness that you have described , justifieth us not , as before , because it is the righteousness which is of the moral law , that is , it is wrought by us , as walking in the law . now it mattereth not , whether you respect the law in its first principles , or as it is revealed in the table of the ten commandments , they are in nature but one , and the same , and their substance and matter is written in our hearts , as we are men. now this righteousness , the apostle casteth away , as was shewed before ; not having mine own righteousness , ( saith he ) which is of the law ; why ? because the righteousness that ●aveth us from the wrath of god , is the righteousness of god ; and so a righteousness that is without the law . but now the righteousness of god without the law is manifest , being witnessed by the law and the prophets , even the righteousness of god , which is by faith of jesus christ , unto all , and upon all them that believe . rom. 3. the righteousness of god without the law ; the righteousness of christ who is naturally god ; wherefore such a righteousness , as was accomplished by him , that was lord , and the very god of the law ; whose nature was infinite , and not that which the law could command or condemn ; neither was the command of the law , the great and principal argument with him , no , not in its first and highest principles , to do or continue to do it ; but even that which the law commanded of us , that he did , not by the law , but by that spirit of life , that eternal spirit , and god-head , which was essential to his very being : he did naturally and infinitely that which the law required of us , from higher , and more mighty principles then the law could require of him : for i should reckon it a piece of prodigious blasphemy , to say , that the law could command his god , the creature , his lord and creator : but this lord god , jesus christ , even he hath accomplished righteousness , even righteousness that is without , that is above , higher , and better then that of the law : and that is the righteousness that is given to , and put upon all them that believe . wherefore the lord jesus christ , in his most blessed life , was neither prompted to actions of holiness , nor managed in them , by the purity of humane nature , or those you call first principles of morals , or as he was simply a reasonable creature ; but being the natural son of god , truly , and essentially , eternal as the father ; by the eternal spirit , his god-head , was his man-hood governed , and acted , and spirited to do and suffer . he through the eternal spirit offered himself without spot to god ; which offering respects not onely his act of dying , but also that by which he was capacitated to dye without spot in his sight ; which was the infinite dignity , and sinlessness of his person ; and the perfect justice of his actions . now this person , thus acting , is approved of , or justified by the law to be good : for if the righteousness of the law be good , which law is but a creature , the righteousness of the lord , the god of this law , must needs be much more good ; wherefore here is the law , and its perfection swallowed up , even as the light of a candle , or star is swallowed up by the light of the sun. thus then is the believer made , not the righteousness of the law , but the righteousness of god in christ ; because christ jesus who is the righteousness of the christian , did walk in this world , in , and under the law ; not by legal and humane principles , which are the excellencies of men , but in , and by those that are divine , even such as were , and are of his own nature , and the essence of his eternal god-head . this is the righteousness without the law , accomplished by a person , and principles , far otherwise , then is he , or those you make description of ; and therefore yours cannot be that , by which we stand just before the justice of god without the law ; now if it be a righteousness without the law , then it is a righteousness without men , a righteousness that cannot be found in the world ; for take away the law , the rule , and you take away , not onely the righteousness , but that by which men , as men , work righteousness in the world : mine own righteousness which is of the law. the righteousness then by which a man must stand just in the sight of god from the curse , is not to be found in men , nor in the law , but in him , and him onely , who is greater , and also , without the law ; for albeit , for our sakes he became under the law. even to the curse and displeasure of god ; yet the principles by which he walked in the world to god-ward , they were neither humane , nor legal , but heavenly , and done in the spirit of the son : wherefore it is not the righteousness you have described , by which we stand just before god. thirdly , the righteousness you have described , cannot be that which justifieth us before god , because of its imperfections , and that both with respect to the principle , and the power with which it is managed : for though you have talked of a sound complexion of soul , the purity of the humane nature , and that with this addition of power , as to be able to keep it self incommixt with that which is not of it self ; yet we christians know , and that by the words of god , that there is in man , as man , now no soundness at all , but from the crown of the head , to the sole of the foot , botches , and boyls , putrifactions , and sores . we are all an unclean thing ; and our righteousness , as filthy vlcerous raggs . if there had been a law given that could have given life , verily , righteousness should have been by the law. could a man perform the law to the liking of the justice of the eternal majesty , then would the law give life to that man ; but because of the perfection of an infinite justice , and the weakness and unprofitableness of the law through our flesh , therefore , though you speak yet farther of the excellency of your sound complexion , and of the purity of the humane nature , you must flie from your self , to another righteousness for life , or at the last stick in the jaws of death and everlasting desperation . for by the works of the law shall no flesh be justified . gal. 2. 16. it is therefore no better then error , thus to ascribe to poor man , that hath drunk iniquity like water , a soundness of soul , a purity of humane nature . wherefore jude saith of you , and of all such naturalists , that even in the things that you know naturally , as the bruit , in them you corrupt your selves . jude 10. even in the very principles , the first or original dictates of your nature , or humanity . there is none that understandeth or is good , therefore there is none that doth good , no not one : that is , none as continuing in a natural state ; none by the power or principles of nature ; for he meaneth here , in your own sense , as men by natural principles have to do with the justice of the law. fourthly , the righteousness which you have described , cannot be that which justifieth us before god , because it is that which is not of faith . the law is not of faith , but the man that doth them shall live in them . gal. 3. the apostle also in the 10 th . chapter of the romans tells us , that the righteousness that is compleated by doing the law is one , and another , besides the righteousness of faith . for faith in the justification of a sinner from the curse and wrath of god , respecteth onely the mercy of god , and forgiveness of sins for the sake of christ. god for christs sake hath forgiven him , that is enabled to believe , that is , trust to , and venture the eternal concern of his soul upon the righteousness that is no where to be found , but in the person of the son of god. for there is justice more then answerable to all the demands of the law , and the requirements of the eternal justice of god , and he is our justice ; he is made unto us of god , righteousness , or justice ; that is the righteousness or justice that is in him ; is by god accounted the mans that shall accept thereof by faith , that he might be made the justice or righteousness of god in him . for the righteousness that saveth a sinner from damnation , must be equal to that in the eternal deity : but where can that be found but in him that is naturally god , as is indeed the son of the father ; in him therefore , and not in the law , there is a righteousness fit for faith to apply to . besides , the law is not , neither can be the object of faith to men ; for that which is the object of faith ( i speak now as to justifying righteousness ) it must be a righteousness already compleated , and as i said , a righteousness to be received , and accepted , being now perfected and offered , and given to us by the kindness and mercy of god : but a man may believe long enough in the law , before that performs for him a perfect righteousness . the law can work nothing unless it be wrath . rom. 4. no thou must work by , and not believe in the law. besides , all that cometh out of the mouth of the law is , cursed is every one that continueth not in every thing which is written in the book of the law to do them ; which no man is capable of doing , so as to escape the curse by doing , that hath once , or first transgressed the same . wherefore it is a vain thing , yea an horrible wickedness in you , thus to abuse the law , and the weakne●s of man , by suggesting that the onely , the ultimate , or grand design of christ jesus was , or is , the promoting of a righteousness by the law , that is performed by humane principles in us . i could double , yea ten times double the number of these arguments against you , but i will pass from this to the second thing . the righteousness you have described , is not the true gospel inward holiness . i told you before , that the principles which you have described , are not evangelical principles ; and now i will adde , that as they are not such in themselves , so neither do they fetch in , or obtain by our adhering to them , those things which alone can make , or work in the soul , those truly gospel inward acts of holiness . there are three things which are essential to the inward gospel holiness ; of which as your description is utterly destitute , so , neither can they by that be obtained , or come into the heart . 1. the holy ghost . 2. faith in christ. 3. a new heart , and a new spirit . without these three , there is no such things as gospel holiness in man , as before i have also hinted at . but now as there is none of these three found in your discription of inward holiness ; so neither can you , or other , by all your inclinations , either to those you call first principles of natural reason , or the dictates of humane nature , obtain or fetch into the soul , the least dram of that which is essential , to that which is indeed according to the gospel description of inward gospel holiness : as will further be manifest in this that followeth . 1. the holy ghost is not obtained by your description , that consisting only in principles of nature , and in putting forth it self in acts of civility and morality . when the apostle would convince the bewitched galathians , that your doctrine which was also the doctrine of the false apostles , was that , which instead of helping forward , did hinder , and pervert the gospel of christ ; he applieth himself to them in this manner . this onely would i learn of you ; received you the spirit by the works of the law , or by the hearing of faith ? by the works of the law , that is , by putting of your principles into practice , nay , may i not adde , by putting of your principles into practice , by a more bright , and clear rule , then in the beginning of your description is inserted by you ; for the law as written and engraven in stones , with the addition of all the mosaical precepts , was a more ample , and full discovery of the mind of god , then can be obtained by your virtues of soul , your purity of humane nature , or the first principles of morals , as they are written in the heart of man ; and originally dictates of humane nature . yet by these , by following these , by labouring to live up to the light of these , their own experience told them , that they neither could , nor did obtain the enjoyment of the holy ghost ; but that rather their now declining the word of faith , by which indeed they receive it at first ( whatever pretences of holiness , and godliness were the arguments to prevail with them so to do ) was in truth none other but the very witch-craft , and inchantments of the devil . farther , the apostle sets this your spirit and principles ; and that which indeed is the spirit of god , in aline diametrically opposite one against another ; yea the receiving of the one , opposeth the receiving of the other . now we have received , saith he , not the spirit of the world ( that is , your spirit , and principles of humanity ) to walk by it , or live in it ; but the spirit which is of god , that we may know the things that are freely given us of god. 1 cor. 2. 12. but what is the spirit of the world ? he tells us in the verse before , it is the spirit of a man ; which solomon calls , the candle of the lord ; that which searcheth all the inward parts of the belly . prov. 20. 27. by humane principles , good motions to moral duties , workings of reason , dictates of nature to obey god as creator . these things flow from the spirit of a man , which is the spirit of all the world. they that preach , or speak by this spirit ; they preach or speak of the world , of the virtues of the world ; and the world , the whole world heareth them , or know in themselves what they say . now when this spirit is received , imbraced and followed , as the spirit that is of god , then it must be branded with the mark of the spirit of error , and of antichrist ; because the act in so doing , is most wicked ; yea , and christ himself is made head against , by it . but i say , the holy ghost is not obtained by these principles , nor by the pursuit of them . 2. faith is not obtained by the pursuit of your principle ; but by hearing of another doctrine , he that presseth men to look to , and live by the purity of humane nature , principles of natural reason , or by the law , as written in the heart , or bible ; he sets the word of faith out of the world ; for these doctrines are as opposite , as the spirits i spake of before ; for moses describeth the righteousness that is of the law , that the man that doth these things shall live by them . now he that receiveth this law , to do , and live by ; he hath set up , and is in pursuit of a doctrine of another nature , then that which is called the righteousness of faith ; that being such , as for justification , a●d deliverance from the curse , maketh no mention at all of hearing the law , or of doing good works ; but of hearing of the mercy of god , as extended to sinners ; and of its coming to us through the death , and resurrection of christ jesus . the righteousness which is of faith , speaketh on this wise ; say not in thine heart , who shall ascend into heaven ( that is to bring christ down from above ) or who shall descend into the deep , ( that is to bring up christ again from the dead ) but what saith it ? the word is nig●h thee , even in thy mouth , and in thy heart ; that is the word of faith which we preach ; that if thou shalt confess with thy m●uth the lord jesus ; and shall believe in thine heart that god hath raised him from the dead , thou shalt be saved . rom. 10. 5 ▪ 9. this then is the doctrine of faith ; or the righteousness with which faith hath to do . now as old covenant● works , are begotten in men by the doctrine of works ; so faith is begotten by the doctrine of faith . therefore after he had said , faith cometh by hearing ; ●e insinuates it to be the hearing the preaching of the gospel of peace ( peace by the blood of the cross ) and the glad tidings of good things , ( ver . 14 , 15 , 16 , 17. ) of good things promised for the sake of the lord jesus ; not for the sake of good deeds done of us , by humane principles , or the dictates of our nature . faith , then the second essential , comes into the heart , not by the preaching , or the practice of your principles ; but by another , a higher , and far more heavenly doctrine . and hence the apostle compleatly puts the difference betwixt the worker of good works in the spirit of the law ; and the believer that taketh hold of grace by christ , that he may be saved thereby . the one he calls them that are of the works of the law : the other , they which are of faith. this being done , he tells us , that as they differ in the principles , to wit , of faith ; and works , so they shall differ in conclusion : for the law is not of faith ; the promise is onely made to faith , therefore they onely that are of faith , are blessed with faithful abraham . 3. the third essential is , a new heart , and a new spirit or mind , and this also comes not by your principle , that being but the old covenant that gendreth to bondage , and that holds its ismaels under the curse for ever : there comes no new heart by the law , nor new spirit . it is by the new covenant , even the gospel , that all things are made now . jer. 31. 33. ezek. 36. heb. 8. 2. 2 cor. 5. 17 , 18 , 19. the apostle after a large discourse of the two ministrations , and their excellencies . ( 2 cor. 3. ) tell us that the heart is nothing changed , so long as it abideth in the works of the law ; but remaineth blind , and ignorant ; nevertheless , saith he , when it shall turn ( from the law ) to the lord , the vail shall be taken away . but what is it to turn ( from the law ) to the lord ? why even to leave , and forsake your spirit , and principles , and works from those principles ; and flie to the grace , and merits ; the glory of the lord jesus christ. now when the heart is turned to christ , then the vail of moses is taken off ; wherefore then the soul with open face , beholding as in a glass the glory of the lord , is changed from glory to glory , even as by the spirit of the lord. 2 c●r . 3. 14 , 18. obj●ct . but it seems a paradox to many , that a man should live to the law , that is devote himself to the works of the ten commandments , the most perfect rule of life ; and yet not be counted one changed , or new . answ. though it seemeth an untruth , yet it is most true ; that by the works of the law , no heart is made new , no man made new . a man from principle of nature , and reason , ( which principles are of himself , and as old ) may give up himself to the goodness of the law : yet these principles are so far off from being new , that they are as old as adam in paradise ; and come into the world with all the children of men . to which principles the law , or the first principles of morals , so equally suit , that as you have said , page 8. they are self-evident ; then which there is nothing ma●-kind d●th more naturally assent unto , page 11. now nature is no new principle , but an old ; even our own , and of our selves . the law is no new principle , but old , and one with our selves ( as also you well have called it ) first written in mens hearts , and originally dictates of humane nature . let a man then be as devout , as is possible for the law , and the holiness of the law. yet if the principles from which he acts ; be but the habit of soul , the purity ( as he feigns ) of his own nature ; principles of natural reason , or the dictates of humane nature ; all this is nothing else but the old gentleman in his holy-day-cloaths ; the old heart , the old spirit ; the spirit of the man , not the spirit of christ is here . and hence the apostle , when he would shew us a man alive , or made a new man indeed ; as he talketh of the holy ghost and faith , so he tells us such● are dead to the law , to the law , as a law of works ; to the law as to principles of nature , wherefore my brethen you are also become dead to the law ( the moral law , and the ceremonial law ) by the body of christ , that you should be married to another ( another then the law ) even to him , who is raised from the dead , that we should bring forth fruit unto god. rom. 7. 4. ye are become dead to the law : dead to the law ! why ? that you should be married to another : married to another ! why ? that you should bring forth fruit unto god. but doth not a man bring forth fruit unto god , that walketh orderly according to the ten commandments ? no , if he do it before faith in the spirit of a man , by the dictates of humane nature , respecting the law , as that , by the obeying of which , he must obtain acceptance with god. this is bringing forth fruit unto himself ; for all that he doth , he doth it as a man , as a creature , from principles natural , and of himself , his own and for none other then himself ; and therefore he serveth in an old spirit , the oldness of the letter , and for himself . but now , ( that is , ye● being dead to the law , and married to christ ) that ( the law ) being dead ; by which ( while in our selves ) we were held ; now we are delivered from that law , both as to its curse and impositions ; as it stands a law of works in the heart of the world ; we serve in newness of the spirit , and not in the oldness of the letter , v. 6. a man must first then , be dead to your principles , both of nature , and the law ; if he will serve in a new spirit , if he would bring forth fruit unto god. wherefore your description of the principle of holiness in man , and also the principles by which this holiness is put forth by him into righteous acts ; they are such as are altogether void of the true essentials of inward gospel-holiness , and righteousness . but there is one , thing more in this description , or rather effect thereof , which i shall also inquire into : and that is saying , as it was the errand of christ to effect our deliverance out of that sinful state we had brought our selves into : so to put us again into possession of that holiness which we had lost . page 12. the proof of this position is now your next business : that is , if i understand your learning , the remaining part of your book , which consisteth of well nigh 300 pages , is spent for proof thereof ; which i doubt not but effectually to confute with less then 300 lines . onely first by the way , i would have my reader to take notice that in this last clause . [ to put us again into possession of that holiness which we had lost ] is the sum of all this large description of his holiness in the foregoing pages : that is , the holiness and righteousness that mr. fowler hath been describing ; and adds , that christs whole business when he came into the world was , as to effect our deliverance from sin ; so to put us again in possession of that holiness which we had lost . the holiness therefore that here he contendeth for , is that , and onely that which was in adam before the fall , which he lost by transgression ; and we by transgressing in him . a little therefore to inquire into this , if perhaps his reader and mine , may come to a right understanding of things . first then , adam before the fall , even in his best and most sinless state , was but a pure natural man , consisting of body and soul ; these ( to use your own terms ) were his pure essentials : in this mans heart , god also did write the law ; that is , ( as you term them ) the first principles of morals . this then was the state of adam , he was a pure natural man ; made by god sinless ; all the faculties of his soul , and members of his body were clean . god made man upright . but he made him not then a spiritual man ; the first adam was made a living soul , howbeit that was not first which was spiritual : but that which was natural , and afterwards that which is spiritual . the first man is of the earth , earthy . 1 cor. 15 ▪ a living soul he was ; yet but a natural man , even in his first and best estate : but earthly , when compared to christ ; or with them that believe in christ. so then , the holiness of adam in his last estate , even that which he lost , and we in him , it was none other , then that which was natural , even the sinless-state of a natural man. this holiness then was not of the nature of that , which hath for its root the holy ghost ; for of that we read not at all in him , he onely was indued with a living soul ; his holiness then could not be gospel , nor that which is a branch of the second covenant : his acts of righteousness , were not by the operations of the spirit of grace , but the dictates of the law in his own natural heart . but the apostle when he treateth of the christian inherent holiness ; first excluding that in adam , as earthly ; he tells us , it is such as is in christ : as is the earthly , such are they , that are earthly ; and as is the heavenly such are they that are heavenly . let then those that are the sons of adam , in the state of nature as he , though not so pure , and spotless as he , be reckoned to bear his image and similitude : but let them that are the children of christ , though not so pure as he , bear the image and similitude of christ ; for they are conformable to the image of the son of god. the holiness therefore that was in adam , being but that which was natural , earthly , and not of the holy ghost , cannot be that which christ came into the world to give us possession of . secondly , adam in his best , and most sinless state , was but a type of figure : the figure of him that was to come . a type in what ? a type or figure doubtless , in his sinless and holy estate ; a type and figure of the holiness of christ : but if christ should come from heaven , to put us in possession of this sinless holiness that was in adam , or that we lost in him : to what more would his work amount , then to put us into the possession of a natural , figurative , shadowish , righteousness or holiness . but this he never intended ; therefore it is not the possessing of his people with that holiness , that was the great errand christ came into the world upon . thirdly , the holiness and righteousness that was in ( and that we lost by ) adam before the fall ; was such as stood in , and was to be managed by his natural perfect compliance with a covenant of works . for , do not this sin and die , were the terms that was from god to adam . but christ at his coming brings in another , a better a blessed covenant of grace ; and likewise possesseth his children , with the holiness , and priviledges of that covenant ; not with adams heart nor adams mind ; but a new heart , a new spirit , a new principle to act by ; and walk in a new covenant . therefore the holiness that was in adam before , or that we lost in him by the fall , could not be the holiness that christ at his coming made it his great or onely business to put us in possession of . fourthly , the holiness that was in adam before , and that we lost in him by the fall , was such as might stand with perfect ignorance of the mediation of jesus christ : for christ was not made known to adam as a saviour , before that adam was a sinner ; neither needed he at all to know him to be his mediator , before he knew he had offended . but christ did not come-into the world to establish us in , or give us possession of such holiness as might stand with perfect ignorance of his mediatorship . no ; the holiness that we believers have , and the righteous acts that we fulfil● , they come to us , and are done by us , through the knowledge of the lord jesus , and of his being the messias promised . fifthly , the holiness that was in adam , was neither given him through the promise , neither encouraged by the promise . adam had no promise to possess him with a principle of holiness ; it came to him by creation : neither had he any promise to strengthen or encourage him in holiness . all he ●id was instructions concerning his duty , and death threatned if he did it not : but christ came not , to give us possession of an holyness or righteousness , that came to us by our creation , without a promise ; and that hath no promise to encourage us to continue therein ; but of an holiness that comes to us by the best of promises , and that we are encouraged to by the best of promises . therefore it was not his great errand when he came from heaven to earth , to put us in possession of that promiseless holiness that adam had before , and that was lost in him by the fall. lastly , in a word ; the holiness that adam had before , and that we lost in him by the fall ; it was a natural shadowish old covenant , promiseless holiness ; such as stood and might he walked in , while he stood perfectly ignorant of the mediator christ. wherefore it is rather the design of your apollo the devil , whom in page 101. you bring forth to applaud your righteousness ; i say ; it is rather his design then christ , to put men upon an indeavour after a possession of that : for that which is truely evangelical , is the spiritual , substantial , new covenant , promised holiness ; that which cometh to us by , and standeth in the spirit , faith and knowledge of the son of god , not that which we lost in adam . wherefore the song which there you learnt of the devil , is true , in the sense he made it , and in the sense for which you bring it ; which is , to beget in men , the highest esteem of their own humane nature ; and to set up this natural , shadowish , promiseless , ignorant holiness , in opposition to that which is truely christs . to dwell in heaven doth not more please him , then within the souls of pious mortal men. this is the song ; but you find it not in matthew , mark , luke , or john , but among the heathens who were his disciples ; and who were wont to enquire at his mouth , and learn of him . thus have i ra●●d the foundation of your book , even by overthrowing the holiness , and righteousness , which by you is set up , as that which is the onely true gospel , and evangelical . wherefore it remaineth , that the rest of your book , viz. whatever therein is brought , and urged for the proof of this your description of holiness , &c. it is but the abuse of christ , of scripture , and reason ; it is but a wresting and corrupting of the word of god , both to your own destruction , and them that believe you . but to pass this , and to come to some other passages in your book ; and first to that in page 5 th . where you say , the holiness , which is the design of the religion of christ jesus , is not such as is subjected in any thing without us ; or is made ours by a meer external , or outward application , &c. 1. these words secretly smite at the justification that comes by the imputation of that most glorious righteousness that alone resideth in the person of the lord jesus ; and that is made ours by an act of eternal grace , we resting upon it by the faith of jesus . 2. but if the holiness of which you speak , be not subjected to any thing without us , then it is not of all that fulness which it pleased the father should dwell in christ : for the holiness and righteousness , even the inward holiness that is in saints , it is none other then that which dwelleth in the person of the son of god in heaven : neither doth any man partake of , or enjoy the least measure thereof , but as he is united by faith to this son of god , the thing is as true in him , in us ; in him as the head , and without measure ; and is originally seated in him , not in us . of his fulness have we all ( saints ) received , and grace for grace . wherefore the holiness that hath its original from us ; from the purity of the humane nature ( which is the thing you aim at ) and that originally , as you term it , is the dictates thereof , is the religion of the socinians , quakers , &c. and not the religion of jesus christ. and now i will come to your indifferent things , viz. those which you call , positive precepts ; things , say you , of an indifferent nature ; and absolutely considered , are neither good nor evil ; but are capable of becoming so ; onely by reason of certain circumstances : of these positive indifferent precepts , you say , you know but three in the gospel ; but three that are purely so viz. that of coming to god by christ , the institutions of baptisme , and the lords supper . this we have in page 7. and 9. 1. these words , as i hinted before , are highly derogatory to the lord the king of glory , and trample as much upon the blood of the son of god , as words can likely do . for first , if coming to god by christ , be in it self but an indifferent thing , then , as i also hinted before , it is not of the substance of christianity ; but a man may be truely a christian without it ; may be saved , and go to heaven without it ; this is in truth the consequence of your words : for things purely of an indifferent nature , do not in themselves either make or marre the righteousness that justifieth us from the curse before god. wherefore by your argument , if a man remain ignorant of that positive precept , of coming to god by christ ; he remaineth ignorant but of an indifferent thing , a thing that in its self is neither good nor evil , and therefore not essentially material to his faith or justifying righteousness . 2. an indifferent thing in it self is next to nothing , neither good nor evil , then but a thing betwixt them both . then is the blood of the lord jesus , in it self , of no value at all ; nor faith in him , of it self , any more then a thing● of ●ought ; their virtue and goodness onely dependeth upon● certain circumstances that make them soo ? for the indifferency of the thing lyeth not simply in coming to god , but in coming to him by christ : coming otherwise to god , even in this mans eyes , being the all in all ; but in this coming , in coming to him by christ , there lyeth the indifferency . i marvel what injury the lord jesus hath done this man , that he should have such indifferent thought of coming to god by him ? but hath he no better thoughts of his own good deeds , which are by the law ? yes doubtless , for those ( saith he ) are of an indispensible , and eternal obligation , which were first written in mens hearts , and originally dictates of humane nature . pag ▪ 8. mark , not a dictate of humane nature , or necessary conclusion on deduction from it , is of an indifferent , but of an indispensible ; not of a transient , but of an eternal obligation . it is onely going to god by christ , and two other things , that he findeth in the gospel , that of themselves , are of an indifferent nature . but how indifferent even as indifferent in it self , as the blood of a silly sheep , or the ashes of an heifer ; for these are his very words . svch ( that is such ordinances as in themselves are of an indifferent nature ) were all the injunctions and prohibitions of the ceremonial law ; and some few such we have under the gospel . page 7. then in page 9. ●he tells you what these positive precepts under the gospel or things indifferent are , that of going to god by christ , is one ; and the other two , are institutions of baptisme ; and the lords supper . svch therefore as were the ceremonies of the law , such ( even ) svch ( saith he ) is that of going to god by christ , &c. wherefore he that shall lay no more stress upon the lord jesus to come to god by , then this man doth , would lay as much ( were the old ceremonies in force ) upon a silly sheep , as upon the christ of god. for these are all alike , positive precepts , such as were the ceremonies of the law , things in themselves neither good nor evil , but absolutely considered ; of an indifferent nature , so that to come to god by christ , is reckoned , of it self , by him , a thing of a very indifferent nature , and therefore this man cannot do it ▪ but with a very indifferent heart ; his great ; and most substantial coming to god must needs be by some other way : but why should this thief love thus to clamber , and seek to go to god by other means ; such which he reckoneth of a more dispensible nature , and eternal ; seeing christ onely ( as indifferent as he is ) is the onely way to the father . i am the way ( saith he ) the truth , and the life ; no man cometh to the father but by me . if he be the on●ly way , then there is none other ; if he be thus the truth , then is all other the lye ; and if he be here the life , then is all other the death ; let him call them indispensible and eternal never so often . so then , how far off this mans doctrine is , of sinning against the holy ghost , let him that is wise consider it . for if coming to god by christ , be in it self , but a thing indifferent , and onely made a duty upon the account of certain circumstances : then to come to god by christ is a duty incumbent upon us onely by reason of certain circumstances , not that the thing in it self is good ; or that the nature of sin , and the justice of god layeth a necess●y on us so to . but what be these certain circumstances ? for it is because of these , ( if you will believe him ) that god the father , yea , the whole trinity , did consult in eternity , and consent , that christ should be the way to life : now i say , it is partly because by him was the greatest safety , he being naturally , the justice , wisdome , and power of god ; and partly , because it would ( we having sinned ) be utterly impossible we should come to god by other means and live . he that will call these circumstances , that is , things over and above besides the substantials of the gospel , will but discover his unbelief and ignorance , &c. as for your saying , that calvin , peter martyr , musculus , zanchy , and others , did not question , but that god could have pardoned sin , without any other satisfaction , then the repentance of the sinner . pag● 84 , it matters nothing to me , i have neither made my creed out of them , nor other , then the holy scriptures of god. but if christ was from before all world 's ordained to be the saviour , then was he from all eternity so appointed and prepared to be : and if god be , as you say , infinitely , page 136. and i will add , eternally , just ; how can he pardon without he be presented with that satisfaction for sin , that to all points of the highest perfection doth answer the demands of this infinite , and eternal justice ? unless you will say , that the repentance of a sinner is sufficient to answer whatever could be justly demanded as a satisfaction thereto ; which if you should , you would in consequence say , that man is , or may be in himself , just , that is , equal with god ; or that the sin of man was not a transgression of the law that was given , and a procurer of the punishment that is threatned , by that eternal god that gave it . ( but let me give you a caution , take heed that you belye not these men ) christ cryes , if it be possible let this cup pass from me . if what be possible : why , that sinners should be saved without his blood. ought not christ to have suffered ? christ must needs have suffered , not because of some certain circumstances ; but because the eternal justice of god , could not consent to the salvation of the sinner , without a satisfaction for the sin committed . of which more in the next ; if you shall think good to reply . now that my reader may see , that i have not abused you , in this reply to your sayings , i will repeat your words at large , and leave them upon you to answer it . you say , actions may become dutyes , or sins , two wayes : first as they are compliances with or transgressions of divine positive precepts : these are the declarations of the arbitrary will of god , whereby he restraineth our liberty , for great and wise reasons in things that are of an indifferent nature , and absolutely considered are neither good nor evil ; and so makes things not good in themselves ( and are capable of becoming so , onely by reason of certain circumstances ) duties ; and things not evil in themselves , sins . such were all the injunctions and prohibitions of the ceremonial law ; and some few such we have under the gospel . page . 7. then page 9. you tell ●s , that the reason of the positive laws ( that is , concerning things in themselves i●different ) in the gospel are declared ; of which , say you , i know but three that are purely so , viz. that of coming to god by christ , the institution of baptisme , and the lords supper . here now let the reader note , that the positive precepts , declarations of the arbitrary will of god , in things of an indifferent nature , being such , as absolutely considered , are neither good nor evil ; some few such ( say you ) we have under the gospel , namely , that of coming to god by christ , &c. i am the more punctual in this thing , because you have confounded your weak , reader with a crooked parenthesis in the midst of the paragraph , and also by deferring to spit your intended venome at christ , till again you had puzzled him , with your mathematicks , and metaphysicks , &c. putting in another page , betwixt the beginning , and the end of your blasphemy . indeed in the seventh chapter of your book , you make a great noise of the effects and consequences of the death of christ , as that it was a sacrifice for sin , an expiatory , and propitiatory sacrifice . ( page 83. ) yet , he that well shall weigh you , and compare you with your self , shall find that words and sense , with you are two things ; and also , that you have learned of your brethren of old , to dissemble with words , that thereby your own heart-errors , and the snake that lyeth in your bosome , may yet there abide the more undiscovered . for in the conclusion of that very chapter , even is and by a word or two , you take away that glory , that of right belongeth to the death and blood of christ , and lay it upon other things . for you s●y , the scriptures that frequently affirm ; that the end of christs death wa● the forgiveness of our sins , and the reconciling of us to the father , we are not so to understand , as if the blessings were absolutely thereby procured for us . ( page 91. ) any otherwise , then upon the account of our effectual believing . i answer . by the death of christ was the forgiveness of sins effectually obtained for all that shall be saved , and they even while yet enemies , by that were reconciled unto god. so that , as to forgiveness from god , it is purely upon the account of grace in christ ; we are justified by his blood , we are reconciled to god by the death of his son. rom. 5● . yea peace is made by the blood of his cross ; and god for christs sake hath forgiven us . so then , our effectual believing , is not a procuring cause in the sight of god ; or a condition of ours foreseen by god , and the motive that prevaileth with him to forgive us our manifold transgressions : believing being rather that which makes application , of that forgiveness , and that possesseth the son with that peace , that already is made for us with god , by the blood of his son christ jesus ; being justified by faith , we have peace with god through our lord jesus christ. the peace and comfort of it cometh not to the soul , but by believing . yet the work is finished ▪ pardon procured , justice being satisfied already , or before , by the precious blood of christ. observe ; i am commanded to believe , but what should i believe ? or what should be the object of my faith in the matter of my justification with god ? why , i am to believe is christ , i am to have faith in his blood. but what is 〈◊〉 to believe in christ ? and what to have faith in his blood ? verily , to believe that while we were yet sinners christ dyed for us ; that even then when we were enemies , we were reconciled to god by the death of his son : to believe that there is a righteousness already for us compleated . i had as good give you the apostles argument and conclusion in his own language . but god commended his love towards us , in that while we were yet sinners , christ-dyed for us ; much more then being now justified by his blood , we shall be saved from wrath through him . and note that this word [ now ] respects the same time with [ yet ] that went before . for if when we were enemies we were reconciled to god , by the death of his son ; much more being reconciled , we shall be saved by his life : or intercession . believing then ( as to the business of my deliveranc from the curse before god ) is an accepting of , a trusting to , or a receiving the benefit that christ hath already obtained for me ; by which act of faith , i see my interest in that peace that is made before with god by the blood of his cross : for if peace be made already by his blood , then is the curse taken away from his sight ; if the curse be taken away from his sight , then there is no sin with the curse of it to be charged from god by the law , for so long as sin is charged by the law , with the curse thereto belonging , the curse , and so the wrath of god remaineth . but ( say you ) christ dyed to put 〈◊〉 into a capacity of pardon , 10 page 91. answ. true ; but that is not all , he dyed to put us into the parsonal possession of pardon : yea , to put us into a personal possession of it ; and that before we know it . but ( say you ) the actual removing of our guilt is not the necessary and immediate result of his death , pag. 91. answ. yea , but it is , from before the face of god ; and from the judgement and curse of the law ; for before god the guilt is taken away , by the death and blood of his son , immediately , for all them that shall be saved ; else how can it be said we are justified by his blood ; he hath made peace by his blood ; he loved us , and washed us from our sins in his own blood , and that we are reconciled to god by the death of his son ; which can by no means be : if notwithstanding , his death and blood , sin in the guilt , and consequently the curse that is due thereto , should yet remain in the sight of god. but what saith the apostle ? god was in christ reconciling the world to himself ; not imputing their trespasses unto them . those that are but reconciling , are not yet reconciled : i mean , as paul , not yet come aright over in their own souls by faith : yet to these he imputeth not their trespasses : wherefore ? because they have none : or because he forgiveth them as they believe and work : neither of both ; but because he hat , first , made his son to be sin for them ; and lay'd all the guilt and curse of their sin upon him ; that they might be made the righteousness of god in him . therefore even because by him their sin and curse is taken off , from before the law of god ; therefore , god for the sake of christ , seeketh for , and beseecheth the sinner to be reconciled : that is , to believe in , and imbrace his majesty . no ( say you ) the actual removing of guilt , is not the necessary and immediate result of his death ; but suspended vntil such time as the forementioned conditions , by the help of his grace are performed by us . answ. 1. then may a man have the grace of god within him ; yea , the grace and mercy of the new-covenant , viz. faith , and the like , that yet remaineth under the curse of the law ; and so hath yet his sins untaken away from before the face of god : for where the curse is onely suspended , it may stand there : notwithstanding , in force against the soul. now , let the soul stand accursed , and his duties must stand accursed : for , first , the person , and then the offering must be accepted of god. god accepted not the works of cain , because he had not accepted his person : but having first accepted abel's person , he therefore did accept his offering . and here it is said , that abel offered by faith : he belived that his person was accepted of god , for the sake of the promised messias ; and therefore believed also that his offering should be accepted . 2. faith , as it respecteth justification in the sight of god , must know nothing to rest upon , but the mercy of god , through christ's blood : but if the curse be not taken away , mercy also hangeth in suspence ; yea , lyeth as drowned , and hid in the bottom of the sea. this doctrine then of yours , overthroweth faith , and rusheth the soul into the works of the law , the moral law ; and so quite involveth it in the fear of the wrath of god , maketh the soul forget christ , taketh from it the object of faith ; and if a miracle of mercy prevent not , the soul must dye in everlasting desperation . but ( say you ) it is suspended till such time as the forementioned conditions , by the help of his grace , be performed by us , pag. 92. answ. had you said the manifestation of it is kept from us ; it might , with some allowance , have been admitted ▪ but yet the revelation of it in the word , which in some sence may be called a manifestation thereof , is first discovered to us by the word : yea , is seen by us ; and also believed as a truth recorded ; before the injoyment thereof be with comfort in our own souls . but , you proceed and say , therefore was the death of christ designed , to procure our justification , from all sins past , that we might by this means be provoked to become new creatures . answ. that the death of christ is a mighty argument to perswade with the believer , to devote himself to god , in christ , in all things , as becometh one that hath received grace , and redemption , by his blood , is true : but that it is in our power , as is here insinuated , to become new creatures , is as vntrue . the new cre●●ure , is of god ; yea , immediately of god ; man being as uncapable to make himself a-new , as a child to beget himself : neither is our conformity to the revealed will of god , any thing else , ( if it be right ) then the fruit and effect of that : all things are already , or before become new in the christian man. but to return : after all the flourish you have made about the death of christ , even as he is an expiatory , and propitiatory sacrifice ; in conclusion , you terminate the business far short of which it was intended of god : for you almost make the effects thereof but a bare suspension of present justice , and death for sin : or that which hath delivered us at present from a necessity of dying ; that we might live unto god : that is , according as you have stated it ; that we might from principles of humanity , and reason , act towards the first principles of morals , &c. till we put our selves into a capacity of personal and actual pardon . answ. the sum of your doctrine therefore is , that christ by his death onely holds the point of the sword of justice , not that he received it into his own soul. that he suspends the curse from us ; not that himself was made a curse for us ; that the guilt might be remitted by our vertues : not that sin was made to be our sin : but paul and the new testament , giveth us account far otherwise : viz. that christ was made our sin , our curse , and death ; that we by him ( not by the principle of pure humanity , or our obedience to your first principles of morals , &c. ) should be set free from the law of sin and death . if any object that christ hath designed the purifying our hearts and natures ; i answer , but he hath not designed to promote , or to perfect that righteousness that is founded on , and floweth from , the purity of our humane nature : for then he must design the setting up mans righteousness ; that which is of the law : and then he must design also the setting up of that which is directly in opposition , both also , to the righteousness , that of god is designed to justifie us : and that by which we are inwardly made holy. as i have shewed before . you have therefore , sir , in all that you have yet asserted , shewed no other wisdom then a heathen , or of one that is short , even of a novice in the gospel . in the next place , i might trace you chapter , by chapter ; and at large refute , not only the whole design of your book , by a particular replication to them ; but also sundry , and damnable errors , that like venome drop from your pen. but , as before i told you in general , so here i tell you again , that neither the scriptures of god , the promise , or threatnings , the life , or death , resurrection , assention , or coming again of christ to judgement ; hath the least sillable , or tendency in them , to set up your heathenish , and pagan holiness , or righteousness : wherefore your whole discourse is but a meer abuse of , and corrupting the holy scriptures , for the fastening , if it must have been , your errors upon the godly . i conclude then upon the whole , that the gospel hath cast out mans righteousness to the dogs : and conclude that there is no such thing as a purity of humane nature , as a principle in us , thereby to work righteousness withal . farther , it never thought of returning us again , to the holineness we lost in adam : or to make our perfection to consist in the possession of so natural , and ignorant a principle as that is , in all the things of the holy gospel : but hath declared another , and far better way , which you can by no means understand by all the dictates of your humanity . i will therefore content my self at present , with gathering up some few errors , out of those abundance which are in your book ; and so leave you to god , who can either pardon these grievous errors , or damn you for your pride and blasphemies . you pretend in the beginning of your second chapter , to prove your assertion ; viz. that the great errand that christ came upon , was to put us again into possession of that holiness which we had lost . for proof whereof you bring john the baptist's doctrine , and the angels saying to zacharias , and the prophet malachi ( mat. 3. 12. luke 1. 16 , 17. mal. 3. 1 , 2 , 3. ) in which texts there is as much for your purpose , and no more , then there is in a perfect blanck : for which of them speak a word of the righteousness or holiness which we have lost ? or , where is it said , either by these mentioned , or by the whole scripture , that we are to be restored to , and put again into possession of that holiness ? these are but the dictates of your humane nature . john's ministry was , to make ready a people prepared for the lord jesus : not to possess them with themselves , and their own ( but now lost ) holiness . and so the angel told his father , saying , many of the children of israel shall he turn to the lord their god : not to adam's innocency , or to the holiness that we lost by him . neither did the prophet malachi pro●hesie that christ at his coming should put men again in possession of the holiness we had lost . and i say again , as you here fall short of your purpose , so i challenge you to produce but one piece of a text , that in the least looketh to such a thing . the whole tenor of the scripture , that speaks of the errand of christ jesus , tells us another lesson , to wit , that he himself came to save us , and that by his own righteousness ; not that in adam , or which we have lost in him , unless you can say , and prove , that we had once , even before we were converted , the holiness of christ within us , or the righteousness of christ upon us . but you yet go on ; and tell us , that this was also the phrophesie of the angel to joseph , ( pag. 14. ) in these words , he ( jesus ) shall save his people from their sins . not ( say you ) from the punishment of them : although that be a true sence too : but not the primary , but secondary , and implyed onely , and the consequence of the former salvation , pag. 15. answ. thus pen the quaker and you run in this , in one and the self same spirit : he affirming that sanctification is antecedent to justification , but not the consequence thereof . 2. but what salvation ? why salvation ? say you : first from the filth : for that is the primary and first sence : justification from the guilt , being the never-failing consequence of this . but how then must jesus christ , first save us from the filth ? you add in pag. 16. that he shall bring in , instead of the ceremonial observations , a far more noble , viz. an inward substantial righteousness : and by abrogating that ( namely of the cerimonies ) he shall establish onely this inward righteousness . this is , that holiness , or righteousness you tell us of , in the end of the chapter going before , that you acknowledge we had lost ; so that the sum of all that you have said , is , that the way that christ will take to save his people from their sins , is , first to restore unto them , and give them possession of the righteousness that they had lost in adam : and having established this in them , he would accquit them also of guilt . but that this is a shameless error , and blasphemy , is apparent from which hath already been asserted of the nature of the holiness , or righteousness , that we have lost : viz. that it was only natural of the old covenant , tipical : and such as might stand with perfect ignorance of the meditation of jesus christ : and now i add , that for christ to come to establish this righteousness , is alone ; as if he should be sent from heaven , to overthrow , and abrogate the eternal purpose of grace , which the father had purposed should be manifested to the world by christ : for christ came not to restore , or to give us possession of that which was once our own holiness , but to make us partakers of that which is in him , that we might be made partakers of his holiness . neither ( were it granted that you speak the truth ; ) is it possible for a man to be filled with inward gospel-holiness , and righteousness , that yet abideth , as before the face of god , under the curse of the law , or the guilt of his own transgressions . the guilt must therefore , first be taken off , and we set free by faith in that blood , that did it , before we can act upon pure christian principles : pray tell me the meaning of this one text ; which speaking of christ , saith , who when he had by himself purged our sins , sat down on the right hand of the majesty on high , heb. 1. 13. tell me , i say , by this text , whether is here intended the sins of all that shall be saved ? if so , what a kind of purging is here meant , seeing thousands , & thousands of thousands , of the persons intended by this act of purging were not then in being , nor their personal sins in act ? and note , he saith , he purged them , before he sat down at the right hand of god : purging then , in this place , cannot first , and primarily , respect the purging of the conscience : but the taking ; the compleat taking of the guilt ; and so the the curse from before the face of god , according to other scriptures : he hath made him to be sin , and accursed of god for us . now he being made the sin which we committed , and the curse which we deserved ; there is no more sin nor curse : i mean to be charged by the law , to damn them that shall believe ; not that their believing takes away the curse ; but puts the soul upon trusting to him , that before purged this guilt , and curse : i say , before he sat down on the right hand of god : not to suspend , ( as you would have it ) but to take away the sin of the world. the lord hath laid upon him the iniquities of us all : and he bare them in his own body on the tree : nor yet that he should often offer himself ; for then must he often have suffered since the foundation of the world : but now , ( and that at ) once ) in the end of the world , hath he appeared , to put away sin , by the sacrifice of himself . mark , he did put it away by the sacrifice of his body and soul , when he dyed on the cross : but he could not then put away the inward filth of those , that then remained unconverted ; or those that as yet wanted being in the world. the putting away of sin therefore , that the holy ghost here intendeth , is , such a putting of it away , as respecteth the guilt , curse , and condemnation thereof , as it stood by the accusations of the law , against all flesh before the face of god ; which guilt , curse , and condemnation , christ himself was made in that day , when he dyed the death for us . and this is the first and principle intendment of the angel , in that blessed saying to godly joseph , concerning christ ; he shall save his people from their sins ; from the guilt and curse due to them , first : and afterwards from the filth thereof . this is yet manifest , farther ; because the heart is purified by faith , and hope , acts 9. 15. 1 john 3. 3 , 4. now it is not the nature of faith ; i mean , of justifying faith ; to have any thing for an object ; from which fetcheth peace with god ? & holiness before , or besides the christ of god himself , for he is the way to the father : and no man can come to the father , but by him . come ; that is , so as to find acceptance , and peace with him : the reason is , because without his blood , guilt remains , heb. 9. 22. he hath made peace by the blood of his cross : so then , faith in the first place seeketh peace : but why peace first ? because till peace is fetched into the soul , by faiths laying hold on the blood of christ , sin remains in the guilt and curse , though not in the sight of god , yet upon the conscience , through the power of unbelief : he that believeth not stands yet condemned . now , so long as guilt , and the curse in power remains , there is not purity , but unbelief : not joy , but doubting : not peace , but peevishness : not content , but murmuring , and anger , against the lord himself . the law worketh wrath , rom. 4. wherefore , as yet there can be no purity of heart ; because that faith yet wants his object : but having once found peace with god by believing what the blood of christ hath done , joy followeth , so doth peace , quietness , content , and love ; which is also the fulfilling of the law : yet not from such dungish principles as yours : for so the apostle calls them , phil. 3. but from the holy ghost it self ; which god , by faith , hath granted to be received by them that believe in the blood of his jesus . but you add , that christ giveth , first repentance , and then forgiveness of sins . page 17. answ. 1. this makes nothing for the holiness which we lost in adam : for the proof of which you bring that text , acts 5. 31. 2. but for christ to take away guilt , and the curse , from before the face of ●ods is one thing ; and to make that discovery is another . 3. again , christ doth not give forgiveness for the sake of that repentance , which hath it's rise , originally from the dictates of our own nature , which is the thing you are to prove ; for that repentance is called the sorrow of this world ; and must be again repented of : but the repentance mentioned in the text , is that which comes from christ : but , 4. it cannot be for the sake of gospel repentance , that the forgiveness of sins is manifested , because both are his peculiar gift . 5. therefore , both faith , and repentance , and forgiveness of sins , are given by christ ; and come to us , for the sake of that blessed offering of his body , once for all : for after he arose from the dead , having led captivity captive , and taken the curse from before the face of god : therefore his father gave him gifts for men , even all the things that are necessary , and effectual , for our conversion , and preservation in this world , &c. ephes. 4. 6 , 7 , 8. this text therefore , with all the rest you bring , falleth short of the least shew of proof , that the great errand for which christ came into the world was — to put us in possession of the holiness that we had lost . your third chapter is as empty of the proof of your design , as that through which we have passed : there being not one scripture therein tited , that giveth the least intimation , that ever it entred into the heart of christ to put us again into possession of that holiness which we had before we were converted : for such was that we lost in adam . you tell us the sum of all is , that we are commauded to add to , our faith , vertue , &c. page 35. i suppose you intend a gospel faith , which if you can prove adam had before the fall , and that we lost this faith in him ; and also that this gospel faith is none other , but that which origianally ariseth from , or is the dictates of humane nature , i will confess you have scripture , and knowledge beyond me . in the mean time you must suffer me to tell you you are as far in this from the mind of the holy ghost , as if you had yet never in all your days heard whether there be a holy ghost , or no. add to your faith. the apostle here lays a gospel principle , viz. faith in the son of god : which faith layeth hold of the forgiveness of sins , alone for the sake of christ : therefore he is a great way off , of laying the purity of the humane nature , the law , as written in the heart of natural man , as the prenciple of holiness ; from whence is produced good works in the soul of the godly . in your fourth chapter also ( pag. 28. ) even in the beginning thereof ; even with one text you have overthrown your whole book . this chapter is to prove , that the onely design of the promises , and threatnings of the gospel , is to promote , and put us again in possession of the holiness we had lost : ( for that the reader must still remember , is the onely design of your book , pag. 12. ) whereas the first text you speak of , maketh mention of the divine nature , or of the spirit of the living god , which is also received by the precious faith of christ , and the revelation of the knowledge of him ; this blessed spirit , and therefore not the dictates of humane nature , is the principle that is laid in the godly : but adam's holiness had neither the knowledge , or faith , or spirit of the lord jesus , as it's foundation , or principle : yea , nature was his foundation ; even his own nature was the original , from whence his righteousness and good works arose . the next scriptures also ( viz. 2 cor. 7. 1. rom. 12. 1. ) overthrow you ; for they urge the promises as motives to stir us up to holiness . but adam had neither the spirit of jesus , or faith in him , as a principle ; nor any promises to him as motives : wherefore this was not that to which , or which we christians are exhorted to seek the possession of ; but that which is operated by that spirit which we receive by the faith of jesus , and that which is encouraged by those promises , that god hath since given to them that have closed by faith with jesus . the rest also , ( in pag. 29. ) not one of them doth promise us the possession of the holiness we have lost , or any mercy to them that have it . you add : and whereas the promises of pardon , and of eternal life , are frequently made to believing ; there is nothing more evidently declared , then that this faith is such as purifieth the heart , and is productive of good works , pag. 30. answ. if the promise be made at all to believing , it is not made to us upon the account of the holiness we had lost ; for i tell you yet again , that holiness is not of faith , neither was faith the effect thereof . but , 2. the promises of pardon , though they be made to such a faith as is fruitful in good works : yet not to it , as it is fruitful in doing , but in receiving good. sir , the quality of justifying faith , is this , not to work , but to believe , as to the business of pardon of sin : and that not onely , because of the sufficiency that this faith sees in christ to justifie , but also for that it knows those whom god thus pardoneth , he justifieth as ungodly . now to him that worketh not , but believeth ; ( mark , here faith and works are opposed ) now to him that worketh not , but believeth in him that justifieth the vngodly , his faith is counted for righteousness , rom. 4. you add farther , that the promises may be reduced to these three heads ; that of the holy spirit , of remission of sins , and eternal happiness , in the injoyment of god. answ. if you can prove that any of these promises were made to the holiness that we had lost , or that by these promises we are to be possessed with that holiness again ; i will even now lay down the bucklers . for albeit , the time will come when the saints shall be absolutely , and perfectly sin-less ; yet then shall they be also spiritual , immortal , and incorruptible ; which you cannot prove adam was , in the best of his holiness , even that which we lost in him . the threatnings you speak of ( pag. 35. ) are every one made against sin , but not one of them to drive us into a possession of that holiness that we had lost : nay , contrariwise , he that looks to , or seeks after that , is as sure to be damned , and go to hell , as he that transgresseth the law ; because that is not the righteousness of god , the righteousness of christ , the righteousness of faith , nor that to which the promise is made . and this was manifested to the world betimes , even in that day when god drove the man and his wife out of eden , and placed cherubines , and a flaming sword in the way by which they came out , to the end , that by going back by that way , they might rather be killed and dye , then lay hold of the tree of life , gen. 3. which the apostle also respects , when he calleth the way of the gospel , the new and living way , even that which is made by the blood of christ ; concluding by this discription of the way that is by blood , that the other is old , and the way of death ; even that which is by the morral law , or the dictates of our nature , or by that fond conceit of the goodly holiness of adam , heb. 10. your fifth chapter tells us that the promoting of holiness was the design of our saviours whole life and conversation among men , pag. 36. answ. 1. were this granted , it reacheth nothing at all the design , for which you in your way present us with it : for , 2. that which you have asserted is , that the errand about which christ came , was , as the effecting our deliverance out of that sinful state we had brought our selves into ; so to put us again in possession of that holiness which we had lost : for that you say , is the business of your book ( pag. 12. ) wherefore you should have told us in the head of this chapter , not so much that our saviour designed the promoting of holiness , in general , by his life ; but that the whole design of our saviours life and conversation , was to put us again into possession of that holiness which we had lost , into a possession of that natural , old covenant , figurative , ignorant holiness . but it seems you count that there is no other , then that now lost , but never again to be obtained , holiness , that was in adam . 3. farther : you also faulter here , as to the stating of the proposition ; for in the beginning of your book you state it thus ; that the enduing men with inward real righteousness , or true holiness , was the vltimate end of our saviours coming into the world ; still meaning the holiness we lost in adam . you should therefore in this place also , have minded your reader , of this your proposition , and made it manifest if you could , that the vltimate end of our saviours whole life and conversation , was the induing men with this adamitish holiness . but holiness , and that holiness is alone with you ; and to make it his end , and whole end ; his business , and the whole business of his life , is but the same with you . but you must know that the whole life and conversation of our saviour , was intended for another purpose , then to drive us back to , or to indue us with such an holiness , and righteousness , as i have proved this to be . you have therefore in this your discourse , put an unsufferable affront upon the son of god , in making all his life and conversation to center and terminate in the holiness we had lost : as if the lord jesus was sent down from heaven , and the word of god made flesh ; that by a perfect life and conversation he might shew us how holy adam was before he fell ; or what an holiness that our holiness was , which we had before we were converted . your discourse therefore of the life and conversation of the lord jesus , is none other then heathenish : for you neither treat of the principle ( his godhead ) by which he did his works ; neither do you in the least , in one sillable , aver the first , the main and prime reason of this his conversation ; only you treat of it so far , as a mean man might have considered it . and indeed it stood not with your design to treat a right with these things : for had you mentioned the first , though but once , your babel had tumbled about your ears : for if in the holy jesus did dwell the word , one of the three in heaven ; or if the lord and saviour jesus christ , was truly , essentially , and naturally god ; then must the principle from whence his works did proceed , be better then the principle from whence proceeded the goodness in adam ; otherwise adam must be god and man. also you do , or may know that the self same act may be done from several principles : and again , that it is the principle from whence the act is done , and not the bare doing of the act , that makes it better or worse accepted , or not in the eyes either of god or men. now then to shew you the main , or chief design of the life and conversation of the lord jesus . first , it was , not to shew us what an excellent holiness we once had in adam ; but that thereby god , the eternal majesty , according to his promise , might be seen by , and dwell with mortal men : for the godhead being altogether in it's own nature invisible , and yet desirous to be seen by , and dwell with the children of men ; therefore was the son , who is the self same substance with the father , closed with , or tabernacled in our flesh ; that in that flesh the nature , and glory of the godhead , might be seen by , and dwell with us : the word was made flesh , and dwelt among us , ( and we beheld his glory : what glory ? the glory , as of the onely begotten of the father ) full of grace and truth . again , the life ( that is , the life of god , in the works and conversation of christ ) was manifest ; and we have seen it , and bear witness , and shew unto you that eternal life which was with the father , and was manifested unto us . and hence he is called the image of the invisible god ; or he by whom the invisible god is most perfectly presented to the sons of men. did i say before that the god of glory is desirous to be seen of us ? even so also , have the pure in heart , a desire that it should be so : lord , say they , shew us the father , and it suffiseth us : and therefore the promise is for their comfort , that they shall see god : but how then must they see him ? why , in the person , and by the life , and works of jesus . when philip under a mistake , thought of seeing god some other way , then in and by this lord jesus christ ; what is the answer ? have i been so long time with you , saith christ , and hast thou not known me philip ? he that hath seen me hath seen the father , and how sayest thou then , shew us the father ; believest thou not that i am in the father , and the father in me ? the words that i speak unto you , i speak not of my self , but the father , that dwelleth in me , he doth the works . believe me , that i am in the father , and the father in me ; or else believe me for the very works sake . see here , that both the words and works of the lord jesus , were not to shew you , and so to call you back to the holiness that we had lost , but to give us visions of the perfections that are in the father . he hath given us the knowledge of the glory of god , in the face of jesus christ. and hence it is that the apostle , in that brief collection of the wonderful mystery of godliness , placeth this in the front thereof , god was manifested in the flesh : was manifested , viz. in and by the person of christ : when in the flesh he lived among us : manifest , i say , for this , as one reason , that the pure in heart , who long after nothing more , might see him . i beseech thee , said moses , shew me thy glory . and will god indeed dwell with men on the earth , faith solomon ? now to fullfil the desires of them that fear him , hath he shewed himself in flesh unto them ; which discovery principally is made by the words and works of christ. but , secondly , christ by his words and works of righteousness , in the days of his flesh , neither shewed us which was , nor called us back to the possession of the holiness that we had lost ; but did perfect , in , and by himself , the law for us , that we had broken. man being involved in sin and misery , by reason of transgression committed against the law , or ministration of death , and being utterly unable to recover himself there-from , the son of god himself ; assumeth the flesh of man , and for sin condemned sin in that flesh. and that , first , by walking through the power of his eternal spirit , in the highest perfection to every point of the whole law , in it's most exact and full requirements ; which was to be done , not onely without commixing sin in his doing , but by one that was perfectly without the least being of it in his nature : yea , by one that now was god-man , because it was god whose law was broken , and whose justice was offended . for , were it now possible to give a man possession of that holiness that he hath lost in adam , that holiness could neither in the principle , nor act , deliver from the sin by him before committed . this is evident by many reasons : first , because it is not a righteousness able to answer the demands of the law for sin ; that requiring not onely a perfect abiding in the thing commanded , but a satisfaction by death , for the transgression committed against the law. the wages of sin is death . wherefore he that would undertake the salvation of the world , must be one who can do both these things : one that can perfectly do the demands of the law , in thought , word , and deed , without the least commixture of the least sinful thought , in the whole course of his life : he must be also able to give by death , even by the death that hath the curse of god in it , a compleat satisfaction to the law for the breach thereof . now this could none but christ accomplish ; none else having power to do it . i have power , said he , to lay down my life , and i have power to take it again : and this commandment have i received of my father . this work then must be done , not by another earthly adam , but by the lord from heaven ; by one that can abollish sin , destroy the devil , kill death , and rule as lord in heaven and earth . now the words and works of the lord jesus , declared him to be such a one . he was first , without sin ; then he did no sin ; neither could either the devil , the whole world , or the law , find any deceit in his mouth . but by being under the law , and walking in the law ; by that spirit which was the lord god of the law , he not onely did always the things that pleased the father , but by that means in mans flesh ; he did perfectly accomplish , and fullfil , that law which all flesh stood condemned by . it is a foolish , and an heathenish thing , nay worse , to think that the son of god should onely , or specially , fullfil , or perfect the law , and the prophets , by giving more and higher instances of morral duties , then were before expresly given ( pag. 17. ) this would have been but the lading of men with heavy burthens . but know then , whoever thou art that readest , that christ's exposition of the law , was more to shew thee the perfection of his own obedience , then to drive thee back to the holiness thou hadst lost . for god sent him to fullfil it , by doing it , and dying , to the most sore sentence it could pronounce : not as he stood a single person , but common , as mediator between god and man ; making up in himself the breach that was made by sin , betwixt god and the world. for , thirdly , he was to dye as a lamb , as a lamb without blemish , and without spot , according to the type : your lamb shall be without blemish : but because there was none such to be found by , and among all the children of men ; therefore god sent his from heaven . hence john calls him the lamb of god ; and peter , him that was without spot , who washed us by his blood. now wherein doth it appear that he was without spot , and blemish , but as he walked in the law. these words therefore withovt spot , are the sentence of the law , who searching him could find nothing in him , why he should be slain , yet he dyed because there was sin ; sin ! where ? not in him , but in his people ; for the transgression of my people was he stricken ( isa. 53. ) he dyed then for our sins , and qualified himself so to do , by coming sinless into the world , and by going sin-less through it ; for had he not done both these , he must have dyed for himself . but being god , even in despite of all that stumble at him , he conquered death , the devil , sin , and the curse , by himself , and then sat down at the right hand of god. fourthly , and because he hath a second part of his priestly office to do in heaven , therefore it was thus requisite that he should thus manifest himself to be holy , and harmless , undefiled , and seperate from sinners on the earth : as aron first put on the holy garments , and then went into the holiest of all . the life therefore , and conversation of our lord jesus , was to shew us with what a curious robe and girdle he went into the holy place . and not to shew us with what an adamitish holiness he would possess his own . such an high priest became us , who is holy , harmless , and vndefiled , seperàte from sinners , and made higher then the heavens , that he might always be accepted , both in person and offering , when he presenteth his blood to god , the attonement for sin : indeed in some things he was an example to us to follow him ; but mark ; it was not as he was mediator , not as he was under the law to god , not as he dyed for sin , nor as he maketh reconciliation for iniquity . but in these things consist the life of our soul , and the beginning of our happiness . he was then exemplary to us , as he carried it meekly , and patiently , and self-denyingly towards the world : but yet not so neither , to any , but such to whom he first offered iustification by the means of his own righteousness . for before he saith learn of me , he saith , i will give you rest ; rest from the guilt of sin , and fear of everlasting burnings , mat. 11. and so peter , first tells us , he dyed for our sins : and next , that he left us an example . but should it be granted that the whole of christ's life , and conversation among men , was for our example , and for no other end at all , but that we should learn to live by his example , yet it would not follow , but be as far from truth , as the ends of the earth are assunder , that by this means he sought to possess us with the holiness we had lost ; for that he had not in himself ; 't is true , he was born without sin , yet born god and man ; he lived in the world without sin , but he lived as god-man ; he walked in , and up to the law , but it was as god-man . neither did his manhood , even in those acts of goodness , which as to action , most properly respected it ; do ought without , but by , and in conjunction with his godhead . wherefore all , and every whit of the righteousness , and good that he did , was that of god-man ; the righteousness of god. but this was not adam's principle , nor any holiness that we had lost . your fifth chapter , therefore consisteth of words spoken to the ayr. your sixt chapter tells us , that to make men truly vertuous and holy , was the design of christ's unimitable actions , or mighty works and miracles ; and these did onely tend to promote it , pag. 68. he neither did , nor needed , so much as one small piece of a miracle to perswade men to seek for the holiness which they had lost ; or to give them again possession of that : for that as i have shewed , though you would fain have it otherwise , is not at all the christan , or gospel righteousness . wherefore , in one word , you are as short by this chapter to prove your natural , old covenant , promise-less , figurative holiness , to be here designed , as if you had said so much as amounts to nothing . farther , christ needed not to work a miracle to perswade men to fall in love with themselves , & their own natural dictates ; to perswade them that they have a purity of the humane nature in them ; or that the holiness which they have lost , is the onely true , real , and substantial holiness : these things , both corrupted nature , and the devil , have of a long time fastned , and fixed in their minds . his miracles therefore tend rather to take men off of the pursuit after the righteousness or holiness that we had lost ; and to confirm unto us the truth of a far more excellent , and blessed thing ; to wit , the righteousness of god , of christ , of faith , of the spirit , which , that you speak of never knew : neither is it possible that he should know it , who is hunting for your sound complexion , your purity of humane nature , or it 's dictates , as the onely true , real , and substantial righteousness . they are ignorant of god's righteousness , that go about to establish their own righteousness ; and neither have , nor can , without a miracle , submit themselves unto the righteousness of god. they cannot submit themselves thereto ; talk thereof they may , notion it they may , profess it too they may ; but for a man to submit himself thereto is by the mighty power of god. miracles and signs are for them that believe not : why for them ? that they might believe , therefore their state is reckoned fearful , that have not yet believed for all his wondrous works . and though he did so many miracles among them , yet they believed him not : but what should they believe ? that jesus is the true messias , the christ that should come into the world. do you say that i blaspheme ( saith christ ) because i said i am the son of god ; if i do not the works of my father believe me not ; but if i do , though you believe not me , believe the works , that ye may know , and believe , that the father is in me , and i in him , john 10. 37 , 38. but what is it to believe that he is messias , or christ ? even to believe that this man , jesus , was ordained , and appointed of god , ( and that before all worlds ) to be the saviour of men , by accomplishing in himself an everlasting righteousness for them , and by bearing their sins in his body on the tree ; that it was he that was to reconcile us to god , by the body of his flesh , when he hanged on the cross. this is the doctrine that at the beginning christ preached to that learned ignorant nicodemus . as moses ( said he ) lifted up the serpent in the wilderness , so must the son of man be lifted up , that whosoever believeth in him should not perish , but have everlasting life . the serpent was lifted up upon a pole ; christ was hanged on a tree : the serpent was lifted up for murmurers : christ was hanged up for sinners : the serpent was lifted up for them that were bitten with fiery serpents , the fruits of their wicked murmuring : christ was hanged up for them that are bitten with guilt , the rage of the devil , and the fear of death , and wrath : the serpent was hanged up to be looked on : christ was hanged up that we might believe in him , that we might have faith in his blood : they that looked upon the serpent of brass lived ; they that believe in christ shall be saved , and shall never perish . was the serpent then lifted up for them that were good and godly ? no , but for the sinners : so god commended his love to us , in that , while we were yet sinners christ dyed for us . but what if they that were stung , could not , because of the swelling of their face , look up to the brazen serpent ? then without remedy they dye : so he that believeth not in christ shall be damned . but might they not be healed by humbling themselves ? one would think that better then to live by looking up onely : no , onely looking up did it ; when death swallowed up them that looked not . this then is the doctrine , christ came into the world to save sinners : according to the proclamation of paul , be it known unto you therefore , men and brethren , that through this man is preached unto you the forgiveness of sins ; and by him , all that believe are justified from all things , from which they could not be justified by the law of moses . the forgiveness of sins : but what is meant by forgiveness ? forgiveness doth strictly respect the debt , or punishment that by sin we have brought upon our selves . but how are we by this man forgiven this ? because by his blood he hath answered the justice of the law , & so made amends to an offended majesty . besides , this man's righteousness is made over to him , that looks up to him for life : yea , that man is made the righteousness of god in him . this is the doctrine , that the miracles were wrought to confirm , and that both by christ , and his apostles ; and not that holiness , and righteousness , that is the fruit of a feigned purity of our nature . take two or three instances for all . the jews came round about him , and said unto him , how long dost thou make us to doubt ? if thou be the christ , tell us plainly . jesus answered them i told you , and you believed not ; the works that i do in my fathers name , they bear witness of me ; but ye believe not , because ye are not of my sheep , john 10. 24 , 25 , 26. by this scripture the lord jesus testifies what was the end of his words , and wondrous works ; viz. that men might know that he was the christ ; that he was sent of god to be the saviour of the world : and that these miracles required of them , first of all , that they accept of him by believing : ( a thing little set by , by our author ) for in pag. 299. he prefer●eth his doing righteousness far before it , and above all things else ; his words are verbatim thus , let us exercise our selves unto real and substantial godliness , ( such as he hath described in the first part of his book : viz. that which is the dictares of his humane nature , &c. ) and in keeping our consciences vsid of offence , both towards god , and towards men ; and in studying the gospel to enable us , not to discourse , or onely to believe , but also and above all things to dowell . but believing , though not with this man , yet by christ and his wondrous miracles , is expected first , and above all things , from men ; and to do well , in the best sence ( though his sence is the worst , ) is that which by the gospel is to come after . secondly , go into all the world , and preach the gospel unto every creature ; he that believeth and is baptized shall be saved ; and he that believeth not shall be damned . and these signs shall follow them that believe : in my name shall they cast out devils , they shall speak with new tongues , they shall take up serpents , and if they drink any deadly thing it shall not hurt them , &c. mark. 16. 16 , 17 , 18. mark you here , it is believing , believing ; it is , i say , believing that is here required by christ. believing what ? the gospel ; even good tydings to sinners by jesus christ ; good tydings of good , glad tydings of good things . mark how the apostle hath it : the glad tydings is , that through jesus is preached the forgiveness of sins ; and by him all that believe are justified from all things , from which they could not be justified by the law of moses . acts 13. 33 — 39. these signs shall follow them that believe : mark , signs before , and signs after ; and all to exite to , and confirm the weight of believing . and they went forth and preached every where ; the lord working with them , and confirming the word with signs following , amen . mark 16. 20. thirdly , therefore we ought to give the more earnest heed to the things that we have heard , least at any time we should let them slip . for if the word spoken by angels was stedfast , and every transgression , and disobedience received a just recompence of reward , how shall we escape if we neglect so great salvation ? which at the first began to be spoken by the lord , and was confirmed to us by them that heard him ; god also bearing them witness with signs and wonders , and with divers miracles , and gifts of the holy ghost , according to his own will , heb. 2. 1 , 2 , 3 , 4. here we are excited to the faith of the lord jesus , under these words ( so great salvation . ) as if he had said , give earnest heed , the most earnest heed , to the doctrine of the lord jesus , because it is so great salvation . what this salvation is , he tells us , it is that which was preached by the lord himself ; that god so loved the world , that he gave his onely begotten son , that whosoever believed in him should not perish , but have everlasting life , john 3. god so loved , that he gave his son to be so great salvation . now as is expressed in the text , to be the better for this salvation , is , to give heed to hear it ; for faith cometh by hearing . he saith not , give heed to doing , but to the word you have heard ; faith ( i say ) cometh by hearing , and hearing by the word of god , rom. 10. but that this hearing is the hearing of faith , is farther evident : 1. because he speaketh of a great salvation , accomplished by the love of god in christ , accomplished by his blood. by his own blood he entred into heaven it self , having obtained eternal redemption for us , heb. 9. 2. this salvation is set in opposition to that which was propounded before , by the ministration of angels , which consisted in a law of works ; that which moses received to give to the children of israel . for the law ( a command to works and duties ) was given by moses ; but grace and truth came by jesus christ. to live by doing works is the doctrine of the law , and moses : but to live by faith , and grace , is the doctrine of christ , and the gospel . besides , the threatning being pressed with an how shall we escape ? respects still a better , a freer , a more gracious way of life , then either the morral , or ceremonial law ; for both these were long before ; but here comes in another way , not that propounded by moses , or the angels , but since by the lord himself . how shall we escape if we neglect so great salvation ? which at first began to be spoken by the lord , and was confirmed to us by then that heard him . now mark , it is this salvation , this so great , and eternal salvation , that was obtained by the blood of the lord himself : it was this , even to confirm faith in this , that the god of heaven himself came down , to confirm by signs and wonders ; god bearing them witness , both with signs and wonders , and with divers miracles , and gifts of the holy ghost , according to his own will. thus we see , that to establish a holiness that came from the first principles of morrals in us , or that ariseth from the dictates of our humane nature , or to drive us back to that figurative holiness that we had once , but lost in adam , is little thought on by jesus christ , and as little intended by any of the gospel miracles . a word or two more . the tribute money you mention , pag. 72. was not as you would clawingly insinuate for no other purpose , then to shew christs loyalty to the magistrate : but first , and above all , to shew his godhead , to confirm his gospel , and then to shew his loyalty , the which sir , the persons you secretly smite at , have respect for , as much as you . again , also the curse of the barren fig-tree , mentioned , pag. 73. was not ( if the lord himself may be believed ) to give us an emblem of a person void of good works ; but to shew his disciples the power of faith , and what a wonder-working thing that blessed grace is . wherefore when the disciples wondred at that sudden blast , that was upon the tree , jesus answered not , behold and emblem of one void of morral vertues ; but , verily , i say unto you , if you have faith , and doubt not , ye shall not onely do this which is done to the fig-tree , but also if you shall say unto this mountain , be thou removed , and be thou cast into the sea , it shall be done ; and all things whatsoever ye shall ask in prayer , believing , ye shall receive . again , mark saith , when peter saw the fig-tree , that the lord had cursed , dryed up from the roots , he said to his master , behold the fig-tree which thou cursed'st is withered away . christ now doth not say as you , this tree was an emblem of a professor void of good works ; but , have faith in , or the faith of god ; for , verily i say unto you , whosoever shall say unto this mountain , be thou removed , and be thou cast into the sea , and shall not doubt in his heart , but shall believe that those things which he saith shall come to pass , he shall have whatsoever he saith : therefore i say unto you , what things soever you desire when you pray , believe that you receive them , and you shall have them . ( mat. 21. mark 11. ) christ jesus therefore had a higher , and a better end , then that which you propound , in his cursing the barren fig-tree , even to shew , as himself expounds it , the mighty power of faith ; and how it lays hold of things in heaven , and tumbleth before it things on earth . wherefore your scriptureless exposition , doth but lay you even solomen's proverb , the legs of the lawe are not equal , &c. i might inlarge ; but enough of this ; onely here i add , that the wonders and miracles , that attend the gospel , were wrought , and are recorded , to perswade to faith in christ by faith in christ , men are justified from the curse , and judgement of the law. this faith worketh by love , by the love of god it brings up the heart to god , and goodness ; but not by your covenant , not by principles of humane nature , but of the spirit of god ; not in a poor , legal , old covenant , promiseless , ignorant , shadowish , natural holiness , but by the holy ghost . i come now to your seventh chapter ; but to that i have spoken briefly already , and therefore here shall be the shorter . in this chapter you say , christ's death . answ. but not with your described principles of humanity , and dictates of humane nature : he designed not , as i have fully proved , neither by his death , nor life , to put us into a possession of the holiness which we had lost , though the proof of that be the business of your book . 2. to make men holy , was doubtless , designed by the death and blood of christ : but the way and manner of the proceeding of the holy ghost therein , you write not of ; although the first text you mention ( pag. 78. 79. ) doth fairly present you with it : for the way to make men inwardly holy , by the death and blood of christ , is , first , to possess them with the knowledge of this , that their sins were crucified with him ; or that he did bear them in his body on the tree : knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin , rom. 6. 6. so he dyed for all , that they that live , should not henceforth live unto themselves ( as you would have them ) nor to the law or dictates of their own nature , as your doctrine would perswade them ; but to him that dyed for them , and rose again . there are two things , in the right stating of the doctrine of the effects of the death and blood of christ , that do naturally effect in us an holy principle , and also a life becoming such a mercy . first , for that by it we are set at liberty ( by faith therein ) from the guilt , and curse that is due to guilt , from death , the devil , and the wrath to come : no incouragement to holiness , like this , like the perswasion , and belief of this ; because this carrieth in it the greatest expression of love , that we are capable of hearing , or believing ; and there is nothing that worketh on us so powerfully as love. and herein is love ! not that we loved god , but that he loved us , and gave his son to be the propitiation for our sins . he then that by faith can see that the body of his sin did hang upon the cross , b● the body of christ , and that can see by that action , death and sin , the devil and hell , destroyed for him ; 't is he that will say , bless the lord , o my soul , and all that is within me bless his holy name , &c. psa. 103. 1 , 2 , 3 , 4. secondly , moreover , the knowledge of this giveth a man to understand this mistery , that christ and himself are united in one : for faith saith , if our old man was crucified with christ , then were we also reckoned in him , when he hanged on the cross , i am crucified with christ : all the elect did mystically hang upon the cross in christ. we then are dead to the law , and sin , first , by the body of christ , rom. 7. 4. now he that is dead is free from sin ; now if we be dead with christ , we believe that we shall live with him , knowing that christ being raised from the dead , dyeth no more , death hath no more dominion over him ; for in that he dyed , he dyed unto sin once ; but in that he liveth , he liveth unto god : likewise reckon your selves also dead unto sin , but alive unto god , through jesus christ our lord. this also peter doth lively discourse of , forasmuch then ( saith he ) as christ hath suffered for us in the flesh , arm your selves likewise with the same mind ; for he that hath suffered in the flesh hath ceased from sin , 1 pet. 4. 1 , 2. by which words he insinuateth the mystical union , that is between christ the head , and the elect his body ; arguing ; from the suffering of a part , there should be a sympathy in the whole : if christ then suffered for us , we were ( even our sins , bodies and souls ) reckoned in him , when he so suffered . wherefore , by his sufferings , the wrath of god for us is appeased , the curse is taken from us : for as adam by his acts of rebellion , made all that were in him guilty of his wickedness ; so christ by his acts , and doings of goodness , and justice , made all that were reckoned in him good , and just , also : but as adam's transgression did first , and immediately reside with , and remain in the person of adam onely , and the imputation of that transgression to them that sprang from him ; so the goodness , and justice , that was accomplished by the second adam , first , and immediately resideth in him , and is made over to his also , by the imputation of god. but again , as they that were in adam , stood not onely guilty of sin , by imputation , but polluted by the filth that possessed him at his fall ; so the children of the second adam , do not onely ( though first ) stand just by vertue of the imputation of the personal acts of justice , and goodness done by christ , but they also receive of that inward quality , the grace , and holiness that was in him , at the day of his rising from the dead . thus therefore come we to be holy , by the death , and blood of the lord : this also is the contents of those other scriptures , which abusively you cite , to justifie your assertion , to wit : that the great errand of christ in coming into the world , was — to put us again into possession of the holiness which we had lost : and that onely designed the establishing such a holiness , as is sealed originally in our natures , and originally dictates of the humane nature . the rest of the chapter being spoken to already , i pass it , and proceed to the next . your eighth chapter tell us , that it is onely the promoting of the design of making men holy , that is aimed at by the apostles , insisting on the doctrines of christ's resurrection , assention , and coming again to judgement . though this should be granted , as indeed it ought not ; yet there is not one sillable in all their doctrines , that tendeth in the least to drive men back to the possession of the holiness we had lost ; which is still the thing asserted by you , and that , for the proof of which you make this noise , and adoe . neither did christ at all design the promoting of holiness , by such principles as you have asserted in your book ; neither doth the holy spirit of god , either help us in , or excite us to our duty , simply from such natural principles . but the apostles in these doctrines you mention , had far other glorious designs ; such as were truly gospel , and tended to strengthen our faith yet farther : as , first , for the resurrection of christ ; they urge that , as an undeniable argument , of his doing away sin , by his sacrificing , and death : he was delivered for our offences , because he put himself into the room , and state of the wicked , as undertaking their deliverance from death , and the everlasting wrath of god : now putting himself into their condition , he bears their sin , and dyes their death ; but how shall we know that by undertaking this work he did accomplish the thing he intended ? the answer is , he was raised again for our justification , rom. 4. 25. even to make it manifest that by the offering of himself he had purged our sins from before the face of god. for in that he was raised again , and that by him , for the appeasing of whose wrath he was delivered up to death ; it is evident that the work for us , was by him effectually done : for god raised him up again . and hence it is that paul calls the resurrection of christ , the sure mercies of david , act. 13. and as concerning that he raised him up from the dead , now no more to return to corruption ; he saith on this wise , i will give thee the sure mercies of david . for christ having conquered and overcome death , sin , the devil , and the curse , by himself , as 't is manifest he did ; by his rising from the dead ; what now remains for him , for whom he did this , but mercy and goodness for ever ? wherefore the resurrection of christ is that which sealeth the truth of our being delivered from the wrath by his blood. secondly , as to his ascention , they urge , and make use of that , for divers weighty reasons also . 1. as a farther testimony yet , of the sufficiency of his righteousness to justifie sinners withal : for if he that undertaketh the work , is yet entertained by him , whose wrath he was to appease thereby : what is it ? but that he hath so compleated that work. wherefore he saith , that the holy ghost shall convince the world , that he hath a sufficient righteousness , and that because he went to the father ( john. 16. ) and they saw him no more , because he , went he ascended up to the father , was there entertained , accepted , and imbraced of god. that is an excellent word . he is chosen of god , and precious : chosen of god , to be the righteousness , that his divine majesty is pleased with , and takes complacency in ; god hath chosen , exalted , and set down christ at at his own right hand ; for the sweet savour that he smelled in his blood , when he dyed for the sins of the world. 2. by his ascention he sheweth how he returned conqueror , and victor over our enemies . his ascention was his going home , from whence he came , to deliver us from death : now it is said ▪ that when he returned home , or ascended , he led captivity captive , eph. 4. that is , carried them prisoners , whose prisoners we were : he rode to heaven in triumph , having in chains the foes of believers . 3. in that he ascended , it was , that he might perform for us , the second part of his priestly office , or mediator-ship . he is gone into heaven it self , there , now to appear in the presence of god for us . wherefore , he is able to save to the uttermost , all that come to god by him , ( as indifferent a thing as you make it to be ) seeing he ever-liveth ( viz. in heaven , whether he is ascended ) to make intercession for them . 4. he ascended , that he might be exalted not onely above , but be made head over all things to the church . wherefore now in heaven , as the lord in whose hand is all power , he ruleth over , both men , and devils , sin , and death , hell , and all calamities , for the good and profit of his body , the church , eph. 1. 19 , 20 , 21. 5. he ascended to prepare a place for us , who shall live and dye in the faith of jesus , john 14. 1 , 2 , 3. 6. he ascended , because there he was to receive the holy ghost , the great promise of the new testament ; that he might communicate of that unto his chosen ones , to give them light to see his wonderful salvation , and to be as a principle of holiness in their souls : for the holy ghost was not yet given , because that jesus was not yet glorified . but when he ascended on high , even as he led captivity captive , so he received gifts for men ; by which gifts he meaneth the holy ghost , and the blessed and saving opperations thereof , luke 24. acts 1. 2. thirdly , as to his coming again to judgement , that doctrine is urged , to shew the benefit , that the godly will have at that day , when he shall gather together his elect , and chosen , from one end of heaven unto the other . as also to shew you what an end he will make with those , who have not obeyed his gospel , mat. 25. 2 thes. 1. 8. 2. pet. 3. 7 , 8 , 9 , 10 , 11. now 't is true , all these doctrines do forcibly produce an holy , and heavenly life , but neither from your principles , nor to the end you propound ; to wit , that we should be put into possession of our first , old covenant righteousness , and act from , humane , and natural principles . your ninth chapter is spent , as you as you suppose , to shew us the nature , and evil of sin ; but because you do it more like a heathen philosopher , then a minister of the gospel , i shall not much trouble my self therewith . your tenth chapter consisteth in a commendation of vertue , but still of that , and no other , though counterfeited for another , then at first you have described , ( chap. 1. ) even such , which is as much in the heathens you make mention of , as in any other man , being the same both in root , and branches , which is naturally to be found in all men , even as is sin and wickedness it self . and hence you call it here , a living up to your feigned highest principle , like a creature possessed of a mind and reason . again , while we do thus , we act most agreeable to the right frame and temper of our souls ; and consequently most naturally ; and all the actions of nature , are confessedly very sweet and pleasant ; of which very thing you say , the heathens had a very great sence . pag. 113. 114. answ. no marvel , for it was their work , not to search the deep things of god , but those which be the things of a man , and to discourse of that righteousness , and principle of holiness , which was naturally founded , and found within themselves , as men ; or , as you say , as creatures possessed with a mind , and reason : but as i have already shewed , all this may be , where the holy ghost and faith is absent , even by the dictates , as you call them , of humane nature ; a principle , and actions , when trusted to that , as much please the devil , as any wickedness , that is committed by the sons of men. i should not have thus boldly inserted it , but that your self did ( pag. 101. ) tell me of it : but i believe it was onely extorted from you ; your judgement , and your apollo suit not here , though indeed the devil is in the right ; for this righteousness and holiness which is our own , and of our selves , is the greatest enemy to jesus christ ; the post , against his post , and the wall , against his wall. i came not to call the righteous ( puts you quite of the world ) but sinners to repentance . your eleventh chapter , is , to shew what a miserable creature that man is , that is destitute of your holiness . answ. and i add , as miserable is he , that hath , or knoweth no better : for such an one is under the curse of god , because he abideth in the law of works , or in the principles of his own nature , which neither can cover his sins from the sight of god ; nor possess him with faith or the holy ghost . there are two things in this chapter , that proclaim you to be a●●●gnorant of jesus christ. ● first you say , it is not possible a wicked man should have god●● pardon . pag. 119. pag. 130. secondly , you suppose it to be impossible for christ's righteousness to be imputed to an unrighteous man. pag. 120. answ. to both which , a little briefly ▪ god doth not use to pardon painted sinners , but such as are really so ▪ christ dyed for sinners , and god justifieth the vngodly , even him that worketh not , nor hath no works to make him godly . besides , pardon supposeth sin ; now he that is a sinner ▪ is a wicked man ; by nature a child of wrath , and as such an object of the curse of god , because he hath broken the law of god. but such god pardoneth ; not because they have made themselves holy , or have given up themselves to the law of nature , or to the dictates of their humane principles , but because he will be gracious , and because he will give to his beloved son jesus christ the benefit of his blood. as to the second head ▪ what need is there , that the righteousness of christ should be imputed , where men are righteous first ? god useth not thus to doe ; his righteousness is for the stout hearted , and for them that are far from righteousness , isa. 46. 12 , 13. the believing of abraham was , while yet he was uncircumcised ; and circumcision was added , not to save him by , but as a seal of the righteousness of that faith , which he had being yet vncircumcised . now we know that circumcision in the flesh , was a type of circumcision in the heart ; wherefore the faith that abraham had , before his outward circumcision , was to shew us , that faith if it be right , layeth hold upon the righteousness of christ , before we be circumcised inwardly ▪ and this must needs be so ; for if faith doth purifie the heart ; then it must be there before the heart is purified . now this inward circumcision is a seal , or sign of this ; that that is the onely saving faith , that layeth hold upon christ before we be circumcised . but he that believeth , before he be inwardly circumcised , must believe in another , in a righteousness without him , and that as he standeth at present in himself ungodly , for he is not circumcised ; which faith , if it be right approveth it self also , so to be , by an after work of circumcising inwardly . but , i say , the soul that thus layeth hold on christ , taketh the onely way to please his god , because this is that also , which himself hath determined shall be accomplished upon us . but unto him that worketh , is the reward , not reckoned of grace , but of debt ; but to him that worketh not , but believeth in him that justifieth the vngodly , his faith is counted for righteousness , rom. 4. he that is ungodly hath a want of righteousness , even of the inward righteousness of works : but what must become of him ? let him believe in him that justifieth the ungodly ; because for that purpose there is in him a righteousness . we will now return to paul himself ; he had righteousness before he was justified by christ ; yet he chose to be justified , rather as an unrighteous man , then as one indued with so brave a qualification . that i may be found in him , not having mine own righteousness ▪ away with mine own righteousness ; i chuse rather to be justified as ungodly by the righteousness of christ , than by mine own , and his together , phil. 3. you argue therefore like him that desireth to be a teacher of the law , ( nay worse ) that neither knoweth what he saith , nor whereof he affirmeth . but you say , were it possible that christ's righteousness could be imputed to an vnrighteous man , i dare boldly affirm that it would signifie as little to his happiness , while he continueth so , as would a gorgeous , and splendid garment , to one that is almost starved , &c. answ , 1. that christ's righteousness is imputed to men , while sinners is sufficiently testified by the word of god , ezek. 16. 1 , — 8. zech. 3. 1 , 5. rom. 3. 24 , 25. chap. 4. 1 , — 5. chap. 5. 6 , — 9. 2 cor. 5. 18 , — 21. phil. 3. 6 , 7 , 8. 1 tim. 1. 15 , 16. rev. 1. 5. 2. and that the sinner , or unrighteous man , is happy in this imputation , is also as abundantly evident . for , 1. the wrath of god , and the curse of the law , are both taken off , by this imputation . 2. the graces , and comforts of the holy ghost , are all intailed to , and followers of this imputation . blessed is he , to whom the lord will not impute sin : it saith not , that he is blessed that hath not sin to be imputed ; but he to whom god will not impute them , he faith , therefore the non imputation of sin , doth not argue a non being thereof in the soul , but a glorious act of grace , imputing the sufficiency of christ's righteousness , to justifie him that is yet ungodly . but what blessedness doth follow , the imputation of the righteousness of christ , to one that is yet ungodly ? answ. even the blessing of abraham , to wit , grace , and eternal life : for christ was made the curse , and death that was due to us , as sinners ; that the blessing of abraham might come upon the gentiles , through faith in jesus christ : that we might receive the promise of the spirit through faith , gal. 3. 13 , 14. now faith hath it's eye upon two things , with respect to it's act of justifying . first , it acknowledgeth that the soul is a sinner , and then that there is a sufficiency in the righteousness of christ , to justifie it in the sight of god , though a sinner . we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law. therefore they that believe aright , receive righteousness , even the righteousness of another , to justifie them , while yet in themselves they are sinners . why do they believe in christ ? the answer is , that they might be justified , not because in their own eyes they are . they therefore at present stand condemned in themselves , and therefore they believe in jesus christ , that they might be set free from present condemnation . now being justified by his blood , as ungodly , they shall be saved by his life , that is , by his intercession : for whom he justifieth by his blood , he saveth by his intercession : for by that is given the spirit , faith , and all grace that preserveth the elect unto eternal life and glory . i conclude therefore , that you argue not gospelly , in that you so boldly affirm , that it would signifie as little to the happiness of one , to be justified by christ's righteousness , while a sinner ; as would a gorgeous and splendid garment to one that is ready to perish . for farther , thus to be justified is meat and drink to the sinner ; and so the beginning of eternal life in him . my flesh is meat indeed , said christ , and my blood is drink indeed : and he that eateth my flesh , and drinketh my blood , hath eternal , or everlasting life . he affirmeth it once again . as the living father hath sent me , and i live by the father , so he that eateth me , even he shall live by me , john 6. here now is a man an hungred ; what must he feed upon ? not his pure humanity , not upon the sound complexion of his soul , nor yet on the dictates of his humane nature , nor those neither , which you call , truly generous principles : but upon the flesh , and blood of the son of god , which was once given for the sin of the world. let those then , that would be saved from the devil , and hell , and that would find a fountain of grace in themselves , first receive , and feed upon christ , as sinners , and ungodly . let them believe that both his body , and blood , and soul , was offered for them , as they were sinners . the believing of this , is the eating of christ ; this eating of christ , is the beginning of eternal life , to wit , of all grace , and health in the soul ; and of glory to be injoyed most perfectly in the next world. your twelfth chapter is to shew , that holiness being perfected , is blessedness it self ; and that the glory of heaven consisteth chiefly in it . answ. but none of your holiness , none of that inward holiness which we have lost before conversion , shall ever come to heaven : that being as i have shewed , a holiness of another nature , and arising from another root , then that we shall in heaven injoy . 2. but farther , your description of the glory that we shall ●ossess in heaven , is questionable , as to your notion of it ; your ●●●●on is , that the substance of it consists in a perfect resemblance to the divine nature . answ. therefore not in the injoyment of the divine nature it self ; for that which in substance is but a bare resemblance , though it be a most perfect one , is not the thing it self , of which it is a resemblance . but the blessedness that we shall enjoy in heaven , in the very substance of it , consisteth not wholly , nor principally , in a resemblance of , but in the injoyment of god himself ; heirs of god. wherefore there shall not be in us a likeness onely to , but the very nature of god : heirs of god , and joynt heirs with christ , rom. 8. hence the apostle tells us , that he rejoyced in hope of the glory of god , rom. 5. not onely in hope of a resemblance of it . the lord is my portion , saith my soul. but this is like the rest of your discourse . you are so in love with your adamitish holiness , that with you it must be god in earth , and heaven . who they are that hold , our happiness in heaven , shall come by a meer fixing our eyes upon the divine perfections ? i know not ; but thus i read , we shall be like him : why ? or how ? for we shall see him as he is . our likeness then to god , even in the very heavens , will in great part come by the visions of him . and to speak the truth , our very entrance into eternal life , or the beginnings of it here , they come to us thus , but we all ( every one of us that shall be saved , come by it onely thus ) with open face beholding as in a glass , the glory of the lord , are changed from glory to glory , even as by the spirit of the lord , 2. cor. 3. 18. and whereas you tell us , pag. 124. that the devils themselves have a large measure of some of the attributes of god , as knowledge , power , &c. though themselves are unlike unto him . in this you most prodigiously blaspheme . your thirteenth chapter is to shew , that our saviours preferring the business of making men holy , before any other , witnesseth , that this is to do the best service to god. but still respecting the holiness , you have in your first chapter described , which still the reader must have his eye upon , it is false , and a slander of the son of god. he never intended to promote , or prefer , your natural old covenant , holiness , viz. that which we had lost in adam , or that which yet from him , in the dregs thereof , remaineth in humane nature ; but that which is of the holy ghost , of faith , of the new covenant . i shall not here again take notice of your 130 page , nor with the error contained therein , about justification by imputed righteousness . but one thing i observe , that in all this chapter you have nothing fortified what you say , by any word of god , no though you insinuate ( pag. 129. and pag. 131. ) that some dissent from your opinion . but instead of the holy words of god , being as you feign , conscious to your self , you cannot do it so well , as by another method , viz. the words of mr. john smith ▪ therefore you proceed with his ; as he with plato's , and so wrap you up the business . you come next to an improvement upon the whole , where you make a comparison between the heathens and the gospel ; shewing how far the gospel helpeth the light the heathens had , in their pursuit after your holiness . but 〈◊〉 the excellency of the gospel , as you have vainly dreamt , is , to make improvement , first of the heathens principles ; such good principles , say you , as were by the light of nature dictated to them . pag. 133 , 134 , 135. as , 1. that there is but one god , that he is infinitely perfect , &c. 2. that we owe our lives , and all the comforts of them to him . 3. that he is our soveraign lord. 4. that he is to be loved above all things . answ. 1. seeing all these are , and may be known , as you your self confess , by them that have not the gospel ; and i add , nor yet the holy ghost , nor any saving knowledge of god , or eternal life : therefore it cannot be the design of jesus christ , by the gospel , to promote , or help forward this knowledge , simply from this principle : viz. natural light , and the dictates of it . my reason is , because when nature is strained to the highest pin , it is but nature still ; and so all the improvement of it's light , and knowledge , is but an increase of that which is but natural . now , saith paul , the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned , 1 cor. 2. but the gospel is the ministration of the spirit ; a revelation of another thing then is found in , or can be acquired to , by heathenish principles of nature . i say , a revelation of another thing ; or rather , another discovery of the same . as , 1. concerning the godhead ; the gospel giveth us another discovery of it , then is possible to be obtained by the dictates of natural light , even , a discovery of a trinity of persons , and yet unity of essence , in the same deity . 1 john 5. 1 , 5 , 8. 2. the light of nature will not shew us , that god was in christ , reconciling the world to himself . 3. the light of nature will not shew us , that we owe what we are , and have , to god , because we are the price of the blood of his son. 4. the light of nature will not shew , that there is such a thing as election in christ. 5. or , that there is such a thing , as the adoption of children to god , through him . 6. nor that we are to be saved by faith in his blood. 7. or , that the man christ shall come from heaven , to judgement . these things , i say , the light of nature teacheth not ; but these things are the great and mighty things of the gospel , and those , about which it chiefly bendeth it self , touching upon other things , still as those that are knowable , by a spirit inferior to this of the gospel . besides , as these things are not known by the light of nature , so the gospel , when it comes , as i also told you before , doth implant in the soul , another principle , by which they may be received , and from which the soul should act and do , both towards god , and towards men ; as namely , the holy●ghost , faith , hope , the joy of the spirit , &c. the other things you mention , pag. 138 , 140 , 142 , 143. viz. 1. the immortality of the soul. 2. the doctrine of rewards , and punishments in the life to come . 3. of the forgiveness of sin upon true repentance , &c. answ. all these things may be assented to , where yet the grace of the gospel is not ; but yet the apprehension must be such , as is the light , by which they are discovered ; but the light of nature cannot discover them , according to the light and nature of the gospel ; because the gospel knowledge of them , ariseth also from another principle : so then , these doctrines are not cofirmed by the gospel , as the light of nature teacheth them : wherefore , paul , speaking of the things of the gospel , and so consequently of these , he saith , which things also we speak , not in the words which man's wisdom teacheth , but which the holy ghost teacheth , comparing spiritual things with spiritual . as if he shoul say , we speak of god , of the soul , of the life to come , of repentance , of forgiveness of sins , &c. not as philosophers do , nor yet in their light ; but as saints , christians , and sons of god ; as such who have received , not the spirit of the world , but the spirit which is of god ; that we may know the things that are freely given to us , of god. but you add ( for the glory of the gospel ) that we have other things , which no man could , without divine revelation , once have dream'd of ▪ as , 1. that god hath made miserable sinners the objects of such transcendent love , as to give them his onely begotten son. answ. i must confess , if this one head had by you been handled well , you would have written like a worthy gospel minister . but you add , pag. 146. 1. that when christ was sent , it was to shew us upon what terms god was re●nciled to us : viz. by laying before us all the parts of ▪ holiness , which are necessary to restore our natures to his likeness● ▪ and most pathetically , moreover to intreat us to do what lyeth or our ▪ parts to put them in practice , that so to eternity it may be well 〈…〉 . what these things are , you mention not here ; therefore i shall leave them to be spoken to , under the third head. 2. a second thing you mention is , that this son of god conversed upon equal terms with men , becoming the son of man , b●rn of a woman : ( a great demonstration that god hath a liking to the humane nature . ) but little to the purpose as you have handled it . 3. that the son of god taught men their duty , by his own example , and did himself perform what he required of them ; and that himself did tread before us every step of that which he hath told us leadeth to eternal life . answ. now we are come to the point : viz. that the way to eternal life , is , first of all to take christ for our example , treading his step : and the reason , if it be true , is weighty ; for he hath trod every step before us , which he hath told us leads to eternal life . 1. every step . therefore he went to heaven by vertue of an imputative righteousness ; for this is one of our steps thither . 2. every step . then he must go thither , by faith in his own blood , for pardon of sin ; for this is another of our steps thither . 3. every step . then he must go thither , by vertue of his own intercession at the right hand of god , before he came thither ; for this is one of our steps thither . 4. every step . then he must come to god , and ask mercy for some great wickedness , which he had committed ; for this is also one of our steps thither . but again , we will consider it the other way . 1. every step . then we cannot come to heaven , before we first be made accursed of god ; for so was he before he came thither . 2. every step . then we must first make our body and soul an offering for the sin of others ; for this did he before he came thither . 3. every step . then we must go to heaven for the sake of our own righteousness ; for that was one of his steps thither . o sir ! what will thy gallant , generous mind do here ? indeed you talk of his being an expiatory sacrifice forus , but you put no more trust to that , then to baptism , or the lords supper ; counting that , with the other two , but things indifferent in themselves , pag. 6 , 7 , 8. you add again , that this son of god being raised from the dead , and ascended to heaven , is our high priest there : but you talk not at all , of his sprinkling the mercy seat with his blood , but clap upon him , the heathens demons , negotiating the affairs of men with the supream god ; and so wrap up , with a testification that it is needless to enlarge on the point , pag. 150. but to be plain , and in one word to tell you ; about all these things you are heathenishly dark ; there hath not in these 150 pages , one gospel truth been christianly handled by you ; but rather a darkening of truth , by words without knowledge . what man that ever had read , or assented to the gospel , but would have spoken ( yet kept within the bounds of truth ) more honourably of christ , then you have done ? his sacrifice must be stept over , as the spider stradleth over the wasp , his intercession is needless to be inlarged upon . but when it falleth in your way to talk of your humane nature , of the dictates , of the first principles of morrals within you , and of your generous mind to follow it : oh what need is there now of amplifying , inlarging , and pressing it on mens consciences ! as if that poor heathenish , pagan principle , was the very spirit of god within us : and as if righteousness done by that , was that , and that onely , that would or could fling heaven gates off the hinges . yea , a little after you tell us , that the doctrine of ●ending the holy ghost , was to move , and excite us to our duty ; and to assist , chear , and comfort us in the performance of it . still meaning our close adhering by the purity of our humane nature to the dictates of the law , as written in our hearts as men. which is as false as god is true . for the holy ghost is sent into our hearts , not to excite us to a compliance with our old and wind-shaken excellencies , that came into the world with us , but to write new laws in our hearts ; even the law of faith , the word of faith , and of grace , and the doctrine of remission of sins , through the blood of the lamb of god ; that holiness might flow from thence . your 15th . chapter is to shew , that the gospel giveth for greater helps to an holy life , then the jewish ceremonies did of old i answer . but the reader must here well weigh , that in the gospel you find also , some po●sitive precepts , that are of the same nature with the ceremonies under the law ; of which , that of coming to god by christ , you call one , and baptism , and the lords supper , the other two . so then by your doctrine , the excellency of the gospel doth not lye in that we have a christ to come to god by ▪ but in things as you feign more substantial . what are they ▪ inward principles of holiness , pag. 159. spiritual precepts , p. 16● . that height of vertue , and true goodness , that the gospel designeth to raise us to : all which are general words , falling from a staggering conscience , leaving the world , that are ignorant of his mind , in a muse ; but tickling his brethren with the delights of their morral principles , with the dictates of their humane nature , and their gallant generous minds . thus making a very stalking-horse of the lord jesus christ , and of the words of truth and holiness , thereby to slay the silly one ; making the lord of life and glory , instead of a saviour , by his blood , the instructer , and school-master onely of humane nature , a chaser away of evil affections , and an extinguisher of burning lusts ; and that not so neither , but by giving perfect explications of morral precepts , ( pag. 17. ) and setting himself an example before them to follow him , pag. 297. your sixteenth chapter containeth an answer to those that object against the power of the christian religion to make men holy. answ. and to speak truth ; what you at first render as the cause of the unholiness of the professors thereof ( pag. 171 ▪ ) is to the purpose , had it been christianly managed by you , as namely , mens gross ▪ unbelief of the truth of it ; for it effectually●worketh in them that believe ( 1 thes. 2. 13. ) but that you onely touch , and away , neither shewing what is the object of faith , nor the cause of it's being so effectual to that purpose ; neither to you at all treat of the power of unbelief , and how all men by nature are shut up therein , rom. 11. 32. but presently , according to your old and natural course , you fall first , upon a supposed power in men , to imbrace the gospel , both by closing with the promise , and shuning the threatning ( pag. 172. ) farther adding , that mankind is indued with a principle of freedom , and that this principle is as essential , as any other to the humane nature ( pag. 173. ) by all which it is manifest , that however you make mention of unbelief , because the gospel hath laid the same in your way ; yet our old doctrine , of the purity of the humane nature , now broken out into a freedom of will , and that as an essential of the humane nature , is your great principle of faith , and your following of that , as it dictateth to you obedience to the first principles of morrals , the practice of faith , by which you think to be saved . that this is so , must unavoidably be gathered from the good opinion you have your self of coming to god by christ : viz. that in the command thereof ; it is one of these positive precepts , and a thing in it self absolutely considered indifferent , and neither good nor evil. now he that looketh upon coming to god by christ , with such an eye as this , cannot lay the stress of his salvation upon the faith , or belief thereof ; indifferent faith , will serve for indifferent things : yea , a man must look beyond that , which he believeth is but one with the ceremonial laws , but not the same with baptism , or the lord's supper ; for with those you compare that of coming to god by christ. wherefore faith , with you , must be turned into a chearful , and generous complying with the dictate ; of the humane nature , and unbelief , into that which opposeth this , or that makes the heart backward , and sluggish therein . this is also gathered from what you aver of the divine morral laws , that they be of an indispensible , and eternal obligation ( pag. 8 ) things that are good in themselves ( pag. 9. ) considered in an abstracted notion ( pag. 10. ) wherefore things that are good in themselves , must needs be better then those that are in themselves but indifferent : neither can a possitive precept make that which of it self is neither good nor evil , better then that which in it's own nature remaineth the essentials of goodness . i conclude then , by comparing you with your self , by bringing your book to your book , that you understand neither faith , nor unbelief , any farther then by obeying , or disobeying the humane nature , and it 's dictates in chief ; and that of coming to god by christ , as one of the things that is indifferent in it self . but a little to touch upon your principle of freedom , which in pag. 9. you call an understanding and liberty of will. answ. first , that there is no such thing in man by nature , as liberty of will , or a principle of freedom , in the saving things of the kingdom of christ , is apparent by several scriptures . indeed there is in men , as men , a willingness to be saved their own way , even by following ( as you ) their own natural principles , as is seen by the quakers , as well as your self ; but that there is a freedom of will in men , as men , to be saved by the way wich god hath prescribed , is neither asserted in the scriptures of god , neither standeth with the nature of the principles of the gospel . the apostle saith , the natural man receiveth not the things that be of the spirit of god. and the reason is , not because , not principally because he layeth aside a liberty of will , but because they are foolishness to him ( 1 cor. 2. ) because in his judgement they are things of no moment , but things ( as you have imagined of them ) that in themselves are but indifferent . and that this judgement that is passed by the natural man , concerning the things of the spirit of god ( of which , that of coming to god by christ , is the chief ) is that which he cannot but do as a man ; is evident from that which followeth ; neither can he know them , because they are spiritually discerned : neither can he know them as a man , because they are spiritually discerned . now if he cannot know , them , from what principle should he will them : for judgement , or knowledge must be , before the will can act . i say , again , a man must know them to be things in chief , that are absolutely , and indispensibly necessary , and those in which resteth the greatest glory ; or else his will will not comply with them , nor center , and terminate in them , as such , but still count themselves ( as you ) though somewhat convinced that he ought to adhere unto them ) things that in themselves , are onely indifferent , and absolutely considered neither good nor evil. a farther inlargement upon this subject , will be time enough , if you shall contradict . another reason , or cause ( which you call an immediate one of the unsuccessfulness of the gospel , is , mens unaccountable mistaking the design of it ( not to say worse ) as to conceive no better of it , then as a science , and a matter of speculation , &c. pag. 173. answ. if this be true , you have shewed us the reason , why your self have so base and unworthy thoughts thereof : for although coming to god by christ , be the very chief , first , the substance , and most essential part of obedience thereto ; yet you have reckoned this but like one of the ceremonies of the law , or as baptism with water , and the lord's supper , pag. 7 , 8 , 9. falling more directly upon the body of the morral law , as written in the heart of men , and inclining more to the teaching , or dictates of humane nature , ( which were neither of them both ever any essential part of the gospel ) then upon that which indeed is the gospel of christ. and here i may ( if god will ) timely advertise my reader , that the gospel , and it's attendants , are to be accounted things distinct : the gospel properly taken , being glad tidings of good things ; or , the doctrine of the for giveness of sins freely by grace , through the redemption that is in christ jesus . for to speak strictly ; neither is the grace of faith , hope , repentance , or newness of life , the gospel ; but rather things that are wrought by the preaching thereof ; things that are the effects of it ; or its unseperable companions , to all them that shall be saved . wherefore the gospel is said to be preached in all nations , for the obedience of faith : hope also is called , the hope of the gospel , not the gospel it self . so again , the gospel is preached that men should repent , but it is not preached that men should gospel . but your gospel , which principally , or chiefly centers in the dictates of humane nature , and your faith , which is chiefly a subjecting to those dictates , are so far off from being at all , any near attendants of the gospel , that they never are urged in the new testament , but in order to shew men they have forgotten to act as men , rom. 1. 19 , 20 , 21. chap. 2. 14 , 15. 1 cor. 11. 14. your last reason is , because of several untoward opinions , the gospel is very unsuccessful , pag. 175. answ. but what these opinions are , we hear not ; nor how to shun them you tell us here nothing at all . this i am sure , there are no men in this day have more opposed the light , glory , and lustre of the gospel of christ , then those ( as the quakers and others ) that have set up themselves , and their own humanity , as the essential parts of it . you in answer to other things add many other reasons to prove they are mistaken that count the gospel a thing of but mean operation to work holiness in the heart : at which you ought your self to tremble , seeing the son himself , who is the lord of gospel , is of so little esteem with you , as to make coming to god by him so trivial a business as you have done . your large transcript of other mens sayings , to prove the good success of the gospel of old , did better become that people and age , then you & yours ; they being a people that lived in the power thereof , but you such bats as cannot see it . that saying , you mention of rigaltias , doth better become you and yours : those now adays do retain the name , and the society of christians , which live altogether antichristian lives : for take away publicans , and a wretched rable , &c. and your christian churches , will be la●entable , weak , small , and insignifieant things . i shall add to yours another reason of the unsuccessfulness of the gospel in our days , and that is , because so many ignorant sir johns , on the one hand , and so many that have done violence to their former light , and that have damned themselves in their former anathematizing of others , have now for a long time , as a judgement of god , been permitted to be , and made the mouth to the people : persons whose lives are debauched , and who in the face of the world , after seeming serious detestings of wickedness , have for the love of filthy lucre , and the pampering their idle carcasses , made shipwrack of their former faith , and that feigned good conscience they had . from which number if you , sir , have kept your self clear , the less blood of the damned will fall upon your head : i know you not by face ; much less your personal practice ; yet i have heard as if blood might pursue you , for your unstable weathercock spirit , which doubtless could not but stumble the weak , and give advantage to the adversary to speak vilifyingly of religion . as to your seventeenth and eighteenth chapters , i shall say little , onely i wish that your eighteenth had been more express in discovering how far a man may goe , with a notion of the truth of the gospel , and yet perish because he hath it not in power . onely in your inveighing so much against the pardon of sin , while you seem so much to cry up healing ; you must know that pardon of sin is the beginning of health to the soul : he pardoneth our iniquities , and healeth all our diseases , psa. 103. 3. and where he saith , by the stripes of christ we are healed , it is evident that healing beginneth at pardon , and not pardon after healing , as you would rather have it , 1 pet. 2. 24. compare , isa. 53. as for your comparison of the plaister , and the physitians potion , pag. 217. i say , you do but abuse your reader , and muddy the way of the gospel . for the first thing of which the soul is sick , and by which the conscience receiveth wounding , it is the guilt of sin , and fear of the curse of god for it . for which is provided the wounds and precious blood of christ , which flesh and blood , if the soul eat thereof by faith , giveth deliverance there-from . upon this the filth of sin appears most odious , for that it hath not onely at present defiled the soul , but because it keeps it from doing those duties of love , which by the love of christ it is constrained to endeavour the perfecting of . for filth , appears filth ; that is irksome , and odious to a contrary principle now implantin the soul ; which principle had its conveyance thither by faith in the sacrifice and death of christ going before . the love of christ constraineth us , because we thus judge ; that if one dyed for all , then are all dead ; and that he dyed for all , that they which live should not henceforth live unto themselves , but to him that dyed for them , and rose again , 2 cor. 5. 14. the man that hath received christ , desireth to be holy , because the nature of the faith that layeth hold on christ ( although i will not say as you , it is of a generous mind ) worketh by love , and longeth , yea , greatly longeth that the soul may be brought , not onely into an universal conformity to his will , but into his very likeness ; and because that state standeth not with what we are now , but with what we shall be hereafter : therefore in this we groan , being burthened ( with that which is of a contrary nature ) to be cloathed upon with our house which is from heaven : which state is not that of adam's innocency ; but that which is spiritual , and heavenly , even that which is now in the lord in heaven . but i will descend to your nineteenth . chapter , it may be more may be discovered there . your nineteenth chapter is to shew ; that a right understanding of the design of christianity ( viz. as you have laid it down ) will give satisfaction concerning the true notion . first , of justifying faith. secondly , of the imputation of christ's righteousness , pag. 221. first , of justifying faith ; it is ( say you ) such a belief of the truth of the gospel , as includes a sincere resolution of obedience to all it's precepts . answ. to this i shall answer ; first , that the faith which we call justifying faith , is like precious faith with all the elect , and that which is most holy : but those acts of it , which respect our justification with god from the curse of the law that is due for sin ; are such , as respect not any good work done by us , but the righteousness that resideth in the person of christ ; and is made ours by the imputation of grace . this faith i say , accounteth him in whom it is now a sinner , and without works ; yea , if he have any that in his own eyes are such , this faith rejects them , and throweth them away ; for it seeth a righteousness in the person of christ sufficient ; even such as is verily the righteousness of god. now to him that worketh not , but believeth . works and faith are put here in oppposition , faith being considered as justifying , in the sight of god from the curse . the reason is , because the righteousness by which the soul must thus stand justified , is a righteousness of god's appointing , not of his prescribing us ; a righteousness that intirely is included in the person of christ. the apostle also , when he speaks of god's saving the election , which hangeth upon the same hinge , as this of justification doth , to wit , on the grace of god ; he opposeth it to works ; and that , not to this or that sort onely , but even to work , in the nature of work ( rom. 11. ) if it be of grace , then it is no more of works ; otherwise grace is no more grace ; but if it be of works , then it is no more of grace ; otherwise work is no more work. by this text , i say , the apostle doth so throughly distinguish between grace and works , as that which so ever standeth in the case , the other must be annihilated : if it be by grace , then must works be no more , then it is no more of works : but if it be of works , then is grace no more , then it is no more of grace . but this , notwithstanding , you urge farther ; that faith justifieth , as it includes , a sincere resolution , &c. answ. although , as i have said before , the faith which is the justifying faith , is that of the holiest nature , yet in the act , by which it layeth hold of justifying righteousness , it respects it , simply , as a righteousness offered by grace , or given unto the person that by faith layeth hold thereon as he stands yet ungodly and a sinner . faith justifieth not seperate from the righteousness of christ as it is a grace in us , nor as it subjecteth the soul to the obedience of the morral law , but as it receiveth a righteousness offered to that sinner , that as such will lay hold on , and accept thereof . christ jesus came into the world to save sinners , by being their redemption , and righteousness himself . but you add , the faith that intaileth the sinner to so high a priviledge as that of justification , must needs be such as complyeth with all the purposes of christ's coming into the world , &c. answ. by this supposition , faith justifieth , not by receiving of the righteousness that christ by himself accomplished for sinners ; but by falling in with all good works , which because they cannot be known , much less done , by the soul at first , his faith being then , as to the perfection of knowledge of duties , weak , he standeth still before god unjustified , and so must stand until he doth comply with all those purposes of christ's coming into the world. but yet again you recall your self , and distinguish one purpose from the rest , as a grand one , pag. 222. and that is to receive christ as lord , as well as a saviour . answ. 1. although the soul that in truth receiveth christ , receiveth him wholly , and intirely as christ , and not as chopt , and pul'd in pieces : yet i distinguish between the act of faith , which layeth hold of christ for my justification from the curse before god , and the consequences of that act , which are to engage me to newness of life . and indeed , as it is impossible for a man to be a new man , before he be justified in the sight of god ; so it is also as impossible , but that when faith hath once layed hold on christ for life , it should also follow christ by love. but , 2. christ may be received at first as lord , and that in our justification , and yet not at all be considered as a law-giver , for so he is not the object of faith for our justification with god , but a requirer of obedience to laws , and statutes of them that already are justified by the faith that receiveth him as righteousness . but christ is as well a lord for us , as to , or over us , and it highly concerneth the soul , when it believeth in , or trusteth to the righteousness of christ , for justification with god , to see that this righteousness lords it over death , and sin , and the devil , and hell for us : the name wherewith he shall be called , is , the lord our righteousness . our righteousness , then is lord , and conquerour over all , and we more then conqerours through this lord that loved us . the author to the hebrews calls him king of righteousness , because by his righteousness he ruleth as lord and king , and can reign and lord it , at all times over all those that seek to seperate us from the presence , and glory of god. now , how you will brook this doctrine i know not ; i am sure he stands in need thereof , that is lorded over by the curse of the law , the guilt of sin , the rage of the devil , and the fear of the death and hell ; he , i say , would be glad to know that in christ there is a righteousness that lords it , or that christ , as he is righteousness , is lord. wherefore reader , when thou shalt read or hear , that jesus christ is lord , if thou art at the same time under guilt of sin , and fear of hell , then do thou remember that christ is lord more ways then one , he is lord as he is righteousness ; he is lord as he is imputative righteousness ; he is the lord ovr righteousness . of the same import is that also , he is a prince , and a saviour , he is a prince as he is a saviour ; because the righteousness by which he saveth , beareth rule in heaven , and earth : and hence we read again , that even when he was in the combat with our sins , the devils , the curse , and death , upon the cross , he even in that place made a shew of them openly , and triumphed over them . now in these things he is lord for us , and the captain of our salvation ; as also in that he hath led captivity captive ; all which places , with many more , being testimonies to us , of the sufficiency of that righteousness which saveth us from the justice of the law and wrath of god. but you respect not this his manner of lording ; but will have him be a saviour , as he giveth laws , especially those you call indispensible , and eternal , the morral law. you would have him a saviour , as he bringeth us back to the holiness we had lost . but this is none other then barbarous quakerisme , the stress of their writing , also tending to no other purpose . but you tell us , that you scarcely admired at any thing more in all your life , then that any , worthy men especially , should be so difficulty perswaded , to receive or imbrace this account of justifying faith , and should perplex , and make intricate , so plain a doctrine . answ. and doubtless they far more groundedly stand amazed at such as you , who while you pretend to shew the design of the gospel , make the very essential of it , a thing in it self indifferent ; and absolutely considered neither good nor evil , that makes obedience to the morral laws , more essential to salvation , then that of going to god by christ , that maketh it the great design of christ , to put us into a possession of that promiseless , natural old covenant holiness which we had lost long since in adam , that maketh as if christ , rejecting all other righteousness , or holiness , hath established onely this : yea , that maketh the very principle of this holiness to consist in a sound complexion of soul , the purity of humane nature in us , a habit of soul , truly generous motives and principles , divine morral laws , which were first written in mens hearts , and originally dictates of humane nature . all this villany against the son of god , with much more as bad , is comprised within less then the first sixteen ●ages of your book . but , say you , what pretence can there be for thinking that faith is the condition , or instrument of justification , as it complyeth with onely the precept of relying upon christ's merits , for the obtaining of it : especially when it is no less manifest then the sun at noon-day , that obedience to the other precepts must go before obedience to this : and that a man may not rely upon the merits of christ , for the forgiveness of his sins , and he must be presumptuous in so doing , and puts an affront upon his saviour too , till he be sincerely willing to be reformed from them , pag. 223. answ. that the merits of christ , for justification , are made over to that faith that receiveth them , while the person that believeth it , stands in his own account , by the law a sinner , hath already been shewed . and that they are not by god appointed for another purpose , is manifest through all the bible . 1. in the type , when the bloody sacrifices were to be offered , and an atonement made for the soul , the people were onely to confess their sins over the head of the bullock , or goat , or lamb , by laying their hands thereon , and so the sacrifice was to be slain . they were onely to acknowledge their sins . and observe it , in the day that these offerings were made , they were not to work all ; for he that did any work therein , was to be cut off from his people , lev. 4. ch . 16. ch . 23. 2. in the antitype thus it runs ; christ dyed for our sins ; christ gave himself for our sins ; he was made to be sin for us ; christ was made a curse for us . yea , but , say you , what pretence can there be , that faith is the condition , or instrument of justification , as it complyeth with onely the precepts of relying upon christ's merits ; that is , first , or before the soul doth other things . answ. i say ( avoiding your own ambiguous terms ) that it is the duty , the indispensible duty of all that would be saved , first , immediately , now to close in by faith with that work of redemption , which christ by his blood hath purchased for them , as they are sinners . 1. because god doth hold it forth , yea , hath set it forth to be received by us , as such , rom. 3. 23. to 27. 2. because god hath commanded us by faith to receive it as such , act. 16. and i add , if the jaylor was altogether ignorant of what he must do to be saved ; and paul yet bids him then , before he knew any thing else , believe in the lord jesus christ , and he should be saved , that then believing ( even believing on christ for a righteousness to justifie , and save him ) must go first , and may , nay ought to be pressed , even then , when the soul stands ignorant of what else he ought to do , act. 16. 30 , 31 , 32. but , you say , it is evident as the sun at noon-day , that obedience to the other precepts must go before obedience to this ; that is , before faith in christ. answ. this you say ; but paul said to the ignorant jaylor , that knew nothing of the mind of god in the doctrine of justification , that he should first believe on the lord jesus christ ; and so should be saved . again when paul preached to the corinthians , the first doctrine that he delivered unto them was , that christ dyed for their sins , according to the scriptures , &c. 1 cor. 15. 1 , 2 , 3 , 4. but what be these other precepts ? not baptism , nor the supper of the lord ; for these you say are ( as poor and inconsiderable ) as that of coming to god by christ , even all three , things in themselves neither good nor evil , but of an indifferent nature ; they must be therefore , some more weighty things of the gospel , then these possitive precepts . but what things are they ? it is good that you tell us , seeing you tacitely forbid all men upon pain of presumption , and of doing affront to jesus christ , that they rely not on the merits of christ for forgiveness , till they be sincerely willing to perform them first ; yet i find not here one particular precept instanced by you : but perhaps we shall hear of them hereafter , therefore now i shall let them pass . you tell us farther , that such a relyance as that , of acting faith , first , on the merits of christ for justification , is ordinarily to be found amongst vnregenerate , and even the worst of men. answ. this is but a falshood , and a slander , for the unregenerate know him not ; how then can they believe on him : besides , the worst of men , so far as they pretend religion , set up your idol in their hearts ; viz. their own good meanings , their own good nature , the notions and dictates of their nature , living that little which they do live upon the snuff of their own light , the sparks of their own fire , and therefore woe unto them . but you add , how can it be otherwise , then that that act of faith must needs have a hand in justifying , and the special hand too , which distinguisheth it from that which is found in such persons . answ. 1. there is no act of faith doth more distinguish true faith from false , and the christian from the painted hypocrite , then that which first lays hold on christ , while the person that hath it stands in his own esteem , ungodly ; all other like your self , being fearful and unbelieving ( rev. 20. 8. ) despise it , and wonder , and perish ( act. 13. 40 , 41. ) 2. and this faith , by thus acting , doth more subdue sin ( though it doth not justifie , as subduing , but as applying christ's righteousness ) then all the wisdom and purity of humane nature , or the dictates of that nature , that is found in the whole world. but you add farther ; what good ground can men have for this fancy , when as our saviour hath merited the pardon of sin for this end , that it might be an effectual motive to turn from it ? answ. although you speak this in great derision to faith when it worketh right , yet know that therefore ( seeing you would hear it ) i say , therfore , hath our saviour merited pardon , and bestowed it on men freely , and bid them believe or receive it , and have it ; that thereby they might be incouraged to live to him , and love him , and comply with his commandements . for scarcely for a righteous man will one dye , yet for peradventure for a good man some would even dare to dye : but god commended his love to us , in that while we were yet sinners christ dyed for us . much more then being now justified , we shall be saved from wrath through him . now , as here we are said to be justified by his blood , that is , as his blood appeaseth the justice of god ; so again , it is said that this blood is set forth by god for us to have faith in it , by the term of a propitiation . whom god hath set forth to be a propitiation ) or a sacrifice to appease the displeasure of god ) through faith in his blood. to declare at this time his righteousness , that he might be just , and the justifier of him that believeth in jesus , rom. 3. again , as we are thus justified by blood in the sight of god , by faith in it , so also it is testified of his blood , that it sprinkleth the conscience of the faithful , but still onely as it is received by faith. but from what is the conscience sprinkled , but from those dead works that remain in all that have not yet been justified by faith in this blood. now if faith in this blood doth sprinkle the conscience , and so doth purge it from all dead works , then must faith go first to the blood of christ for justification , and must bring this home to the defiled conscience , before it be delivered from those dead works that are in it , and made capable of serving the living god , rom. 5. 7 , to 10. ch . 3. 24 , 25. heb. 9. 14. ch . 10. 19 , 20 , 21 , 22. but you say , you will never trust your discoursive faculty so long as you live , if you are mistaken here , pag. 224. tell not me of your discoursive faculty : the word of god is plain : and never challenge man , for he that condemneth your way to heaven , to the very pit of hell , as paul doth , can yet set forth a better . i come now to the second thing ; viz. the doctrine of the imputation of christ's righteousness , which you thus expound . it consists in dealing with sincerely righteous persons , as if they were perfectly so , for the sake , and upon the account of christ's righteousness , pag. 225 , 226. answ. 1. any thing but truth ; but i would know how sincerely righteous they were that were justified without works ? or how sincerely righteous they were , whom god justified , as ungodly ? rom. 4. 3 , 4 , 5. 2. your explication of the imputation of christ's righteousness makes it respect our works rather then our persons ; it consists , say you , in dealing with sincerely righteous persons , as if they were perfectly so : that is , it justifieth their imperfect righteousness first , and so secondarily their persons for the sake of that . but observe a few things from this explication . 1. this concludeth that a man may be sincerely righteous in god's account , without the righteousness of christ : for that is to be imputed to such , and none but such . 2. th● concludeth that men may be sincerely righteous , before christ's righteousness is imputed : for this sincere righteousness is precedent to the imputation of christ's . 3. this concludeth that a man may have true , yea , saving grace in great and mighty action in him , before he hath faith in the righteousness of christ. for if a man must be sincerely righteous first ; then he must not onely have that we call the habit , but the powerful acts of grace . besides , if the righteousness of christ is not to be looked to first , but secondarily ; not before , but after we be made sincerely righteous ; then may not faith be thus acted if a man should have it , until he be first a sincerely righteous person . 4. this concludeth that a man may be brought from under the curse of the law in god's sight , before he have faith in the righteousness of christ , yea , before it be imputed to him : for he that in god's account is reckoned sincerely righteous , is beloved of his god. 5. this concludeth that a man may be from under the curse of god , without the imputation of the righteousness of christ : for if a man must be sincerely righteous in god's account without it , then he is from under the curse of god without it . 6. this doctrine teacheth farther , that christ came to call , and justifie the righteous , contrary to his express word . in short , by this account of things , first , we must be healed , and then the plaister comes . yea , so confident is this man in this his assertion , that he saith , it is not possible any other notion of this doctrine should have truth in it , pag. 226. o this jesus ! this rock of offence ! but he that believeth on him shall not be confounded . but blessed be god for jesus christ , and for that he took our nature , and sin , and curse , and death upon him : and for that he did also by himself , by one offering purge our sins . we that have believed have found rest , even there where god and his father hath smelled a sweet savour of rest ; because we are presented to god , even now compleat in the righteousness of him , and stand discharged of guilt , even by the faith of him : yea , as sins past , so sins to come , were taken up and satisfied for , by that offering of the body of jesus , we who have had a due sence of sins , and of the nature of the justice of god , we know that no remission of the guilt of any one can be , but by attonement made by blood , heb. 9. 22. we also know that where faith in jesus christ is wanting , there can be neither good principle , nor good indeavour ; for faith is the first of all graces , and without it there is nothing but sin. we know also , that faith as a grace in us , severed from the righteousness of christ , is onely a beholder of things , but not a justifier of persons , and that if it lay not hold of , and applyeth not that righteousness which is in christ , it carrieth us no farther then to the devils . we know that this doctrine killeth sin , and curseth it , at the very roots ; i say , we know it , who have mourned over him whom we have pierced , and who have been confounded to see that god by his blood should be pacified towards us , for all the wickedness we have done . yea , we have a double motive to be holy ; and humble before him ; one because be dyed for us on earth , another because he now appears for us in heaven , there sprinkling for us the mercy-seat with his blood , there ever-living to make intercession for them that come unto god by him . if any man sin , we have an advocate with the father , jesus christ the righteous , who is the propitiation for our sins ; yet this worketh in us no looseness , nor farvour to sin , but so much the more an abhorrence of it : she loveth much , for much was forgiven her : yea , she weeps , she washeth his feet , and wipeth them with the hairs of her head , to the confounding of simon the pharisee , and all such ignorant hypocrites . but i pass this , and come to the twentieth chapter , which is to learn us by what measure , and standard we are to judge of doctrines ; and that is , by the design of christianity , as stated , you must know , by mr. fowler : wherefore it will be requisite here again , that a collection of principles , and doctrines be gathered out of this book , that the man that hath a short memory may be helped the better to bear them in mind , and to make them , if he shall be so bewitched by them , instead of the bible , a standard for truth , and a rule for him to obtain salvation by . first , then he must know that the principle by which he must walk , must be the purity of the humane nature , a divine or god-like nature , which yet is but an habit of soul , or more plainly the morral law , as written in the heart , and originally the dictates of humane nature , a generous principle , such an one as although it respects law , yet acts in a sphere above it ; above it as a written law , that acts even in the first principles of it , pag. 7 , 8 , 9 , 10. secondly , he must know , that the holiness christ designed to possess his people with , is that which we had lost in adam , that which he had before he fell , that natural old covenant christ-less holiness , pag. 12. thirdly , he must put a difference between those laws of the gospel that are essential to holiness , and those positive precepts that in themselves are indifferent , & absolutely considered neither good nor evil ; but must know also that of these possitive precepts he alloweth but three in the gospel , but three that are purely such ; to wit , that of coming to god by christ , the institutions of baptism , and the lord's supper , pag. 7 , and 9. fourthly , he must hold for certain , that the faith which intituleth a sinner to so high a priviledge as that of justification , must needs be such as complieth with all the purposes of christ's coming into the world ; ( whiter at present it understands them or not ) & it is no less necessary it should justifie as it doth so , p. 222. fifthly , he must know that a man may not rely upon the merits of christ for the forgiveness of his sins , before he have done other good works first , pag. 223. sixthly , and that the right explication of the imputation of christ's righteousness , is this , that it consisteth in having to do with persons that are sincerely righteous , pag. 225. for it is not possible for christ's righteousness to be imputed to an unrighteous man , pag. 120. these things , with many like to them , being the main points by this man handled , and by him asserted to be the design of christianity , by these we must , as by a rule , and standard , understand how to judge of the truth of doctrines . and ( saith he ) seeing the design of christianity is to make men holy , ( still meaning from principles of humanity , and by possessing us again , with the often repeated holiness which we had lost ) whatsoever opinions do either directly , or in their evident consequences obstruct the promoting of it , are perfectly false . pag. 227 , 228. answ. thus with one word , as if he were lord , and judge himself , he sendeth to the pit of hell , all things that sanctifie , or make holy the hearts of men , if they oppose the design of his christianity . but what if the holy ghost will become a principle in the hearts of the converted , and will not now suffer them to act simply , and alone , upon the principles of pure humanity ; or what now if faith will become a principle to act by , instead of these that are originally dictates of humane nature ? or , what if a man should act now as a son , rather then simply as a creature indued with a principle of reason ? i question here , whether these things thus doing do not obstruct , put by , yea , and take the way of his pure humanity , dictates of humane nature ; and instead thereof , act , and govern the soul by , and with their own principles . for albeit , there be the dictates of humane nature in the sons of men , yet neither is this nature , nor yet the dictates of it , laid by jesus christ as the truly christian principles in his . but you add : those doctrines which in their own nature do evidently tend to the serving of this design of christianity , we may conclude are most true , and genuine , pag. 229. answ. the holiness which you so often call the design of christianity , being by your self said to be that which we had lost , ( for this one sentence is it , on which your whole book is built ( p. 12. ) whatsoever doctrine , or doctor it be that asserts it , both that doctrine is of the devil , and that doctor an angel of darkness , or rather a minister of satan , become as a minister of rigteousness . for where is it said in all the whole book of god , that ever the lord christ designed , yea made it his errand from heaven , to put us again in possession of the holiness which we had lost ? yet this you affirm , and tell us the business of your book is to prove it : but blessed be god , your shifts are discovered , and your fig-leaves rent from off you , and the righteousness or holiness so much cryed up by you , proved to be none of the holiness of the gospel , but that which stood with perfect ignorance thereof . i might speak to what yet remains of falshood , in the other part of this chapter ; but having overthrown the foundation , and broken the head of your leviathan ; what remains falleth of it self , and dyeth of it's own accord . what you say of modes , or forms , and sticklers for little trifles , such as place their religion in meer externals , you may fasten them where of due they belong : yet i tell you , the least of the commandments of christ is better then your adamitish holiness . your twenty first chapter tells us ( if we will believe you ) how we shall judge of the necessity of doctrine , to be imbraced , or rejected ; also , you say , it giveth us a brief discourse of the nature of fundamentals . but because your discourse of them is general , and not any one particularized , i might leave you in your generals , till you dealt more candidly , both with the word of god , and your abused reader . indeed you tell us of primary fundamentals , such as without the knowledge , and belief of which it is impossible to acquire that inward righteousness , and holiness which the christian religion aimeth at ; but the particulars of these , say you , i shall not enumerate , because ( as will appear from what will be said anon ) it is not needful to have a just table of them . answ. deep divinity ! first , they are such as without the knowledge and belief of them , it is not possible we should acquire your true holiness ; and yet for all that it is not needful that we be told what they are , or that we should have a just table of them . secondly , but if they be things necessary , things without the knowledge of which it is impossible we should be truly holy , then is it needful that we understand what they are : yea , then is it needful that they be written , and presented one by one unto us , that our knowledge of them being distinct and full , we may the better be able to obtain or acquire your glorious ( so pretended ) holiness . but i know your primary fundamentals , they are your first principles of morrals , not faith in the righteousness of christ , for that is comprehended in your possitive , and in themselves indifferent things : your morrals are the things in themselves absolutely necessary , of an indispensible and eternal obligation , pag. 8 , 9. but secondly you tell us of points of faith that are secondarily fundamental ; the disbelief of which cannot consist with true holiness , in those to whom the gospel is sufficiently made known . answ. the secondary fundamentals also , are all kept close , and hid ; and not otherwise to be understood , but by implication ; however the disbelief of these is not of so sad a consequence as is that of the former ; because , say you , they are not in their own nature , holiness , pag. 235. yea , he insinuateth that the disbelief of them may stand with true holiness in those to whom the gospel is not sufficiently made known . of these secondary fundamentals therefore , ( whatever is their number ) this is one , even coming to god by christ ; for as in page 7 , and 9. he calleth it a possitive precept , a thing that in it self is neither good nor evil ; so here he speaks of such as are not in their own nature holy ; not such , as that holiness is not in some degree or other attainable without the belief of them . that one of these secondary fundamentals is intended by mr. fowler , that of coming to god by christ ; i farther gather , because ●e saith , that in the number of these , are all such doctrines , as are with indisputable clearness revealed to us ( that is , by the holy scriptures of the new testament , pag. 235. ) for therein is this revealed to be a fundamental ; but he saith , not a primary one , because , that in it self it is but indifferent , and not in it's own nature good . now the belief of these ; saith he , though it is not in it self any more , then in higher , or lower degrees profitable , ( confusion ! darkness ! confusion ! ) yet it is absolutely necessary from an external cause : that is , with such abundant clearness , as that nothing can cause men to refuse to admit them , but that which argueth them to be stark naught . answ. 1. then , hence it seems ▪ that the reason why you admit these secondary sort of fundamentals , is not from any internal power , but an external declaration onely . 2. nay , and you do but admit them neither , and that too , for some external cause ; not because of the worthiness of the nature of the points themselves . 3. and were it not , but that you are loath to be counted stark naught in the eyes of men , so far as i can descern , you would not at all make profession of them , with pretence as unto god ▪ for , say you , we must take notice here , that all such points ( viz. these fundamentals ) are not of equal necessity to be received by all christians , because that in regard of the diversity of their capacities , education , and other means and advantages , some of them may be most plainly perceived by some to be delivered in the scriptures , which cannot be so by others , with the like ease . answ. from these words i take notice of four things . 1. that by this universal ( all christians ) is comprehended the heathen , and pagan people , that give heed to , and mind to follow that light , that originally , and naturally stirreth them to morral duties . these be they that want the education , and vantages of other , and are not in such a capacity , as they to whom these things are delivered by the scriptures . 2. that this people , notwithstanding they want a scripture revelation of these secondary fundamentals , yet have the more necessary , the first sort of fundamentals : for the secondary sort , say you , are not in their own nature such , as that holiness is not in some degree or other attainable without the belief of them . 3. that therefore these secondary sort of fundamentals , are onely necessary to be believed by them that have the indisputable ( the scripture ) revelation of them ; and that in truth the others may be saved without them . 4. but yet , even those that are made capable by education , and other advantages , to obtain the belief of them , ought notwithstanding , not to have the same respect for them , as for those of the first sort of fundamentals , because they are not in their own nature such . but will this man know that christ is not onely a fundamental , but the very foundation of all other fundamental truths , revealed both in the old testament , and the new ? and that his pure humane nature , with the dictates of it , with his feigned adamitish holiness is no fundamental at all ; i mean no fundamental of faith , no gospel fundamental , 1 co. 3. 14. eph. 2. 19 , 20. yea , will he know that from heaven there is none other name given , then the name of jesus christ , whereby we must be saved , none other name given under the whole heavens , act. 4. 12. oh the witchcrafts by which some mens spirits are intoxicated ! and the strength of delusion , by which some are infatuate , and turned aside from the simplicity that is in jesus christ ! but i proceed : your great question , or rather urim and thummim , by which you would have all men make judgement of their saveable , or damnable state , pag. 236. is according to your description of things , most devilish and destructive . for to obey god and christ , in all things with you , is to do it from principles purely humane in the faith of this ; that christ hath designed to possess us again with that holiness we had lost . again , to obey god , and christ with you , is , so to obey all their laws , as respecting the first principles of morrals , and our obedience to them , far more indispensible then that of coming to god by christ. farther , he that obeys them in all things with your directions , must not look upon faith in the blood of christ , and justification by his righteousness , as the main and first , but the second part of our duty ; other commands or precepts more naturally holy , and good , first being imbraced , and lived in the practise of by , us . this , i say , being the doctrine you have asserted , and the foundation on which your urim and thummim stands ; the foundation , with your tryal are both from the devil and hell , as hath at large been proved , and discovered in this book . and i now will add ( and bid you take your advantage ) that should a man with all his might strive to obey all the morral laws , either as they are contained in the first principles of morrals , or in the express decalogue , or ten commandments , without faith , first , in the blood , and death , and resurrection of christ , &c. for his justification with god ; his thus doing would be counted wickedness , and he in the end accounted a rebel against the gospel , and shall be damned for want of faith in the blood of the lord jesus . your twenty second chapter saith that the design of christianity teacheth us what doctrines and practises we ought as christians to be most zealous for , or against , pag. ●37 . answ. but there is not by that ( it being rightly stated ) one sillable that tendeth to incourage any man , to have lower thoughts of coming to god by christ , then of keeping the morral law. for even the first text you bring , doth utterly overthrow it . contend , say you , for the faith : i answer then , not for the law of work ; for the law is not of faith , but the man that doth these things shall live in them , by them . contend earnestly for the faith , for there are certain men crept in unawares , which were before of old ordained unto this condemnation ; even the condemnation that is to come upon them that contend against the faith ; ) for these ungodly men turn the grace of god into lasciviousness , and deny the onely lord god , and our lord jesus christ. now these creeping ungodly men , may be divided into three rancks . 1. such as by principle , and practice both , say , let us do evil , that good may come thereon ; and their damnation in just , rom. 3. 8 , 9. 2. such as by practice onely , appear to be such , denying to profess the principle thereof , such are they that made excuse and delay , when invited to come to the wedding , mat. 22. 1 , 2 , 3. luke 14. 3. there is yet another sort ; and they are such as seem to deny it , both in principle , and practice also ; onely they do it covertly , privily bringing in damnable heresies , even denying the lord that bought them . these bring upon themselves swift destruction , 2. pet. 2. 1. this third sort , make of the doctrine of grace , and of the forgiveness of sins , through the faith of the righteousness of christ , a loose , and liscentious doctrine , or a doctrine that giveth liberty to the flesh : by reason of these the way of truth is evil spoken of , and the hearts of innocent ones alienated therefrom : these will not stick to charge it upon the very chief of the brethren , if they shall say , as sin abounded , grace hath much more abounded ; that they press men to do evil , that good may come of it , rom. 3. 8 , 9. but ( as i said ) these vilisie christ , not with open words , but covertly ; privily they bring in their blasphemy under a cloak , crying , the law , holiness , strictness , good works , &c. besides , these cloath their doctrines with names and notions that belong not at all unto them ; as of christ , grace , the spirit , the gospel , when there is onely there , the devil , and his angels , and errours ; as angels of light , and ministers of righteousness . of this last sort , are you , and the subject matter of your book ; for you bring into the world an antigospel holiness , holiness , antigospel principles , and antigospel fundamentals ; and that these things might be worshiped by your disciples , you give them the name of holiness , the design of christ , and of christianity ; by which means you remove the christ of god , from before , and set him behind , forbiding men to believe on him , till they have practiced your things first : nay , after they have practiced yours , they then must come to god by him ; still respecting the principles and dictates of humanity , as things of the greatest weight , things that are good in themselves ; still considering that coming to god by christ , is not good in it self , but so , onely upon the account of certain circumstances ; a thing in it self of an indifferent nature , and absolutely considered neither good nor evil . wherefore , sir , laying aside all fear of men , not regarding what you may procure to be inflicted upon me , for this may plain dealing with you , i tell you again , that your self is one of them , that have closely , privily , and devilishly , by your book , turned the grace of our god into a lascivious doctrine , bespattering it with giving liberty to looseness , and the hardening of the ungodly in wickedness , against whom shall you persist in your wickedness : i shall not fail ( may i live , and know it , and be helped of god to do it ) to discover yet farther the rottenness of your doctrine , with the accursed tendencies thereof . what you say about doubtful opinion , alterable modes , rites , and circumstances in religion , pag. 239. i know none so wedded thereto as your selves , even the whole gang of your rabling counterfeit clergy ; who generally like the ape you speak of , lye blowing up the aplause and glory of your trumpery , and like the tail , with your foolish and sophistical arguings , you cover the filthy parts thereof ; as you sweetly argue in the next chapter , pag. 242. saying , whatsoever of such are commended by the custome of the place we live in , or commanded by superiours , or made by any circumstance convenient to be done , our christian liberty consists in this , that we have leave to do them . so that do but call them things indifferent , things that are the customs of the place we live in , or made by any circumstance convenient , and a man may not doubt but he hath leave to do them , let him live at rome or constantinople , or amidst the greatest corruption of worship and government . these are therefo●● doubtless , a third sort of fundamentals , by which you can wrastle with conviction of conscience , and stifle it ; by which you can suit your self for every fashion , mode , and way of religion . here you may hop from presbiterianism , to a prelatical mode ; and if time and chance should serve you , backwards , and forwards again : yea , here you can make use of several consciences , one for this way now , another for that anon ; now putting out the light of this by a sophistical delusive argument , then putting out the other , by an argument that best suits the time . yea , how oft is the candle of the wicked put out , by such glorious learning as this . nay , i doubt not , but a man of your principles , were he put upon it , would not stick to count those you call gospell-possitive precepts , of no value at all in the christian religion ; for now , even now , you do not stick to say that , that even that of going to god by christ , is one of these , and that such an one , as if absolutely considered in it self , is neither good nor evil . how then , if god should cast you into turky , where mahomet reigns as lord ? it is but reckoning that it is the religion , and custome of the country , and that which is authorized by the power that is there ; wherefore it is but sticking to your dictates of humane nature , and remembring that coming to god by christ is a thing of an indifferent nature in it self , and then for peace sake , and to sleep in a whole skin , you may comply , and do as your superiour commands . why ? because in turky , are your first sort of fundamentals found : there are men that have humane nature , and the law of morrals written in their hearts ; they have also the dictates thereof written within them , which teach them , those you call the eternal laws of righteousness ; wherefore you both would agree in your essential , and immutable differences of good and evil , pag. 6. and differ onely about these possitive laws , indifferent things . yea , and mahomet also for the time , because by a custome made convenient , might be now accounted worshipful , and the circumstances that attend his worship , especiall those of them , that clash not with the dictates of your humane nature , might also be swallowed down . behold you here then ( good reader ) a glorious latitudinarian , that can , as to religion , turn and twist like an eel on the angle ; or rather like the weather-cock that stands on the steeple . but ( saith he ) our refusing to comply with these can hardly proceed from any thing better then a proud affection of singularity , or at best , from supersticious scrupulosity , pag. 242. do but believe him therefore in what he saith , and you cannot chuse but be ready with him to comply with all modes , that may serve for advantage . besides , he saith , that the word superstition , in the greek implyeth , a frightful , and over-timerous apprehension of the divine nature ; and consequently abase and under-valuing conception of it . so that to be tender of conscience , especially in things of divine worship , binding up the soul to the words of the everlasting testament , in such things especially , as a fool can call little , and insignificant trivial matters , rendreth a man such an one as hath a very erronious conscience . but he would not be understood ( pag. 244. ) as if he here intended to vilifie things that are plainly commanded , or to tolerate that which is plainly forbidden , onely he would have all things that may fall within the reach of these two general heads , be examined by this general rule , his discription of the design of christianity . answ. but i could tell him , that whatsoever is imposed as a part of god's worship , is judged by a better rule then his , both as to it's goodness and badness , neither can we account any thing indifferent that is a part thereof . besides , whatsoever is reputed a part of god's worship , layeth hold on the conscience of the go●ly : although a ranting latitudinarian may say , if the devil should preach , i would hear him , before i would suffer persecution : ( as a brave fellow which i could name , in his zeal was pleased to declare . ) but what trust should any man put to the rule to which you direct him for help , and relief therein ; seeing that from the beginning to the end , from the top to the bottom , it is a cursed blasphemous book ; a book that more vilifieth jesus christ , then many of the quakers themselves : for which of them said worse of him , and make coming to god by him , a more insignificant thing , then you by your pretended design of christianity have done . we have therefore a more sure word of the prophets , to the which we do well to take heed ; by which , both your doctrine , and practice , is already judged to be naught , as will be farther discovered time enough , when you shall justifie or condemn particulars . your twenty fourth chapter i shall now pass by , until i can better compare you and popery , against which you there so stoutly diggle together . your twenty fifth chapter carrieth in it an hideous outcry against many of your ministers and guides , complaining , and confessing , that nothing hath so conduced to the prejudice of your church of england , and done the seperating parties so much service , as the scandalous lives of some that exercise your ministerial function , p. 258. answ. i will grant it , if you respect these poor carnal people , who yet have been shamed from your assemblies , by such vicious persons you mention : but the truly godly , and spiritually judicious have left you from other arguments , of which i shall not here dilate . but from page 261. to the end of the chapter , you take upon you to particularize other of your ministers that are an offence to you , and to the design of your christianity . 1. such as affect to make people stare at their high flown bumbast language , or to please their phantacies with foolish jugglings , and poedantick or boyish wit ; or to be admired for their ability in dividing of an hair , their metaphysical acuteness , and scholastick subtilety , or for their daughty dexterity in controversial squabbles . and i add , had you joyned herewith , such as vilifie , and trample upon the blood of the lord jesus , preferring the snivel of their own brains before him , you had herein but drawn your own picture , and given your reader an emblem of your self . 2. the second sort you blame , are such as seek to approve themselves to their auditories to be men of mysteries , and endeavour to make the plain and easie doctrines of the gospel as intricate and obscure as ever they are able . i will add to these , such as take away the doctrine of faith , and that set themselves and their works in the room thereof : such as have sought to overturn the foundation , jesus christ , and have made coming to god by him , in it self of a far more indifferent nature then the dictates of our humanity . 3. another sort ( you say ) are such as preach upon free grace , and christian priviledges , otherwise then as motives to cite to obedience , and never scarce insist upon any duties , but those of believing , laying hold on christ's righteousness , applying the promises , and renouncing our own righteousness , which they that have none at all to renounce , have a mighty kindness for . answ. 1. who they are that preach free grace in your church , to excite men to uncleanness , you may know better then i. but if these words ( otherwise then to cite men to obedience ) be thus thrust in , of purpose thereby to speak evil of the preachers of free grace , and the exalters of the imputed righteousness of christ , then look to it ; for such venome language as this , doth but involve you within the bowels of that most dreadful prophecy , concerning the false prophets of the last days , that shall privily bring in damnable heresies , even denying the lord that bought them . 2. the preaching of free grace , pressing to believing , and laying hold on christ's righteousness , is the most available means under heaven , to make men holy , and righteous : 1. before god. 2. then before men. 3. the phreaching of these are first , and principally to beget faith , to beget life , to beget souls to god ; yea , to beget in men such a principle , whereby they may serve god acceptably , with reverence and godly fear . 4. but to preach free grace , doth much condemn your free-will ; to preach christ's righteousness doth utter curse , and condemn yours ; and to preach the promise of grace , doth quite shut out a covenant of works : therefore no marvel if you , who are so wedded to these things , be such an enemy to free grace , the righteousness of christ , and the gospel-promises , that you make even these things a characteristical note ( first abusing the consequences of them ) of a church-troubling-preacher . 5. you tauntingly proceed , saying , such preachers also press us to renounce our own righteousness , which they that have none at all to renounce , have a mighty kindness for . answ. indeed those that have a righteousness of their own , as the pharisees , and hyprocrites of old , had never much kindness for the doctrine of grace , and the ministers of christ , but the publicans and harlots had : and therefore these ( while they that had righteousness stumbled and fell ) entred into the kingdom of heaven . the publicans and harlots entred the kingdom of heaven , before you . but what righteousness have you of your own , to which you so dearly are wedded , that it may not be let go , for the sake of christ ? seeing also so long as you go about to establish it , you submit not your self to the righteousness of god : yea , why do you taunt those ministers that perswade us to renounce our own righteousness , and those also that follow their doctrine ? seeing this was both the doctrine and practice of paul and all others , save onely those that had moses vail over their hearts . another sort of ministers that you say are enemies to the promoting of holiness , are such as are never in their element , but when they are talking of the irrespectiveness of god's decrees , the absoluteness of his promises , the utter disability , and perfect impotency of natural men , to do any thing towards their own conversion , and that insists with great emphasis , and vehemency , upon such like false , and dangerous opinions . pag. 262. answ. the men that preach these things , being rightly stated , preach the truth of god , if the scriptures may bear sway ; they having all been prooved the truth of the gospel , both by the prophets and apostles : and when you shall think meet by argument to contradict them , either i , or some other may shew you the folly of your undertaking . in the mean time let the reader take notice that here you have judged not by scripture , nor by reason , but upon a bare presumption , a rising from your pride or ignorance . wherefore pray you in your next , shew us . 1. what is in man that the decree of election should respect as a thing fore-seen of god , to prevail with him to predestinate him to eternal life by jesus christ our lord. 2. make it manifest that in the word of god there neither is , nor can be any absolute promise contained . 3. shew us what ability there is in a natural man , as such , to do things towards his own conversion ; i mean things immediately tending to , and that must infallibly consummate therein , and let us see what things they are : and know that when you have well done all this , according to the scriptures of truth , that then it will be time enough to condemn the contrary , for false , and dangerous opinions . but shall i speak the truth for you ? the reason of this your presumptuous exclamation , and condemnation of these things , is because they stand in the way of promoting your ignorant , tottering , promiseless , and gospelless holiness ; they stand in the way of old adam , they stand in the way of your dunghil rebellious righteousness , they stand in the way of your freedom of will , and a great rable more of such like pretended vertues . yea , they do , and must , and shall stand there , when you and the rest of the socinians , and quakers , have said their all against them . there is yet another sort of preachers whom you condemn , and so do i as well as you , though not in your spirit , nor to advance your pestiferous principles : and they are such as make it their great business , to advance the petty interest of any party whatsoever , and concern themselves more about doing this , then about promoting , and carrying on that , wherein consists the chief good of all mankind , and are more zealous to make prosilites to their particular sects , then converts ( i will add first to jesus christ , and then ) to an holy life , and press more exact and ridged conformity to their modes and forms , then to the laws of god , and the essential duties of the christian religion . lastly , the caution which you give to ministers , because there wanteth for it , among you , a foundation , is to be esteemed but an error , and an abuse of the words , and practices of the apostle . and as for your subtile and close incensing the power to persecute non-conformists , know that we are willing , god assisting , to overcome you with truth , and patience , not sticking to sacrifice our lives , and dearest concerns in a faithful witness-baring against your filthy errors , compiled and foisted into the world , by your devilish design to promote paganism , against christianity , pag. 265 , 266. i come now to your twenty sixth chapter , which is spent to prove , that an obedient temper of mind is a necessary , and excellent qualification to prepare men for a firm belief , and a right understanding of the gospel of christ , pag. 267. answ. 1. for as much as the obedient temper you mention , is precedent to , or before faith , and the right understanding of the gospel , it must needs be also , that which stands with unbelief , and ignorant of the same . now that this should be an excellent , and necessary qualification , to a firm belief , and right understanding of the gospel , is altogether without proof , and truth . but this is affirmed for the farther promoting of your humane nature , and the things that originally are dictates thereof . but , 2. the obedience or inclination to obedience that is before faith , or the understanding of the gospel , is so far off from being an excellent preparative , or good qualification for faith , and the knowledge of the gospel , that in its own nature ( which is more then in its consequences ) it is a great obstruction thereto . for , while a man remains faithless and ignorant of the gospel , to what doth his obedient temper of mind incline ? not to faith , nor the gospel of christ ; for with these , as yet you suppose he hath not to doe ; therefore he inclineth to the law of morrals , either as it was delivered in tables of stone from sinai , or as written in the hearts of all the children of men , to it under the last consideration , ( which is in truth the most heathen and pagan ) to it , as so you intend your obedient temper of mind should incline , pag. 7 , 8 , 9 , 10. now this doctrine being in it self of quite another nature then the doctrine of faith , and also , as such , a covenant by it self , it requireth the mind by vertue of it's commands , to stand to that , and to rest in that : for of necessity the heart and mind of a man , can go no farther , then it seeth , and hath learnt ; but by this morral doctrine , the heart and mind is bound and limited to it self , by the power of the dictate to obedience , and the promise of obtaining the blessing , when the preceptive part of it is fulfilled . hence paul tells us that though that ministration , that was written , and ingraven in stones , ( which in nature is the same with this ) is glorious , yet these imperfections attended , the man that was in it . 1. he was but within the bounds of the ministration of death . 2. in this estate he was blind , and could not see how to be delivered therefrom : the vail is over their h●art , so that they could not heretofore , neither can they now see to the end of that which was commanded , neither to the perfection of the command , nor their own insufficiency to do it , nor to th● death and curse of god , that attended him , that in every thing continued not in that was written in the book of the law to do them . 3. every lecture , or reading of this old law , is as a fresh hood-winking of it's disciples , and a doubling of the hindrance of their coming to christ for life . but their minds were blinded , for until this day the same vail remaineth untaken away , in reading of the old testament , which vail is done away in christ ; but even unto this day when moses is read , the vail is over their hearts , 2 cor. 3. 6 , to 15. and let the reader note , that all these things attend the doctrine of morrals ; the ceremonies being in themselves more apt to instruct men in the knowledge of christ , they being by god's ordaination , figures , shadows , representations , and emblems of him ; but the morrals are not so , neither as written in our natures , nor as written and engraven in stones . wherefore your so highly commended obedient temper of mind ( you intending thereby an hearty complyance before faith , with morrals for righteousness ) is so far off from being an excellent temper , and a necessary qualification , to help a man to a firm belief , and right understanding of the gospel ; that it is the most ready way of all ways in the world , to keep a man perpetually blind , and ignorant thereof . wherefore the apostle saith , that the vail , the ignorance cannot be taken away , but when the heart shall turn to the lord , that is from the doctrine of morrals as a law and covenant in our natures , or as it was written , and ingraven in stones , to christ for mercy to pardon our transgressions against it , and for imputative righteousness to justifie us from it . while moses is read , the vail is over the heart ; that is , while men with their minds stand bending also to do it : but mark , when it , the heart , shall turn to the lord , or to the word of the gospel , which is the revelation of him , then the vail shall be taken away . and hence it will not be amiss , if again we consider how the holy ghost compareth , or setteth one against another , these two administrations . the law he calls the letter , even the law of morrals , that law that was written and engraven in stones . the other ministration he calls the ministration of the spirit , even that which christ offered to the world , upon believing . again , he denyeth himself to be a minister of the law of morrals . he hath made us able ministers of the new ▪ testament ; no● of the letter ( or law ) but of the spirit ( or gospel . ) the reason is , for the letter , or law , can do nothing but kill , curse , or condemn , but the spirt or the gospel , giveth life . farther , in comparing , he calls the law , the ministration of death ; or that which layeth death at the doors of all flesh ; but the gospel the ministration of righteousness , because by this ministry there is a revelation of that righteousness that is fulfilled by the person of christ , and to be imputed for righteousness to them that believe , that they might be delivered from the ministration of death . how then ? hath the ministration of god no glory ? yes , forasmuch as it is a revelation of the justice of god , against sin. but yet again , it 's glory is turned into no glory , when it is compared with that which excelleth . for if the ministration of death , written and graven in the stones was glorious , so that the children of israel coul● not stedfastly behold the face of moses , for the glory of his countenanc● which glory was to be done away : how shall not the ministratio● of the spirit be rather glorious : for if the ministration of condemnation be glory , much more doth the ministration of righteousness exceed in glory : for even that which was made glorious hath no glory in this respect , by reason of the glory that excelleth , 2 cor. 3. 9 , 10. so then , your obedient temper of mind , forasmuch as it respecteth the law of morrals , and that too , before faith , or a right understanding of the gospel , is nothing else but an obedience to the law , a living to death , and the ministration of condemnation , and is a perswading the world , that to be obedient to that ministration , that is not the ministration of the gospel , but holdeth it's disciples in blindness and ignorance , in which it is impossible christ should be revealed , is an excellent , yea , a necessary qualification to prepare men for a firm belief , and a right understanding of the gospel of christ , which yet even blindeth , and holdeth all blind that are the followers of that ministration . i come now to your proof , which indeed is no proof of this antigospel assertion , but texts abused , and wrestled out of their place , to serve to underprop your erronious doctrine . the first is , if any man will do his will , he shall know of the doctrine , whether it be of god , or whether i speak of my self , john 7. 17. p. 268. answ. this scripture respecteth not at all the morral law , or obedience to the dictates of humane nature , as an acceptable qualification precedent to faith , or that , for the sake of which god will give men faith in , and a right understanding of the gospel ; but is it self an immediate exhortation to believing , with a promise of what shall follow ; as who shall say , the father hath sent me into the world to be salvation to it , through faith in my blood : my fathers will therefore is , that men believe in me ; and if any will do his will , he shall know of the doctrine , he shall feel the power thereof , by the peace and comfort that will presently possess the soul , and by the holy effects that follow . that this is the true exposition of this place , will be verified if you consider , that to do the will of god , in a new testament sence , is to be taken under a double consideration . 1. as it respecteth christ. 2. man. 1. as it respecteth christ , so it concerns his compleating the redemption of man by himself , by his own personal performances , john 6. 38 , 39. heb. 10. 5 , 6 , 7 , 8 , 9 , 10. 2. as it respecteth man , it doth first , and immediately respect our believing on him for remssion of sins , and eternal life . and this is the will of the father which sent me , ( saith christ ) that every one that seeth the son , and believeth on him , may have everlasting life , and i will raise him up at the last day , john 6. 40. this then is the will of god ; that men do believe in jesus christ. again , when the jews asketh jesus christ what they should do , that they might work the works of god , he did not send them first to the morral precept , or to it's first principles in the hearts of men , by obeying that , to fit themselves for faith ; but immediately he tells them , this is the work of god , that ye believe in him whom he hath sent , john 6. 29. this is the work of god ; that is , this is his commandement , that we believe in the name of his son jesus christ , &c. and love one another as he gave us commandement . 1 john 3. 23. if any man will do his will , he shall know of the doctrine , that is , ( as i have said ) he shall feel , and have the authourity of this faith in his heart , both to give peace , and joy in his heart , and assurance , and the sealing of his soul to glory . for all these things come in upon believing , first in christ. 1. by faith we have peace with god , rom. 5. 1. 2. we have joy and peace , through believing , rom. 15. 13. 3. assurance comes also through believing , joh. 6. 69. heb. 10. 22. 4. yea , and the sealings up to eternal life ; in whom also after that ye believed , ye were sealed with that holy spirit of promise , eph. 1. 13. 5. sanctification , and a right obedient temper , is not to be found in men before , but after they have believed ; he purified their hearts by faith. yea , heaven and eternal happiness is promised to them who are sanctified by faith which is in christ , act. 15. 9. chap. 26. 18. this first text therefore , hath been by you abused , in that you have ungodly strained it , ( but in vain ) to make it warrant your heathenish preparations to faith. the second scripture ; he that is of god heareth gods words ; ye therefore hear them not , because you are not of god , john 8. 47. answ. this scripture supposeth men must first be of god , before they can hear god's word ; before they can hear it with the hearing of faith ; and therefore nothing respecteth those that before they have faith , live in the law of works ; and least of all , those that become obedient thereto , that thereby they may obtain everlasting life : for these are not of god , not of him in a new testament sence ; not sons , because they are born of men , of the will of men , of the law , and according to the wisdom of flesh and blood , john 1. 12 , 13. your third scripture is ; and as many as were ordained to eternal life , believed , act. 13. 48. which text you thus expound : that as many of the gentiles as were disposed , or in a ready preparedness for eternal life , believed ; that is those which were proselites of the gate , who were admitted by the jews , to the hope of eternal life , and to have a portion in the age to come , without submitting to the whole law , or any more then owning the god of israel , and observing the seven precepts of noah . answ. 1. that obedience to the morral law , is not a preparative to faith , or an excellent and necessary qualification to the right understanding of the gospel i have proved . 2. that to be a jewish proselite , was to live in the faith of messias to come , is the strain of all the scriptures that have to deal with them . 3. but that ordaining men to eternal life , respects an act of the jews , or that the jews did dispence with the gentile proselites , in their casting off all their laws , but the seven precepts of noah . 4. or that god counted this a fit , or forerunning qualification to faith in jesus christ , neither stands with the word of god , nor the zeal of that people . 5. besides , the words presently following seem to me to insinuate more ; viz. that the jews , and religious proselites , that adhered to paul , at his first sermon , verse 43. did contradict and blaspheme at his second , verse 45. and moreover , that it was they that raised persecution upon him , and expelled him out of their coasts , verse 50. when the gentiles , even those that were more barbarously ignorant at his coming , when they heard that by christ there was offered to them the forgiveness of sins , they believed , verse 48. and glorified the word of the lord. the wisdom of heaven so disposing such of their hearts , that were before by him , not by jews , ordained to life . and as many as were ordained to eternal life , believed . but you come again in pag. 269. to the scripture first urged by you ; if any man will do his will , &c. and you tell us , that this must also needs be implyed , he shall rightly understand the doctrine too . which word ( understand ) you so carry , as may best help you , in case you should meet with an adversary . as if any should thus object , that here you have granted that the words make promise of an understanding of the gospel ; yea , require in it the very first act of the will ; then you readily shift it , by saying , that this is implyed onely , suggesting that obedience to morrals is expressed , and therefore muh first be thought on , and done . but if one of your brotherhood stop here , and make the objection ; then you add , it is knowledge , at least , in all the necessary points thereof , absolutely necessary , and essential parts ; from among which , you long since did cast out , coming to god by jesus christ : yea , you add ; that by ( that which you call ) the design of the gospel , it may be presumed , that whosoever considereth it , with a design of being so , ( that is , of living up to humane principles , and that desireth to be possessed again of the holiness he hath lost ; for that is it , for the proof of which you have written above 300 pages , ) he must needs believe the gospel to have come from god , and also be inlightned in the true knowledge of , at least the necessary points of it ; viz. all morral duties contained therein , which are never a one of them as such an essential of the gospel , but are such duties as are consequential to the belief thereof . wherefore ( although you feign it ) this honest temper , as you call it , will not help you , 1. to judge of the gospel without prejudice ; nor , 2. to evidence it with satisfaction ; nor , 3. secure those in whom it is , from error and delusion ; no man being more bruitish or heathenish , nor so void of satisfaction about it , nor more involved in error concerning it , then your self ; being truly what you charge upon others . 1. grosely ignorant . 2. too highly opinionate . 3. proud in affection . 4. lignorish . 5. a self-lover . 6. and for your blasphemy under the just judgement of god. if our gospel be hid , it is hid to them that are lost : in whom the god of this world hath blinded the minds of them that believe not ; least the light of the glorious gospel of christ , who is the image of god , should shine unto them , 2 cor. 4. 3 , 4. i am come now to your last chapter , pag. 281. which tells us wherein the essence and life of christianity censisteth : viz. in a good state and habit of mind , in a holy frame and temper of soul. answ. 1. it consisteth in a life of faith , when i live in the belief of this , that christ loved me , and gave himself for me . the life that i now live in the flesh ( saith paul ) it is by the faith of the son of god , who loved me , and gave himself for me : 2. and besides , a good state and habit of mind , or an holy frame and temper of soul , in your notion of them , which respecteth purely obedience to morrals , from natural impulses , or dictates of our humanity , they are rather heathenish then christian , and being alone , end in death , rather then life . as many as are of the works of the law , are under the curse ; ( he saith not , they that sin against it , but they that are of the works of it ) such as do justice , righteousness , charity , goodness , mercy , patience , and all kind of morral duties , from principles humane , natural , or as men , they are under the curse , because they have sinned first , and also are in firm and weak in their pursuit after the perfections they desire . these follow after righteousness , but that flyes from them ; wherefore they do not obtain it , because they seek it not by faith in christ , but as it were by the works , the righteous , good , and holy works of the law. but you add ; it is such a habit of mind , such a frame ▪ and temper of soul , as esteemeth god as the chiefest good , and preferreth him and his son jesus christ before all the world ; and that prizeth above all things an interest in the divine perfections , &c. answ. 1. god must needs be esteemed the chiefest good , by all that have but , and are ruled by the light of nature ; because they see him by his works , to be almighty ; merciful , and eternal ; but this may be where the knowledge of the man , the mediator is not , therefore this , in this , and in your sence , cannot be of the essence of christianity , for that it is common to all the world. that estimation of god , which is common to natural men , cannot be of the essence of christianity , because they want that knowledge of him , that comes by jesus christ , and so are not capable to esteem of him under a christian consideration . but ; you say , it is that good habit , and temper of mind , that preferreth ▪ god , and his son jesus christ , before all the world. answ. he that esteemeth god above all , must needs , at least in his judgement , so prefer him ; but whereas you add ( and his son jesus christ ) you put in them words , but as a cloak ; for your self have not preferred his son jesus christ ; no , not before a morral law ; no , not before your obedience to it , although but by humane principles ; yea , you have accounted the command of god , by which we are injoyned by him , to come to god , a thing in it self but like levitical ceremonies , or as baptism , and the lord's supper ; a thing in it●self indifferent , and absolutely considered neither good nor evil , pag. 7 , 8 , 9. you add ; it is such a temp●r as prizeth above all things ; an interest in the divine perfections ; such as justice ▪ and righteousness , vniversal charity , goodness , mercy , patience , and all kind of purity . answ. seeing by these expressions you onely intend morral vertues , and those that are inherent in you , and originally operations of humanity , it is evident that you have but impiously , and idolatrously attributed to your own goodness , so high , and blessed a title . for whatsoever is in your nature , and originally the dictates thereof , and whatsoever proficiency you make therein , by humane principles , and helps of natural indowments ; these things are but of your self , your own justice , your own righteousness , your own charity , goodness , mercy , patience , kindness , &c. now to call these the divine perfections , when they are onely your own humane vertues , bespeaks you , i say , fond , impious , and idolatrous , and shews you , in the midst of all your prentended design to glorifie god , such an one , who have set up your own goodness with him , yea , and given it the title of his blessed grace and favour . that scripture you mention , rom. 14. 17. although by the word ( righteousness ) there , is intended obedience to the morral law , yet to it by persons already justified by christ's righteousness ; hence they are said to do it in the joy , and peac● of the holy ghost ; or by the joy and peace , which they had by faith in christ's righteousness , as revealed to them by the spirit of god hence again , they are said in it to serve christ , or to receive the law at his hand , which he giveth to them to walk after , having first justified them from the curse thereof by his blood. 2. the law was given twice on sinai ; the last time , with a proclamation of mercy going before , and he that receiveth it thus , receiveth it after a gospel manner . for they as justified persons are dead to the law , as a covenant of works , by the body of christ , that they might live to another , even to him that is raised from the dead . but you by this scripture intend not this doctrine , for you make justification by christ , come after , not before obedience to the law : yea , you make obedience thereto , the essential , and coming to god by christ , but a thing of a more remote nature , from true and substantial gospel-righteousness . in page 283. you speak again of the old principle , and thus you comment , a principle of holiness that respecteth duty , as with respect to the nature of the command , so not with respect to the duty as occasioned by certain external inducements , and motives , but from a good temper , and disposition of soul. answ. this i say , still respecting your old principle of humanity , and the purity of your nature , the most amounts but to this : your principle is confined to a liberty of will and affections , with respect to doing of the law of work , which many have professed to have , and do , before you , and yet have come short of the glory of god. for as i told you before , i tell you now again , that the gospel-principles are the holy ghost and faith , which help that soul in whom they dwell , to count believing in jesus christ the great & essential part of our christianity , and our reckoning our selves pardoned , for the sake of him : and thus being set free from sin , we become the servants of god , and have our fruit unto holiness , and the end everlasting life , rom. 6. 20. your description of a child of abraham , you meaning in a new testament sence , is quite beside the truth : for●albeit , the sons of abraham will live holy lives , & become obedient to the substantial laws ; yet it is not their subjection to morrals , but faith in jesus , that giveth them the denomination of children of abraham . know ye therefore that they : that are of faith , are the children of faithful abraham : they that are of faith , the same are the children of abraham : yea , they that are of faith , are blessed with faithful abraham . in pag. 284. you say , that there is not one duty more affectionately recommended to us in the gospel , then is alms-giving . answ. yes , that there is , and that which more immediately respecteth our justification with god , then ten thousand such commandements ; and that is faith in christ. alms-deeds is also a blessed command ; yet but one of the second table , such as must flow from faith going before ; faith i mean that layeth hold on christ's righteousness , if it be accepted of god. for before the heart be good , the action must be naught ; now the heart is good by faith , because faith , by applying christ's righteousness , makes over whole christ to the soul , of whose fulness it receiveth , and grace , for grace , john 1. 16. many things in this last chapter , are worthy reprehension , but because you tell us , in the last two pages thereof , is the sum of all that need to be said , i will immediately apply my self to what is there contained . you say , ( pag. 296. ) it is not possible we should not have the design of christianity accomplished in us , and therefore that we should be destitute of the power of it , if we make our saviours most excellent life , the pattern of our lives . ( by our saviours life ( as by a parenthesis ) you also express ) you mean , as your self hath in short described it , chap. 5. viz. the greatest freedom , affability , courtesie , candor , ingenuity , gentleness , meekness , humility , contempt of the world , contentation , charity , tenderness , compassion , patience , submission to the divine will , love of god , devoutest temper of mind towards him , mighty confidence and trust in god , &c. answ. our saviours life , in not onely these , but all other duties that respected morrals , was not principally ▪ or ▪ first , to be imitated by us , but that the law , even in the preceptive part thereof , might be fully , and perfectly fulfilled for us 〈◊〉 christ is the 〈◊〉 of the law for righteousness ; the end , not onely of the ceremonial law , but the ten commandments too : for if the word ( righteousness ) respecteth in special them . jesus increased in favour with god. this respecteth him as made under the law , and his pleasing of god in that capacity . so also doth that , in him i am well pleased . now i say , as jesus stood in this capacity , he dealt with ●lse law in it is greatest force , and severity , as it immediately came from god , without the advantage of a mediator ; and stood by his perfect complying with , and fulfilling every title thereof . besides , as jesus christ had thus to do with the law , he did it in order to his finishing transgression , and putting an end to sin ; and so consequently as mediator , and undertaker for the world : for his perfect complying withal , and fulfilling every title of the law , respected nothing his own private person , that he for himself might be righteous thereby ; for in himself he was eternally just and holy , even as the father , but it respected us , even us ; for us he was made under the law , that we , by his fulfilling the law , might by him be redeemed from under the law , and also receive the adoption of sons . for we having sinned , ●●nd transgressed the law , and the justice of god , yet requiring obedience thereto , and the law being too weak through our flesh to do it , god therefore sent his own son in the likeness of sinful flesh ; who himself for us did first of all , walk in the law , and then for sin suffered also in his flesh , the sentence , and curse pronounced against us by the law : for it was nothing less necessary , when the son of god became undertaker for the sin of the world , that he should walk in obedience to the whole of the precepts of the law , to deliver us from the judgement of the law ; i say it was no less necessary he should so do , then that he should bear our curse and death : for it would have been impossible for him to have overcome the last , if he had not been spotless touching the first : for therefore it was impossible he should be holden of death , because he did nothing worthy of death ; no , not in the judgement of the law , to which he immediately stood . now as christ jesus stood thus to , and walked in the law , it is blasphemy for any to presume to imitate him ; because thus to do , is to turn mediator and vndertaker for the sin of the world. besides , whoso doth attempt it , undertakes an impossibility , for no man can stand by the morral law , as it immediately comes from the divine majesty ; he having sinned first ; even before he goeth about to fulfil it : and in this sence is that to be understood , as many as are of the works of the law ; are under the curse , held accursed , because they have sinned first ; accursed in their performances , because of imperfection , and therefore assuredly accursed at last , because they come short of the righteousness thereof . 1. christ jesus did never set himself forth for an example , that we by imitating his steps in morrals , should obtain justification with god , from the curse of that law ; for this would be to overthrow , and utterly abolish the work which himself came into the world to accomplish , which was not to be our example , that we by treading his steps might have remission of sins , but that through the faith of him , through faith in his blood we might be reconciled to god. 2. besides , thus to imitate christ , is to make of him a saviour , not by sacrifice , but by example : nay , to speak the whole , this would be to make his mediatorship wholly to center , rather in prescribing of rules , and exacting obedience to morrals , then in giving himself aransome for men. yea , i will add , to imitate christ , as you have prescribed , may be done by him , that yet may be ignorant of the excellency of his person , and the chief end of his being made flesh : for in all these things which you have discoursed in that fifth chapter of him ; you have onely spoken of that , something of which is apprehended by the light of nature . yea , nature it self will teach , that men should trust in god , which is the most excellent ▪ particular that there you mention : wherefore our lord jesus himself foreseeing , that in men there will be a proudness , to contentent themselves with that confidence , he intimateth that it would be in us insignificant , if it stand without faith in himself ; ye believe naturally in god ; saith he , believe also in me . faith in jesus is as absolutely necessary as to believe immediately in the divine being : yea , without faith in jesus , whosoever believeth in god is sure to perish , and burn in hell. if you believe not that i am he , ye shall dye in your sins . and to take jesus in morrals for example , is no where called believing in him ; neither is there one promise of eternal life , annexed to such a practice . but you say , if we tread in his blessed steps , and be such , according to our measure , and capacity , as we have understood he was in this world. answ. i say , for a man to confine himself , onely to the life of the lord jesus for an example , or to think it enough to make him , in his life , a pattern for us to follow , leaveth us , through our shortness in the end , with the devil and his angels , for want of faith in the doctrine of remission of sins : for christ did no where make another mediator between god and him , nor did he ever trust to another man's righteousness , to be thereby justified from the curse of the law , neither did he at all stand in need thereof , without which we must be damned , and perish : now i say , these things being no where practiced by him , he cannot therein be an example to us : and i say again , seeing that in these things , by faith in them , is immediately wrapped up our reconciliation with god , it followeth , that though a man take the lord christ in his whole life , for an example in the end , that notwithstanding , he abideth unreconciled to god. neither will that clause ( and be such ) help such a person at all : for justification with god , comes not by imitating christ as exemplary in morrals , but through faith in his precious blood. in the law i read , that the paschal lamb was neither to be eaten sodden , nor raw , but roast with fire , must it be eaten , exod. 12. now to make salvation principally to depend upon imitating christ's life ; it is to feed upon him raw , or at most as sodden ; or sanctified and holy : but the precept is , eat it roast with fire ; is ; the antitype , as accursed of god for sin , and induring the punishment for it . the law is compared to fire , and it's curse to a burning oven : now under the curse of this fiery law , was the lord jesus afflicted for the sins of the world : wherefore , as so considered , our faith must lay hold upon him , for justification with god. this is the law of the burnt offering ( which was the offering for sin ; ) it is the burnt offering , because of the burning upon the altar all night , unto the morning , and the fire of the altar shall be burning in it , levit. 6. 9. but now i would inquire ; had israel done the commandment , if they had eaten the passover raw ; or boiled in water ? or if they had offered that offering ; that was to be burnt as a sin offering , otherwise then it was commanded ? even so , to feed upon christ , as he is holy ▪ and of good life onely ; and also as taking him therein for an example to us , to follow his steps for justification with god ; this is to eat the passover raw , and not as rost with fire ; this is to feed upon jesus , without respecting him as accursed of god for our sin , and so consequently to miss of that eternal life , that by his blood he hath obtained for every one that believeth on him . i have been pleased with this observation , that none of the signs and wonders in aegypt , could deliver the children of israel thence , till the lamb was slain , and roast with fire , exod. 12. 1. and i have been also pleased with this , that the father , not moses , gave the manna from heaven , which was a type of the flesh , and blood of christ , that whoso feedeth on , shall live for ever , john 6. 32. yea , circumcision also , which was a type of inward , and heart-holiness , was not of moses , but of the fathers , and principally a consequence of the faith of abraham , john 7. 22. whence i gather , that no wonder , but the blood of christ can save : that no kindess , but the mercy of god can give this to us : and that no law , but the law of faith , can make us truly holy in heart . but you add , those that sincerely , and industrously indeavour to imitate the holy jesus in his spirit , and actions , can never be ignorant what it is to be truly christians . those that follow jesus in his spirit , must first receive that spirit from heaven , which spirit is received , as i have often said , by applying first , by faith , the merits of christ to the soul , for life , and justification with god. the spirit is not received by the works of the law , but by the hearing of faith ; neither comes it in the ministry , or doctrine of morrals , but in and by the ministry of faith ; and the law is not of faith. wherefore seeing you have , in page 223. of your book , forbidden sinners to come first to jesus for justification with god ; the spirit you talk of , however you call it the spirit jesus , can be no other then the spirit of a man ; which you also your self , in pag. 7 , 8 , 9. call the purity of humane nature , a principle of reason , the first principles of morrals , or those that are originally dictates of humane nature . wherefore by these words ( in his spirit ) you do but blaspheme the holy ghost , and abuse your ignorant reader ; calling now ( quaker-like ) the dictates of your humanity , and your socinian complyances therewith , the spirit of holy jesus . i conclude therefore , that the way of salvation , or the design of christianity as prescribed by you , is none other then the errors of your own brain , the way of death , the sum and heart of papistical quakerism , and is quite denyed by the lord jesus , and by his blessed testament : and now go your ways , and imitate the lord jesus , and take the whole history of his life for your example , and walk in his steps , and be such as much as you can , yet without faith in his blood , first ; yea , and if you stand not just before god through the imputation of his righteousness , your imitating will be found no better then rebellion , because by that , instead of faith in his blood , you hope to obtain remission of sins , thrusting him thereby from his office , and work , and setting your dunghil righteousness up , in his stead . i come now to your conclusion . first , in page 198. you pr●se men to betake themselves to find ( that which you call ) the design of christianity , accomplished in their hearts and lives . answ. seeing that the holiness that your erronious book hath exalted , is none other but that which we have lost ; yea , and again seeing you have set this in the head of , and before the the righteousness of christ , i admonish my reader to tremble at the blasphemy of your book , and account the whole design therein to be none other , but that of an enemy to the son of god , and salvation of the world : for that holiness as i have shewed , is none other , but a shadowish , christless , graceless ▪ holiness , and your so exalting of it , very blasphemy . you proceed , saying , let us exercise our selves unto real , and substantial godliness ▪ ( still meaning your adamitish holiness ) let us study the gospel not to discourse , or onely to believe , but also , and above all things , to do well . answ. herein still you manifest , either ignorance of , or malice against the doctrine of faith ▪ that doctrine , which above all doctrines , is the q●intessence of the new testament , because therein ( and not principally , as you feign , by doing well ) is the righteousness of god revealed , and that from faith to faith ; not from faith to works , nor yet from works to faith. besides , the gospel is preached in all nations for the obedience of faith : neither works , the law , the dictates of humanity , nor the first principles of morrals , knowing what to do with the righteousness of the gospel , which is a righteousness imputed by god , not wrought by us ; a righteousness given , not earned , a righteousness recived by believing , not that which floweth from our obedience to laws , a righteousness which comes from god to us , not one that goeth from us to god. besides , as i also have hinted before ; the apostle , and you are directly opposite . you cry , above all things , do well : that is work and do the law ; but he , above all take the shield of faith , wherewith are quenched all the fiery darts of the wicked , eph. 6. but you add , pag. 300. let us do what lyeth in us to convince our atheist , that the religion of the blessed jesus , is no trick or devi●e , and our wanton and loose christians , that it is no notional business , speculative science . answ. this you cannot do by your morral natural principles of humanity : for even some of your brave phylosophers , whose godliness you have so much aplauded , were even then in the must of their , and your vertues , athestically ignorant of the religion of jesus . and as to the loose christian , christ neither hath need of , nor will he bless your blasphemous opinions , nor feigned godliness , but real ungodliness , to make them converts to his faith and grace ; neither can it be expected it should , seeing you have not onely dirty thoughts , but vilifying words , and sayings of his person , work , and righteousness . you have set your works before his , pag. 223. calling them substantial , indispensible , and real ; but coming to god by him , a thing i● it self indifferent , p. 7 , 8 , 9. you go on , and say , let us declare — that we are not hearty ●elyers 〈◊〉 christ's righteousness , by being imitators of it . pag. 300. you cannot leave off to contemn and blaspheme the son of god. do you not yet know that the righteousness of christ , on which the sinner ought to rely for life , is such , as consisted in his standing to , and doing of the law , without a mediator ? and would you be doing this ? what know you not , that an essential of the righteousness he accomplished for sinners when he was in the world ? is , that he was conceived by the holy ghost , born without sin , did all things in the power of , and vnion with his own eternal god-head . and are you able thus to imitate him ? again , the righteousness on which we ought to rely for life , is that which hath in it the merit of blood : we are justified by his blood , through faith in his blood : is this the righteousness you would imitate ? farther , the righteousness on which poor sinners should rely , is that , for the sake of which , god forgiveth the sins of him , that resteth by faith thereupon . but would you be imitating of , or accompishing such a righteousness ? your book sir is begun in ignorance , mannaged with errour , and ended in blasphemy . now the god of glory , if it may stand with his glory , give you a sight of your sins , against the son of god , that you may as saul , lye trembling , and being astonished cry out , to be justified , with the righteousness of god , without the law , even that which is by faith of jesus christ , unto all , and upon all them that believe . many other gross absurdities , which i have omitted in your whole book , may ( perhaps ) be more throughly gathered up , when you shall have taken the opportunity to reply . in the mean time i shall content my self with this . behold the lamb of god that taketh away the sin of the world , joh. 1. 29. even jesus , who delivered us from the wrath to come , 1 thes. 1. 10. who when he had by himself purged our sins , sat down on the right hand of the majesty on high , heb. 1. 3. christ dyed for our sins , 1 cor. 15. 1 , 2 , 3. god hath made him to be sin for us , 2 cor. 5. 21. christ was made a curse for us . gal. 3. 13. he bare our sins in his own body on the tree , 1 pet. 2. 24. he loved us , and washed us from our sins in his own blood , rev. 1. 5. god for christ's sake ●ath forgiven you , eph. 4. 23. we have redemption through his blood , even the forgiveness of our sins , according to the riches of his grace , eph. 1. 7. now unto the king , eternal , immortal , invisible , the onely wise god , be honour , and glory , for ever , and ever . amen . the conclusion . that my reader may farther perceive that mr. fowler , even by the chief of the articles of the church of england , is adjudged erronious , and besides the very fundamentals of the doctrine of jesus christ , and that in those very principles that are the main ( i say , ) and that most immediately concern christ , faith , and salvation , will be evident to them that compare his design of christianity , with these articles hereunder recited . the articles concerning free-will . the condition of man after the fall of adam , is such , that he cannot turn , and prepare himself , by his own natural strength , and good works , to faith , and calling upon god : wherefore we have no power to do good works , pleasant and acceptable to god , without the grace of god by christ preventing us , that we may have a good will ; and working with us when we have that good will. the article concerning justification . we are accounted righteous before god , onely for the merit of our lord and saviour jesus christ , by faith , and not for our own works , or deservings : wherefore that we are justified by faith onely , is a most wholesome doctrine , and full of comfort , &c. the article of works before justification . works done before the grace of christ , and the inspiration of his spirit , are not pleasant to god , for as much as they spring not of faith in jesus christ , or deserve grace of congruity : yea , rather for that they are not done as god hath willed , and commanded them to be done , we doubt not but they have the natvre of sin. these articles , because they respect the points incontroversie betwixt mr. fowler , and my self ; and because they be also fundamental truths of the christian religion ( as i do heartily believe ) let all men know that i quarrel not with him , about things wherein i discent from the church of england , but do contend for the truth continued , even in these very articles of theirs , from which he hath so deeply revolted , that he clasheth with every one of them , as may farther be shewn when he shall take heart to reply . but to wind up this unpleasant scrible , i shall have done when i have farther shewed , how he joyneth with papist , and quaker , against these wholsome , and fundamental articles . mr. fowler 's doctrine compared with campian the jesuite , upon that question whether faith onely justifieth : saith campian , 1. campian . we ( papists ) say , that as grace is put into us in justification , so also our righteousness is inlarged through good works , and is inherent in us ; therefore it is not true that god doth justifie by faith onely . fowler pag. 221. justifying faith is such a belief of the truth of the gospel as includeth a sincere resolution of obedience unto all its precepts ; and that it justifieth as it doth so : in short , is it possible that faith in christs blood , for the forgiveness of sin , should be the onely act which justifieth a sinner ? 2. campian . so that faith is urged , but not faith onely ; again , by faith is meant all christianity , and the whole religion of christians . fowler , pag. 222. for surely the faith which intaileth the sinner to so high a priviledge , as that of justification , must needs be such as complyeth with all the purposes of christ's coming into the world ; especially with his grand purpose , as lord , and that it is no less necessary that it should justifie as it doth this . 3. campian . though works void of christ are nothing ; yet through grace they serve to justification . fowler , pag. 225. 226. of the imputation of christ's righteousness , this is the true explication ; it consisteth in dealing with sincerely righteous persons : as if they were perfectly so , for the sake and upon the account of christ's righteousness : the grand intent of the gospel being to make us partakers of an inward real righteousness ; and it being a secondary one , that we should be accepted , and rewarded , as if we were compleatly righteous . 4. campian . speaking of faith , hope , and charity , he confesseth , that faith in nature is before them , but it doth not justifie before they come . fowler , pag. 223. what pretence can there be for thinking that faith is the condition , or instrument of justification , as it complyeth with onely the precept of relying on christ's merits , for the obtaining of it : especially when it is no less manifest then the sun at noon day , that obedience to the other precepts , or works of love , must go before obedience to this . 5. campian . i deny ( that faith onely doth justifie ) for you have not in all the word of god , that faith onely doth justifie . fowler , pag. 225. and for my part , i must confess , that i would not willingly be he that should undertake to encounter one of the champions of that foul cause , with the admission of this principle , that faith justifieth , onely as it apprehendeth ( resteth or relyeth on , pag. 224. ) the merits , and righteousness of jesus christ , i must certainly have great luck , or my adversary but little cunning , if i were not forced to repent me of such an engagement . 6. campian . abraham being a just man , was made more just by a living faith. fowler , pag. 283. he onely is a true child of abraham , who in the purity of the heart obeyeth those substantial laws , that are imposed by god , upon him . 7. campian . i say that charity and good work , are not excluded ( in the causes of ruo justification . ) fowler , pag. 215. for we have shewn , not onely that reformation from the practice , and purification of heart from the liking of sin , are as plainly as can be asserted in the gospel , to be absolutely necessary to give men a right to the promises of it , but also that its great salvation doth even consist in it . mr. fowler 's doctrine compared with william pen the quaker . 1. pen's sandy foundation , pag. 19. life and salvation is to them that follow christ the light , in all his righteousness , which every man comes onely to experience , as he walks in a holy subjection to that measure of light and grace , wherewith the fulness hath inlightned him . fowler , pag. 8. that is , those which are of an indispensible , and eternal obligation , which were first written in mens hearts , and originally dictates of humane nature . 2. pen , pag. 32. i really confess that jesus christ fullfilled the fathers will , and offered up a most satisfactory sacrifice , but not to pay god , or help him to save men. fowler , pag. 85. christ was set forth to be a propitiatory sacrifice for sin ; i will not say that his father ( who is perfectly sui puris ) might be put by this means into a capacity of forgiving it . 3. pen , pag. 16. god's remission is grounded on man's repentance , no tthat it 's impossible for god to pardon without a plenary satisfaction . fowler , pag. 84. there are many that do not question but that god could have pardoned sin , without any other satisfaction , then the repentance of the sinner , &c. 4. pen , pag. 27. justification doth not go before , but is subsequential to the mortification of lusts. fowler , pag. 14 , 15. this blessing of making men holy , was so much the design of christ's coming , that he had his very name from it ; observe the words ; he shall save his people from their sins ; not from the punishment of them , &c. and that is the primary sence of them which is most plainly expressed in them ; that he shall save his people from the punishment of sin , is a true sence too ; but it is secondary , and implyed onely , as this latter is the never failing , and necessary consequence of the former salvation . 5. pen , pag. 25. since therefore there can be no admittance had , without performing that righteous will , and doing those holy , and perfect sayings ; alas ! to what value will an imputative righteousness amount ? &c. fowler , pag. 16. christ shall bring in an inward substantial , and everlasting righteousness , and by abrogating the outward ( ceremonial ) and establishing onely this righteousness , he should inlarge the jewish church , an accession of the gentiles , being by that means made unto it . 6. pen , pag. 24 , 25. since god hath prescribed an inoffensive life , as that which onely can give acceptance with him ; and on the contrary hath determined not to justifie the wicked , &c. will not the abomination appear greatest of all , when god shall be found condemning the just , on purpose to justifie the wicked ; and that he is thereto compelled , or else no salvation ? which is the tendency of their doctrine , who imagine the righteous , and merciful god , to condemn and punish his righteous son , that he being sanctified for our sins , we might be justified ( while unsatisfied ) by the imputation of his perfect righteousness . o why should this horrible thing be contended for by christians ! fowler , pag. 119. if it were possible ( as it hath been proved it is not ) that a wicked man should have god's pardon , it would not make him cease to be miserable . fowler , pag. 120. were it possible that christ's righteousness could be imputed to an unrighteous man , i dare boldly affirm it would signifie as little to his happiness , as would a gorgeous and splendid garment , to one that is almost starved with hunger , or that lyeth racked by the torturing diseases of the stone , or cholick . fowler , pag. 130. to justifie a wicked man , while he continueth so , if it were possible for god to do it , would far more disparage his justice , and holiness , then advance his grace and kindness . 7. pen , pag. 26. unless we be doers of the law , which christ came not to destroy , but as our example to fulfil , we can never be justified before god. fowler , pag. 296. it is impossible we should not have the design of christianity accomplished in us , and therefore that we should be destitute of the power of it ; if we make our saviours most excellent life , the pattern of our lives . those that sincerely , and industriously indeavour to imitate the holy jesus in his spirit and actions , can never be ignorant what it is to be truly christians , nor can they fail to be so . 8. pen , pag. 26. nor let any fancy that christ hath so fulfilled it for them , as to exclude their obedience , from being exquesite to their acceptance , but onely as their pattern . fowler , pag. 148. this son of god taught men their duty , by his own example , and did himself perform among them , what he required of them . now that he should tread before us every step of that way , which he hath told us leadeth to eternal happiness , and commend those duties which are most ungrateful to our corrupt inclinations , by his own practice ; our having so brave an example is no small incouragement , to a chearful performance of all that is commanded . understand thou what thou readest . the end. reader , thou art desired to mend these errataes with thy pen , and to bear with some mis-pointings that have hapned by reason of the authors absence from the press . page 1. line 2. read , and that in it , &c. p. 3. l. 15. r. no. p. 5. l. 39. r. sinless . p. 6. l. 36. r. but. p. 8. l. 24. leave out , was . p. 9. l. 28. r. then . p. 11. l. 35. r. why said you not such . p. 12. l. 24. after exact , r. it . l. 13. more . p. 13. l. 3. for laws r. law. p. 17. l. 10. after and , r. equal to . p. 22. l. 25. after faith , make this , 1. p. 23. l. 6. after is , r. your● p. 24. l. 3. for last , r. best . p. 27. l. 2. for to , r. in . l. 9. add , as . p. 29. l. 7. for dispensible , r. indispensible . l. 15. add , in his . l. 22. add , do , p. 32. l. 4. for son , r. soul. p. 34. l. 2. for here , r. hence . p. 35. l. 1. after of , r. that for . l. 13. for sin , r. he . l. 26. leave out , also . p. 36. l. 3. for must , r. might . p. 37. l. 37. for for , r. but. p. 38. l. 9. for 13. r. 3. p. 39. l. 8. after which , r. it . p. 40. l. 22. for cited , r. cited . p. 44. l. 22. leave out , or not . p. 56. l. 19. for sealed , r. seated . p. 60. l. a. leave out , an . p. 66. l. 35. r. reconcileable . p. 69. l. 33. for our , r. your . p. 74. l. 1. r. implanted . p. 78. l. 17. leave out for . l. 20. r. at all . p. 87. l. 18. r. advantages of others . p. 91. l. 32. r. especially . p. 100. l. 28. r. ungodlily . p. 107. l. 34. r. content . books printed for francis smith at the elephant and castle near temple-bar . baptism before and after faith and repentance , largely discussed ; not only in publick disputations managed by many ministers before thousands of people , but also mr. baxter , dr. holms , dr. featly , mr. marshal , mr. blake , mr. cook , mr. cotton , and many others , their arguments for , and against , truly controverted ; being a subject very useful in these enquiring times , for general satisfaction in this point , so much controverted ; in folio . mr. hooles latine and english grammer , fitted , not onely for the use of schools , but very useful for any person that is desirous to learn the latine tongue ; being a more plain and speedy help , then any yet extant ; the fifth edition , in octavo . the truth of the resurrection of the body , both of the good and bad at the great day , asserted and proved by god's word ; also the manner and order of their coming forth of their graves ; and the discourse of the last judgement , and final conclusion of the world ; in octavo . christian behaviour , being the fruits of true christianity , teaching husbands , wives , parents , children , masters , servants , so to walk as to please god ; the third edition , in twelves . prayer with the spirit and understanding ; shewing what it is to pray with the spirit , and with understanding ; the second edition , in twelves . the young scholars pocket-book , containing the first rudidiments in arithmetick , with the rule of three : also the way to find the content of board , glass , land , timber , stone , globes , &c. the third edition , in twelves . one thing is needful ; or , a serious meditation on the four last things , death , judgement , heaven , and hell : unto which is added , abal and gerizzim , or the blessing and the curse ; the third edition , in twelves . christianity indeed , or the well disciplined christian , the delight of christ : shewing how believers in christ ought to go in and out before each other , in gospel order ; governing , and being governed , as the children of one father ; in octavo . emanuel , or the doctrine of the nicene councel , about the god head of christ , and his two natures . also the late vented socinian doctrine , f●lly answered and refuted ; in octavo . the holy city , or the new jerusalem , wherein its godly light , walls , gates , angels , the manner of their standing are expounded . also her length and breadth , together with the golden measuring reed explained , and the glory of all unfolded . also the numerousness of its inhabitants , and what the tree and water of life are , by which they are sustained . in octavo . blood for blood , being an impartial narrative of that late horrid murder committed by m. c. upon her own and onely beloved child , with several remarkable passages before , and in her imprisonment , and time of execution . in octavo . a new and useful concordance to the holy bible , according to the last translation , containing the most material scriptures in the line and margent of the old and new testament , together with the chief acceptations of special words ; with notes to distinguish the promises , commands , and threatnings , being plainer , and much larger then any of this volume yet extant . in octavo , and twelves . also to be had bound up with the bible in both vollumus . 1. bunyans . 2. arminius . symtomes of growth , and decay of godliness in eighty signs of a living and dying christian , with the causes of decay , and remedies for recovery . the second edition much enlarged , with the addition also of twenty signs largely improved . the world surveyed ; or , a brief account of many remarkable passages , wherein the omnipotent works of god are brought to our knowledge , with a relation of that dreadful famine that befel the memorable city of ( ierusalem , ) while grass , hay , leaves , and barks of trees , dogs , cats , with the dung of fowl and beasts , was their desirable food , worthy to be known and read , of all men . the tridentine gospel , or papal creed , made at trent , and promulgated at rome , by pope pius 4. exhibated and demonstrated to be new , 〈◊〉 , and antichristian . in a sermon , by w. ramsay , lately professor of phylosophy , priest , and confessary , and misonary preacher of the order of franciscans , in the church of rome , now by god's mercy minister of the gospel in the church of england . a letter from dr ▪ robert wild , to his friend mr. i. i. upon occasion of his majesties declaration of liberty of conscience . together with his poetical licentia , and a friendly debate between a conformist , and a non-conformist . a true and impartial narrative of the eminent hand of god , that befel a quaker and his family , at the town of panton , in lincoln-shire , who affirmed he was commanded of god , to pronounce mr. ralph ●ames , preacher of the gospel , a ( leper . ) with a relation of one mary brown , that at the hearing of christ's humanity preached , was taken speechless , and with a strange manner of swelling or heaving , in the face and breast . also an impartial account of some remarkable passages of one charles baily , another quaker , who professed himself a prophet , with his prophesie and revelation . youths tragedy , a poem drawn up by way of a dialogue between youth , the devil , wisdom , time , death , the soul , &c. mr. bunyans confession of his faith , and the reason of his practice , or with who , and who not , i can hold church fellowship , or the communion of saints , shewing by divers arguments , that though i dare not communicate with the open prophane , yet i can with those visable saints , that differ about water-baptism , wherein is also discoursed whether that be the entring ordinance into fellowship or no. the life and death of iames arminius , and simon spiscopius , professors of livinity ; in the university of leyden in holland : both of them famous defenders of the doctrine of god's universal grace , and sufferers for it . finis . notes, typically marginal, from the original text notes for div a30137-e1200 rom. 7. 24. isa 1. 6. tit. 1. 15. ephes. 4. 1● . isa. 59. 6 , 7 , ● , 9 , 10. rom. 3. tit. 〈◊〉 . 15. eph. 4. 18 , 19. thes. 5. psal. 39. 5. pro. 30 : 12 : isa. 64 : 6 ▪ job 15. 14 ▪ 1 cor. 6. 1● . 1 cor. 15 ▪ rev. 8 , 9. gal : 5. ●5 : rom : 8. 14 : gal. 4 ▪ rom : 8 : eph. 1. 4 , 4 ▪ ● . heb. 10. 2 cor. 5. 14 , 15 , 16. rom : 6. 22 rom. 6. 22 , 2 ▪ rom. 19. 3. phil. 37 , 8. rom. 3. 21 , 22 , 23. heb. 9. 14. 2 cor. 5. 21. isa. 1. 6. isa. 64. 6. gal. 3. 21. rom. 8. 3 , gal. 3. 13. gal. 3. 2 , 3. rom. 3 : 1 , 2 , 3. 1 joh. 4. 5. gal. 3. page 11 : page 8 : eccle. 7 : 1 cor. 15 : rom. 8. 29. rom : 5. 14 : gen. 3. ephes. 4. 21 , 22. 2 pet. 1. 3. gen. 2. 15 , 16 , 17. answ. 1 joh. 2 ▪ 8. joh. 1. 16. answ. joh. 10. 1. mat. 26. 39. heb ● . 22. luke 24. 26. acts 17. 3. col. 1. 20. ecclus. 4. 3● : rom. 5. 1 : rom. 5. 6 , 7 , 8. 1 tim. 1. 15. ephes. 1. 12 , 13 ▪ joh. 1. 12. rev. 1. 5. 2 cor. 5. gen. 4. hebr. 11 1 john 5. 11. 2 cor. 5. 17 , 18. 2 cor. 5. 21. gal. 3. 13. heb. 12. isaiah 53. 1 pet. 2. 24. heb 9. 24. 25 , 26. iohn 3. 18 , 2 pet. 1. iohn 1. 14. 1 iohn 1. 2 , 3 col 1. 15. iohn 14. mat. 5. iohn 14. 2 cor. 4 6. 1 tim. 3. 16. rom. 6. exod. 12. 1 , 2 , 3 , 4 , 5 , 6. iohn 1 29. 1 pet. 1. 18 , 19. isa. 53. heb 7. 1 cor. 14. 22. iohn 12. 37. 38 , 39 , 40. iohn 3. 14 , 15. numb 21 1 2 , 3 4 , 5 , 6 , 7 , 8 , 9 , 10. rom. 10. iohn 1. ezek. 61. 2 cor. 5. 14. 1 john 4. 10. gal. 2. 20. heb. 9. 7. tim. 1. 15. rom. 5. 6 , 7 , 8 , 9. rom. 4. 3 , 4 , 5. rom. 9. 18 , isa. 33 11. rom. 2. pag. 123. 124. rom ▪ 8. 1 cor. 2 , 13. rom. 16 2 cor. 5. 1 , 2 , 3 4 , 5 , 6 , 7 , 8. 2 pet 1. 1. iude 20. 1 cor. 1. 30. rom. 8. heb. 7. je●e 23. 6. colos. 2. 15 , 16. eph 4. 8 , 9. page 7. 8. 9. 10. 11. 12. page 16. page 223. 1 iohn 3. rom. 14. zech. 12 10. e●ek . 16 63 1. john 2 1 , 2 , 3. luk. ● . 17. 2 pet. 1. 19. rom. 10. 3. 2 cor 3. gal. 3 24. rom 9. 30 , 31 , 32. rom. 1. 20. rom 7. gal. 2 19. gal. 3. 7 , 9. luk. 2. 52. mat. 3. 17. dan. 9. 24. gal. 4. 4 , 5. john 14. 1 , 2. john 8. 24. exod. 19. deut. 33. ● . mal. 4. 1. rom. 16. rom. 5. 4. pag. 22. pag. 284. the true light shining in darkness and dispelling the mists of errour arising from the darkness of man's heart, &c. promoted by the prince of darkness against the truth of god; in the matter of our justification: shewing, that by the deeds of the law, or mans own righteousness, no flesh can or shall be justified in the sight of god. the first part. by tho. taylor, the meanest and unworthiest of the servants and ministers of jesus christ; and now pastor to a small congregational church in cambridge. taylor, thomas, 1618-1682. 1693 approx. 324 kb of xml-encoded text transcribed from 121 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a64243 wing t559 estc r219692 99831145 99831145 35607 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64243) transcribed from: (early english books online ; image set 35607) images scanned from microfilm: (early english books, 1641-1700 ; 2114:11) the true light shining in darkness and dispelling the mists of errour arising from the darkness of man's heart, &c. promoted by the prince of darkness against the truth of god; in the matter of our justification: shewing, that by the deeds of the law, or mans own righteousness, no flesh can or shall be justified in the sight of god. the first part. by tho. taylor, the meanest and unworthiest of the servants and ministers of jesus christ; and now pastor to a small congregational church in cambridge. taylor, thomas, 1618-1682. [34], 200, [6] p. printed for nath. crouch at the bell in the poultrey near cheapside, london : 1693. caption title on p. 1: the true light in the matter of our justification before god. "the second part of the true light shining in darkness:" has a separate dated title page; pagination and register are continuous. "chrono-kai kairologia theō dikaiontos tōs eklektōs autō. or, a discourse of, or concerning, the time and season, wherein god doth justifie his elect," has a separate dated title page; pagination and register are continuous; the first 7 words are in greek. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng justification -early works to 1800. christian literature -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-09 spi global keyed and coded from proquest page images 2004-10 jonathan blaney sampled and proofread 2004-10 jonathan blaney text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the true light shining in darkness , and dispelling the mists of errour arising from the darkness of man's heart , &c. promoted by the prince of darkness against the truth of god ; in the matter of our justification : shewing , that by the deeds of the law , or man 's own righteous●ess , no flesh can , or shall be justified in the sight of god. the first part. by tho. taylor , the meanest and unworthiest of the servants and ministers of jesus christ ; and now pastor to a small congregational church in cambridge . rom. 1.21 , 22. because that when they knew god , they glorified him not as god , neither were thankful , but became vain in their imaginations , and their foolish heart was darkned ; professing themselves to be wise , they became fools . london , printed for nath. crouch at the bell in the poultrey near cheapside . 1693. to the reader whoever thou art , that readest this small treatise upon so great a subject as the matter of mans justification , before god know that thou art concerned to consider seriously and weigh well in thy mind what is here written , without prejudice ; forasmuch as thou art the man , to whom this word is sent , either for the informing and undeceiving thee in this matter , if thou be'st deceived . or for the confirming thee in the truth and strengthning thy faith in christ. if thou be'st already by the teachings of gods holy spirit , one that knowest him that is true , and ar● in him that is true even in his son jesus christ , 1 joh. 5.20 . and we know the son of god is come , and hath given us an understanding that we may know him that is true : and we are in him that is true , even in his son jesus christ. this is the true god , and eternal life . and it is immediately added : little children , keep your selves from idols . and though there be many idols in mans heart ; yet this is one of the greatest , and most dangerous , and hardest to be departed from ; a mans own righteousness , if it be , but as it were , by the works of the law : and as we know that an idol is nothing but the image and likeness of that which it is not : so verily ; this , ( mans own righteousness ) is nothing ; a meer imagination of mans own heart exalted against god : which is not , nor cannot be in gods sight , and so it should be in thine : abominable to thee , and abhorred by thee , as it is to him , job 15.14 , 15 , 16. what is man , that he should be clean ? and he which is born of a woman , that he should be righteous ? behold , he putteh no trust in his saints ; yea , the heavens are not clean in his sight . how much more abominable and filthy is man , which drinketh iniquity like water ? and 9.30 , 31. if i wash my self with snow-water , and make my hands never so clean ; yet shalt thou plunge me in the ditch , and mine own cloaths shall abhor me . and luke 16.15 . and he said unto them , ye are they which justifie your selves before men ; but god knoweth your hearts for that which is highly esteemed amongs● men , is abomination in the sight of god read therefore this small treatise , pray t● god that thou mayest read it without preju●dice . to help thee so to do , as much as in me lieth , i declare unto thee three things , namely , 1. that i am not ingaged in spirit , worldly interest or design with any party now engaged , disputing and contending one against other about these matters ; further than for the truths sake , and so far as the truth of the gospel obligeth me to defend and bear witness to the same , as it may be found to lodge and dwell on the one side or on the other , in any part of it : and perhaps it will sufficiently appear that i am not of that party , that may boast much of this doctrine which is most true in it self : and yet did not give proof and assurance of hope , that themselves are sincere and sound in the faith of christ. the doctrine may be true in its self , and yet their faith in the receiving of it be but a dead and a vain faith ; which will never save them , as james 2.17 , 18 , 19 , 20. even so faith , if it hath not works , is dead being alone , yea , a man may say , thou hast faith , and i have works ; shew me thy faith without thy works , and i will shew thee my faith by my works . thou believest that there is one god ; thou dost well : the devils also believe , and tremble . but wilt thou know , o vain man that faith without works is dead ? and ungodly men still ; though boasting of the grace of god in works , yet denying indeed the only lord god and our saviour jesus christ ; by turning the grace of god into lasciviousness , jud. 4. for there are certain men crept in unawares , who were before of old ordained to this condemnation , ungodly men , turning the grace of our god into lasciviousness , and denying the only lord god , and our lord jesus christ. and too many such professors we have now , ( who in spirit and practice , course of life and conversation practically deny , what they verbally profess ) as they had there , tit. 1.15 , 16. unto the pure all things are pure : but unto them that are defiled , and unbelieving , is nothing pure ; but even their mind and consci●nce is defiled . they profess that they know god ; but in works they deny him , being abominable , and disobedient , and unto every good work reprobate . but let not this offend thee , for truth is truth still , and will be for ever , hebrews 13.7 , 8. remember them which have the rule over you , who have spoken unto you the word of god : whose faith follow , considering the end of their conversation . jesus christ the same yesterday , and to day , and for ever , phil. 3.17 , 18 , 19 , 20 , 21. brethren be followers together of me , and mark them which walk so , as ye have us for an ensample . ( for many walk , of whom i have told you often , and now tell you even weeping , that they are the enemies of the cross of christ ; whose end is destruction , whose god is their belly : and whose glory is their shame , who mind earthly things ) for our conversation is in heaven , from whence also we look for the saviour , the lord jesus christ : who shall change our vile body , that it may be fashon'd like unto his glorious body , according to the working whereby he is able even to subdue all things unto himself . 2. here thou wilt find no carnal weapons , as oratory , enticing words of mans wisdom , excellency of speech ; fierie , if not perverse , disputings of men of corrupt minds , and destitute of the truth . no reasonings after the flesh and the wisdom of the world , which cometh to naught : but evidence and demonstration of the spirit , with power , 2 cor. 10.3 , 4 , 5. for though we walk in the flesh , ( ( i. e. in the body ; ) we do not war after the flesh : i. e. after the carnal mind , which is corrupt and weak . ) for the weapons of our warfare are not carnal , but mighty through god to the pulling down of strong holds ) casting down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ. 1 cor. 2.1 , 2 , 3 , 4 , 5 , 6. and i , brethren , when i came to you , came not with excellency of speech , or of wisdom , declaring unto you the testimony of god. for i determined not to know any thing among you , save jesus christ , and him crucified . and i was with you in weakness , and in fear , and in much trembling . and my speech , and my preaching was not with enticing words of mens wisdom , but in demonstration of the spirit and of power : that your faith should not stand in the wisdom of men but in the power of god. howbeit we speak wisdom among them that are perfect : yet not the wisdom of this world , or of the princes of this world that come to nought . 3. that the great truth herein declared , opened , demonstrated and applyed ; is not mine , nor of mine own ; but is the truth of god in christ jesus , ministred by the spirit to the holy prophets of old , and witnessed by them , who spake not of themselves , but as they were moved by the holy ghost , 2 pet. 1.21 . for the prophecy came not in the old time by the will of man : but holy men of god spake as they were moved by the holy ghost . and declared in the fulness of time by the son of god , who came from the bosom of the father , john 1.18 . no man hath seen god at any time ; the only begotten son , which is in the bosom of the father , he hath declared him . and john 3.31 , 32 , 33 , 34. he that cometh from above , is above all : he that is of the earth , is earthly , and speaketh of the earth : he that cometh from heaven is above all . and what he hath seen and heard , that he testifieth ; and no man receiveth his testimony . he that hath received his testimony , hath set to his seal , that god is true . for he whom god hath sent speaketh the words of god : for god giveth not the spirit by measure unto him . and also witnessed by the holy apostles chosen of god to that end . upon which testimony of the holy prophets and apostles as the foundation , christ himself being the chief or head-corner stone , the whole church of god is built , ephes. 2.20 . and are built upon the foudation of the apostles and prophets , jesus christ himself be-the chief corner-stone ; so that he that refuseth , despiseth and rejecteth this truth in the ministry of us poor , weak , earthen vessels , despiseth not man but god , as luke 10.16 . he that heareth you , heareth me : and he that despiseth you , despiseth me : and he that despiseth me , despiseth him that sent me . and 1 thes. 4.8 . he therefore that despiseth , despiseth not man , but god who hath also given unto us his holy spirit . therefore thou art obliged to pay all honour , reverence , obedience and subjection to truth , because it is gods truth and not mans ; and to receive the word , because it is gods word and not ours ; and to receive the word as it is indeed the word of god and not as the word of man , is the mystery of effectual or saving faith : whereby the faith of gods elect is distinguished from the common and temporary faith of hypocrites and temporary professors , 1 thes. 2.13 . for this cause also thank we god without ceasing , because when ye received the word of god which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of god , which effectually worketh also in you that believe . therefore whatever infirmities thou seest or may see in us , and whatever temptations in our fles● , weaknesses , wants , necessities , emptine●s , nothingness ; let not the the word of god be refused or despised : but receive it as if christ himself was present on earth in human shape to speak to thee , with his own mouth , gal. 4.13 , 14 , 15 , 16. ye know how through infirmity of the flesh i preached the gospel unto you at the first . and my temptation which was in my flesh ye despised not , nor rejected ; but received me as an angel of god , even as christ jesus . where is then the blessedness you speak of ? for i bear you record , that if it had been possible , ye would have plucked out your own eyes , and have given them to me . am i therefore become your enemy , because i tell you the truth ? therefore ask thy heart this question ? is this the truth of god or no ? if thy heart answereth , no : i do not like it , nor the persons that preach it : then to the law and to the testimony ; to the holy prophets and apostles and to christ himself ; whose testimonies are all distinctly recorded : and then ask thy heart this question again : darest thou with a stiff neck and uncircumcised heart always resist the holy ghost ; as thy fathers did , so dost thou dare to do ; acts 7.51 , ye stiff necked , and uncircumcised in heart and ears , ye do always resist the holy ghost : as your fathers did , so do ye . if thou shouldest dare to refuse all the prophets and apostles who spake on earth , yet there is one more , who speaketh from heaven , even the son of god himself , and darest thou refuse him also ? heb. 12.25 . see that ye refuse not him that speaketh : for if they escaped not who refused him that spake on earth , much more shall not we escape , if we turn away from him that speaketh from heaven : consider therefore in thy heart ; that whatever we are or may be esteemed to be , who are the poor ministers of christ ; yet though we be nothing , let the holy prophets and apostles be esteemed as something : for they shall sit upon twelve thrones judging the twelve tribes of israel , mat. 19.28 . and jesus said unto them , verily i say unto you , that ye which have followed me in the regeneration , when the son of man shall sit in the throne of his glory , ye also shall sit upon twelve thrones , judging the twelve tribes of israel . and the true church of the living ged which is cloathed with the sun , and the moon under her feet , doth wear them , as a crown of twelve stars upon her head : and wilt thou trample them under thy feet ? rev. 12.1 . and there appeared a great wonder in heaven , a woman cloathed with the sun , and the moon under her feet , and upon her head a crown of twelve stars : but however though we be nothing , yet let the son of god , jesus christ himself be something ! for verily god the father thinks him to be something : when he hath given him a name that is above every name , that is in heaven , and that is on the earth : that every knee shall bowe and every tongue confess to him ; as phil. 2.9 , 10 , 11 , 12. wherefore god also hath highly exalted him , and given him a name which is above every name : that at the name of jesus every knee shall bowe , of things in heaven , or things in earth , and things under the earth ; and that every tongue shall confess , that jesus christ is lord , to the glory of god the father . wherefore my beloved , as ye have always obeyed , not as in my presence only , but much more in my absence ; work out your own salvation with fear and trembling . and verily he shall appear to be something at the great day when he shall come to judge the world , and before him shall be gathered all nations , as matth. 25.31 , 32 , 33 , 34. when the son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory . and before him shall be gathered all nations ; and he shall separate them one from another , as a shepherd divideth his sheep from the goats : and he shall set the sheep on his right hand , but the goats on his left . then shall the king say to them on his right hand , come ye blessed of my father , inherit the kingdom prepared for you before the foundation of the world. and thou thy self also must appear before his judgment seat , 2 cor. 5.10 , 11. for we must all appear before the judgment seat of christ , that every one may receive the things done in his body , according to that he hath done , whither it be good or bad . knowing therefore the terror of the lord , we persuade men ; but we are made manifest unto god , and i trust also , are made manifest in your consciences . and rev. 6.15 , 16 , 17. and the kings of the earth , and the great men , and the rich men , and the chief captains , and the mighty men , and every bond-man , and every free-man hid themselves in the dens , and in the rocks of the mountains ; and said to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb : for the great day of his wrath is come ; and who shall be able to stand ? and rev. 20.12 , 13 , 14 , 15. and i saw the dead , small and great , stand before god ; and the books were opened : and another book was opened , which is the book of life : and the dead were judged out of those things which were written in the books , according to their works . and the sea gave up the dead which were in it ; and death and hell delivered up the dead which were in them : and they were judged every man according to their works . and death and hell were cast into the lake of fire : this is the second death . and whosoever was not found written in the book of life , was cast into the lake of fire . and this day will come as a thief in the night , 2 pet. 3.10 . but the day of the lord will come as a thief in the night ; in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , the earth also with the works that are therein shall be burnt up . and rev. 22.11 , 12. he that is unjust , let him be unjust still : and he which is filthy , let him be filthy still : and he that is righteous , let him be righteous still : and he that is holy , let him be be holy still . and behold , i come quickly ; and my reward is with me , to give every man according as his work shall be . well then reader , whoever thou art ; know that the word kingdom is good seed , and the sower is the son of man , matth. 13.37 . he answered and said unto them , he that soweth the good seed , is the son of man , we are but his under servants , to minister from him this good seed , and our great lord is able to bless the seed sown though we be nothing , as 1 cor. 3.5 , 6 , 7 , 8. who then is paul , and who is apollos , but ministers by whom ye believed , even as the lord gave to every man ? i have planted , apollos watered : but god gave the increase . so then , neither is he that planteth any thing , neither he that watereth : but god that giveth the increase . now he that planteth , and he that watereth , are on● : and every man shall receive his own reward , according to his own labour . with 2 cor. 9.10 . now he that ministreth seed to the sower , doth minister bread for your food , and multiply the seed sown , and increase the fruits of your righteousness . and the ground into which we must sow this seed is the heart , tho' thro' the ear , matth. 13.9 . who hath ears to hear , let him hear . the good ground is the good and honest heart : the lord make thine such ; and then there will be good fruit brought forth with patience and to perfections , though in different measures and degrees , as , matth. 13.23 . but he that received seed into the good ground , is he that heareth the word , and understandeth it , which also beareth fruit , and bringeth forth some an hundred-fold , some fifty , some thirty . luke 8.15 . but that on the good ground , are they which in an honest and good heart having heard the word , keep it , and bring forth fruit with patience . to thy salvation and god's glory which the lord grant unto thee : and pray for us his poor ministers and servants , and particularly for the meanest and most unworthy of them all , thy servant for christs sake in the work of the gospel , tho. taylor . to my many worthy and beloved friends of divers congregations in and about the city of london ; the town of hackney , and other towns , within and without the lines of communication , where i have occasionally preached this gospel : grace and peace . most dear and pretious friends ; pretious i say , for the late pretious faith obtained by you , with us , 2 pet. 1.1 . simon peter , a servant and an apostle of jesus christ , to them that have obtained like pretious faith with us , through the righteousness of god , and our saviour jesus christ : by which faith , the very faith of gods elect , christ is pretious indeed to you , 1 pet 2.7 . unto you therefore which believe he is pretious : but unto them which be disobedient , the stone which the builders disallowed the same is made the head of the corner : when to others a stumbling stone ; even to them that stumble at the word being disobedient : your names are too many to be prefixed to this short epistle , and besides in the matter of truth i like not to go to the poll , as if truth needed a muster-roll of names to carry the voice against such as are the opposers of it . it is enough that christ hath a few names in sardis , who have not defiled their garments , and which shall walk with him in white , for they are worthy : it matters not how many the names of others in sardis were , rev. 3.4 . thou hast a few names even in sardis , that have not defiled their garments : and they shall walk with me in white : for they are worthy . it is enough that wisdom is justified of her children : when true wisdom neither in john baptist the forerunner , who was greater than all the prophets ; nor in christ the head and lord of them all , could have a testimony from an evil and adulterous generation : or if they had any thing like it for a time , they quickly recanted and recalled it , mat. 11.16 — 19. but whereunto shall i liken this generation ? it is like unto children sitting in the markets , and calling unto their fellows . the son of man came eating and drinking , and they say , behold , a man gluttonous and a wine bibber , a friend of publicans and sinners : but wisdom is justified of her children . and john. 5.35 . he was a burning and a shining light : and ye were willing for a season to rejoyce in his light . i have been greatly refreshed and comforted in you all , by the grace of god , bringing salvation to you , and which ye have not received in vain : but as ye have heard him and been taught of him , as the truth is in jesus christ ; this grace hath taught you effectually to deny ungodliness and worldly lusts , and live soberly , righteously and godly in this present world , looking for that blessed hope and the glorious appearing of the great god and our saviour jesus christ ; who gave himself for us , that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works : and am still comforted in the remembrance thereof . and that these poor labours of mine in the ministry of this gospel hath had any effect upon your souls , either in drawing you to christ , or confirming or comforting you in christ at any time , is and will be my rejoycing above all the esteem i have in your hearts , and all the help i have received from your hands by your free , kind , liberal ministring to my necessities from time to time ; and that my temptation which was in the flesh through these necessities and wants and reproaches for christs sake ye despised not , but received me and embraced me , ( i will not say ) as an angel of god , or even as christ jesus ; but one far greater than i can own my self to be : i can truly say i have rejoyced much more because of the grace of god given to you , than in all the gifts to me ; though i had need of them all , and do acknowledge them to be more and greater , than i am worthy of : but christ is worthy , for whose sake only ye have counted me so , mar. 9.4 . and whosoever will offend one of those little ones that believe in me , it is better for him , that a milstone were hanged about his neck , and he were cast into the sea. and though i put not your names to this my book , for reasons above mentioned , yet i hope they are all of them in the book of life . and this small treatise , which is but a taste of some more that may follow in due time , if the lord please ; i do more especially devote and dedicate to the use and service of you all and yours ; not doubting that whither i live or die , you will find out it , or it will find out you by some providence or other : i say i dedicate it to you ; not for patronage or protection ; but for debt : for it is much due to you who have been my fellow helpers in the gospel , some of you for m●ny years . and two things i have to say to you all and leave here upon record as the greatest testimony of my thankfulness , love and care to and for you in the lord. namely , first , that you beware and take heed of of a loose conversation , and that ye use not your liberty at any time , or in any thing for an occasion to the flesh , or to the world ; for we are not debtors to the flesh , to live after the flesh ; for if ye live after the flesh ye shall die , but if ye by the spirit do mortifie the deeds of the body , ye shall live , rom. 8.12 , 13. and jam. 4.4 . ye adulterours and adulteresses , know ye not that the friendship of the world is enmity against god ? whosoever therefore will be the friend of the world is the enemy of god , 1 john 2.15 . love not the world , neither the things that are in the world. if any man love the world , the love of the father is not in him . 16. for all that is in the world , the lust of the flesh , and the lust of the eyes , and the pride of life , is not of the father , but is of the world. 17. and the world passeth away and the lusts thereof : but he that doth the will of god , abideth tfor ever . the power of christ's death is within you , therefore let your old man be crucified with christ : that henceforth ye may not serve sin ; and let the world be crucified to you and you unto it , otherwise you cannot glory truly in the cross of christ , gal. 6.14 , 15. but god forbid that i should glory , save in the cross of our lord jesus christ , by whom the world is crucified unto me , and i unto the world. for in christ jesus neither circumcision availeth any thing ▪ nor uncircumcision , but a new creature . you cannot be alive with christ through union with him ; but you must be dead , and die continually both to sin and to the world , rom. 6.1 . what shall we say then ? shall we continue in sin , that grace may abound ? secondly , that you shine as lights in the world , and be as the sons and daughters of god ; without rebuke in the midst of a crooked and perverse generation holding forth the word of life , that i may rejoyce in the day of christ , that i have not run in vain , neither laboured in vain , phil. 2.14 , 15 , 16. do all things without murmurings , and disputings : that ye may be blameless and harmless , the sons of god , without rebuke , in the midst of a crooked and perverse nation , among whom ye shine , ( or shine ye ) as lights in the world : holding forth the word of life ; that i may rejoyce in the day of christ , that i have not run in vain , neither laboured in vain . and our lord hath said , matth. 5.16 . let your light so shine before men , that they may see your good works and glorifie your father which is in heaven . if the time will come when ye shall shine forth as the sun in the kingdom of your father , math 13.43 . then shall the righteous shine forth as the sun , in the kingdom of their father . who hath ears to hear let him hear . surely ye should shine as lights more in this state of imperfection , and whilst you are in this world ; and thereby show you are not of it , rev. 22.14 . blessed are they , that do his commandments , that they may have right to the tree of life ; and to enter in through the gates of the the city . 15. for without ar dogs , and sorcerers , and whoremongers , and murderers , idolaters and whosoever loveth and maketh a lie . to the church or congregation which is at cambridge ; unto which i stand as a pastor or overseer in the faith , fellowship and order of the gospel of our lord jesus christ : and to many others my constant or occasional hearers , of whom i am perswaded such things as do accompany salvation . blessed be god. dearly beloved , i do greatly rejoyce in you all , as my crown and my joy in the day of jesus christ : and though i cannot say of you all , that i have begotten you by the gospel ; no , blessed be god that you were in christ before my coming amongst you , and that others labours were blest for that end to you ; yet this also i can say of some of you , now in the church , and of others not yet joyned to it ; that i have begotten you through the gospel unto jesus christ , and that you are the seal of my ministry , and the proof of christ speaking in me , and by my ministry unto your hearts effectually ; yet in you all and concerning every one of you ; i do rejoyce in three things , namely , 1. your election of god known of us , and manifestly appearing in you by the sanctification of the spirit unto obedience and sprinkling of the blood of jesus christ , as 1 pet. 1.2 . elect according to the foreknowledg of god the father , through sanctification of the spirit unto obedience , and sprinkling of the blood of jesus christ , and 2 thes. 2.13 , 14. but we are bound to give thanks alway to god for you , brethren , beloved of the lord , because god hath from the beginning chosen you to salvation , through sanctification of the spirit , and belief of the truth : whereunto he called you by our gospel , to the obtaining of the glory of our lord jesus christ. 2. your abiding in the truth , and the truth abiding in you , and that you stand fast both in the faith and love of the truth that you may be saved : when so many have departed from the faith , giving heed to seducing spirits , and are , ( as is to be feared , ) given up to strong delusion to believe a lie , that they all might be damned who believed not the truth , but had pleasure in unrighteousness : as , 1 tim. 4.1 . 2 thes. 2.11 , 12. which sheweth the unction of the holy one to be in you , as 1 john 2.20.21 . but ye have an unction from the holy one , and ye know all things : i have not written unto you , because ye know not the truth : but because ye know it , and that no lie is of the truth ; and again , v. 26 , 27. these things have i written unto you , concerning them that seduce you : but the anointing which ye have received of him , abideth in you : and ye need not that any man teach you : but , as the same anointing teacheth you of all things , and is truth , and is no lie : and even as it hath taught you , ye shall abide in him , 28. and now , little children , abide in him ; that when he shall appear , we may have confidence , and not be ashamed before him at his coming . and in this i do rejoyce , and will rejoyce in and over you all , your stedfast , abiding and walking in the truth , when there are so many deserters , as 2 john 1. whom i love in the truth : and not i only , but also all they that have known the truth , for the truth sake which dwelleth in us , and shall be with us for ever . and 3 john 4. i have no greater joy than to hear that my children walk in truth ; and again , john 8.31 , 32. then said jesus to those jews which believed on him , if ye continue in my word , then are ye my disciples indeed : and ye shall know the truth , and the truth shall make you free . 3. your order in the faith and fellowship of the gospel as a church , which appeareth in your professed and declared subjection to the government which christ hath set in his church , and that because it is christs appointment , that so it should be , and his spirit works in you , that willing and ready subjection and obedience , as a fruit of your faith , upon which dependeth and followeth , that blessed peace that ye now have , both in your own consciences , and among your selves ; it 's prophesied of christ , isa. 9.7 . of the encrease of his government and of his peace there shall be no end ; upon the throne of david and upon his kingdom , to order it , and to establish it with judgment and with justice , from henceforth even for ever : this belongs to the kingly office of christ , to whom only it appertaineth to give and appoint laws for his church , and they must not appoint laws for themselves ; nor can man , or any sort of men in the world , appoint or give laws to the church of christ , 't is christ prerogative royal , and he alone sits and rains as king in zion , as ps. 2.6 . yet have i set my king upon my holy hill of zion . now this government which christ hath set in his church , is by a faithful and approved ministry , as pastors and teachers , freely chosen by the whole church according to christs mind , and rightly set over them in the lord as he hath appointed them to be , ephes. 4.11 , 12 , 13. and being so set , as acts 14.23 . the church and all the members are to obey such , and to have them in high esteem for their works sake , and to be subject unto them ; in the true light and conduct of the word , shining in their ministry ; and therefore they are called stars and angels , or messengers , from the ministerial light and conduct they give to the church from christ himself , the sun of righteousness , and the angel of the covenant ; as rev. 1.20 . the mystery of the seven stars which thou sawest in my right hand , and the seven golden candlesticks . the seven stars are the angels of the seven churches : and the seven candlesticks which thou sawest , are the even churches . the churches therefore i say , are to be subject to them , and to obey them in the light of truth shining in their ministry from christ the head , as the stars do shine in the firmament with their lesser lights all borrowed from the sun ; and for the proof of this let these scriptures be considered and well weighed , heb. 13.7 , 8. remember them which have the rule over you , who have spoken unto you the word of god : whose faith follow , considering the end of their conversation . jesus christ the same yesterday , and to day , and for ever . and again , v. 17. obey them that have the rule over you , and submit your selves : for they watch for your souls , as they that must give an account : that they may do it with joy , and not with grief : for that is unprofitable for you . and 1 tim. 5.17 , 18 , 19. let the elders that rule well , be counted worthy of double honour , especially they who labour in the word and doctrine . for the scripture saith , thou shalt not muzzle the ox that treadeth out the corn : and , the labourer is worthy of his reward . against an elder receive not an accusation , but before ( or under ) two or three witnesses . where the rule of the ministry is secured of the double honour of maintenance and reverence , and 1 thes. 5.12 , 13. and we beseech you , brethren , to know them which labour among you , and are over you in the lord , and admonish you ; and to esteem them very highly for their works sake . and be at peace among your selves ▪ this is the order and government which christ hath set in his church ; upon which their peace doth depend : and where thi● government of christ is not submitted unto , and kept , but is rejected and broken , there is an end of peace ; there followeth nothing but confusion , and every evil work , as james 3.16 . to prevent which christ hath set order and government in the church , yea in all the churches of christ ; as 1 cor. 14.33 . as it is in a mans heart , if the government of christ be not there , if christ , ruleth not there by his word and spirit , there is no peace to that man ; there is no peace saith my god to the wicked : even so it is in a church ; if christs goverment be not there , there is no peace , but strife and bitter envying , confusion and every evil work . and i will therefore rejoyce , and do rejoyce in this , concerning you all beholding and seeing your order , and the stedfastness of your faith in christ , as col. 2.5 , 6. for though i be absent in the flesh , yet am i with you in spirit , joying and beholding your order , and the stedfastness of your faith in christ. for this order floweth from the stedfastness of your faith in christ ( as the breach of it in others doth emerge from the unstedfastness of their faith. ) as ye have therefore received christ jesus the lord , so walk ye in him , v. 7. rooted and built up in him and stablished in the faith as ye have been taught , abounding therein with thanksgiving . beware lest any man spoil you : keep therefore and hold fast this faith and order , and this will be your wisdom and understanding in the sight of all men , as deut. 4.5 . ephes. 5.17 , 18 , 19 , 20. and this is the salt or true wisdom commended to us by christ himself , which will preserve you in purity and peace , and keep you from corrupting ; as mark 9.50 . salt is good : but if the salt have lost his saltness , wherewith will you season it ? have salt in your selves , and have peace one with another . and this , as it is , and will be your glory , so it will be our rejoycing in the day of christ , heb. 13.17 , and 1 john 2.28 . that we ( i. e. we your elders and ministers , ) may rejoyce in the day of christ. as ye have therefore obeyed , and in a great conflict and tryal of your faith and patience , have testified yout obedience to the truth through the spirit ; so i beseech you work out your own salvation , with fear and trembling : for it is god that worketh in you both to will , and to do , of his good pleasure : and be in nothing terrified by your adversaries : which is to them an evident token of perdition ; but unto you of salvation , and that of god. for to you it is given in the behalf of christ , not only to believe on him , but als● to suffer for his sake ; having the sam● conflict which ye saw to be in me , phil ▪ 1.28 , 29. now whether i live or die whether i be present in the body and so absent from the lord , or whether i be absent from the body , that i may be present with the lord ; st●and fast in one spirit , with one mind , striving together for the faith of the gospel ; and so fulfil ye my joy , that ye be like minded , having the same love , of one accord , and of one mind . and the god of peace shall be with you , and shall bruise satan under your feet shortly ; and shall make those , that say they are jews and are not ; but are the synagogue of satan , to come and worship before you feet , and to know that he hath loved you , as rev. 3.8 , 9. amen . the true light in the matter of our justification before god. rom. 3.20 . therefore by the deeds of the law , there shall no flesh be justified in his sight : for by the law is the knowledg of sin . this text is an epiphonema or closing speech , wherein the holy apostle paul gives us the just and right conclusion or result of the whole matter , with respect to mans justification before god , and doth peremptorily determine in the negative , that by the deeds or works of the law , no flesh can or shall be justified in his sight , and brings it in with the illative note therefore , as the undeniable consequence and true result of his whole argument in the two foregoing chapters , wherein he hath fully proved , as he saith , v. 9. of this chap. that jews and gentiles are all under sin. 1. the gentiles he clearly proves in the first chapter to be under sin , in that when they knew god , or might have known him by the light of nature in his works of creation and providence , as rom. 1.19 , 20 ▪ they did not glorifie him as god , but contrary to the light of nature , debased and changed the glory of the incorruptible god , into the image of corruptible man , v. 23 , 24 , 25. had they but used their poor dim light of nature aright , to have paid some suitable veneration to the glory of the godhead , in worshiping of him , they might have escaped many vile affections and actions amongst themselves : for which they could not so much as pretend light or nature , and of the wickedness or danger whereof they could not so much as pretend ignorance but as a punishment of their impiety towards god , god gave them up to vile affections and unseemly actions amongst themselves , as v. 26 , 27 , 28 , 29 , 30 , 31 , and these sins they not only committed against the light of nature but delighted in , though convicted in their own conscience that the issue thereof could be no less than eternal death and damnation , as v. 32. who knowing the judgment of god , &c. so severely , but justly doth god punish wilful idolatry and false worship , a sin against the first table , by giving such a person or people up to all manner of sins , and most horrible lusts , and abominable practices , even against human nature to their own destruction : nothing being more righteous and just , than that they who will not give unto god the glory of his own worship , should be given up of god to work their own damnation and destruction , see 2 thes. 2.10 , 11 , 12. 2. the jews he as clearly proves to be under sin in the second chapter ; for whereas they rested in the law and made their boast of god , as rom. 2. v. 17 , 18 , 19 , 20. yet they transgressed that law , which they so much boasted of , and through transgressing thereof , dishonoured god and caused his name to be blasphemed amongst the gentiles , as v. 21 , 22 , 23. and therefore the jews as well as the gentiles are left without excuse , and the mouth of them both equally stopped , being become guilty before god. the gentiles by sinning without law , yet against the light and law of nature , as rom. 1.20.32 . &c. the jews by sinning under the law , and whilst they judged the poor gentiles , became more obnoxious and inexcusable themselves , in that they did the same or worse things , as rom. 2. v. 11 , 12. and therefore both jews and gentiles are all under sin and condemnation , and that by the law : the gentiles by the light and law of nature , and the work of it written in their hearts , rom. 2.14 , 15 , 16. and the jews by the law written in tables of stone by gods own hand , and given unto them by moses at mount sinai , which law was added by reason of sin , and sin in the jews taking occasion by the commandment , became exceedingly more sinful in them who were jews by nature , than in the gentiles , as being against more clear light and greater obligations , than the poor gentiles were indulged with . and thus is fulfilled the design of god by moses in giving the law , which was not that any man should be justified and obtain righteousness and life thereby ; but that the offence against it might so much the more abound and be made to appear . and man be instructed from the desperateness of his case and the utter impossibility ever to get righteousness and life by works and the law , to seek it only by grace and faith in jesus christ , as rom. 5.20 , 21. this position being already proved , that jews and gentiles are all under sin , rom. 3.9 . the apostle doth further confirm by a text out of the old testament , rom. 3. — 19. where he concludes that quotation . now we know that whatsoever the law saith , it saith to them that are under the law , intimating that the jews must needs be concerned in this charge as well as the gentiles : and that the prophets of the old testament , did plainly declare and confirm this truth , that by the works of the law , no flesh should be justified : for both david and esaias , whose words these are , ( if they would have understood them ) in saying , there is none righteous , no not one , there is none that understandeth ; there is none that seeketh after god ; they are all gone out of the way , they are together become unprofitable ; there is none that doth good , no , not one , &c. do both testifie from god by whose spirit they speak ; that in the sight of god all men are sinners and transgressors , by the law , both jews and gentiles , and that there is not one righteous man by the works of the law , in the whole world. ( for jew and gentile comprehended the whole world . ) and if so , and this be true , that jews and gentiles are all under sin , and that there is not one righteous man by the works of the law in gods sight , then it follows as a necessary consequence , that by the works of the law there shall no flesh be justified . therefore we conclude , &c. and thus i have done with the context . in the text it self we have a great foundation truth or point of doctrin ready prepared to our hand , in words which the holy ghost teacheth , together with the reason of it ; and therefore we shall take the point , as it lieth in the text , &c. that by the works of the law , there shall no flesh be justified in the sight of god. the truth of this doctrin is expresly testified also , psal. 143.2 . for in thy sight shall no man living be justified , i. e. by his own works and righteousness , for otherwise there were then , and are now many men justified in gods sight by the free grace of god through faith in jesus christ. and again , gal. 2.16 . knowing &c. for the opening this position or point of doctrin we shall take it into parts , and enquire 1 who or what is meant by ( flesh. ) 2 what is meant by ( justified . ) 3 what is mean by ( the works of the law . ) 1 what is meant ; or , what we are to understand by ( flesh ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not any flesh , or as it is translated , ( no flesh. ) in answer whereunto , ( flesh , ) is sometimes taken in scripture , for the human nature separate from the sinfulness thereof , so john 1.14 . and the word was made flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . flesh is here put for the human nature seperate from sin as adam had it in the state of innocency . and christ the second adam took it in the womb of the virgin mary , and heb. 10.20 . through the vail , i. e. his flesh , put for the whole human nature , which was a vail to his godhead , and which he offered upon the cross , for our sins and so consecrated a new and living way for us into the holiest , i. e. heaven it self . and though in propriety of speech , the flesh or body is but a part of the human nature ; the spirit or soul being the other and more noble part , yet is by a figure synechdoche , put for the whole , as 1 peter 2.24 . where christ is said , to have born our sins in his own ( body ) on the tree : body is there put for the whole human nature , and so the soul or spirit is also sometimes put , as isa. 53.10 . when thou shalt make his soul an offering for sin ; yet 't is manifest both soul and body were offered for sin , and the soul of christ is there put for both ; but in this sense of the human nature separate from sin , the word flesh is not to be understood in this text ▪ and therefore , 2. flesh is also , and indeed most frequently , put for the human nature as it is corrupt and depraved by sin since the fall of the first adam , and so rom. 8.3 . where the law is said to become weak through the ( flesh , ) i. e. mans nature now corrupted by sin ; and so not able to rise up unto that true and perfect holiness , which the law doth require . and in this sense the word flesh is to be taken and understood in the text ▪ shall not any flesh , or shall no flesh be justified , i. e. no man that is a sinner and corrupted by sin , as all men now are by nature : and there is a kind of vehemency in the expression : the holy ghost thereby casting a holy contempt upon man that is called flesh , i. e. an unclean and a corrupt thing , so eliphas in job 15.14 , 15 , 16. what is man tha● that he should be clean , &c. and thus shall n● flesh be justified , i. e. no man , no person of mankind , man , woman nor child . 2ly . what it s meant ? and what i● to be understood by the word justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? shall no flesh , ( be justified ? ) in answer hereto , 1. to be justified in the proper significancy and notion thereof is to be made righteous , to become righteous or to stand righteous before god , justificari is justum fieri , to be justified , is to be made or to become righteous ; and so to stand a righteous person in gods sight : it is a foreinsick term , and here is an allusion to courts of judicature amongst men , wherein the person arraigned , is in the issue of the plea , either condemned , i. e. found guilty , and then we say such a man is cast , that is , in his plea ; or else is acquited and discharged , and so justified in the sight of the court as an innocent and righteous person , and so he is said to stand , as psam 130.3 . and therefore it is added , in his sight , to shew , that whatsoever man may be in his own sight , or in the sight of other men like himself , yet in gods sight no flesh shall or can be justified by the works of the law . and as in condemnation there are two things , first , a fixing of the guilt , and therefore we say , when a person is found guilty , he is condemned , so rom. 3.19 . that every mouth may be stopped , and all the world become guilty before god. 2ly . a binding or obligation unto the punishment , which is death , and therefore we say of a criminal when he is brought in guilty , that he is a dead man , because the obligation unto punishment , is now fixed upon him , and he must inevitably suffer death , which is the punishment due to his offence . so on the other hand , there are two things implyed in justification ; first a just discharge and acquitment from the guilt of sin ; he that is justified is not guilty in gods sight , his sin is not imputed to him , and ps. 32 , 1 , 2. where david describeth the blessedness of a justified person ; saying , blessed is he whose transgression is forgiven , whose sin is covered , unto whom the lord imputeth not iniquity . 3ly . there is also a dissolving and making void , and null the obligation unto punishment ; so that a justified person is no more in danger of that death which is the wages of sin , nor of the curse of the law and the infinite and eternal wrath of god , which is the punishment due to sin , to every sin , the least sin as well as the greatest ; therefore as condemnation is called death , because of the obligation unto punishment , so justification is called life , because of the dissolving and making void that obligation : so john 5.24 where the believer is said to be passed from death to life , i. e. from a state of condemnation which is death , to a state of justification which is life ; and rom. 5.18 . it is called justification of life . and upon that account 't is written , the just shall live by faith , i. e. be justified by faith , for justification is his life . 3ly . but there is yet somewhat more implyed in this word justified , and that is a positive righteousness answering to the perfection of the holy law of god in the utmost extent and demand of it ; for though non imputation and pardon of sin makes a man no more a sinner nor guilty before god , yet to make him a righteous person in gods sight , there must of necessity be a positive righteousness ; for as it cannot consist with the perfect justice of god , to justifie a man without righteousness , so it cannot consist with his veracity and justice to justifie any man without a perfect righteousness , such as is commensurate and adequate to the perfection of his law , for otherwise the law should be made void even by faith itself contrary to rom. 3.31 . and to speak with holy reverence , as it is impossible for god to lie , so it is as impossible for him to be unjust , which he should be , should he justifie any man by an imperfect righteousness ; it is therefore a foolish , vain and wicked imagination in any person to think or affirm that a man may be justified in gods sight without a perfect righteousness ; and this i may be bold to say from the clear light of gods holy word , that he which hath not a better righteousness than his own , neither is , nor ever shall be justified in the sight of god ; and whoever he be who affims the contrary , let him answer it ; for sure i am , the judgment of god is according to truth , as it i● written rom. 2.2 . and again , rom. 3.4 ▪ let god be true and every man a liar tha● thou mightest be justified in thy sayings , an● mightest overcome when thou art judged ▪ 3. what is here meant and what are we to understand by the deeds or works of the law ▪ ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the needs of the law ▪ of , or by , or upon the account of the deed ▪ of the law . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works , operations or deed● do imply all sorts of works , deeds or operati●ons , internal and external . 1 there are internal deeds and operati●ons , deeds of the mind and of the spirit with●in , works of the inward man ; wherein th● inward faculties of the soul , the mind , th● conscience , the understanding , the will and affections are operative and working in th● sight of god ; before whom our spirits ar● naked and bare , heb. 4.13 . and there ar● internal vertues and habits , and these are op●●rative within , and the holy law of god is spi●ritual and reacheth the inward man , yea , th● very thoughts and imaginations of the hear● and than inward disposition , enclination and habits , rom. 7.7 . i had not known lust , if the law had not said , thou shalt not covet . 2. there are external deeds , the outward actions and deeds and operations of the light and conversation which should all be regulated and are judged by the law , which is the rule of righteousness , to the inward and to the outward man ; to the inward frame of heart , with all the imaginations , thoughts , principles , habits , affections , intentions and designs thereof ; and to the outward man in all a mans external actions , words and deeds , together with the nature and tendency of them , whether they be good or evil , true or false , sincere or feigned , so acts 5.3 , 4 , 9. and acts 8.20 , 21. 2 chron. 25.2 . ezek. 33.31 , 32. so that by the deeds of the law , we are to understand all the inward qualifications and inherent virtues and goodness of a mans heart , together with all the external actions of his life done in the utmost conformity and obedience to the law , that man can reach unto ; by these deeds of the law whether internal or external , there shall no flesh be justified in his sight . quest. but the greater question is , what law is here meant ? whether the ceremonial law only , or the moral law also ? those that are unsound in the doctrin of justification , do contend that by the law here , is only meant the ceremonial law . and that the apostle paul here and in other places contending with the jews in this point of justification , speaketh only of the ceremonial law , and so far they yield that by the works of the ceremonial law indeed no flesh shall be justified , but the works of the moral law are not here excluded from the matter of mans justification ; insinuating thereby , that a man may be justified in gods sight by good works done in confirmity and obedience to the moral law . ans. in answer whereunto we do affirm and shall plainly prove , that not the ceremo●nial law only , but the moral law also , ye● mainly and principally is meant by the apostle . and that law unto the works or deed whereof justification in the sight of god i● denied to every man , is the moral law and not the ceremonial law only , though it i● true also of the ceremonial law . and this w● prove by two argumenrs , 1 argument ; it is most plain from the contex● v. 19. that it is the same law by whic● every mouth is stopped , and all the world i● become guilty before god. now the gentile● could not have their mouth stopped and be●come guilty before god by the ceremonia● law : for the gentiles had no knowledg o● the ceremonial law , neither could they ; there being nothing in the light or law of nature , directing them to any such law ; nor were the gentiles under any obligation unto that law ; otherwise than as any of them were proseylites to the jewish church , neither could their consciences either accuse or excuse them in observing or not observing the ceremonial law , they could have no conscience of sin in that respect , for where no law is there is no transgression : but the moral law , they having the work of it written in their hearts , as rom. 2.14 , 15. did bind the consciences of the very gentiles , and did leave them without excuse before god , as hath been already proved , rom. 1.19 , 20 , 21. to the end of the chap. so that it is the moral law only by which every mouth is stopped and all the world , i. e. both jew and gentile are become guilty before god. and therefore it is not the ceremonial law only , but the moral law principally of which the apostle speaks when he saith as in the text ; by the works of the law there shall no flesh be justified in his sight . 2 argu. it is also as plain from the latter part of this text , that it is the same law by which is the knowledg of sin : for so the apostle brings it in immediately and in one and the same breath ; for by the law is the knowledg of sin ; therefore whilst the aposte saith , by the deeds of the law shall no flesh be justified in his sight , and then addeth , that by the law is the knowledg of sin , it is plain , what law he meaneth : namely , the same law by which is the knowledg of sin. now the knowledg of sin is not by the ceremonial law ; for though in the ceremonial law , there is an acknowledgment of sin ; in that all the sacrifices , washings and typical services , did take it for granted , and every man attending the services of that law did ( ipso facto ) , acknowledg himself a sinner , or else to what end was his sacrifice if he had no sin to be purged ? yet the ceremonial law neither did nor could convince the conscience , and show a man wherein he had sinned ; for this is the peculiar work of the moral law , and the light thereof shining in the conscience , and so the apostle , rom. 7.7 . nay , i had not known sin but by the law : for i had not known lust except the law had said , thou shalt not covet : now the law which saith thou shalt not covet , is not the ceremonial law , but the moral law , as exod ▪ 20.17 . and therefore the text must be interpreted and understood , not of the ceremonial law only but also and more especially of the moral law , for as much as by this law , is the knowledg of sin , and by this law every mouth is stopped , and all the world become guilty before god. so that justification in the sight of god is denied to man not only by the deeds of the ceremonial law , but also by the deeds of the moral law : and a man can no more be justified now by good works , either internal , or external , or both , done in obedience and conformity to the moral law , than the jews then were by their observances of the ceremonial ▪ and as it became sin in the jews , to seek justification and righteousness by the works of the ceremonial law , and moral law both , and the stumbling stone to their perdition and damnation , as rom. 9.31 , 32. so it doth as much now become sin to any man under heaven , to seek righteousness and justification by the works of the moral law , as they are or can be performed by him , and if persisted in will prove the stumbling stone to his perdition , gala. 5.2 , 3 , 4 , 5. having thus done with the opening of the doctrine , we proceed to the reasons of it , namely , to shew why by the deeds of the law no flesh can be justified in god's sight ; and they are these two . first reason ; because by the law is the the knowledg of sin , and this is one reason subjoyned in the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for by the law is the knowledg of sin : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here is rendered knowledg , is a thorough and convincing knowledg which leaves a man under such a conviction as he must needs acknowledg himself a sinner and to have transgressed the law of god : for sin is the transgression of the law , and the knowledg of sin is the knowledg in the conscience of a man that he hath transgressed the law , and no man can have this conviction and knowledg but by the law : and the conscience of sin is nothing else but his knowing by the light of gods holy law that he hath transgressed , and that he is a transgressor of the law , as rom. 7.7 . i had not known sin but by the law ; and again , rom. 7.8 , 9. for without the law , sin was dead , that is , it stirred not , it troubled not my conscience . but when the commandment came , si● revived and i died , i. e. i was in a whole and safe condition once without the law , and nothing troubled my conscience , but all was quiet and secure , as if i had no sin , and wa● in no danger ; but when the commandmen● came , i. e. god brought the law home to my conscience , so that i saw the convincing light , and felt the terrifying power of the holy law of god in my conscience , then sin revived , i. e. lift up it self , and made me find and feel my guilt and the condemning power and strength that sin had over me by the law : for the strength of sin is the law , 1 cor. 15.56 . and i died , i. e. as to all my hopes and confidence of being justified by the law and the works thereof , so that i became as a dead man without any life or hope of being justified by it : and the argument lieth plain , that law , by which every man is convinced that he is a sinner and condemned as a guilty person before god ; by that law and the deeds of it can no man be justified in the sight of god ; for condemnation and justification , are as directly contrary and inconsistent each with other as life and death are ; therefore by the deeds of the law , can no flesh be justified , because by the law all flesh is condemned and found guilty before god ; upon this account the ministration of the law is called the ministration of death and of condemnation , 2 cor. 3.7 . and 9. v. and therefore cannot be the ministration of life and justification : now if there were any man found since the fall of adam , that were not a sinner and guilty by the law , and unto whom by the law there could be no knowledg , or conviction of sin , then such a man might be justified by the deeds of the law , but forasmuch as there is no such man in the world since the fall of adam , there can no man be justified by the deeds of the law in gods sight . second reason . because by the deeds or works of the law , there is no man righteous in gods sight , it hath already bin shewed that it cannot consist with the perfect justice and veracity of god to justifie any man without righteousness and without a perfect righteousness , commensurate to the perfection , purity and holiness of his law ; but no man under heaven since the fall of adam ever had or can have such a righteousness by the deeds of the law , as they are or can be done and performed by man ; therefore by the deeds of the law , can no flesh be justified in his sight , as gala. 3.21 . is the law therefore against the promises of god ? god forbid , for if there had bin a law given which could have given life , verily , righteousness should have bin by the law . the argument is plain , namely , that the law is not against the promises of god , i. e. the free promise of justification by grace through faith in jesus christ , therefore the law cannot justifie , because if it could justifie any man it would be against , i. e. frustrate and make void the free promise of justification by faith ; for if a man could be justified by the works of the law , there could be no need of the free promise of righteousness and justification by faith ; so that the promise is made void if righteousness be , or could be , by the law : and then it is added , if there had been a law given that could have given life , verily righteousness should have been by the law : if the law could have given life i. e. justification , verily , righteousness should have been by the law ; supposing and taking it for granted that if there had been a law that could have given life and justification , the same law should have given righteousness also , for without righteousness , there can be no justification and life to any man in gods sight . but there is no man righteous or can be righteous in gods sight by the deeds of the law , therefore no man can be justified or have life thereby . now that there is no man righteous or can be by the works of the law , is plain from the context , rom. 3.10 — 19. where the words of the prophet david and isaias , are quoted out of the old testament , that there is none righteous , no , not one ; there is none that doeth good , no , not one : now , as at the 19. v. whatsoever the law saith , it saith to them that are under the law , i. e. to the jews as well as to the gentiles , that there is not in the whole world , both jews and gentiles , one righteous man by the deeds of the law , no , not one , no , not one that doth good , no , not one , i. e. according to that which the law doth require . and this will more clearly appear by a just consideration of the obedience which the law doth require , in these four particulars . 1. the law doth require personal obedience to the holy and just commands thereof : and every man is under obligation to fulfil the law in his own person , and therefore it is said , rom. 10.5 . the man which doth them shall live by them , and here is one essential difference betwixt the law of faith , and the law of works ; that the law of faith accepteth the obedience of another , but the law of works requireth thee to obey and fulfil in thine own person , and if thou failest of personal performing and fulfilling , the law doth curse thee personally , as it is written gal. 3.10 . cursed is every one that continueth not , &c. 2ly . the law doth require perfect obedience in all things : so that if a man keep the whole law and fail but in one point , he is guilty of all , as james 2.10 . and the least sinful thought , or idle word , cuts off and forfeits all a mans hope of righteousness by the law. now , forasmuch as there is no man that ever did , or ( since the fall of adam , ) ever can come up unto perfect obedience in all things , which the law doth require , so as not to fail in any one point : ( for if such a man were found , there should be found a just man upon earth , that doth good and sinneth not . yea , there would a man be found that might say , i have not sinned ; which would be to make god a liar , as 1 kings 8.46 . eccles. 7.20 . 1 john 1. v. 10. ) it is plain that there is none righteous , by the works of the law , no , not one ; there is none that doth good , no , not one ; i. e. as the law doth require . 3ly . the law doth require perpetual obedience , i. e. the perseverance , persisting and continuance in all things that are written in the law , as gal. 3.10 . cursed is every one that continueth not in all things that are written in the book of the law to do them : so that if a man could perfectly keep and fulfil the whole law , so as not to fail in one point to his very dying day ; and yet at last though in the moment of death , should commit one sin , or once fail in his obedience , he hath lost all his righteousness ; and is become a sinner and transgressor of the law in gods sight . 4ly . the law doth require a sinless person ; the law doth suppose and require every man to be such as adam was , in the estate of innocency ; to have the same rectitude , and perfect integrity of nature , that adam had , which we call original righteousness , and is directly contrary to original sin : and the want of original righteousness , as well as least the tincture of original sin , is a sinful defect of conformity to the law , and renders a man uncapable of fulfilling the righteousness which the law doth require ; so that by the law it is impossible for him that is once a sinner , ever to become righteous by all that he can do or suffer afterward . now , that the want of original righteousness , as well as original sin , is a sinful defect of conformity to the law is plain , rom. 8. to be carnally minded is death , and the reason is added , v. 7. for the carnal mind is enmity against god , and is not subject to the law of god neither indeed can be : that which we render the carnal mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde of the flesh , i. e. of mans nature now corrupted by sin , and destitute of original righteousness ; this mind of the flesh is enmity egainst god , and is not subject to the law of god , neither indeed can be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is impossible to a man in the carnal mind or mind of the flesh to be obedient or subject to the law sincerely , and much more impossible to fulfil or keep the law perfectly : and thence it is further inferred , v. 9. so then they that are in the flesh cannot please god : the person being sinful , all his deeds and works are sinful also , and neither his person nor his deeds or works can be pleasing or acceptable unto god by the law ; and therefore it is written also heb. 11.6 . but without faith it is impossible to please god ; which it would not be if a man could be righteous by the works of the law and without faith , i. e. faith in christ ; he might then please god by the works of the law , and and without faith. now let all these particular considerations , be brought together into one ; namely , that the law requireth personal , perfect and perpetual obedience continually , and that in all points , and doth also require a sinless person ; and it will easily appear that it is become absolutely impossible to every man since adam , ( as it was also to adam himself after the fall , ) ever to become righteous by the works or deeds of the law : and therefore as impossible for any man to be justified in the sight of god by the works of the law , seeing he cannot by the works of the law be righteous ; for this were to suppose that a man might be justified without righteousness , which to suppose is a contradiction and absurdity . and thus having done with the reasons of the doctrine ; namely , that by the deeds of the law , no flesh shall be justified in gods sight : we proceed next and further to enquire , q. why the infinitely wise and holy god , who created man such an excellent and glorious creature after his own image , and put him under such an excellent law , so holy , just and good , should suffer this excellent creature , and this excellent law of his , ( by the interposition of sin ) to be so frustrate and disappointed ; that it is now become impossible for man to be justified by the law and the deeds of it . answ. this must be resolved ultimately into the sovereign will and pleasure of god , as our lord christ upon another occasion ; father , i thank thee lord of heaven and earth , that thou hast hid these things from the wise and from the prudent , and hast revealed them unto babes ; even so father , for so it seemed good in thy sight ; mat. 11.25 . a stupendious mystery it was ; and can be resolved ultimately into nothing less than the sovereign will of the blessed god and creatour , who may do what he pleases ; his own will being the most perfect rule , and his own glory the highest and ultimate end of all his works . certain it is , that the holy god could easily have prevented sin , and have preserved his creature man under the conduct of the pure and holy law of his unto eternal life and glory ; but it seemed not good in his sight so to do ; knowing how to over-rule so great an evil as sin , and the transgression of his holy law , to the further manifestation of his own greater glory and the greater good of his own elect : and therefore we further find by inquiry into this matter by the light of the holy scriptures ; that this so stupendious and mysterious a work of his providence with respect to man was necessary in order to the manifestation of his own greater glory and mans greater good , in five or six things . 1. namely first ; that thereby he might take occasion through sin and the transgression of his law to bring to light and give forth the manifestation of his eternal election of grace both amongst angels and men before the world was ; which was a mystery hid in god , till the discovery and manifestation thereof now began to apppear . 1. amongst the angels of heaven , amongst whom sin entred , and so great a number of them leaving their first habitation , and were cast down to hell , for their transgression ; whilst a remnant of them were preserved and were confirmed of god in christ , as ephes. 1.10 . gods election of grace toward some became manifest , and apparent , and his severity towards the rest that sinned , whom he spared not , but cast them down to hell ; and 2 pet. 2.4 . so that here is a difference and a discrimination made betwixt angels and angels , some cast down to hell , others preserved and confirmed in heaven . and that which made the difference was , not any natural goodness , and excellency of endowments in the one more than the other ; but the free grace and election of god in christ , preseverd and confirmed some , that they did not , that they should not sin , whilst the rest sinned and were cast down to hell : hence the elect angels on the one part , 1 tim. 4.21 . and the angels that sinned , on the other , divide the whole world of angels . and as vast a difference and distance is put betwixt the one and the other , as betwixt heaven and hell ; as betwixt light and darkness : hence of the same lump of the angelical nature , are made angels of light , as 2 cor. 11.14 . and angels of darkness , 2 pet. 2.10 . angels of heaven as mat. 24.36 . and angels of hell , as mat. 25.41 , the holy angels , as mat. 25.31 . and the wicked or apostate angels , as jud. 6. 2ly . amongst men in this world , god took occasion by sin and the trangression of his holy law , to manifest his election of grace , even amongst men on earth , as he had already amongst angels in heaven . and now a difference is put betwixt the seed of the woman ; ( namely , christ as the head of this election , and all the elect amongst men ; whom the father had chosen in christ before the foundation of the world , ephes. 1.4.2 tim. 1.9 . and whom the father had given to christ out of the wold , john 17.9 . these all are one in christ by virtue of this election , and are to be brought unto actual conformity to him in grace here , and glory hereafter . christ the first born , and they all brethren to him , and one to another in him , as rom. 8.29 . ) and the seed of the serpent on the one hand , that is , all the children of the devil or wicked one , who are now distinguished and made manifest by the admission and entrance of sin , as 1 john 3.9 , 10. and as sin took occasion by the law , for if there had been no law , there had been no sin or transgression ; so the grace of god took occasion by sin , and by the transgression of the law , to manifest it self both amongst angels and men , to gods greater glory , and the greater good and glorious advantage of his elect. oh the depth both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ! how hath the election of grace taken occasion by the sin and misery of mankind , to shew and manifest it self in glorious triumph over all mans sinfulness and unworthiness , as well as over all mans works and righteousness by the law , in over ruling the one , and excluding of the other ; that the purpose of god according to election , might stand not of works , but of him that calleth ; as rom. 9.11 . and again , rom. 11.7 . the election hath obtained it , and the rest were blnded . 2ly . that so he might make way for the coming of his son jesus christ into the world ; for his coming forth into and in the human nature , and being made , and manifested in flesh both to angels and men ; this mystery of godliness , as the apostle hath it , 1 tim. 3.16 . ( god manifested in the flesh , ) had never been exhibited in the sight of angels and men , had not the transgression of the law , and the utter inability in the law to give man life and righteousness in gods sight ; first prepared and opened a way for it : had there been no sin , there had needed no sacrifice ; no need of god manifested in flesh ; could righteousness have been by the works of the law , there had been no need of a christ , to take away sin , to make an end of sins , and to bring in everlasting righteousness , as dan. 9 24. rom. 8.3 . and as the apostle hath it , gala. 2 21. if righteousness come by the law then christ is dead in vain . christ coming in the flesh , his being made of a woman , made under the law , his being made a curse for us ; yea , all that he did & suffered for us in his life & death ; yea , his resurrection from the dead , his ascension into heaven , and his intercession for us there hath been altogether in vain , if sin could be expiated and righteousness obtained by the deeds or works of the law : but christ is not dead in vain , his coming into the world is not in vain : now consider what a glorious work , the work of redemption is above all the works of gods creation , and above all the other works of his mighty , wise and holy providence , and be filled with admiration , and wonder at the infinite wisdom , power and grace of god in christ , who hath thus over-ruled , so great an evil as sin is ; and the frustration of the hope of righteousness by the law for the manifestation of the riches of his glory , and grace in his son christ jesus , and the greater advancement and good of his own elect , who are no losers by their disappointment and loss of the hope of righteousness by the deeds of the law ; having now obtained a better hope of a better and greater righteousness by faith in christ , than could have been obtained by the law , if they had never sinned , and if they had fulfilled the righteousness of the law in themselves : glory be to the triumphant grace of god in christ. 3. that so also just occasion might be offered for the promulgation and making known amongst men the everlasting covenant of grace ; now consider what a great blessing the covenant of grace is , above the law and covenant of works ; which the apostle saith , had no glory in comparison of the new covenant of grace which so far excelled , 2 cor. 3.7 , 8 , 9 , 10 , 11. verses . and consider how the manifestation and revelation of this better covenant hath filled heaven and earth with a greater light and manifestation of the divine glory than any the world knew before or could ever have known without it , and you will fall down and worship before the throne of god , and of the lamb ; saying , blessing , glory , and praise be unto the god and father of our lord jesus christ ; who hath thus blessed us with the blessings of such a covenant : all spiritual blessings , all heavenly blessings , all spiritual blessinngs in heavenly places in christ ; ephes. 1.3 . this covenant of grace is called the new covenant ; but only with respect to the promulgation of it ; forasmuch as it was not promulgated till after the fall of man , and the frustration and making void the law or old covenant , as a covenant of works , and utter incapacity of that covenant to give man righteousness and life by the deeds or works of it , as the apostle argueth , heb. 8. v. 7 , 8 , 11 , 13. but the covenant of grace is also called the everlasting covenant with respect to the institution and establishment of it betwixt the father and the son , not only because it is to everlasting , and endureth for ever , but also because it is from everlasting , and before all time , and is therefore said to be given us in christ before the world was , tit. 1.2 . in hope of eternal life , which god that cannot lie , promised before the world began ; that this is the covenant of grace is plain , because it is that , upon which the hope of eternal life is builded , and it is called the promise , as it is often called in scripture , as gala. 4.28 . now we brethren , as isaac was , are the children of the promise , i. e. of the new covenant , for this is the new covenant , which is compared to that jerusalem which is above , and is the mother of all the children of god , as gala. 4.22 , 23 , 24 , 25 , 26. upon this account they are called heirs of the promise , i. e. of the new covenant or covenant of grace , and not of the old covenat or covenant of works , as gala. 4.31 . so then brethren , we are not children of the bond-woman , but of the free , i. e. not of the old covenant , but of the new . now of this promise , viz. this promise of god that cannot lie , it is said to have been before the world began , i. e. given us in christ the mediator of this covenant , and unto whom this promise was given for us , before all time , before the world began , i. e. from eternity . and if any shall enquire why then was the law or covenant of works at all added and promulgated ; the answer is ready , as the apostle , gala. 3.19 . it was added , because of transgression ; i. e. that by the occasion of sin and transgression of that covenant , men might be prepared to entertain and embrace the promise and covenant of grace , and so look unto the free promise and covenant of grace in christ for life and salvation , and so rom. 5.20 , 21. the law entred that sin might abound , &c. now as it was for the further manifestion of gods greater glory , and for mans greater good , that this new covenant , or covenant of grace should be declared , so it was necessary that sin should first enter , in the transgression and frustration of the law as a covenant of works , that a fit occasion , and season might be offered for the declaring and making known this blessed covenant , this new and everlasting covenant of grace . and thus by the disannulling and making void the old or first covenant as a covenant of works , which could not have bin without the entrance of sin , is way made for bringing in the covenant of grace ! 4ly . that god might cut off all occasion of boasting from man , and that no flesh might glory in his sight ; had man been justified by the works of the law , and his own righteousness , he should have had whereof to boast , as the apostle , rom. 4.2 . for if abraham were justified by works , he hath whereof to glory ; but not before god ; now therefore god in his infinite wisdom hath ordered and over-ruled things unto this issue , that by the work● of the law no flesh should be justified in his sight , that so no flesh might glory in his sight , no , not one amongst the many sons which are and shall be brought unto glory ; that as abraham the father of the faithful , so none of the children of abraham might have whereof to glory before god : god is very jealous of his glory and will not have any creature in heaven or earth , to come in as a sharer with him in that glory , whcih is his own peculiar , and appertaineth unto himself alone . and therefore hath so wisely disposed things in the aeconomy of salvation , that man being raised from the lowest degree and abyss of sin and misery to the highest pitch and height of grace and glory , should have nothing to boast of , nothing to glory in before him ; but to cry , grace , grace unto this spiritual workmanship and building of god by jesus christ even from the first foundation stone to the topstone thereof , as zech. 4.7 . so that now boasting is here for ever excluded and , glorying cut off from all flesh , as rom. 3.27 . where is boasting then ? it is excluded , by what law ? of works ? nay , but by the law of faith. the law of works , had it carried the glory of giving life and righteousness to man , could not have excluded boasting , but had admitted boasting even amongst the sons of glory ; every person amongst them would have had something of his own to boast of ; his own free will against gods free grace ; his own works and righteousness against gods free promise and grace in christ jesus : but now by the law of faith boasting is utterly and for ever excluded . and that this was gods design is plain , from 1 cor. 1.29 , 30 , 31. eph. 2.9 . and thus , as gods own glory is his highest end , ( as in all his other works , so also in this great work of justification by faith , and not by the works of the law , ) so his own most holy and sovereign will is the most perfect rule in order to that end , as eph. 1.11 , 12. who worketh all things after the counsel of his will , that we should be to the praise of his glory . there is nothing more hateful to god than pride . the angels for pride were cast down to hell ; god resisteth the proud , but giveth grace to the humble ; a proud professor is most hateful to god ; for a professor to make himself his end in his religious works and duties , as zech. 7.5 , 6. and to make his own will his rule , as 2 pet. 2.10 . is to make himself a god to himself : and is the highest contradiction to the divine will , which is the most perfect rule of his obedience , and to the divine glory , which is his highest end ; now therefore god hath so provided , that amongst all those that are justified , ( not by the works of the law , or their own righteousness , but by faith in jesus christ , ) no flesh should glory in his sight either by ascribing to his own free will in opposition to gods free grace or in his own works and righteousness in opposition to the free promise and the righteousness of god , which is by the faith of jesus christ unto all , and upon all them that believe . 5. it hath seemed good to the most wise and holy god , by the interposition of sin in the transgression of the first covenant , and the frustration thereof as to any possibility of giving righteousness and life to any man under the heavens ( under which all are concluded , and shut up ) to order things unto this issue , that so occasion might be given to glorifie his justice in the punishing of sin , and to reveal his wrath from heaven against all ungodliness and unrighteousness of men ; as rom. 1.18 . had there been no sin , there had been no wrath ; and so no manifestation of gods righteous judgment , no revelation of his wrath from heaven against all unrighteousness of men upon this earth . now it was absolutely n●●●ssary with respect to gods greater glory , that as his mercy , grace and love should be manifested towards some ; as hath been already shewed ; so his just wrath and the power of it should also be made manifest against others who upon that occount are called vessels of wrath and fitted to destruction ; as others are called vessels of mercy , and aforehand prepared unto glory ; as , rom. 9.22 , 23 , v. what if god willing to shew his wrath and to make his power known , endured with much long suffering the vessels of wrath fitted to destruction· there are amongst men in this world vessels of wrath as well as vessels of mercy : as amongst men , vessels have their denomination from that which they contain and are filled up with : so vessels of oyl , vessels of wine , vessels of water , &c. so here some are called vessels of mercy , because they are filled with mercy , grace and love from god in and through his son jesus christ ; and by this mercy , grace , and love of god in christ to them , they are afore-hand prepared unto glory : so on the other hand , others are called vessels of wrath , because they are the objects of gods wrath , and by the fulness of sin , when it is finished and grown ripe in them , they are fitted to destruction , and shall be filled with the infinite wrath of god , and that for ever : for their worm dyeth not , and their fire is not quenched ; as mark 9.44 . now such was the will , the sovereign will of god , that this warth of his , and the power of this wrath should be manifested and shewed forth in the glory of it towards these vessels of warth , what if god willing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as much as determining , resolving in ●he council of his will : for here the word ( willing ) doth not signifie barely a consent of the will , that such a thing shall be done ; but a fixed purpose and counsel of the divine will determining and decreeing : to shew his wrath and to make his power known on the vessels of wrath fitted to destruction . now there had been no occasion for the revelation of this part o● the divine will , and the shewing forth his wrath , and the making of his power know towards these vessels of wrath , if sin had not once entered , and the law by transgression been disabled as to the giving man life and righteousness by the works of it ; yea , if there had been no sin , there had been no vessels of wrath , nor any fitting of them to destruction . and thus the wise and holy god hath over-ruled sin and the transgression of his holy law to his own glory , in the manifestation of these vessels of wrath amongst men in this world , and in the fitting of them to destruction ; and in taking occasion thereby to shew his wrath , and to make his power known partly in this world , and more abundantly in that which is to come : so that all the patience and long-suffering of god towards these vessels of wrath , hath no other issue than by their continuance in sin , and filling up the measure of their iniquity , to ripen and fit them to destruction : and after the hardness and impenitency of their hearts to treasure up to themselves wrath against the day of wrath , and the revelation of the righteous judgment of god , as rom. 2.5 , 6. and thus have we done with the doctrinal part : i proceed to the application . use 1. hence we may infer and be informed that no man can be justified by the light within him and by his obedience to that light ; there hath been a generation of men , amongst us , that have made a greater noise about the light within , and which they say is in ever man in its measure and degree , and that by harkening to the light within , and obeying the same , a man may be righteous , yea , become perfect , and ( as they have affirmed ) to be without sin ; but let us a little examine the matter , and we shall quickly find the falshood of this boasting and confidence ; for this light , as they call it , is either true or false ; if false and not warranted by the holy scriptures , then it is not light , but darkness ; and as our lord saith , mat. 6.23 . if therefore the light that is in thee be darkness , how great is that darkness ? but we will suppose that this light which they speak of and affirm to be in every man be true light in its measure and degree ; and if it be so , then at best it can be but the light of gods holy law , as the works of it is written in the conscience of a man : it can pretend no higher ; and then no man that can pretend to the highest degree of that light , and of obedience thereunto , can possibly become righteous and be justified in the sight of god thereby : for then a man might be justified by works of the law contrary to the clear light of the holy scriptures : but forasmuch as no man shall or can be righteous and justified before god by the law and the deeds or works thereof in whatsoever manner or degree they can be performed by him : it is most clear , certain and plain , that no man can be justified in the sight of god by the light within , nor by all his obedience thereunto . 2. hence we may also infer , and be certainly ●formed , that no m●n can be justified in the sight of god by morality or moral vertue ; morality or moral vertue , is nothing else but obedience and conformity to the moral law contained in the decalogue or ten commandments , though generally it is restrained to the duties of the second table : and many of the heathens , ( who knew nothing of instituted religion and worship , which depend only upon divine revelation ) have attained unto divers moral vertues , and have therein excelled many called christians , and many amongst the professors of christianity , have made little pretence unto or conscience of instituted worship further than the bare name of religion , yet have been found amongst men more morally honest and vertuous than some others that have had a greater name & fame for religion ; and thereby have attained more reputation and esteem amongst men , than multitudes of loose pretenders to instituted religion : yet when all due encourgement and praise is given and allowed to moral virtue and honesty where-ever it is found ; it must be affirmed and is certainly true ; that no man under the heavens can be justified in the sight of god by moral vertue ; for then a man might be justified by the deeds of the law : and that by the deeds of the law in one part of it only , i. e. by the deeds of the second table , when the deeds of the first are omitted . but for as much as by the deeds of the law no flesh shall be justified in his sight ; it followeth as a necessary and undeniable consequence that moral vertue cannot justifie a man ; nor that any man can be justified by moral vertue in the sight of god ; and although there have not been wanting amongst the philosophers of old , and amongst false christians of latter times , who have by disputing , preaching and printing , both with their tongues and pens endeavoured to exalt , magnifie and cry up morality against the gospel of our lord jesus christ , and the righteousness of faith ; yet have not been able to prevail in that attempt . 3 dly . hence also we may as certainly infer and be informed that those that are justified in the sight of god , are not justified by inherent grace and sanctification : 't is a great and a blessed truth , that all that are justified are also sanctified , as titus 2.11 , 12. for the grace of god that bringeth salvation , hath appeared unto all men ; teaching us that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world : we will suppose that the grace of god , is taken for the doctrine of the grace of god in christ which hath appeared to all men , i. e. to jew and gentile ; by the gospel that bringeth salvation , i. e. the glad tidings of salvation , and salvation it self when it is believed and embraced in the heart of any man by faith. now this grace of god doth teach us , 1 st . doctrinally when it is received only by a common and not saving faith ; as historical or temporary faith is such faith as devils , and wicked men , and hypocrites may have ; as james 2.19 , 20. mat. 13.20 , 21 , 22. when it is thus received , it teacheth us doctrinally , i. e. the light of the gospel of the grace of god , that teacheth men the doctrine of salvation ; the righteousness of gods justification by faith in christ , teacheth us also to deny ungodliness and worldly lusts , and to live soberly , righteously and godly in this present world. which particulars do expresly contain the whole and compleat sanctification of the heart and of the life , i. e. in mortification of sin ; and all manner of holy and godly walking & conversation amongst men in this world : so that if any person pretending to this doctrin of justification , & righteousness by faith in christ be otherwise than a truly , holy , mortified , and sanctified person he is self-convict and left without excuse ; as the gentiles were by sinning against , and walking contrary to the light of nature : so these loose christians by sinning against and walking contrary to the light of grace , the fault is not in the grace of god but in their own selves ; who hereby proclaim to all the world , that they have received this grace or doctrine of the grace of god in vain . 2 dly . but then when this doctrine of the grace of god is imbraced sincerely and with a saving faith , such as is the faith of the operation of god ; as col. 2.12 . and the faith of gods elect , as tit. 1.1 . and like pretious faith , 2 pet. 1.1 . then it doth effectually teach , and certainly work by the same faith , all that sanctification and holiness of heart and life here mentioned : and so again , 1 cor. 6.11 . and such were some of you , but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus , and by the spirit of our god : so that the same holy spirit of god which applieth christ to our faith for righteousness and justification , doth also apply christ to us as and for our sanctification : and every person that is truly justified in the name of the lord jesus , is also as truly sanctified by the spirit ; and 't is as impossible for a justified person to be distitute of inherent grace and sanctification , as it is for a man living in the body to be so , without the soul , james 2.26 . nevertheless justification and sanctification , righteousness imputed and inherent , are distinct and different things , and must fall under a distinct consideration ; and must not , cannot , be confounded ; they differ as the cause and effect , as the antecedent and consequent : and though inherent grace and sanctification doth always accompany the person justified ; yet inherent grace and sanctification is not that righteousness by , or upon which any person is or can be justified in the sight of god : for inherent grace and sanctification is no more , can rise no higher than the writing of the law in a mans heart , and so it is described and set out by god himself , heb. 8.10 . quoted out of jer. 31.33 . i will put my laws into their mind , and write them in their hearts : the work of grace inherent , is but the writing of the law in the heart ; and all sanctification and holiness is but the outward expression of this law internally written in the heart : now if a man could be justified in gods sight by inherent grace and sanctification , he might be justified by the deeds and works of the law ; and that by imperfect deeds and works too ; for such is sanctification , but the imperfect writing of the law in the heart ; and such are all even the highest attainments of inherent righteousness and acts of new and holy obedience in the saints , but imperfect , phil. 3.12 . and rom. 7.22 , 23 , 24 , 25. now forasmuch as no flesh can be justified in his sight by the deeds of the law ; it is manifest and followeth , by necessary ●●nsequence that no man can be justified by inherent sanctification and obedience ; seeing all inherent sanctification and obedience is but the writing of the law in the heart , and the deeds of that law so written . and that which some men have imagined and endeavoured to maintain ( that a believer is justified in the sight of god by evangelical righteousness , i. e. his sincere obedience , or obedience of faith : and that having obtained remission of sins through faith in christs blood , his sincere or evangelical obedience is accepted of god as if it were perfect ) will plainly appear to be a false , and unsound assertion , and most contrary to the truth of the gospel ; for although both parts of this assertion be true in sensu divisio , i. e. in their different sense , and with respect to the different matters to which they do relate ; yet in sensu conjuncto , as they are confounded and referred to one and the same matter , they are utterly false and corrupt ; as namely , that a believer is justified by evangelical righteousness is a blessed truth , if referred to the right subject and matter of justifying righteousness which the gospel doth reveal : but this righteousness then is no other than the righteousness of god , i. e. the personal and perfect obedience and righteousness , which christ who is god man hath performed for us , and in our stead as the second adam and head of the whole church of the elect ; and is therefore called , the righteousness of god , in opposition to all a mans own or inherent righteousness , rom. 10.3 , 4. phil. 3.9 . and that this is the only evangelical righteousness , i. e. that only righteousness which the gospel doth reveal . for justification is clear from rom. 1.16 , 17. i am not ashamed of the gospel of christ , for it is the power of god unto salvation to every one that believeth to the jew first and also to the greek : for therein is the righteousness of god revealed from faith to faith ; as it is written , the just shall live by faith , i. e. not in his own , but in the righteousness or another ; which is jesus christ : who is the end of the law for righteousness to every one that believeth , rom. 10.4 . but if you will understand evangelical righteousness of , and refer it to inherent grace and sanctification , then it is utterly false ; for then a man is justified by the law and the deeds of it ; seeing inherent grace and sanctification is no other as hath been already shewed , and again , as to the other part of this assertion , namely , that god doth accept the sincere obedience of a believer as if it were perfect ; is also a blessed truth , if you refer it to sanctification only ; but if you refer it to justification , it is utterly false : for no righteousness of man is or can be accepted of god as the matter of his justification in his sight , as hath been already proved ; for that were for a man to be justified by the works of the law , or his own righteousness , which is contrary to the scriptures : now therefore , the sum of the matter is ; that no righteousness can be mentioned or accepted of god in justification , but the righteousness of christ only ; and although inherent righteousness , namely , sanctification of heart , and holiness of life in a believer is accepted of god through christ , as if it were perfect ; yet 't is so accepted as the truth and matter of his sanctification , but not as the matter of his justification , wherein none but christ and his righteousness can or ought to be mentioned . use 2. let the consideration of this truth caution and warn every man to beware and take heed how he goeth about directly or indirectly to establish his own righteousness , or to seek righteousness in and of himself by the deeds and works of the law , i. e. by his own inherent qualifications , and internal or external acts of obedience , and so become disobedient , and not submit himself to the righteousness of god by faith in christ. the carnal jews of old ( called israel ) fell under this woful mistake ; rom. 9.31 , 32. but israel which followed after the law of righteousness , hath not attained to the law of righteousness ; wherefore , because they sought it not by faith , but as it were by the works of the law : for they stumbled at that stumbling-stone : they followed after the law of righteousness ; i. e. they served god instantly day and night , as acts 26.7 . they attended to all the services of the law in sacrifices , and costly offerings , and toilsom as well as chargeable observances , in which they spared no cost , nor pains , but continued day and night , and that with zeal and fervency ; for so was that service carried on by sacrifices and offerings of divers sorts and kinds , which were day and night made , and some of them continually before the lord ; and when the old were 〈◊〉 moved , new were brought in and placed 〈◊〉 their room ; so that there was no vacancy no cessation , but a continued service day an● night , from one years end to another , an● this for the space of 2000 years ; and upo● this account , as they did , so they suffered muc● from the nations round about , both near an● far off , and that with much constancy , no● shrinking , nor turning away from the servic● of their god in times of greatest danger an● tribulation , as the histories of ezra , nehemiah , daniel , and the 11th of the hebrew● do abundantly declare : and yet they attained not to the law of righteousnss , wherefore ? because they sought it not by faith , but as were by the works of the law : those words , as it were , are of great significancy ; shewing , that in the nature and scope of their sacrifices they were directed unto christ , and to seek righteousness not by their own works , and in themselves , but by faith in christ ; and this was their common profession and prophecies they had , and promises of salvation by the messiah , whom had they looked unto by faith , and sought righteousness by faith in him , they had been safe : but they sought it , i. e. righteousness , not by faith , but as it were by the works of the ●aw ; so that whilst they professed christ , ●nd faith in him for righteousness , they closely and under-hand pursued their own righteousness , and rested in the law , and ●he works thereof , and so miscarried ; and this was their stumbling-stone under so bright a profession as they made to the contrary . note . that these things are mentioned and quoted out of heb. 11.32 — 37. not to impeach , or once to question the right faith of those worthies there mentioned ; or as if they obtained not the righteousness of god ; for 't is said , verse 39. these all obtained a good report through faith ; but to shew what things were done and suffered by the body of that people for many hundred years , and yet resting upon , and trusting to their own works and righteousness by the law , they attained not unto the righteousness of god ; i. e. the generality of them , most of them , through all those generations , as is expresly declared , rom. 9.31 , 32. for a person or people may do much , and suffer much , and yet all in vain , when by a fleshly mind , resting upon these things as their own righteousness , they submit not themselves to the righteousness of god ; which is the same that the apostle taketh for granted , 1 cor. 13.1 , 2 , 3. and which he also plainly declareth , gal. 5.2 , 3 , 4. and herein appealeth to themselves to be their own judges , gal. 3.3 , 4. and god grant that it be not our stumbling-stone also under so great a doctrinal● faith , and profession of justification by faith , and not by the works of the law , that we may not secretly and under-hand closely pursue , and go about to establish our own righ●teousness , if not directly , yet as it were by the works of the law : and it is that whic● the nature of man is very prone and strongly inclined unto , and therefore hath great need of caution and warning in this matter ; for god , who is jealous of his glory , will search out this close hypocrisie , and punish this dissimulation in us , as well as he did in them : and this new and late covering , which some have found out to hide their nakedness , will not be sufficient ; for what doth it avail them to say , that we are justified by evangelical righteousness , when this evangelical righteousness , as they call it , is not christ's , but our own righteousness ; our sincere , but imperfect obedience ; this is to blind our selves , and mock god ; whilst we look one way , and row another ; this is as it were by the works of the law , to seek righteousness , and not by faith : and it were to be wished , that these men who make their boast , and talk so much of sincere obedience under the notion of evangelical righteousness , and thereby darken counsel by words without knowledge , and confound the doctrine of justification with that of inherent grace and sanctification , would first shew sincerity in submitting themselves to the righteousness of god which is by faith in christ , and as sincerely deny their own righteousness in point of justification : and this would be a better evidence of their sincere obedience to the gospel of ●●sus christ , than any they give without it : ●e not deceived , god is not mocked ; he that made the eye , shall not he see ? and he that made the ear , shall not he hear ? and he that formed the spirit of man within him , shall not he understand ? and search out this idol hid amongst the stuft ? as it were by the works of the law. turpe est doctori quem culpa redarguit ipsum . now to back this caution , and ( if it may be ) to fix it upon your spirits with the greater force , i shall add three arguments against this attempting , or going about to establish your own righteousness ; namely ; 1. this is certainly a vain and foolish attempt ; we may allude to psal. 2.1 , 2. why do the heathen rage ? and the people imagine a vain thing ? the kings of the earth set themselves , and the rulers take counsel togethe● against the lord , and against his christ. there have been those , who from the be●ginning of the world , and in all ages an● generations thereof , as they have had advantages , have attempted by all humane forc● and policy against the lord , and against hi● christ , to oppress and exclude his gospel and spiritual kingdom among men in thi● world ; but they have not succeeded ; they have been still frustrated and disappointed therein : for yet christ sits as king upon his holy hill of zion , and there he shall sit and reign by his word and spirit maugre all opposition of hell and earth : so that they have imagined a vain thing which they were never yet able to accomplish , nor ever shall be . so , let me tell you from the sure word of god , that all such as have gone , and do go about to establish their own righteousness , and not submit themselves to the righteousness of god , have imagined , and do imagine but a vain thing , which they shall never obtain : for god hath said , and will not repent , that by the deeds of the law no flesh shall be justified : and , god is not as man that he should lye , nor as the son of man that he should repent ; hath he said , and shall he not do it ? or hath he spoken , and shall he not bring it to pass ? numb . 23.10 . there have been those under the old testament that tried this attempt to the utmost , but were miserably disappointed in the issue ; rom. 9.31 . they attained not to the law of righteousness ; and shall any think to succeed better under the new testament , where the light is more clear , and the utter impossibility of this attempt so plainly declared , that he that runs may read : and what a foolish and absurd thing is it , to attempt that which a man knoweth , or may know before-hand he shall never be able to accomplish ? 2. this is also a sinful as well as a vain attempt , and therefore beware and take heed of it , it is disobedience in the highest degree ; 1 pet. 2.6 , 7 , 8. verses this is spiritual wickedness , and therefore greater spiritual wickedness is that which hath in it spirits of wickedness , and therefore more strong and vigorous . we see by experience a little quantity of spirits extracted by art , hath much more vigour and strength in it than a far larger quantity in the common bulk . where the spirits are not united but dissipated in the common matter ; vis unita fortior : here are the spirits of many sins united in one , in this going about to establish a mans own righteousness in opposition to the righteousness of god. for , 1 st . here is the sin of ignorance , not 〈◊〉 invincible ignorance , for that cannot be i●●puted as sin to any ; but of willful or willin● ignorance , as the apostle peter reproves th● scoffers of the last times , 2 pet. 3.5 . 〈◊〉 this they are willingly ignorant of , &c. the● might have known if they would , but the● were not willing to know ; they were willing to be ignorant ; that so they might scoff th● more freely at the promise of his coming ▪ and so here men are willingly ignorant o● gods righteousness , that they might establish their own ; so rom. 10.3 . for they being ignorant of gods righteousness and going abou● to establish their own righteousness ; have not submitted themselves to the righteousness of god. and v. 2. for i bear them record , they have a zeal of god , but not according to knowledge . this ignorance and want of knowledge 〈◊〉 them is no extenuation or excuse of their sin , but an aggravation of it ; as that whereby they , i. e. the jews , are left without excuse , because they might and ought to have known better ; seeing the whole dispensation & aeconomy of the ceremonial law was in the proper scope and tendency of it to lead them out of themselves unto christ , to seek righteousness by faith in him , and upon this account they are as much without ●xcuse as the gentiles were , rom. 1.19 , 20. who when they knew god or might , have ●nown him , yet did not glorifie him as god. 2 ly . here is the sin of enmity and rebellion of the will against god ; they submitted not themselves to the righteousness of god ; ' ●is a meiosis wherein more is implyed than exprest : they submitted not , but rebelled and set themselves against the righteousness of god , from the enmity of their carnal mind : and christ saith unto this generation of men , john 5.40 . and ye will not come unto me that ye might have life . 3. here is the sin of pride : going about to establish their own , they submitted not themselves to the righteousness of god ; going about to establish their own righteousness ; here is the pride of mans heart , he will exalt himself , he will have somewhat of his own ; he will exalt his own righteousness against the righteousness of god ; and such is the pride of man by nature , that if he cannot have righteousness and life in himself , he will not be beholden to another for it ; and if left to himself , will rather perish eternally than go out of himself to seek righteousness and life in christ. 4 ly . here also is the sin of obstinacy an● willful re●using and rejecting the righteousness of god in christ , though infinitely be●ter than their own ; and persisting therei● in opposition to all the clear light of god word , and those convictions of the spirit fastned thereby upon their minds : as the holy man stephen tells them plainly , act ▪ 7.51 . ye stiff-necked and uncircumcised i● heart and ears , ye do always resist the holy ghost : as your fathers did , so do ye . so that all these things with some others which might be mentioned , do make it plainly appear to be a very sinful and wicked attempt in ; man to go about to establish his own righteousness . but , 3. it is also a very dangerous attempt , none can engage in this attempt but with the utmost peril and loss of his soul , if persisted in a mans own righteousness is a stumbling stone , at which they stumble ; and so fall and perish eternally : so fall upon that stone which breaks them to pieces , and provoke till it falls upon them and grinds them to powder : namely , christ the foundation stone in sion ; so rom. 9.32 . for the● stumbled at that stumbling stone , as it is written , behold i lay in in sion a stumbling stone and rock of offence . but who are they that stumbled ? but those that sought not righteousness by faith in christ , but as it were by the works of the law : and wherefore did they stumble at christ and his righteousness ? but because they went about to establish their own : their zeal , their madness for a righteousness of their own made them blind and not able to see the righteousness of god , made them enemies unto , and haters of christ , and his righteousness ; and in all the world none such enemies to christ , and the righteousness of god as these ; none such inveterate persecutors of christ and his holy apostles , and that spake against the things preached by them , as these men did contradicting and blaspheming , act. 13.45 . 1 thes. 2.15 , 16. their zeal for their own righteousness and made them exceedingly mad , raging and foaming out their own shame against the truth of the gospel , viz. the doctrine of free grace and justification by faith in christ alone , without the deeds or works of the law. use. 3. this doctrine speaketh by way of exhortation , and that first to sinners , and secondly to saints ; first to them that are out of christ , and secondly to them that are in christ. 1. to sinners and such as are out christ ; if there be no hope for you , no po●sibility for you to obtain righteousness an● justification by the works of the law in th● sight of god ; then be exhorted to escap● for your lives , and fly for refuge unto jesu● christ the hope , the only hope , the 〈◊〉 hope set before you in the gospel : yo● have no hope by the law , but there 〈◊〉 hope for you in jesus christ : grace for th● greatest sinners in the world. there i● hope in christ for the jew and for the gentile : there is no man upon earth so holy that can be justified by the deeds of the law ▪ and there is no man upon earth so sinful and wicked but he may obtain righteousness and be justified by faith in jesus christ ▪ rom. 9.30 . what shall we say then , that th● gentiles who followed not after the law of righteousness , have attained unto righteousness , even the righteousness which is of faith oh therefore make haste and fly for refuge unto jesus christ. the true heirs of promise , heb. 6.17 . are described by this character , ver . 18. who have fled for refuge to lay hold upon the hop● set before us . and all that are or shall be heirs of promise must and shall fly for refuge to lay hold upon this hope , which is jesus christ , who is entered within the vail ; who when he had by himself purged our sins and brought in everlasting righteousness for us ( as dan. 9.29 . to make an end of sins , and to bring in everlasting righteousness , ) sate down at the right hand of the majesty on high , heb. 1.3 . now here is hope set before you in christ , fly for refuge and lay hold upon it by faith ; and so lay hold on eternal life , and lay hold on everlasting righteousness ; for christ is eternal righteousness , and eternal life to all that lay hold on him by faith ; who have fled for refuge . here is a reference and allusion to the cities of refuge set apart by gods special appointment from amongst the cities of israel ; which were in number six , in convenient places , and at convenient distances from all parts : to the end that he that had slain a man at unawares might fly , and there find refuge and safety from the avenger of blood , numb . 35.10 . — 16. these cities of refuge were types , and did point unto jesus christ ; the holy ghost thereby signifying and testifying before-hand christ the true and spiritual refuge to sinners amongst men , from the avenger of blood ; with the vindictive and revenging justice of god , and his infinitive wrath gone out in pursuit of all guilty and bloody sinners , and violaters of his righteous and holy law : and the benefit of these cities of refuge was not only extended to the jews but also to the strangers ▪ as v. 15. the holy ghost plainly testifying hereby the extent of this true refuge in christ unto the gentiles as well a● to the jews ; and that all that fled unto him should be safe , and escape the pursuing vengeance and wrath of god due unto sin and the transgression of his holy law ; and the assurance of safety and refuge to sinners flying unto christ , both of the jew and of the gentiles , is laid in christ , bearing their sins , and fulfilling the righteousne●● of the law for them : it being an act o● glorious justice as well as an act of sove●raign mercy and grace in the father to just●●fie him that believeth in jesus , as rom. 3.26 and isa. 53.11 . that he might be ju●● and the justifier of him that believeth in jesus ▪ and my righteous servant shall justifie m●●ny , for he shall bear their iniquities . o● ▪ therefore sinner thou needest not fear refug● in christ ! seeing not only the grace an● mercy of god , but his justice also , to whic● i may add his faithfulness and truth in 〈◊〉 word and promise are thy security : o● ▪ therefore sinner fly for refuge to lay ho●● upon this hope which is set before thee , and which is sure and stedfast , and entereth in within the vail : and for the setting home this exhortation , i shall add three motives and give three directions , and so conclude this first branch of the exhortation . motive 1. sinner know that necessity is upon thee ; thou must fly , or die ; and therefore i may say to thee as the angels did to lot when sodom was destroyed , gen. 19.17 . escape for thy life , look not behind thee ; neither tarry in all the plain : escape to the mountain lest thou be consumed . there was an absolute necessity upon lot in his present case to escape out of sodom , to escape to the mountain , or to be consumed in the fire of gods wrath that was kindled against sodom and the cities of the plain : and so it is with thee sinner , escape for thy life , and haste thee unto jesus christ ; for if the avenger of blood in pursuit of thee , doth overtake thee out of christ thou art a dead man , a lost and undone man for ever , and wilt be consumed in the fire of gods wrath and holy indignation that is already kindled , and will burn eternally to the consuming all unbelieving and impenitent sinners who live and dye out of christ ; and are not found in him , i. e. united to him by faith , sprinkled with his blood , and cloath●d with his righteousness . oh! therefore fly unto christ and get into him , and so keep the blood of sprinkling lest he that destroyeth the first-born should touch thee , heb. 11.28 . 2 motive . here is refuge prepared and provided for thee in jesus christ : how miserable were man , guilty man , faln under sin , and under the curse of the law , and the wrath of god , if there were no refuge fo● him , no way to escape ? the condition o● man , of every man , would then be desperate ; as helpless and hopeless as that of the devils ; but blessed be god the case is no● so with faln man as it is with the faln angels ; grace , free grace hath put a difference ; oh let us adore god in it , and cry ▪ grace , grace to it ! there was no christ to take the nature of angels , or to take hold o● angels , as the word signifies , heb. 2.16 . bu● blessed be god there was a christ found to take the seed of abraham , to make an en● of sins , and to bring in righteousness t● faln man ; and now salvation is ready ▪ righ●eousness and eternal life is ready : o● therefore fly unto christ , and take refuge i● him , and lay hold upon the hope that is in christ for thee ! 3 motive . yea this refuge is not a refuge afar off , but a refuge near , a refuge at hand ; 't is but st●pping out of thy self , and thine own righteousness , and thou art presently in christ , in this sure refuge . great care was taken by god's appointment , that the cities of refuge should be in convenient places , not too far off , lest the distance should discourage the guilty man-slayer , and give advantage to the avenger of blood to prevent his escape thither : but the cities of refuge were near both to them that lived in the land of canaan , and also to them that lived beyond jordan ; on the one side of jordan , and on the other , that all might have opportunity and encouragement to fly thither ; numb . 35.14 . yea these cities of refuge , as they were to be near , so the way was to be prepared and made plain , that there might be no letts or hinderances in the way of the poor guilty man slayer , that was to fly for his life ; deut. 19.3 . thou shalt prepare thee a way , and divide the coasts of the land ( which the lord thy god giveth thee to inherit ) into three parts , that every slayer may flee thither . even so it is with respect to the true spiritual refuge in christ , 't is a refuge near at hand , and not afar off , that every guilty sinner may fly unto it : so that no sinner hath reason to complain and say , who shall ascend up into heaven ? i. e. to bring christ down from above ? or who shal● descend into the deep ? i. e. to bring christ back from the dead ? no sinner , say not in thine heart , nor think that this refuge is far off ; for the word is nigh thee , even in thine heart , and in thy mouth ; i. e. the word of faith that we preach , rom. 10.6 , 7 , 8. and if thou wilt yet ask and further enquire , what this word of faith is ; read rom. 10.9 . that if thou shalt confess with thy mouth the lord jesus , and shalt believe in thy heart , that god hath raised him from the dead , thou shalt be saved . what is nearer than that which is in thy heart and in thy mouth ? well , so near is christ unto every man , unto whom the gospel is preached : christ that came down from heaven into the humane nature ; the word that was made flesh , and dwelt amongst us , and did in the flesh of humane nature bear our sins , and die for us , is risen again from the dead , received up into glory : i say , this blessed jesus is brought near to us in the gospel ; that if we believe in him we shall be saved ; in him , i. e. even jesus who hath delivered us from the wrath to come ; 1 thes. 1.10 . and as christ who is our refuge is near ; so the way is prepared , the vallies are ex●lted , and the hills are laid low , the stumbling blocks are gathered up long ago ; isa. 40.3 , 4 , 5. compared with luke 3.4 , 5 , 6. so that sinner , here is now no valley , whose depth should affright thee ; no mountai● whose height should discourage thee ; no stumbling-block left to hinder thee in this flying for refuge unto christ ; therefore sinner , take courage and fly to christ , and lay hold upon the hope set before us ; and as god hath levelled all that was betwixt jew and gentile , and prepared his way , that every guilty sinner , both of the jew , and of the gentile , might have free access unto , and acceptance with his son jesus christ ; lay no stumbling-blocks and put no difficulties in your own way , when god puts none ; but fly for refuge unto him , and be safe ; be happy for ever : but take along with thee these three directions . direct . 1. first of all ; be speedy in your flight , make no delay ; tarry not ; delays are dangerous and opportunities , blessed opportunities , are many times thereby lost . to day if ye will hear his voice , harden not your hearts ; as heb. 3.15 . and again , to day , while it is called to day ; heb. 3.13 . and again , now is the accepted time ; this is the day of salvation ; 2 cor. 6.2 . and again saith the voice of god by his own son to jerusalem ; oh that thou hadst known , at least in this thy day , the things that belong to thy peace ; but now they are hid from thine eyes ; luk. 19.41 , 42. commonly men fly in haste , and take hold of the present opportunity to avoid the danger feared ; so must thou do sinner , if thou art upon thy flight to christ for refuge ; take hold of the present opportunity , which if lost , may perhaps never be recalled or recovered ; you know what folly it was in him , who said call time again ; no , time past cannot be recalled : the motion of time is not retrograde , like the wheels in ezekiels vision ; which went straight forward and turned not as they went : so doth time , vestigia nulla retrorsum . well sinner , thou hast a day now , a blessed time now ; a day of grace , a time when light shineth into thy heart , convictions are upon thy conscience ; thou hast a sense of sin , and feeling of thy guilt ; tremblest under awakened apprehensions of the wrath of god justly due to thy sin ; seest thy refuge to be only in christ ; hast some kindlings of divine love and affection , some warm desires unto and breathings after christ and grace : oh sinner make use of this blessed time , and lay hold of this pretious season ; and now or never , take thy flight and speed thee away to jesus christ who calleth thee ! and let thy heart answer , behold , i come unto thee ; for thou art the lord my god. lose this season , and lose all ; lose this season , and lose thy soul ; lose this season , and thou art lost for eve● ; for ought thou knowest : thou canst not assure thy self , nor can any man under the heavens assure thee of another day , of a morrow : no , no , to day if you will hear his voice ; there is no morrow mentioned in all the word of god in this case ; there is no m●rrow in the promise , therefore thou canst not expect it ; no morrow in the command , therefore thou canst not work in it : thou mayest repen●● and believe the gospel whilst it is called to day ; but if thou staiest till to morrow it may be it will be too late ; there is but a day of grace , and there is no morrow to succeed : jerusalem had her day , and esau had his day ; but no morrow , no afterward : no , no , then it was too late ; read luke 19.4 . heb. 12.17 . direct . 2. be steady in thy flight and persist in thy course ; hold on thy way till thou arrivest at , and beest got into the city of refuge : the guilty man-slayer , was not safe till he got to the city of refuge ; he was as lyable to fall and perish by the hand of the pursuer and avenger of blood at the borders of the city of his refuge , as he was when further off . 't is not his being not far off that would do ; thou art not far from the kingdom of god , saith christ to the lawyer that answered well ; but he was not in the kingdom of god for all that . and whether he ever went on and got in afterward we do not find . you know who said unto paul , thou almost persuadest me to be a christian ; but we find not that he ever became an altogether christian. 't is not thy making some progress toward christ that will secure thee ; but they getting into christ , and they being in christ , 1 john 5.20 . rom. 8.1 . they that were near the ark , perished in the waters of the flood as well as they that were further off ; none were saved but they that entred in : multitudes there are that seem not far off from christ , yea many that seem near unto him ; but none can be saved but such as are in him . direct . 3. those that fled to the city of refuge , were to abide therein , and not to venture out of it , at least till the death of the high priest ; for if the avenger of blood found him afterward wandring abroad , he might fall upon him and slay him , numb . 35.25 , 26 , 27. even so sinner , thou must not only refuge thy self in christ for a time , and then wander away after thy own lusts , worldly interests , or thine own righteousness afterward , but thou must abide in christ all the days of thy life , and never draw back through an evil heart of unbelief ; as heb. 3.12 . and thou must persevere in thy faith , and in thy course of holiness ; and hold fast the rejoycing of thy hope unto the end ; or else thou must lose all at last ; heb. 10.38 , 39. 't is a dangerous thing , when thou hast put thy hand to the plough , to look back , and remember lot's wife , who escaped out of sodom , and yet afterward looking back , was turned into a pillar of salt : 't is ill for them that begin in the spirit , and do afterward end in the flesh : 't is dangerous turning back from christ , and tacking about again to the world as wind and tyde serve : we read of many that did so , but never recovered their former faith and profession ; joh. 6.66 . from that time many of his disciples went back , and walked no more with him . and the apostle peter tells us ; it had been better for them not to have known the way of righteousness , than after they have known it , to turn aside from the holy commandment delivered to them ; 2 pet. 2.20 , 21. for it is happened to them according to the true proverb ; the dog is turned to his old vomit again , and the sow that was washed to her wallowing in the mire ; v. 22. and ill it is for those that have sought to be justified by faith in christ , to go back again to the works of the law ; gal. 5.4 . christ is become of none effect unto you whoever of you are justified by the law , ye are faln from grace ; therefore having fled for refuge unto christ , abide in him as your refuge . 2d branch of exhortation . this doctrine speaketh by way of exhortation unto saints , unto believers , unto them that are in christ , and as true heirs of promise have fled for refuge to lay hold upon the hope that is s●t before them , which is christ ; i say it speaks unto them by way of exhortation , unto three things . 1. to rejoyce in christ jesus . the poor guilty man-slayer , when he had fled and got into the city of refuge , rejoyced in his refuge , because there he was safe and quiet , and the avenger of blood could not touch him there : so it becometh you much more to rejoyce in christ jesus , your refuge ; for here in christ you are safe and quiet , the guilt of sin , the curse of the law , and the avenging justice and consuming wrath of god cannot touch you here in your refuge ; rom. 8.1 . there is therefore now no condemnation to them that are in christ ; gal. 3.13 . christ hath redeemed us , from the curse of the law , being made a curse for us ; and 1 thes. 1.10 . even jesus , which hath delivered us from the wrath to come . oh therefore rejoyce in christ jesus , because ye are safe and quiet ; your souls are safe ; you are now safe for ever , for ever ! psal. 107.30 . then are they glad , because they are quiet or safe , i. e. from their former dangers and fears . oh believers ! be glad because ye are safe arrived in christ your harbour , your refuge , and now ye are quiet and safe from your former dangers and fears ; we which have believed do enter into rest ; heb. 4.3 . to rejoyce in christ jesus , doth imply three things ; namely , 1. thankfulness : the poor guilty man-slayer is thankful for the city of refuge , and for that he is got into the city of refuge ; he bows and worships god in thankfulness , and blesses god who appointed the city of refuge , and blesses god that he is now got into it : so ye that are got into christ , your spiritual and heavenly refuge , bless god , and be thankful for jesus christ , and that ye are now got into christ ; all is of grace , of free grace , that christ was given to be a refuge to guilty sinners pursed by the law and curse , and that ye were enabled to flee unto him in your distress ; oh give the praise and glory to the god and father of our lord jesus christ ; ephes. 1.3 . blessed be the god and father of our lord jesus christ ▪ who hath blessed us with all spiritual blessings in heavenly places in christ : and again , col. 1.12 , 13 , 14. giving thanks to the father , &c. and rev. 1.5 . unto him that hath loved us , and washed us from our sins in his own blood ! 2. satisfaction , compleat satisfaction and content ; the lot is faln to you in a pleasant place ; ye are now in the best state that ever you were in , or that you can be in on this side heaven . the poor man-slayer hath perfect satisfaction and content in his city of refuge ; and though he may want many things , yet he hath that which is better than all , which is best of all , and upon that account he rejoyceth in full contentation , satisfaction and well-pleasedness with his condition : so ye that are in christ , have infinitely more reason to be satisfied , and rejoyce in a holy contentation and well-pleasedness in christ ; for though you may want many outward comforts ; yea , though you may suffer many afflictions and troubles in this world , yet you have that in christ which is better than all worldly comforts ; and which will infinitely weigh down and out-ballance all worldly afflictions and troubles . oh! therefore rejoyce in christ jesus in a holy contentation and well-pleasedness in christ. oh christian ! let thy heart in this answer to the heart of god ; for the heart of the father doth rest in christ in a perfect satisfaction , complacency and delight ; mat. 3.1 . this is my beloved son in whom i am well pleased . if the heart of god thus rests in christ , and is well pleased , let thy heart do so too . 3. reioycing in christ jesus doth imply a holy relyance upon him alone , and resting upon him for all , and that with firm trust , and u●most dependance . the poor guilty man-slayer trusts in his city of refuge makes it his strong tower and rock of defence to save him , and in confidence thereof he bid● defiance to death it self , and to all danger , and triumphs in this confidence over all his enemies , and saith , who is he that shall harm me ? here he can look upon , and talk with his enemy , the avenger of blood , without danger , and without fear : why even so ye that are in christ should rejoyce in christ jesus in a holy relyance and resting upon him alone for all your salvation ; upon his blood to cleanse you , and his righteousness to cloath you , his wisdom to direct and conduct you , his power to preserve you , his merit to obtain all for you , and his spirit to work all in you : oh thus live by faith , and rest upon christ for all : oh christian ! this is indeed right living by faith , and walking by faith , when thou livest out of thy self upon another , i. e. christ , and when thou walkest through all the darkness and wickedness of this world in a steady and firm dependance upon christ thy refuge , thy rock and house of defence to save thee , thy righteousness , thy wisdom , thy sanctification and redemption ! here thou mayest talk with all thine enemies , and throw the gantlet to them all in a holy triumph and rejoycing against that they can do against thee , and say as rom. 8.33 . who shall lay any thing to the charge of gods elect ? and as verse 34. who is he that condemneth ? it is christ that died ! and as verse 35. who shall separate us from the love of christ ? shall tribulation , &c. as vers . 35 , 36. and conclude as a conqueror , ( yea more than a conqueror through him that hath loved thee ) as vers . 38 , 39. 2. next to rejoycing in christ jesus , be exhorted from this doctrine , to put no confidence in the flesh ; phil. 3.2 . rejoyce in christ jesus , and have no confidence in the flesh ; these two must go together in the heart and walking of a christian : you cannot rejoyce in christ jesus , if you have , or put any confidence in the flesh ; and ye cannot have confidence in the flesh , if ye do aright rejoyce in christ jesus : to have confidence in the flesh , is to have trust and confidence in the law , and in the deeds and works of the law , done by you either before or after your laying hold upon christ as your refuge ; the internal deeds of the law , which are the qualifications , virtues and graces of the mind , and the external deeds of the law , which are the external actions of thy life and conversation , both with respect to god and man done and wrought in conformity to the holy law of god , so far as thou art able to reach it : the duties of the first table and of the second ; those which respect religion toward● god , and those which respect righteousnes● towards man , as they are or can be performed by thee ; these all are comprehended in the word flesh ; as appeareth plainly by the apostle ; phil. 3.4 . though i might also have confidence in the flesh , if any other man thinketh that he hath whereof to trust in the flesh ; i more : and then he addeth all his legal qualifications , priviledges and performances before his conversion ; v. 5 , 6. circumcised the eight day , &c. and then he adds all his own righteousness of the law in the internal and external deeds of it after his conversion and faith in christ ; v. 9. and be found in him , not having mine own righteousness , which is of the law ; but that which is through the faith of christ , the righteousness which is of god by faith : so that all his own righteousness both before and after conversion , he sets in opposition to the righteousness of god by faith in christ ; and this , all this that is , a mans own righteousness , he calleth flesh , and forbids and denies any confidence or trust to be put in it , either by himself , or by any other man ; so as that he or any other person should think or judge , or reckon himself righteous and justified in gods sight by his own righteousness , either of inherent qualifications or external obedience ; no , no , this is abominable ; this the apostle abhors in himself , and deters all others from : but on the other hand , to trust alone unto christ , and rely and depend upon the perfect righteousness of christ , which is the righteousness of god , and is made ours by faith , and not by works ; this is to rejoyce in christ jesus ; but to have confidence in our own righteousness ; this is to have confidence in the flesh : and there are two reasons why all a mans own righteousness is called flesh ; 1. because it is weak and unable to bear the weight of mans hope and confidence as touching his being righteous thereby , or justified before god ; and thus the horses of the egyptians are said to be flesh , not spirit , because of their weakness and inability to answer the sinful trust and confidence which the jews had in them ; isa. 31. v. 3. and 2. because it is polluted , sinful and unclean by the infirmity and imperfection of grace in the best , and by the mixtures of sin and corruption that attend us in our best duties ; as isa. 64.6 . but we are all as an unclean thing , and our righteousnesses are as filthy rags , and therefore not to be trusted in and relied upon when we come before , and have to do with god. now therefore , ye that are in christ , and desire to rejoyce in christ jesus , have ; see that ye have no confidence in the flesh : covet earnestly the best gifts ; strive after the highest attainments of inherent grace and holiness , but trust not to , put no confidence in your own works and righteousness ; for by the works of the law there shall no flesh be justified in his sight . 3. and last of all ; see that ye worship god in the spirit ; phil. 3.2 . for we are the true circumcision which worship god in the spirit , rejoyce in christ jesus , and have no confidence in the flesh : so that to your rejoycing in christ jesus , and having no confidence in the flesh , you must add this also ; to worship god in the spirit . now to worship god in the spirit implieth these three things ; namely , 1. to worship god in the spirit , is to worship god in christ ; those of the concision spoken of in the beginning of phil. 3. who trusted to circumcision and the works of the law , or their own righteousness , worshipped god in the deeds and works of the law , which the apostle here calls flesh ; and so they worshipped god not in the spirit , but in the flesh : they rested in their own deeds and works , and looked not to christ jesus who was the end , perfection , and substance of the ceremonial law. and so indeed their worship terminated in their own righteousness , and they did not by faith go out of themselves unto christ and his righteousness ; and so they did not worship god in the spirit , i. e. evangelically and by faith in christ ; but legally and presuming upon their own merit and worthiness without christ ; and so all their worshipping was carnal and in the flesh , after the old covenant and works ; but not spiritual and evangelical , i. e. after the new covenant and grace . to worship god therefore in christ , and by faith in him as your only righteousness , and always to come unto the father by the son ; this is indeed to worship him in the spirit relying upon his mediation , merit , blood , and righteousness as the mediator of the new covenant , and not upon the old covenant and works . 2. to worship god in the spirit , is to worship him sincerely and with a true heart ; and thus to worship god in the spirit , is to worship him in truth , joh. 4 23 , 24. but the hour cometh and now is , when the true worshippers shall worship the father in spirit and in truth ; for the father seeketh such to worship him : god is a spirit , and they that worship him , must worship him in spirit and in truth . these concisionis● did worship god not in truth , but i● outward shew and hyporisie ; for they worshiped him in the outward circumcision o● the flesh , ; but the inward circumcision of the heart , which is in the spirit , and soul ▪ and mind , that was wanting , that they looked not after : thus , whilst they doted upon , and boasted of the external sign , they lost , they minded not the thing signified , i. e. the internal grace and spirit ; and there was not that in the heart and spirit within , that might accord and stand with , and answer to circumcision without , i. e. the answer of a good conscience ; no , the conscience was neither sprinkled with the blood of christ , nor sanctified by his spirit ; and hence they did not , they could not draw near to god with a true heart , nor in that full assurance of faith that god would either hear or accept them in their worshiping of him : a guilty conscience , and an unsanctified heart is always hypocritical , and playeth false and loose in worshiping god ; hence heb. 10.22 . let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water ; and the heart must first be sprinkled from an evil conscience , and body washed with pure water , by the blood and spirit of jesus christ , before any man can worship god in spirit and in truth ; and i do , and dare too affirm it from the word of god , that there is not a true and spiritual worshipper of god in all the world , but such as are so inwardly sprinkled and washed with the blood and spirit of jesus christ ; all others do worship god carnally and hypocritically , not in spirit , and in truth , not sincerely and inwardly : oh therefore , you that are in christ , see , look to it , that you worship god in the spirit , and in truth , for else there is none in all the world to do it . 3. to worship god in the spirit , is to worship him in and according to his own holy institutions , ordinances and appointments , and not according to humane inventions , not according to mens traditions ; there is neither spirit nor truth in that worship that hath not the stamp of divine authority upon it : voluntary humility and will-worship , and all things of mans devising in the worship of god , and that hold not the head christ jesus , can minister no grace or spiritual nourishment to the members and joynts of the body ; eph. 4.16 . compared with col. 2.18 , 19 , 20 , 21 , 22 , 23. a little leaven will leaven the whole lump , and a little superstition and will-worship , after th● doctrines and commandments of men , 〈◊〉 render the whole worship vain and fruitle●● to your selves , as well as displeasing , provoke●ing and unacceptable to god ; and so whe●● all the ends of worship are lost , it becom● altogether vain ; as mat. 15.9 . but in va●● they do worship me , teaching for doctrine t●● commandments of men ; and who hath ●●●quired these things at your hands ? will 〈◊〉 day dash in pieces the confidence of all suc● worshippers , and evidence the vanity , as we●● as the impiety of all such worship : human● traditions and impositions of men unde● what name or pretence soever , whether of e●●clesiastical , or of holy learned and judicio● persons , or the authority of the civil magistrate , are not sufficient to warrant us i● our worshiping of god : no , no , we mu●● to the law , and to the testimony ; and i● they speak not according to this word , ther● is no light or morning in them : and whe●● men have once rejected the word of th● lord , what wisdom is in them ? yea wha● holiness is in them ? what learning is in them ? yea , professing themselves to be wise , they are become fools ; and why then should you that are in christ follow them , or be led by them , wherein they do not follow christ , or are led by his word and spirit ? 't is time for us to leave them who have left the head jesus christ , and have gone a whoring from under their gods : what though all the world wander after , and worship the beast ? yet those whose names are written in the lambs book of life , must not comply with them ; rev. 13.7 , 8. ye that are in christ are the temple of the living god ; for god hath said , i will dwell in them , and walk in them : what agreement hath the temple of god with idols ? wherefore come out from amongst them , and be ye separate , saith the lord , and touch not the unclean thing ; 2 cor. 6.16 , 17 , 18. and again , rev. 18 4. and having therefore , dearly beloved , these promises , viz. of god's receiving us , and of being a father to us , and our being his sons and his daughters ; as before ; let us cleanse our selvet from all filthiness of the flesh and of the spirit , perfecting holiness in the fear of god ; 2 cor. 7.1 . and let it be considered by you , that if you be rejected of the world for not worshiping with them after their rudiments , ye shall be received of god in christ , as the true worshippers , that worship him in spirit and truth , i. e. that worship him in christ sincerely , and according to his own institution ; and whether it is better to please god or men ; to be rejected of men , and to be received of god ; or to be received of men , and rejected of god , judge ye ; for to be j●stified by works and our own righteousness ; and to worship god by humane inventions , are equally hateful and abominable with god , tho' highly esteemed amongst men ; jer. 44.4 . oh do not this abominable thing that i hate ! and luk. 16.15 . ye are they , which justifie your selves before men , but god knoweth your hearts ; for that which is highly esteemed amongst men , is abomination in the sight of god : and for us to think within our selves , that we can be justified in the sight of god by our own works or righteousness ; or that we can worship god by humane inventions , or mens traditions , is to think that god is altogether such an one as our selves , for which certainly he will reprove us ; psal. 50.21 , 22. and there is a secret ▪ yet strong connexion betwixt these two grand errours ▪ viz. to be justified by works , and to worship god by and after our own inventions ; for they commonly go together , and stand and fall together : and those that are corrupt or loose in the doctrine of justification , are accordingly as corrupt and loose in worship : and therefore when a professing people grow loose in the worship of god , 't is an ill omen , and just ground of godly jealousie and fear , that such are unsound and loose in the point of justification : hence gal. 4.8 , 9 , 10 , 11. and that they are not fast knit by a sincere faith unto christ the head ; col. 2.19 , 20 , 21 , 22. let us therefore , as many as are perfect , be thus minded ; to rejoyce in christ jesus ; have no confidence in the flesh ; and worship god in the spirit ; then , and not till then are we the t●ue circumcision ; then , and not till then , do we walk after the spirit , and not after the flesh : as therefore ye have received christ jesus the lord , so walk ye in him : and the god of peace shal● be with you . amen . the second part of the true light shining in darkness : to give to us the knowledge of salvation , & to guide our feet into the way of peace . or , the righteousness of god manifested , opened and declared as the true and only matter of our justification before god , through faith in jesus christ. being one sermon or doctrine of five more remaining upon rom. 3.21 , 22. but now the righteousness of god , without the law , is manifested , being witnessed by the law and the prophets : even the righteousness of god , which is by faith of jesus christ unto all , and upon all them that believe ; for there is no difference . preached first in and about the city of london , and now more lately in the town of cambridge . by thomas taylor . london , printed for nath. crouch , 1693. the true light shining in darkness . rom. 3.21 , 22 , but now the righteousness of god without the law is manifested , being witnessed by the law and the prophets ; even the righteousness of god , which is by faith of jesus christ unto all , and upon all them that believe ; for there is no difference . in the foregoing verse , and the discourse thereupon you have heard that there is no righteousness of man whereby he can be justified or stand before god. now lest you should object and say ; if the case be thus with man , with all men , since the fall of adam ; that there is an utter failing of a mans own righteousness : so that it is now become impossible for him to be righteous and to be justified in the sight of god by the deeds of the law ; then is the case desperate with him , and there is no hope ; i say to obviate such an objection as this , and to open a door of hope , o● a better hope to man , thus desperate in himself ; the apostle presently adds ; but now the righteousness of god , &c. as if he had said , oh! ye lost and un●one children of adam , cheer up your spirits and let not your hearts sink ; for tho' there is no hope for you by the law and the works of it , yet there is hope for you in christ : and though there is no righteousness of man that can be the matter of your hope for justification before him , with whom ye have to do ; yet there is a better righteousness which you may attain unto by faith , i. e. the righteousness of god ; but now the righteousness of god , &c. in the text you have this righteousness described and set out unto you by six characters , each one of which will afford a distinct point of doctrine , and deserve a particular consideration . namely , 1. it is the righteousness of god. 2. it is without the law. 3. it is manifested , being witnessed by the law and the prophets . 4. it is obtained by faith of jesus christ. 5. it is by way of imputation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto all and upon all that believe , i. e. by way of imputation . 6. it is extended equally and alike unto all them that believe , for there is no difference , i. e. betwixt one believer and another in respect of justification and this righteousness of faith. the points of doctrine accordingly , are or may be these six , namely , doct. i. that the righteousness which 〈◊〉 by faith of christ to all them that believe , i● the righteousness of god. doct. ii. that the righteousness of god which is by faith of christ to them that believe is without the law. doct. iii. that the righteousness of god without the law , is manifested , being witnessed by the law and the prophets . doct. iv. that the righteousness of god without the law is dispensed and brought down to us , and can be obtained by us only by faith. doct. v. that the righteousness of god which is by faith of jesus christ , is an imputed righteousness . doct. vi. that the righteousness of god which is by faith of jesus christ , is extended equally and alike to all them that believe : so that there is no difference . we shall begin with the first of these namely , doct. i. that the righteousness which is by faith of jesus christ unto all them that believe , is the righteousness of god ; for so the apostle calls it in the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteousness of god : and again v. 22. even the righteousness of god ; and it is not in vain and without special reason , that this character is repeated and inculcated again and again in the text , as also in other places ; for herein lieth one essential difference and characteristical distinction betwixt all other righteousnesses that can be pretended to amongst men , and this righteousness , which is by faith , namely , that this righteousness only and above all others by way of eminency , is the righteousness of god. and this will appear and be made plain in these four general heads . 1. in that god alone is the author of this righteousness ; and as he is the father of lights from whom every good gift and every perfect gift comes , and in whom is no variableness nor shadow of turning ; jam. 1.17 . so this good gift , this perfect gift of righteousness by faith in his son jesus christ , cometh down from above , from him who is the father of lights : and god is the author of this righteousness in a special and peculiar way . indeed as all things of the first creation are of god ; rom. 12. ult . so all righteousness amongst angels and amongst men is of god , and he is the author and given thereof : the righteousness that is found in the elect angels , who obey his word , and do his will , whatever it is , is of god , and he is the author thereof ; for he planted that rectitude and integrity at first in the angelical nature , and he hath preserved the same in the elect angels that sinned not , and them in it , of his own will : and if there be any righteousness to be found amongst men , it is still of god , and he is the author of it . the original righteousness that was found in the first adam before the fall , was of god as the author of it ; for god made him after his own image , and planted that original righteousness , rectitude and integrity in the humane nature , conformable to that holy and righteous law under which god put him : and if there be found in faln man any thing that may be called righteousness amongst men , as namely , that which men call moral righteousness , it is certainly of god , and god is the author of it , as it sheweth forth the work of his law written at first in their hearts , though now to be found only in the broken remains of it : so that all righteousness , angelical and moral , that is found amongst angels or men , is of god , and god is the author of it , as it is a part of his first creation ; for he made all things very good ; gen. 1.31 . and man expresly , after his own image ; verse 26 , 27. but this righteousness which is by faith of jesus christ unto all , and upon all them that believe , is of god after another manner , and god is the author of it in a more especial and peculiar way , and by way of eminency above all that is called righteousness amongst angels or men besides this ; for this righteousness is of god , and he is the author of it , as it is indeed the foundation of his new creation , and the whole fabrick and building of the new creation is founded upon it ; and look as god's new creation of grace in and by his son jesus christ , is a more excellent workmanship than that of his old creation , and god is the author of the new creature in a more especial manner ; so also is god the author of this righteousness ; 2 cor. 5.17 , 18. therefore if any man be in christ he is a new creature ; old things are passed away , behold all things are become new ; and as old things are passed away , and all things are become new ; so particularly the old covenant and old righteousness by the deeds and works of the law is passed away , and a new covenant and a new righteousness brought in , not of works , but of grace ; not by the deeds of the law , but by faith in jesus christ ; and all things are of god ; as verse 18. i. e. all things of this new creation , and so this righteousness which is by faith of jesus christ , is of god in a new and more peculiar and glorious way , under a new head , i. e. not adam , but jesus christ , and by a new covenant , not of works , but of grace ; and by a new birth , not after the flesh , but after the spirit ; not of the will of man , but of god ; job . 1.13 . jam. 1.18 . gal. 4.28 , 31. and so this righteousness is called by a new name , the righteousness of god ; as god is the author of it , and hath created it , and brought it forth after a more peculiar manner ; and this will appear more plainly in the consideration of these three particulars ; namely , 1 particular . first , in that god of his infinitely free and soveraign grace hath in and through his son jesus christ , designed and conferred this righteousness upon us by faith in his son. i say , god of his free grace hath conferred this righteousness by faith upon the heirs of salvation , and that from all eternity the purpose and counsel of his grace designed and conferred this righteousness by his son before the world was ; 2 tim. 1.9 , 10. but according to his own purpose and grace , which was given us in christ before the world began : but is now made manifest by the appearing of our saviour jesus christ , who hath abolished death , and hath brought immortality and life to light through the gospel : what is that which is made manifest by the appearing of our saviour jesus christ , but this righteousness of god ? as in the text , but now the righteousness of god is manifested : now by this righteousness of god is death abolished , and immortality and life brought to light through the gospel . now whence is this righteousness of god , and so immortality and life brought to light ? was it from , or according to works ? no , but according to his own purpose and grace , which was given us in christ before the world began ; so that it was not our works , but god's free purpose and ▪ grace which designed and conferred this righteousness ; and if you will know when this purpose and grace , or this purpose of grace in god moved him hereunto ; it was from all eternity , before the world began ; and this righteousness of god , is not a righteousness of work or by works , but a righteousness of grace , given us in christ , not as a reward of works and of debt , but as a gift of free and soveraign grace ; and so it is called ; rom. 5. v. 17. much more they which receive abundance of grace , and of the gift of righteousness , and all that are justified by this righteousness , which is by faith in christ , are said to be justified freely ; rom. 3.24 being justified freely by his grace through the redemption that is in jesus christ : and it is very much to be considered , that mans works are always excluded , and the grace of god , and the gift of righteousness magnified and mentioned in the business of justification ; titus 3.5 , 6 , 7. and for as much as this purpose and grace , or this gracious purpose of righteousness by faith was given us in christ before the world began , it is manifest , that man not having then a being , or having done good or evil , not mans works or worthiness , but gods own free grace and goodness moved him to confer and bestow this gift of righteousness ; as the apostle argueth concerning esau and jacob ; rom. 9. v. 11. for the children being not yet born , neither having done any good or evil , that the purpose of god according to election might stand ; not of works , but of him that calleth : so that this righteousness which is by faith of jesus christ , is the righteousness of god , as his grace , his free and soveraign grace in christ hath created , designed from all eternity , and freely conferred the same on all them that believe : and thus no other righteousness , but this of christs only , is or can be called the righteousness of god , because whatever other use there may be of other righteousnessess , either original ▪ legal or moral amongst men in this world , yet certain it is that this righteousness only was designed and conferred as the gift of god's free grace in christ , as that wherein only man can be be justified in his sight . 2 particular . this is the righteousness of god , as his infinite wisdom alone hath contrived and found it out : for considering the case of man now faln under sin by the transgression of the first covenant , and the first adam , and every individual person of mankind comprehended in him , were now become sinners , and had lost all hope and possibility of righteousness by the law ; it was above the reach and understanding of all created wisdom ; and would have put to a non-plus all the wisdom of men and angels , to have found out a way , how man , that had lost his own righteousness , and all hope of it by the law , could ever become righteous again , and be justified in the sight of god ; and that god might be just in justifying man that 〈◊〉 once a sinner and transgressor of his 〈◊〉 law : and had god put the question adam , who had as much natural und●●●standing and wisdom , as any man ever ha● i say , had god put the question to him ; 〈◊〉 me adam , now that sin and death have 〈◊〉 the dominion over thee , and all thy poster●●● by thy transgressing of my law , how sin 〈◊〉 death may be destroyed , and righteousn●●● and life brought in , my law be fulfille● my justice satisfied , and glory preserv●● and thou saved ; his mouth had been stoppe● and his tongue silent without any answer ; could not have entred into the heart of ma● to conceive such a mystery of grace as th●● is : and as there was none amongst men , 〈◊〉 none amongst the angels in heaven tha● could have been his counsellor in this matte● ▪ or have first given unto him ; as rom. 11 ▪ 34 , 35. who hath been his counsellor ? and wh●● hath first given unto him ? no ; no , god hath been his own counsellor in this matter ; his own wisdom hath contrived this way of righteousness by faith in his son jesus christ ; as rom. 11.33 . oh the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! for i had not ●he wisdom , as well as the grace of god ●revented man with the revelation and ma●ifestation of this righteousness , it had ne●er entred into the understanding of men or angels to have conceived thereof ; 1 cor. 2. v. 9. but as it is written , eye hath not seen , ●or ear heard , nor hath it entred into the heart ●f man the things that god hath prepared for them that love him ; which is quoted out of isa. 64.4 . for since the beginning of the world , men have not heard nor perceived by the ear , neither hath the eye seen , o god , besides thee , what he hath prepared for him that waiteth for him : and doubtless this righteousness of god by faith in his son , is one , and not the least of those things , and these words of the prophet , neither hath eye seen , o god , besides thee , doth not only exclude the eye and wisdom of man , but of angels also : so that it is the eye of god only that hath seen , and his wisdom alone that hath contriv'd this wonderful thing : and it is therefore called not only the wisdom of god ; as 1 cor. 1.24 . but also the wisdom of god in a mystery ; as 1 cor. 2.7 . and the hidden wisdom , ordained before the world for our glory : and the wisdom , which none of the princes of this world knew ; as verse 8. for had they known it , they would not have crucified the lord of glory . 3. parti . this righteousness is also th● righteousness of god , and he is the autho● of it . as his infinite power hath effect●● and performed it in and by his son jesu● christ , as his infinite grace alone hath de●signed and conferred ; and his infinite wi●●dom alone contrived and declared , so also 〈◊〉 infinite power alone hath effected and broug●● it forth ; and therefore christ in bringing in this righteousness is called the wisdom 〈◊〉 god and the power of god , 1 cor. 1 . 2● and admirable indeed it is and worthy 〈◊〉 serious and particular consideration to observ● how the infinite power of the godhead m●●nifested it self , and wrought in christ f●● effecting and bringing forth of this right●●ousness ; and this we may consider in 〈◊〉 particular instances thereof ; as namely . 1. inst. in the bringing forth of h●● son jesus christ into the humane nature● what an emanation and irradiation of th● divine and eternal power of the god●head was therein manifested ; to the admi●ration and wonder of angels and men namely , 1. in that a virgin should conceive an● bring forth a son , as the prophet had foretold , isa. 7.14 . this was impossible with men , but things that are impossible with men , are easie with god : and therefore here was a manifestation of the divine and infinite power in effecting that by its own immediate operation which in the course and order of things as to men was impossible . 2. in that a man should be brought forth of the seed of the woman , and partaker of flesh and blood , i. e. of all the infirmities of the humane nature and yet without sin ; this also was a further manifestation of the power of god : and as things stood with adam after the fall , was altogether as impossible as that a virgin should conceive ! for adam being first corrupted , and the humane nature depraved by sin ; it became impossible in the way of ordinary generation , which god had ordained for the propagation and continuation of man in the world , that ever any particular man , or person of mankind should be born of a woman , and in that respect be truly the seed of the woman , who was first in the transgression ; and yet be clean from the corruption of the humane nature and be without sin ; as job 14.4 . who can bring a clean thing ●ut of an unclean ? not one . that is , not one amongst all the creatures : 't is above and beyond the power and energy of any creature in heaven or earth to effect such a work ; to bring a clean thing out an unclean : and so again , job 15. ●● ▪ what is man that he should be clean ? a●● he which is born of a woman , that he sho●●● be righteous ? but here behold a miracle i●●deed ! a wonder of divine power and e●●ficacy ! a man , one in the humane nature and brought forth in the fulness of tim● that is perfectly clean , and free from all th● original and inherent corruption of ma● nature , and one which is born of a wo●man , and yet righteous ! righteous above what adam was in innocency , and abov● what the angels of heaven were in the sta●● of original purity : one more holy tha● saints , more holy than angels , and yet ● man , with all the infirmities of mans n●●ture , and yet born of a woman ! a clea● thing indeed , brought out of an unclean and therefore this holy , this clean , and harmless son of man , and separate from sinners , was not brought forth in a way of ordinary generation , but by the immediate energy and power of the most high , working i● a miraculous and extraordinary manner , a● was expresly declared by the angel to the virgin mary , luke 1.35 . the holy ghost shall come upon thee , and the power of the highest shall over-shadow thee ; therefore als● that holy thing , which shall be born of thee , shall be called the son of god ; and therefore his generation was peculiar to himself , the miraculous and extraordinary manner of which , thoughts are wanting in us to conceive , and words much more to express , as it is written , isa. 53.8 . and who shall declare his generation ? and surely herein that old serpent the devil was greatly deceived and disappointed of his expectation ; for as ( when he tempted cain to murder abel he thought he had thereby made all sure : the seed of the woman in the person of abel being now cut off ; but little did he think then of another seed appointed by god to the woman instead of abel whom cain slew , but when seth was born , the mystery of god was revealed , to the faith of the woman , and the confession of her mouth plainly declared the faith that was in her heart , as to another seed , in whom the genealogy and line was to descend down even unto christ , as gen. 4.25 . for god , said she , hath appointed me another seed instead of abel , whom cain slew . so also in the first temptation ; here was the subtilty and malice of the devil to cut off and murder all mankind at once , for understanding that this glorious creature adam , was brought forth as a publick person , and by the covenant g●● had made with him , was to stand or 〈◊〉 the common head and root of all manki●● designed , and in his serpentine wisd●● concluded , that if he could prevail up●● this adam to sin and transgress t●● covenant , he should at once murder 〈◊〉 whole race of mankind , murder him 〈◊〉 them in him , spiritually and eternally 〈◊〉 well as bodily : and having effected this h●● rid murder , he now triumphs over ad●● and all mankind , as a mighty conquer in the spoils he had made of so glorious creature , supposing he had now made all sure , that god himself according to his ow● law was not able to deliver this capt●● adam , and the spoils of mankind out 〈◊〉 his hand ; little did the devil then think 〈◊〉 a second adam , of a more glorious perso● to be brought forth in the humane natur● and of the seed of the woman , or that th●● could possibly ever be , that a clean thing should be brought forth out of an unclean ▪ but behold here the wisdom of god defeating the subtilty , and the power of god defeating the malice and power of the devil ; who had now got the power of death in his hand , as heb. 2.14 . had got the keys of hell and death , and had as he thought lo●● up adam and all mankind with him so fast ●ithin these gates , that none could come to ●eliver him : but behold the second adam christ jesus , by the power of god , of the ●eed of the woman , holy , harmless , and ●eparate from sinners being conceived in the womb of the virgin , and born of her with●ut sin , according to the promise made to adam , and now declared immediately after his fall , gen. 3.15 . the seed of the woman shall bruise thy , i. e. the serpents head ; and here as the serpent had deceived the woman , and brought her first into the transgression ; so this old serpent the devil was deceived by the woman , of whose seed by the power of the highest is brought forth this second adam , this man christ jesus ; who is made a quickning spirit , 1 cor. 15.45 . to quicken or make alive that which was dead , as ver . 22. who also was not , as the first adam , of the earth , earthy , and therefore easily overcome , as he was ; but the lord from heaven , as ver . 47. and therefore able to raise up all his , after his own image , to bear the image of the heavenly , as ver . 49. and to triumph over death and hell , as ver . 55 , 56 , 57. oh death where is thy sting ! and thus the admirable power of god was manifest in bringing forth such a person as jesus christ , in the humane nature ; jesus christ , the righteous , and the propitiation for our sins , and our advocate with the father ; whose office and work it was to bring down this righteousness of god from heaven to us . 2. instance . the infinite and eternal power of god , was also as much seen and manifested in christ , bearing our sins in this humane nature , in his own body on the tree : and first let us consider what a burden , what a weight sin and the guilt of sin is , when it is charged and laid upon the conscience by the power of god ; and this may be considered in the angels that sinned ; angels are greater in power than we , as 2 pet. 2.11 . angels that excel in strength , or psal. 103.20 . angels , who are spirits , i. e. not flesh and blood as we are , weak and feeble ; angels that are not hay and stubble as we are , but a flaming fire , psalm 104 4 yet these high and mighty angel , these strong and powerful angels , that were naturally the first-born of gods first or old creation , and the excellency of creature strength , when they had once sinned , and god comes to charge them with folly , and lay the guilt and punishment of sin upon them , how doth it sink and break all the powers and spirits of the angelical nature ; and casteth them down into the deepest darkness and despair , and that from the highest light , glory and confidence of their first and heavenly state , and presently cast them down from heaven to hell , 2 pet. 2.4 . so unable were they each of them to bear the burden , i. e. the guilt and punishment of their own sin. and 2. let us consider sin in man , and how unable man is to stand when god shall mark iniquity , as psal. 130. 3. if thou lord shouldst mark iniquities , o lord who shall stand ? i. e. none shall or can stand , no nation or kingdom , no house or family , no person under heaven , no not the church or people of god can stand ; if god should mark iniquity , and punish sin but with his temporal wrath and judgments in this world , there is none could possibly stand , for who can stand when god is angry ? and who knoweth the power of his wrath ? the sinners of the old world did know something of it , but they could not stand before it , it swept them all away with the waters of a flood ; and whither did it sweep them ? it swept them down to hell , 1 pet. 3.19 . the spirits now in prison ; and that prison is the prison of hell , luke 16.23 . and in hell , &c. the sinners also of sodom and gomorrah did know somewhat of this wrath : but they could not stand before it ; they could no longer ( as stout and hard hearted as they were ) bear up under this burden and weight of their own sin , for it brought a dreadful shower of divine vengeance upon them ; a shower of fire and brimstone from the lord out of heaven , by which they all perished , as gen. 19.24 , 25. francis spira also knew somewhat of this wrath , and burden of his own sin , when god laid it upon his conscience , in the guilt and punishment due to it , but he could not stand , but went despairing out of this world , and without any hope or comfort as to the next , as to what did appear . and it may be some of you here present , and if you have not , i am sure others have known something of this matter , when god hath been angry but for a moment ; and hath laid sin in the guilt of it , upon conscience ; it made them sink immediately under utmost despair , and bereaved them of all hope , comfort and patience , that had not infinite mercy stept in to their relief , they had gone despairing down to hell. the damned spirits in hell know more of the power of gods anger , and the weight and burden of sin laid upon their awakened and terrified consciences , than any in this world have done or can do , and their torments are intollerable , luke 16.24 . there the worm dieth not , and the fire is not quenched ; they are for their sin , a sacrifice to divine wrath , and they are salted with fire , and salted with salt , and so are eternally roasting in the fire of hell , mar. 9.48 , 49. and yet they do not know all the power of gods wrath , nor feel all the tormenting power of the fire of hell : they feel much and fear more ; they suffer that which is intollerable , and yet they fear what they have not yet felt : but must further feel and suffer to all eternity . oh eternity ! eternity ! oh the wrath of god , that is not only eternal , but infinite ! they know not the utmost , they know not the end of it , nor can know ! for that which is infinite , hath no bounds or limits ; and that which is eternal hath no end . therefore last of all , now consider this second adam , the man christ jesus , who though he had no sin of his own , to answer to god for , for he did no sin , nor was guile found in his mouth , isa. 53.9 . he knew no sin , as 2 cor. 5.21 . yet he had the sin of the world , i. e. jew and gentile laid upon him and did bear it in his own body on the tree , john 1.29 . the lamb of god which taketh away or beareth the sin of the world ; for he did take away sin by his bearing of it , i. e. both the guilt of it , and the punishment due to it : for thus was the iniquity and sin of all god's elect laid upon him , isa. 53.6 . and jehovah hath laid upon him the iniquity of us all ; now therefore the sin of the world being laid upon him to bear , what an infinite burden and weight was it ? and how impossible for created strength whether angelical or humane to bear ; as hath been shewed . and yet that this one man , this second adam should bear such an infinite weight as sin and the wrath of god due to sin is ; what a wonder of divine power was manifested therein ? the strength of angels could not , the strength of man could not bear such a burthen and weight , as ye have heard ; yet they had but their own sin charged upon them , but here is a man , the son of man , the man christ jesus , the lamb of god , that beareth and taketh away , by bearing , the sin of the world ; oh admirable and wonderful power of the god-head ; by which this man was inabled to bear such an infinite and eternal weight as sin and the wrath of god due to sin is ; and therefore 't is said of him , that by the eternal spirit he offered himself to god for us , heb. 9.14 . for nothing less than the power of the godhead it self , could have enabled the humane nature to bear such an infinite weight and burthen , as sin is , even the sin of the whole world , and the whole , and compleat wrath of god due unto it ; the flesh or humane nature was but a vail to his godhead , as heb. 10.20 . but the eternal power and godhead within this vail , was that which enabled this second adam , this man to bear the sin of many : oh therefore behold with wonder and admiration the working of divine power in bringing forth such a man into the world , and also in strengthening this flesh and humane nature , to bear that which no creature in heaven or earth could , neither angels nor men. 3. inst. but then again thirdly , consider the infinite power of god , and the energy or working of it in the resurrection of christ from the dead . and this also was necessary in order to , and for the manifestation and declaring this righteousness of god for our justification ; which righteousness , though it was wrought by what this man , th●● jesus christ had done and suffered in his life and death in obedience to the law , under which he was made ; yet this compleat , perfect and everlasting righteousness of his as our head and surety , did not fully appear , nor was manifested until his resurrection from the dead , when he was visibly discharg'd out of the prison of the grave , and could no longer be holden of death , having satisfied divine justice to the utmost demand upon him for our sins , and having paid the full price of our redemption ; and therefore now by his resurrection from the dead , he is declared to be the son of god with power , according to the spirit of holiness ; or by the power of the holy spirit which raised him from the dead ; as rom. 1.4 . and rom. 8. v. 11. by this resurrection of his from the dead , he was justified as our head ; 1 tim. 3. v. 16. justified in the spirit , i. e. in or by the power of the spirit or godhead dwelling in the humane nature ; and by his resurrection from the dead , we , i. e. all that believe and are in him by faith , were vertually justified in him , and together with him as our spiritual head ; so that all gods elect were vertually justified by his resurrection ; and therefore , rom. 4 ult . he is said , to be delivered ( i. e. by death ) for our offences , and to be raised again for our justification . now consider what a manifestation there was of the mighty power of god in the raising of this man from the dead , unto which he was delivered for our offences : see how the apostle doth set it out , ephes. 1.19 , 20. according to the working of his mighty power , which he wrought i● christ when he raised him from the dead : here is power , his power , his mighty power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the energy or working of this his mighty power ; so that the mighty power of god did work and shew it self at a wonderful rate , when he raised him , i. e. christ from the dead : and indeed the power of god was more seen in the raising of christ from the dead , than in raising all the men in the world besides ; for no man ever had the sin of the world in the guilt and punishment of it laid upon him , but this man christ jesus : and by vertue of this resurrection of his , all the elect , the general assembly and church of the first-born , shall also be raised unto the resurrection of life at the great day ; as 1 cor. 15.22 , 23. therefore the power of god , and the energy or working of it is greater and more glorious in christs resurrection , than in raising all the men in the world besides . 4 inst. but then 4thly ; what a working of the mighty power of god was manifested in christs exaltation , and the setting of this second adam , this man down at the right hand of god in the heavenly places : and this also was necessary as a reward of hi● death and sufferings , of that obedienc● which he performed to the law for us , and that righteousness which he brought in to us ; as phil. 2.9 . having before spoken of his humiliation and obedience ; v. 6 , 7 , 8. who being in the form of god , &c. addeth , v. 9. wherefore god hath highly exalted him , and given him a name which is above every name , that at the name of jesus every knee should bow , of things in heaven , and things in earth , & things under the earth ; and that every tongue should confess that jesus is the lord , to the glory of god the father . now this exaltation of christ was the reward of his righteousness , even his , with which the father was so well pleased ; as isa. 42.21 . and thereby is this righteousness visibly declared and manifested in the sight of angels and men , being crowned , and in the most solemn manner declared at his inauguration or being received up into glory , which was the ultimate and finishing testimony and witness from the father that he is righteous ; and as such , and upon that account he sits in heaven ; as 1 joh. 2.1 . we have an advocate with the father , jesus christ the righteous ; and joh. 16.10 . of righteousness , because i go to my father , and ye see me no more : so that christs going to the father , and sitting down in the heavenly places , so as to abide there in a perpetual advocateship , and as intercessor for us with the father , is the highest evidence and demonstration of this righteousness beyond all contradiction ; and therefore upon this argument 't is said the holy ghost shall reprove or convince the world of righteousness , i. e. this righteousness of christ ; because , saith he , i go to my father ; for he went as a publick person and second adam , the head of the church , and there is set down , in our nature , and in our stead , as he that hath wrought out for us , and brought in to us perfect and everlasting righteousness , in whom , as such , all the seed of gods israel shall be justified and glory , isa. 45.25 . now that this exaltation of christ , and the setting of him down at the right hand of god in the heavenly places , is a wonderful and glorious work of divine power ; see eph. 1.19 , 20 , 21. according to the working of his mighty power , which he wrought in christ when he raised him from the dead , and set him at his own right hand in the heavenly places . now consider this work of divine power , and it will appear admirable ; for god to take this creature man , made by nature lower than the angels , a creature of the earth , earthy ; as psal. 8.5 . for thou hast made him a little lower than the angels ; and 1 cor. 15.47 . the first man is of the earth , earthy : now i say , to take this nature , and to advance it to heaven , and to set it above angels , both in its union with the godhead in the person of the son , and in its superiority , authority and power over all the angels in heaven , and over all things in heaven and in earth , and under the earth ; as phil. 2.10 , 11. and eph. 1.21 . far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come ; and thus to put all things under his feet ; as v. 22. and hath put all things under his feet . this i say is such a work of glorious power , as fills heaven and earth now , and will fill eternity hereafter with wonder and admiration : but then consider again , that this creature man was now faln under sin , the curse of the law , and the wrath of god ; stript of its original righteousness , which it was created in conformable to the law of god , and utterly uncapable of righteousness by the law and the works thereof , and so separate from the actual union which he had with god his creator , and set by sin at an infinite and eternal distance from god as to what this creature man could now do ; and for god to take this creature man , and by a new creation of it in christ , to make all new , to purge and separate it from sin , take it into union with the godhead it self in the person of his own son , raise it from under sin and guilt , cloath it with perfect and everlasting righteousness , and receive it up into glory above the highest angels in heaven : oh what a work of divine and glorious power was this ! beyond whatever was seen in the works of the old creation , or in all the works of providence from the foundation of the world. 5. but then again fifthly , what a manifestation is there of the power of god , and the working of it towards all them that believe in order to the making of them partakers of this righteousness of god by faith in christ ; divine power hath not done in bringing forth and accomplishing this righteousness by christ for us . but there is a further work of the mighty power of god required and manifested in applying this righteousness to us , and working that faith in us by which alone this righteousness of god is made ours , and we are made partakers of it unto justification of life : for this righteousness of god is unto all , and upon all them that believe ; and as rom. 10.10 . for with the heart man believeth unto righteousness : now this faith is not a work of a mans own heart , nor is it of a mans self to believe in jesus christ unto righteousness : no , no , this faith is not of our selves ; it is the gift of god , ephes. 2.8 . and as this faith is the gift of divine grace , or the grace of god in christ to us , so it is also the work of his mighty power which worketh in us ; and therefore it is called the work of faith with power , as well as the good pleasure of his will , 2 thes. 1.11 . and fulfill all the good pleasure of his will , and the work of faith with power . and without the mighty power of god put forth upon a mans heart in the hearing of the word ; there is not one man in the whole world that would or could believe in jesus christ unto righteousness , isa. 53.1 . who hath believed our report ? and to whom is the arm of the lord revealed ? the arm of the lord is his power , his mighty power , and unless the arm , i. e. the mighty power of jehovah be revealed or manifested in the heart of a man ; he doth not , he cannot believe the report which the holy prophets gave christ ; who testified before hand the sufferings of christ , and the glory that should follow ; 1 pet. 1.11 . and this i may say from the word of god , there are no more men in the world that have believed this report ; than there are persons in whom this arm of the lord hath been revealed . now that there is a mighty power of god put forth upon them that believe : see eph. 1.19 . and what is the exceeding greatness of his power to us-ward who believe ; according to the working of his mighty power which he wrought in christ when he raised him from the dead , and set him at his own right hand in the heavenly places ! now look what manifestation there was of the exceeding greatness of his power in raising christ from the dead , and setting of him at his own right hand in the heavenly places ; ( as hath been shewed ) the same manifestation of his power , the exceeding greatness of his power ; and the energy or working of it , is to be seen in & towards all them that believe : for indeed no less power can be sufficient to raise a dead soul from death to life , than to raise a dead body from the grave ; i. e. no power less than the infinite , no power less than the mighty power of god ; and therefore it is so exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the superlative or exceeding greatness of his power , and according to that which he wrought in christ when he raised him from the dead : for no less instance and pattern of divine power , and the working of it could reach and set out the working of this power in and towards all them that believe ; than this of its working in the raising of christ from the dead . and indeed to raise a man from the death of sin and unbelief , ( under which all are shut up as in the grave , rom , 11.32 . ) is no less a manifestation of divine power , than was the raising of christ from the dead : and when this comes to be fully known and understood by the saints , it will fill them with deep wonder and admiration to all eternity ; as 2 thes. 1 , 10. when he , i. e. christ shall come to be glorified in his saints , and to be admired in all them that believe ; because our testimony was believed among you in that day . so that it will be the matter of admiration to the saints themselves when they come to the perfect knowledge of this power of god towards them : that ever the testimony given concerning christ by the prophets first and the apostles afterward ; the prophetical and apostolical testimony : our testimony was believed among you . and thus you see the mighty power of god which wrought in christ in performing and effecting this righteousness for us ; and also as it works in us that believe ; that by faith in christ we might partake of this righteousness of god. now therefore it appeareth that god is the author of this righteousness as his infinite free grace in christ hath designed and conferred it ; his infinite wisdom hath contrived , and his infinite and eternal power hath performed and wrought it out in christ for us , and in bringing down this righteousness by faith in christ to us . and so much may suffice to have been spoken to the first ▪ general head : namely , that god is the author of this righteousness in a special and peculiar manner , as it is his work of the new creation , and is therefore called the righteousness of god. 2 head. and secondly , it is called the righteousness of god , because it is the righteousness of the glorious and wonderful person christ jesus , who is god man , and whose name alone is emanuel , i. e. god with us , or in our nature ; this glorious person , whose name is wonderful , counsellor , the mighty god , the everlasting father , the prince of peace , and yet is the son of man , the child born to us , and given to us ; isa. 9.6 . was brought forth in our nature and in our stead , to bring in everlasting righteousness , as hath already in part , and shall be more fully shewed in its proper place ; and he hath done it , he hath finished the work that the father gave him to do ; joh. 17.4 . and therein he glorified the father ; and the lord is well pleased for his righteousness sake : now this obedience which he hath performed to the law for us , both in that part of it which we call passive , and also in that part which we call active , makes up to us and for us this everlasting righteousness ; and therefore this righteousness which he in his person wrought out for us , is called the righteousness of god , because it is the righteousness of that person who is both god and man in two distinct natures , & one person for ever ; & hence it is that in this wonderful person , what is more properly appertaining to one nature , is oftentimes ascribed to the other ; as act. 20.28 . to feed the church of god which he hath purchased with his own blood. here the blood of christ is called the blood of god , though in propriety of speech it was the blood of man , i. e. of the humane nature ; for the godhead is impassible , and cannot suffer , but by reason of the union of the two natures in one person that suffered , it is called the blood of god ; even so the whole and compleat righteousness of christ both in his active and passive obedience , though properly it was not the divine nature that obeyed and fulfilled all the righteousness which the law required , but the humane nature , which was made of a woman , and made under the law ; yet the person who thus obeyed and fulfilled all righteousness for us , being god and man , his righteousness , which ●e performed to the law for us in the humane nature , is called the righteousness of god ; as in the text ; but now the righteousness of god ; and rom. 10. v. 3. have not submitted themselves to the righteousness of god ; and then it is added ; for christ is the end of the law for righteousness to every one that believeth : so that this righteousness of god , which the unbelieving jews submitted not themselves unto , is plainly the righteousness of christ , i. e. of that glorious person who is god-man , or god in our nature emanuel , god with us ; and so an infinite dignity and merit is found in this obedience , this righteousness of christ from the glory and dignity of his person ; and herein is also another part , and that no small part of the mystery of godliness ; that as god was manifest in the flesh or humane natrue ; so god , thus manifested in the flesh , i. e. the humane nature , should ( being thereby made under the law ) become obedient , and fulfil all the righteousness of the law for us ; and in this respect is also this righteousness of god manifested , as the person that performed it was god manifested in the flesh , or humane nature . 3 head. and then thirdly ; this righteousness is also called the righteousness of god in opposition to all righteousness of man , either of the first man adam , or of all other men in the world pretending to a righteousness of their own , and by the works or deeds of the law , as they are or can be performed by them : and as it hath been shewed , the holy ghost casteth a contempt upon man , when he calls him flesh ; as rom. 3.21 . there shall no flesh be justified in his sight , i. e. by the deeds of the law , or his own righteousness ; and also casteth a contempt upon all a man 's own righteousness and works , in that he calls them flesh ; and the putting confidence therein , to be putting confidence in the flesh ; as phil. 3.3 , 4. so the holy ghost doth put a glory upon this righteousness of christ , when he calleth it the righteousness of god , and the putting trust and confidence therein , our rejoycing in christ jesus ; and so this righteousness which is by the faith of christ unto all , and upon all them that believe , is the righteousness of god in opposition to all righteousness of man , or a man 's own righteousness . and as the apostle speaketh of the true , i. e. the heavenly tabernacle , heb. 8.2 . which the lord pitched and not man ; so he speaketh of this righteousness , which jehovah hath provided in his son christ for us , and not man ; and therefore is christ called , jehovah our righteousness , by the prophet jeremiah , c. 23. v. 6. not adam our righteousness , or a man our righteousness , but jehovah , or the lord our righteousness ; and so it is frequently expressed in the holy scriptures , the righteousness of god , in opposition to , and contempt of that righteousness which is of man , or which is our own righteousness ; so rom. 10.3 . for they being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of god. here is gods righteousness mentioned again and again in opposition to their own righteousness ! and so also , phil. 3.9 . not having on mine own righteousness , but the righteousness which is of god : where the apostle calleth it gods righteousness , in opposition unto , and contempt of that which is or may be supposed or pretended to be his own righteousness . 4 head. and then fourthly ; it is called the righteousness of god , as it is that righteousness which only is and can be accepted of god in the matter of our justification , i. e. that righteousness by which , and upon the account whereof only a man may be righteous and justified in his sight : for there is no other righteousness by which a man may or can possibly be justified in the sight of god : or that god accepts of , and is well pleased with , but this as the matter of our justification , as hath been already proved ; so that this only is the righteousness of god , as his heart doth rest in it , is well pleased with it , and doth always accept it by faith in his son jesus christ ; and is not , nor can be well-pleased without it : and as a broken heart is called the sacrifice of god , psal. 51.17 . the sacrifices of god are a broken spirit ; a broken and a contrite heart , o god , thou wilt not despise . properly or in propriety of speech , a broken heart or spirit is no sacrifice ; but it was that god expected with all the sacrifices which the people offered according to gods appointment : for the sacrifices for sin were always slain , and so were offered up to god by death , and shedding of their blood. the holy ghost hereby signifying , that as the wages of sin is death ; so every person that sacrificed and brought his offering for sin , did deserve death . and therefore , though this death was transferred and laid upon the sacrifices , which typically did look unto christ ; and so required faith in christ , the lamb or sacrifice of god , which taketh away the sin of the world ; as john 1.29 . yet the very nature and import of all the sacrifices did plainly declare and imply , that sin was a bitter and a very evil thing that could not be expiated with less than death : and whosoever did present his sacrifice to be slain , and offered up for sin ; did ipso facto acknowledge himself a sinner , to have deserved death , and to be consumed in the fire of hell ; as the sacrifices were either wholly or in part burnt and consumed in the fire after they were slain : and so were offered up , not by death only but by fire also till they were consumed . now for a man to bring his sacrifice to be slain and burnt in the fire , and salted with salt ; and yet to have no inward sense and feeling of his sin , no feeling of the wrath of god due to sin , and so no inward repentance towards god. this was most hateful and abominable in the sight of god , and so the sacrifice of that person was not accepted , but despised of god , as a piece of meer hypocrisie and outward formality ; for in this man there is neither faith in christ , nor repentance towards god : and therefore all the sacrifices that men did or could offer , signified nothing as to divine acceptation , without this inward sense of sin , and brokenness of heart : this one thing , a broken heart , did signifie more than all sacrifices without it ; and so it is put for , and by the holy ghost , preferred to all sacrifices whatsoever ; the sacrifices of god are a broken spirit ; and why was a broken spirit more than all sacrifices , and alone is called in the plural number , not sacrifice , but sacrifices ; the sacrifices , yea the sacrifices of god , but because of the divine acceptation , because god doth always accept this broken heart , this contrite spirit : a broken and a contrite heart , o god , thou wilt not despise : the words are a holy meiosis , there is more implied , than is exprest ; thou wilt not despise , i. e. thou wilt certainly accept , thou wilt graciously accept and be well pleased with . now therefore the mystery is opened , the meaning of this expression , the sacrifices of god are a broken spirit , is abundantly made clear and plain : it is in this respect that a broken heart alone is called the sacrifices of god , that , or upon the account thereof god is well pleased , yea more pleased , than with all outward sacrifices without it : even so this righteousness , which is by the faith of christ unto all , and upon all them that believe , is called , the righteousness of god , because that this righteousness only , and above all others , is that which carrieth the glory of the divine acceptation ; god will not despise , but will certainly , will graciously accept this righteousness , whenever it is presented unto him upon the faith of a repenting , believing sinner , upon the faith of him that worketh not , i. e. that hath no works or righteousness of his own , which he dares to offer or bring unto god , but believeth on him that justifieth the ungodly ; as rom. 4.5 . his faith is counted to him for righteousness ; and god is well pleased with this man for this righteousness sake which is alone by faith in his son jesus christ. now that god is well pleased with this righteousness of his son jesus christ , is most clearly testified by the voice from heaven ; mat. 3. ult . this is my beloved son in whom i am well pleased ; which voice from heaven was heard by john when christ was baptized of him in jordan , and was now entred upon his work of fulfilling all righteousness ; as v. 15. then cometh this voice from heaven , &c. and again , when christ was transfigured upon the mount a little before his death and translation into heaven : now when he was about to finish his obedience and whole righteousness of the law for us ; i say , then again comes this voice from heaven ; mat. 17.5 . this is my beloved son in whom i am well pleased ; and this voice was heard from the most excellent glory by peter , james and john ; as 2 pet. 1.18 . which voice from heaven we heard when we were with him upon the holy mount. yea this is also testified by the su●e word of prophecy ; isa. 42.21 . the lord is well pleased for his righteousness sake ; meaning christ , as is manifest ; verse 1 , 2 , 3 , 4 , 6 , 7. of that chap. and it is not christ alone , or as a single person , but christ considered as the head and root of the whole church ; and so jehovah is well pleased for his righteousness sake with all them that believe , and do bear and present this righteousness of christ in the hand of their faith before the father , as that wherein only they desire to be found and stand before him : now that god is well pleased with all such , and doth graciously accept them as just and righteous before him upon the account of this righteousness , is also as clearly testified unto by the holy scriptures ; act. 13.39 . and by him , that is , christ , all that believe are justified and accepted as such ; as rom. 5.19 . for as by one mans disobedience many were made sinners , or became sinners ; so by the obedience of one shall many be made righteous , or become righteous in his sight . and again ; ephes. 1.6 . to the praise of the glory of his grace , wherein , or in which grace , he hath made us accepted in the beloved . we were not so by nature , or by our own works and righteousness ; but we are made so by grace through this obedience or righteousness of his son , who alone is the beloved ; and that you may see 't is through this righteousness that we are made accepted , and stand before him as righteous ; 't is added in v. 7. immediately following ; in whom we have redemption through his blood , the forgiveness of sins ; for though forgiveness of sins , or non-imputation of sins , is only expressed , which is but a part of our redemption and justification ; yet imputation of righteousness is also implied , and necessarily inferred ; as rom. 4.6 , 7 , 8. the apostle doth infer the imputation of righteousness out of david ; psal. 32.1 , 2. blessed are they whose transgressions are forgiven , whose sins are covered : blessed is the man to whom the lord will not impute sin ; for unto this man the lord doth impute righteousness without works ; as v. 6. for else the apostles argument were of no force ; and that the lord is not well pleased with , or accepteth any person as righteous , but in and through this righteousness of his beloved son apprehended by faith , is also as clearly testified in heb. 11.6 . for without faith it is impossible to please god : where he proves that enoch was a believer , and an heir of the righteousness that is by faith ; because he had before his translation received this testimony , that he pleased god ; which he could not do without faith ; nor can any man else under the whole heavens be able to please god without this faith ; for the scripture faith it is impossible . and thus have we finished the doctrinal part , namely , that the righteousness which is by the faith of jesus christ unto all , and upon all them that believe , is the righteousness of god : 1. as god is the author of it . 2. as it is the righteousness of that wonderful person who is god-man . 3. in opposition to a man 's own righteousness : and 4. as god is well pleased with it . the use of this doctrine is by way of inference ; and hence we may infer ; 1. that this righteousness which is by faith of jesus christ unto all ▪ and upon all them that believe ; is a perfect and compleat righteousness : the perfection of this righteousness is argued from its author , which is no less than god ●●mself ; and that as it is the design and gift of his own free and soveraign grace in christ ; and as it is the admirable contrivance of his infinite understanding and wisdom , and also as it is the effect and product of his infinite and eternal power manifested both in christ and also in and towards them that believe ; as hath been shewed : now if it be the righteousness of god in such a special and peculiar manner as it is the foundation of his new creation , and making all things new in christ ; and that the new creature is raised and stands before god in his son christ ; upon this foundation of righteousness by faith in christ and not by the works of the law : then certainly it is a most perfect and compleat work of god : for he is a rock , and his work is perfect ; as , deut. 32.4 . and sure i am that none can come after god to mend what he hath so curiously wrought , either by adding to , or taking ought from it : and if the question be put , as eccles. 2.12 . what can the man do that cometh after the king ? much more may it be put , what can the man do that cometh after god ? and the answer is at hand ; i. e. just nothing at all ; he cannot take ought from or add ought unto that which god hath done . no , no , man cannot add one cubit to his stature , or make one hair of his head white or black ; as luk. 12 , 25. and mat 5.36 . and this is the perfection of gods works of creation and providence , that there nothing can be added to , or taken from that which god made : no , that which is crooked , cannot be made strait ; that which is wanting , cannot be numbred : all created wisdom and power in angels or men , can●not reach the works of god so as to add the least thing which god hath left out , or diminish that which god hath put into it . and as all gods works of the first or old creation were perfect in their kind , gen. 1.31 . and god saw every thing that he had created and made , and behold it was very good . and the goodness of the work lay in the perfection thereof according to its kind ; every creature being wrought after the counsel of his own will , which is his rule in working , ephes , 1.11 . who worketh all things after the counsel of his own will. and being wrought in a tendency and subserviency to his own glory ; which is his end in working : all things that god had made , answering exactly in their kind to the perfect rule of his will and pleasure ; and to the perfect end of their creation , viz. the glory of their great creatour and benefactour : this was their goodness , this was their perfection ; and in this respect they were all very good and perfect as they were the works of god ; he is a rock and his work is perfect . now if it be thus with all gods works of the first or old creation ; how much more must it be so in the works of his new creation in christ ! which do as far exceed , and are as far above the works of the old creation ; as heaven exceeds and is above the earth . now this righteousness of god by faith in his son jesus christ , is the glory of his grace in christ ; 't is the curious and admirable contrivance of his infinite wisdom , 't is the product and work of his infinite and eternal power ; all the divine attributes shine forth together in joynt lustre and glory in the face of christ , and the work of righteousness by faith in him : oh! what a perfect work then must this needs be ; that is and shall be the admiration of angels and men to all eternity ! as hath been shewed . and the perfection of this work of righteousness by faith in christ will appear , if we consider it is wrought exactly after the counsel of his own will , i. e. the will of his own soveraign grace in christ ; and it answereth perfectly his highest end , i. e. his own glory : it gives all the glory to god in and by his son jesus christ , and cuts off all boasting● and glorying from man , as hath been declared : and therefore there must needs be a glorious perfection in this righteousness of god unto which nothing can be added by man , or by the sons of men ; and in which there is nothing wanting . now the perfection of this righteousness of god is expresly declared in the holy scriptures , and celebrated to the faith of gods elect ; being proposed as an object not only most true , and so worthy of their firm assent unto it as it is a great and glorious truth of god in christ , but also most sure and stedfast and worthy of their utmost trust and confidence , their inward relyance and dependence upon it as to their hope of justification and eternal life in christ ; yea , an object of their spiritual joy and delight ; their rejoycing in christ ; their inward peace with god and comfort doth flow from it , rom. 5.1 . being justified by faith , we have peace with god ; and v. 2. we rejoyce in the hope of the glory of god. which we could not do if we had not perfect and compleat righteousness by faith in christ ; as it is written , col. 2.10 . and ye are compleat in him , who is the head of all principality and power . now it hath been shewed how jesus christ as the author of this righteousness is exalted far above all principality and power ; and is made head thereof : angels & men & all things in heaven & earth being made subject to him as a reward of his obedience ; by which exaltion he is declared in heaven and earth to be jesu● christ the righteous : and therefore ye are compleat in him , saith the apostle , i. e. ye have that perfect and compleat righteousness by faith in him ; by which ye are now justified before god the father . the perfection of his righteousness which ye have by faith in him , renders you compleat and perfect ; ye are compleat ●n him ; which you could not be , if ye had not a perfect righteousness in him by faith to stand before god in . the force of the argument lyeth in this , ye are compleatly and perfectly righteous in him , i. e. in christ your head ; and need not any thing of mans wisdom or works to make addition unto this righteousness which ye had in him : no , no , all the wisdom of angels and men can add nothing to your perfection in christ ; ye are compleat in him : and therefore beware lest any man spoil you , through philosophy and vain deceit ; after the traditions of men , after the rudiments of the world ; and not after christ : as vers . 8. and let no man beguile you of your reward in a voluntary humility , &c. as verse . ●8 . as if he had said , there are many pretences amongst men , both philosophers and false christians to invent and find out a righteousness of their own ; after their own wisdom , and after their own traditions , and each striveth to exceed other in their inventions of this sort ; and some place their righteousness in this , and others in that work ; and esteem of their own superstion according to the strictness of their order and way : but beware ye , and let no man spoil you of your reward : spoil and rob you of your hope of righteousness by faith in christ alone , without works ; either works of the law or works of mans superstition ; f●r ye are compleat in him : and therefore adhere unto , and rely upon , yea also rejoyce in this perfect righteousness which is in him , and by faith in him alone : and be not moved away from the hope of the gospel upon any pretence whatsoever ; for ye are compleat in him : and such is the perfection of this righteousness which is by faith in christ , unto all , and upon all them that believe ; that as , rom. 10.3 . 't is written ; for christ is the end of the law for righteousness to every one that believeth . the end of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now there is a twofold end of a thing ; there is finis extensionis ; the end unto which any thing is or may be extended ; and there is finis perfectionis , the end by which any thing is perfected and consummated ; now christ is the end of the law for righteousness in both ; he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both finis extensionis , and finis perfectionis . 1. he is the end of the law for righteousness to every one that believeth : he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finis extensionis ; the utmost end which the law doth or can extend or be extended and stretched out unto : now the law is of great and large extent , as , psal. 119.96 . i have seen an end of all perfection ; but thy commandement is exceeding broad . creature perfection is that which a man may easily search out and see to the end of , he may search out and see the utmost extent thereof ; how far it can go , and how far it doth extend : so here saith the psalmist , i have seen an end of all perfection ; but thy comandment is exceding broad . a man cannot so easily see to the the end of the commandment , and find out the extent thereof : no saith the psalmist again , it is exceeding broad . the law and holy commandment extends to all within , as well as to all without ; it extends to the soul and spirit of a man within ; to all the internal faculties : the mind and conscience , the understanding , will and affections ; and to all the internal motions and operations thereof , whether they be good or evil . it extends to all the thoughts and imaginations of the thoughts in the heart of a man ; as gen. 6.5 . it extends to the principle and end of a mans way and work ; as zech. 7.5 , 6. it extends to the most secret thoughts and intentions of the heart , and divideth asunder betwixt the marrow and the bones , heb. 4.12 , 13. it extendeth to all the words and actions of a mans life and conversation , to all his religion and religious performances , mat. 5.23 , 24. and v. 27 , 28. and v. 40 , 41 , 42. and v. 43 ▪ 44. to the end . the law in the spirituality and purity of it extends to all that a man is every way , as a man , and as a christian , as considered in his place , station and relations ; and it extends to all that a man hath , and to all that a man doth . oh! well might the psalmist say , but thy commandment is exceeding broad . but yet as broad as the commandment is , and considered in the utmost extent of it ; the obedience and righteousness of christ ; extendeth its self to the utmost breath and length ; yea to the utmost extent of the law in the spirituality , and purity , and diffusiveness thereof ; yea it doth exceed and go beyond the law : for the law required but a mans righteousness and obedience ; as , rom. 10.5 . the man that doth these things , shall live by them . but lo here is a righteousness brought in , and an obedience performed to the whole law in the utmost extent of it ; by him who is god , as well as man , even the righteousness of god! and thus christ is the end of the law for righteousness to every one that believeth ; as the end of the law is finis extensionis . but then again ; christ is the end of the law for righteousness to every one that believeth ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of the law is finis perfectionis , i. e. the perfection , accomplishment and finishing of the law in the spirituality , purity , universality and perpetuity of it . and in this sense also christ is the end , i. e. the perfection of the law , as it hath its accomplishment and fulfilling in him . first ; and first for the ceremonial law , that had its accomplishment , and was fulfilled in christ : all the types and figures ; all the sacrifices , with the sprinkling of their blood ; all the services and ceremonies , looked and pointed unto him who was the substance of them all , and in whom they had their accomplishment , perfection and end ; as job . 1.17 . for the law was given by moses , but grace and truth came by jesus christ ; grace , i. e. all that grace of justification typified by the sacrifices and the sprinklings of blood , and all that grace that was shadowed out by the national election , adoption and glory ; all that grace of sanctification typified and shadowed out by circumcision , and the various washings under the law ; all this grace was given unto us from the father by jesus christ ; and the truth and substance expressed and darkly figured in that law of the heavenly things themselves , was performed and made good to us in christ : so grace and truth came by jesus christ in opposition to works , and mans righteousness and trurh in opposition to the shadows and appearances ; so dan. 9.24 . to seal up the vision and the prophecy , and to anoint the most holy ; so that the anointing of the most holy , was to be the sealing up the vision and the prophecy of the old testament , i. e. the finishing and accomplishing thereof ; for sealing up doth signifie and imply the finishing and compleating of the things therein conveyed to us : and accordingly all that was seen , though but darkly in the vision of the old testament , and all that was testified aforehand in the prophecy was fulfilled and finished in christ , 1 pet. 1.10 , 11. of which salvation the prophets have enquired and searched diligently , who prophesied of the grace that should come unto you , searching what or what manner of time the spirit of christ which was in them did signifie , when it testified before-hand the sufferings of christ , and the glory that should follow ; so that the vision and prophecy of the old testament , pointed to the most holy , i. e. christ , and had their end of perfection and accomplishment in him : the old testament , tabernacle , odinances of worship , priesthood and service was a shadow of good things to come , but the body is christ , col. 2.17 . 2. and then again secondly , as to the moral law , which was added in that mosaical law and dispensation , and that because of sin or transgression , as rom. 5.20 . and gal. 3.19 . and was not the covenant of god with that people particularly , as that by which they should expect righteousness and life , for the covenant of god with that people in the mosaical dispensation , was though more dark and shadowy , a covenant of grace . but i say the moral law was added , because of sin ; now as to the moral law , christ is also the end of it , and it hath its perfection and accomplishment only in christ actually , and also in all them that believe virtually : now that the moral law is here mainly and principally intended is plain , in that it is said , that christ is the end of the law for righteousness ; now there is no other law that is the measure and rule of righteousness , but the moral law first , and then such other positive laws as god superadded : for as sin is nothing else but the transgression of the law , so righteousness is nothing else but the fulfilling of it ; so that for as much as christ is the end of the law for righteousness , 't is plain that he did fulfill the moral law , by giving that perfect obedience thereunto , that whole obedience , which the law did and doth require of adam and all his posterity , and that as a covenant of works ; i say this law was fulfilled by christ , for us in the perfection and utmost extent and demand of it , as shall be more particularly set out in the opening of the next doctrine ; for otherwise he could not be the end of the law for righteousness to them that believe , if he had not perfected and filled up the righteousness of the law for them and in their stead ; therefore the righteousness of the law is perfected and fulfilled by christ actually and personally : and he is the end or perfection of it . and then the righteousness of the law is also fulfilled , and hath its perfection in all them that believe virtually and in christ their head ; as rom. 8.3 , 4 , for what the law could not do in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the law might be fulfilled in us : so that the righteousness of the law hath its perfection and accomplishment also in them that believe : they having fulfilled the law vertually and by faith in christ their head ; so that as the apostle puts the question , rom. 3.31 . do we then make void the law through faith ? the answer is full ; god forbid ! yea we establish the law. so that this righteousness of god which is by the faith of christ , unto all and upon all them that believe , is a most perfect and compleat righteousness , both with respect to christ , and also with respect to all them that believe ; who have better fulfilled the law in christ their head , than could have been by the first adam , if he had never sinned : but of this more fully under another inference . 2. hence also we infer the stability and duration of this righteousness ; for if it be the righteousness of god , and that as he is the sole author of it , as the foundation of his new creation in christ conferred freely by his grace , contrived by his wisdom , and effected by his mighty power , manifested in christ , and also in all them that believe , as ye● have heard , then it is a stedfast work that abideth unalterably and unchangeably the same , for ever : for such is the nature of all god's works ; even the works of the old and first creation , that they are established and stand fast for ever , as eccles. 3.14 . i know that whatsoever god doth it shall be for ever . i. e. it shall stand and remain as god hath made it : and neither man nor any creature can alter or change that which god hath done ; for solomon explains himself in the following words , nothing can be put to it , nor any thing taken from it ; and god doth it , that men may fear before him , i. e. that men may pay a due reverence to the works of god , and subscribe with a holy submission thereunto : now if this be the nature of all gods works , even in the first and old creation , that whatsoever god doth , abideth for ever , and cannot be changed by man , or by the sons of men : then how much more is it so in his works of the new creation in christ which must and shall stand fast forever ? for as the will and wisdom of man cannot alter or change them ; so god hath declared that he will not ; as james 1.17 , 18. every good and every perfect gift is from above , and cometh down from the father of lights , with whom is no variableness neither shadow of turning ; of his own will begat he us , by the word of truth , that we should be a kind of first fruits of his creatures . and again rom. 11.29 . for the gifts and calling of god are without repentance , meaning the gifts of his grace in christ , all the gifts and works of his new creation , are without repentance ; god will not repent , nor alter , or change what he hath done therein . now that this righteousness of god which is by the faith of jesus christ unto all them that believe is such , plainly appeareth and is particularly declared , in that it is called everlasting righteousness , dan. 9.24 . which plainly referreth unto christ the messiah , the most holy , whose work it was to make an end of sins , and to bring in everlasting righteousness ; this righteousness of god therefore brought in by christ , is everlasting righteousness , and remaineth unalterably and eternally the same through all ages and generations ; and through all nations , and tongues , and kindreds of men ; so that all which have been , are , or shall be justified in god's sight ; have been , are , and shall be so justified by faith in christ , and by this righteousness of god , which is unto all and upon all them that believe : for there is no difference betwixt nation and nation , betwixt jew and gentile ; no difference betwixt them that were justified under the old testament , and those which are justified under the new testament ; no difference betwixt them that have been justified from the beginning of the world to this day , and those that shall be justified in the ages and generations yet to come ; let them be never so many or never so long ; this righteousness of god remaineth unchangeably the same by the faith of jesus christ only , and not by the works of the law unto all , and upon all them that believe in all nations and in all ages ; so in the old world , all that were justified and saved , were justified and saved by this righteousness of god , which is by the faith of jesus christ , so express●y 't is testified of abel , enoch and noah , heb. 11.4.5 , 6 , 7. they obtained witness from god , that they were righteous and pleased god , and became heirs of the righteousness which is by faith ; and that is this very righteousness of god and none other ; and so all that were justified in this world , and since the flood , both before and after the law of moses , were justified by this very righteousness of god by the faith of jesus christ as is plainly declared , heb. 11. from ●he 8. ver . to the end of that chapter ; where ●peaking of abraham , isaac , and jacob , and sarah , yea of joseph , who all were before ●he mosaical law and dispensation , about 400 and 30 years in the revolution of time , and afterward speaking of moses , of joshuah of rahab the harlot , yea of gedion , of barak , of sampson , of jephthah , of david , of samuel also , and all the prophets , saith that these all obtained a good report through faith : and what was the good report which they obtained ? namely this , that they were righteous and pleased god , and were justified in his sight by faith in christ , and became the heirs of the promise and of this righteousness of god , which is by the faith of christ unto all , and upon all them that believe : and then for the times of the gospel or new testament , there is no need to say much , only take a text or two , namely , rom. 8.29 , 30. for whom he did foreknow he also did predestinate to be conformed to the image of his son , that he might be the first born among many brethren ; moreover whom he did predestinate them he also called , and whom he called them he also justified , and whom he justified them he also glorified ; so that look now into god's eternal purpo●● and counsel of grace in christ , and consider how god hath fore-known , and fore-knowing hath predestinated to be conforme● to the image of his son , all those many brethren among whom christ is the first born : and consider also how all these are called in the dispensation of the fulness of times , as ephes. 1.10 . for whom he did predestinate them he also called ; and whom he called , them he also justified ; i. e. by faith in his son jesus christ , who is therefore the first born among all these brethren ; so that they are all ( as they come to be called according to this purpose ) justified in the sight of god , by this righteousness of god through faith in jesus christ , as rom. 8.33 , 34. who shall lay any thing to the charge of gods elect ? it is god that justifieth who is he that condemneth ? it is christ that died yea , rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . and as before ver . 30. whom he justified , them he also glorified . so that all that are elected of god in christ , and are , or have been and shall be called according to gods purpose , are , have been and shall be justified in this righteousness of god through faith in his son , and being thus justified shall be glorified ; and what shall we say then to these things ? god be for us , who shall be against us ? and thus in the dispensation of the fulness 〈◊〉 times he doth gather together in one , all ●●ings in christ , both which are in heaven 〈◊〉 which are on the earth , even in him ; 〈◊〉 gathers them into or under one head , which is christ , by one and the same faith , ●nder one and the same righteousness , which 〈◊〉 not their own , but the righteousness of god by faith : and into one and the same glorified estate in heaven , as job . 17.20 , 21. neither pray i for these alone , but for them also , which shall believe on me through their word , that they all may be one , as thou father art in me , and i in thee , that they also may be one in us , and ver . 22 , 23. and the glory which thou gavest me , i have given them , that they may be one even as we are one , i in them and thou in me , that they may be made perfect in one : in these words christ prayeth for them that already believed in him , and also for all those that should afterward believe in him through their words , i. e. the apostolical word , the everlasting gospel to be preached unto all nations , and to the end of the world , as mat. 28.19 , 20. and that which christ prayeth for , with respect to them all , is ; that they may be one , and that they may be made perfect in one ; that as the father is in christ and christ in them , they also ma● be one in him , and in the father throug● him : now this union is founded in the●● justification by this faith : for here , by th● spirit on christ's part , given to the● and working faith in them by the 〈◊〉 preached , and by faith on their part , they come into this actual union with christ , an● the father in christ , and are now made perfect in this union , in respect of their justification by faith , and stand compleatly and perfectly justified and righteous before god , even the father , in this righteousness of christ , and so shall be made perfect also in that which doth follow , and depend upon their justification , which is adoption and glory : for whom he justified , them he also glorified , is before , rom. 8 30. and the glory which thou gavest me , have i given them , that they may be one , even as we are one ; john 17.22 . so that upon the whole argument it doth plainly and fully appear , that this righteousness of god which is by the faith of christ unto all , and upon all them that believe , is an everlasting righteousness , remaining unalterably one and the same in all ages and generations , in all nations and kindreds of the earth , and to all persons that have been already , are now , or ●hall be hereafter justified before god. 〈◊〉 infer . 3. and then again thirdly , we ●nfer the greatness , excellency and glory of 〈◊〉 righteousness , above all other righ●eousnesses that might have been , or may be mentioned , or pretended unto amongst men ●or angels ; for as the apostle saith of christ , heb. 1.4 . that he hath by inheritance obtained a more excellent name than they , i. e. the angels ; and argueth from thence the greatness and excellency of his person and office ; so we may say concerning this righteousness , that it hath a more excellent name than any other righteousness of men or angels ; for it is called the righteousness of god , which none other is ; and therefore it is a better , greater , and more excellent , and glorious righteousness , than any other that might have been or may be pretended unto by men or angels : for it hath a more excellent name . 1. now let us consider man in the first place , and what righteousness he might have pretended or may pretend unto : and certainly adam in the state of innocency was an excellent and glorious creature , the highest and top of gods creation in this lower world ; he was made after the image of him that created him , in knowledge , righteousness , and holiness , and god had 〈◊〉 him under an excellent law , spiritual , holy , just and good ; and this law was written in his heart , he had an original righteousness and integrity of nature conforme● and agreeable to this law , and , an abili●● thereby to have kept and fulfilled all th● righteousness thereof : now if this excellen● person had kept and not transgressed this excellent law ; he and all mankind in him had been righteous , and lived thereby , a rom. 10.5 . for moses describeth the righteousness which is of the law ; the 〈◊〉 which doth these things shall live by them ▪ but yet this righteousness which is by the faith of christ unto all , and upon all them that believe , is a greater , better , more excellent and glorious righteousness , than that of adam could have been , if he had not sinned , but fulfilled the righteousness of the law ; for that could have been but a man's righteousness : it could have risen no higher , it could have been called by no greater name than the righteousness of man ; but now here is a righteousness brought in by christ , the second adam , and to us by faith in him , which is the righteousness of god ; the person working out this righteousness for us , being god in the humane nature , hath added an infinite dignity and glory to it by the dignity and glory of his person , as hath been shewed ; so that as christ is a more excellent person than the first adam ; his obedience and righteousness in fulfilling the law must needs be a more excellent righteousness , than that of adam , or all other men could have been , if adam and they in him had kept the law ; for that had been but the righteousness of man , but this is the righteousness of god. oh the admirable work and contrivance of the free grace , wisdom and power of god , in and through his son jesus christ , towards his elect , that ( having lost righteousness in the first adam , and all hope and possibility of it by works ) they have gained a greater , better , and more excellent righteousness by faith in christ ; they lost that which would have been at best but a mans righteousness , but they have gained by that loss , and obtained by faith , that which is the righteousness of god ; so that the poorest believer have a better righteousness by faith in christ , than adam had or could have had in innocency , or that themselves could have had , if they had never sinned . and hereby indeed it is manifest that the seed of the woman hath bruised the head or head-plat of the old serpent the devi● in bringing in a better righteousness . 2. and let us also consider the gloriou● angels of heaven , the elect angels , an● what righteousness they are justified an● stand before the holy god in : and so far a● we can look into this matter , in the ligh● of the holy scriptures ; it doth not appea●●hat they are justified by faith in christ a● we are , for they never sinned as we all did 〈◊〉 adam , and needed no redeemer to re●eem them by his blood as we did ; and ●hrist took not upon him the nature of angels , ●●at the seed of abraham , as heb. 2.16 . ●nd therefore as christ took not their nature , 〈◊〉 stood not in their stead to fulfil the righ●●ousness of that law for them , under which 〈◊〉 were put ; but they have fulfilled and ●ne the will of god their creator , as psal. ●3 . 20 . bless the lord ye his angels , that 〈◊〉 in strength , that do his commandments , ●●●kning to the voice of his word ; and again ●● . 21 . ye ministers that do his pleasure ; 〈◊〉 that for ought that doth appear , these ho●● angels stand before god and are justi●●●d by their own personal and perfect obe●●●nce to the law of their creator , and in 〈◊〉 own righteousness ; indeed they needed a saviour , to prevent their falling , and to confirm them in that state of innocency and glory , wherein they were at first created and made , and in this respect they have their confirmation in and by christ , and from their election in christ the common head of all gods elect both amongst angels and men , eph. 1.10 . and in this respect they are our brethren and fellow servants , as rev. 22.9 . brethren they are , though indeed our elder brethren in christ their head and ours , and had their election and confirmation in christ , apparently manifested before us , for their election and confirmation in christ appeared upon the fall of the angel● that sinned , and before the fall of adam , whereas our election and redemption in and by christ , was not manifest nor did at all appear till after the fall of the first adam , and then it began to break forth , and appear in the first promise , gen. 3.15 . so that they are our elder brethren yet our brethren in christ , but so , that christ hath the pre-eminence , and is the first born amongst the many brethren , both angels and men , being the head of the election ; yet as hath been said , it doth not appear that they have any other or greater righteousness than their own ; and as they are by nature greater and more excellent than we , so their obedience may excel the obedience of man , if he had also obeyed and fulfilled the law of his creator as they did ; yet still the obedience of angels , and the righteousness wherein they are justified and stand before god , is but the obedience and righteousness of creatures ; though it be never so excellent , though it be angelical ; yet it is , and can be but creature righteousness ; and this righteousness which we have by faith in christ , is god's righteousness , and therefore as god is more excellent than his creatures , so his righteousness is greater ; and more excellent than theirs can possibly be . and here see , and behold again the triumph of grace over sin and death ; that fallen man is raised again and advanced in christ , to a greater , better , and more excellent and glorious hope of righteousness by faith in christ ; not only , than man had in innocency , or could have had by the works of the law , but also than angels in heaven have : so that as they were preferred before us , and set above us by nature , we that believe are preferred before them by grace ; for christ took not angelical but the humane nature into union with the godhead in his own glorious person : and is sat down in that nature , at the right hand of the majesty on high : and we are said also to be sat down together with or in him in the heavenly places , ephes. 2.6 . whereas the angels are not said to be sat down , but to stand before the throne and in the presence of god , as ministers and servants , luk. 1.19 . rev. 5.11 . heb. 1.13 , 14. and the humiliation of christ who was made a little lower than the angels in our nature , hath exalted us with or in christ above the angels , and we have a better righteousness than they . inf. 4. again fourthly , hence we infer how much it is the duty and interest of every man under these heavens ( to whom the word of salvation comes ) to believe in jesus christ and submit themselves to this righteousness of god ; the very name it carries ( the righte●●sness of god ) is enough to bow every 〈…〉 to stoop to the authority of it , and submit himsel● unto it ; for it is the righteousness of god , as he is the author of it , his free grace hath conferred , his wisdom hath contrived , found out , and appointed , and his power hath wrought out this righteousness for us , in his son christ , and he is only and infinitely well pleased with it , and we are under the highest obligation to submit to it . for , 1. he hath commanded us so to do , 1 john 3.23 . and this is his commandment , that we should believe on the name of his son jesus christ. and when the jews put the question to christ , john 6.28 . what shall we do that we might work the works of god ? the answer is , vers . 29. this is the work of god , that ye believe on him whom he hath sent . and when the voice came from the most excellent glory , and testifyed from the father out of heaven concerning christ ; this is my beloved son in whom i am well pleased . the same voice also addeth the command ; and saith , hear him , mat. 17.5 . so that the command of god declared makes it every mans duty to submit to this righteousness of god , by believing in his son jesus christ. 2. it is a greater and more excellent righteousness than that which is 〈◊〉 be supposed to be a mans own righteousness ; for it is the righteousness of god : and what comparison is there betwixt the one and the other ? what is man ? that is a worm compared with god , whose name is i am : what is man ? of the earth earthy , compared with the lord from heaven ? 1 cor. 15.47 . and what then is the righteousness of man , or thine own righteousness poor worm ? compared with this righteousness of god ? surely thy own righteousness is but ▪ filthy rags ; and thou thy self but an unclean thing , isa. 64.6 . and why shouldest thou not be willing to part with thy rags , thy filthy rags ; that thou mayest put on the royal robes of christs righteousness ? should not a poor filthy beggar be willing to put off , and throw away his rags , that he may be washed and cleansed and put on the royal apparel which the king of his grace hath provided for him , and commanded him to put on ; that he may stand before him with acceptation ? had mordecai refused to have put off his mournful and dirty weeds of sack-cloth and ashes , the emblems of his shame and sorrow for the destruction designed by haman , and confirmed by the kings seal for this mordecai and all the jews , and now ready for execution : had i say mordecai refused ; what a contempt ▪ would it have been of the royal favour , and rebellon against the royal command of so great a king ? how justly then might the king upon such a contempt of mercy and grace , and his royal authority and command withal ; have abandoned mordecai and left him and all his people to the destruction afore-mentioned ? oh man ! this is thy case , and thou art the man here concerned : hath god of his grace and favour in his son christ conferred and provided such royal robes of righteousness for thee , and commanded them to be brought unto thee , and commanded thee to put off thy rags of self , or thy own righteousness ? and wil● thou dare to reject this royal grace and favour ; and rebel against this royal command of the great god ? how justly mayest thou for this contempt be abandoned of god for ever , and left to perish in thy sins , and the rags of thine own righteousness ? and how canst thou think to stand before god in these rags ? before him , whose name is holy ? and who is of purer eyes , than to behold iniquity ? with whom evil shall not dwell , and in whose presence no unclean thing shall enter ? canst thou dwell with everlasting burning ? o● canst thou , cloathed with hay and stable , stand before consuming fire ? heb. 12. ult . when joshuah the high priest stood before the angel cloathed in filthy garments ; satan stood at his right hand to resist him , zech. 3.1 , 2 , 3. and he could not st●nd with acceptation , till they took away his filthy garments , and cloathed him with change of raiment , vers . 4 , 5. and then the angel of the lord protested unto him , as verse 6. saying , thus saith the lord , the lord of hosts ; if thou wilt walk in my ways , and if thou wilt keep my charge : then thou shalt also judge my house , and shalt also keep my courts ; and i will give thee places to walk among these that stand by . man , know , thou canst not stand , nor walk before god , the holy god with acceptation , till thy filthy garments and filthy rags be taken away from thee , and thou beest cloathed with change of raiment , i. e. the perfect righteousness of jesus christ : which unless thou puttest on by faith , neither thy person nor service can be accepted of him . for as there is no salvation out of christ , so also out of christ and his righteousness , there is no acceptation to any person under heaven . and that thou , oh man ! mayest yet be more fully convinced that thou canst not stand before god in the best of thine own righteousness , but only and alone in this righteousness of god ; which is by the faith of christ unto all , and upon all them that believe : consi-that thou canst not stand before thine own conscience in the best of thine own righteousness : and if thy conscience be an awakened and enlightened conscience , it will witness against thee ; yea , it will judge and condemn thee , in the best of thy inherent righteousness of inward qual●ficat●ons , and external performances : we will suppose , and thou mayest say , thou hast faith ; but hast thou not unbe●ief as well as faith ? and is not thy unbelief more than thy faith ? and many times dost thou not act , at least in some case● as if thou hadst no faith ? and doth not thy conscience reprove and judge as christ doth his disciples ? mat. 4.40 . thou wilt say also ▪ thou dost repent , and thou hatest tha● which is evil ; well , but dost thou not find also impenitency and hardness of heart , at least some times and in some cases ? dost thou not find thy heart sometimes to be without all tenderness ? and to be even hardened from gods fear ; so that neither the word of god , nor yet the rod of god do make impression upon thee ? isa. 63.17 . yea neither the mercies nor the judgments of god , dost thou lay to heart as thou oughtest to do ? isa. 42.24 , 25. thou wilt say thou art humble , but is there not pride also in thy heart ? and doth not pride prevail many times in thy heart as it did in hezekiah ? 2 chron. 32.25 . and doth not thy conscience reprove thee for thy pride as his did , verse . 26 ? thou wilt say also that thou dost love god , but dost thou love him withall thy heart , and all thy soul , and all thy strength ? dost not thou love thy carnal self also , and the creature more than god ; at least sometimes and in some particular cases ? and doth not the love of thy self and of the creature prevail above all the love of god in thy heart ? and so of the rest of all thy inherent qualifications . and then for thy external performances ; thou wilt say that thou prayest and callest upon god in thy close● , in thy family , in and with the congreation of the people of god ? and thou hearest the word , and that with joy and delight thou receivest the seals of gods covenant ; and thou joynest fasting with thy prayers , and chastenest thy soul therewith : well but oh man ! doth not sin mix it self with thy best duties , and iniquity creep into all thy holy things ? and doth not thine own conscience tell thee and reprove thee for these things ? and thou art put to it after all , to cry out , lord be merciful to me a sinner , a wretch , an unclean thing . now if this be true , and these things be so ; that thou canst not stand before thine own enlightened and awakened conscience in the best of thine own righteousness , either of inherent qualifications or external duties : how canst thou think to stand before god , who is greater than thy heart or conscience , and knoweth all things , as , 1 joh. 3.20 . yea he knoweth more evil by thee , and seeth more sin and iniquity in thee , and in thy holy things than ever thou didst or canst do , psal. 19.12 . jer. 17.9 , 10. therefore he is greater than thy heart and knoweth all things ; as thine own heart condemns thee in all those things , he will condemn thee also ; for thou canst not stand before him in these rags , in these filthy rags : is it not therefore , oh man ! whoever thou art , that hearest the word of god this day : i say is it not thy duty and thy interest also to comply with and submit unto this righteousness of god ; and seek a better righteousness out of thy self by faith in his son ? is not this righteousness better than thy own ? are not the royal robes better than filthy rags ? canst thou stand before the great king of heaven and earth in filthy garments , and will he accept thee ; will not his wrath burn against thee , and say , friend how camest thou in hither , not having on the wedding garment ? and will not he say ? take him hence , bind him hand and foot and cast him into outer darkness ? there shall be wailing and gnashing of teeth . and wilt not thou be left speechless and without excuse , as mat. 22.11 , 12 , 13 , 14. oh therefore put on this wedding garment , and wear i● always when thou comest before the king , and treadest in his courts ; & be sure thou beest in it , having it on , and never dare to look god in the face without it ; as , phil. 3.9 . but be found in it whilst thou livest , when thou comest to die , and at the day of judgment ; that the shame of thy nakedness do not appear to thy everlasting confusion . infer . 5. but then again fifthly ; hence we may also infer and a●gue how greatly it is the duty and work , and as well the interest also of every minister of the gospel of jesus christ to be himself well instructed in the knowledge of this righteousness of god ; and understandingly , faithfully and clearly to preach and declare this righteousness of god which is by the faith of christ unto all and upon all them that believe . and that it is your duty and interest to understand and know this righteousness of god , and to be well instructed in and acquainted with this mistery of faith ; and to hold it in a pure conscience ; as the apostle doth command , 1 tim. 3.9 . will appear by the considerations following , 1 consid. this righteousness of god by faith in his son jesus christ , is the great foundation truth of the gospel ; and as it concerns every wise and skilful builder to look well to his foundation , upon which the whole building and his success therein , and also his reputation as a workman doth depend : so it doth greatly concern every gospel minister , that he may be a skilful builder in the church of god , to look well to the foundation of the faith and hope not only of himself , but also of the whole church of gods elect : for other foundation can no man lay than what is already laid , which is jesus christ ; the same yesterday , and to day and for ever , as 2 cor. 3.11 . if a minister lay his foundation in the works of the law , and mans righteousness , it will never hold ; whatever hope or confidence he builds upon this foundation in himself or others , will certainly fall , when his work shall come to be tryed ; and himself , and all those that hear him , and whom he builds upon this foundation will certainly perish ; unless another better foundation be laid : for by the works of the law , there shall no flesh be justified in his sight : as hath been shewed . no , no , mans righteousness will not ; no less than this righteousness of god can be a sure foundation to build upon for justification in his sight , and for eternal life . 2 consid. the building must be uniform and answerable to the foundation in all parts of it , and bear a true proportion to , and agreement with the foundation to the very topstone ; that the beholders may cry , grace , grace , to it ; and that with shoutings as , zech. 4 7. there is a blessed harmony in the gospel , and all gods attributes do harmonize and shine forth in a joynt lustre and glory in jesus christ. so all mans duty is consistent with this principle of the righteousness of god , and doth sweetly flow from it ; grace is manifested , and yet the law is established and not made void by it : gods justice is fully satisfied , his wrath is pacified , the gospel is glad tydings , peace on earth , and good will to men ; the enmity is slain , and the hand-writing of ordidinances that was against us is nailed to the cross , and taken out of the way ; all good works are established upon better principles , and man's duty encouraged and rewarded . and if once you that are ministers have obtained this key of knowledge , the whole mystery of god , of the father , and of christ will be opened unto you ; and your preaching will be clear , uniform and harmonious ; so that you will never contradict your selves in whatever point you preach upon , and the faith of them that hear you will be clear and sound ; but if you fail here , and , through ignorance of this righteousness of god , go about to establish your own , or man's righteousness , your preaching will be confused , and you will contradict your selves at one time , in what you preach , or print at another ; and your hearers will be of doubtful minds , and wavering betwixt works and grace ; betwixt the law and faith. thus you will build again at one time , or other , what you have sometimes destroyed ; and so make your selves transgressors , as gal. 2.17 , 18. and fo● want of a clear light in the knowledge of this righte●● of god , some , though otherwise men of eminent learning , zeal , and personal holiness , have most shamefully contradicted themselves , and exposed their labours to that just censure and scorn even of adversaries , and the sorrow and shame of their friends : whilst their hearers and admirers are unstable and wavering , and so in danger after some time to fall into error : and how far the church of god may be prejudiced thereby time will show : for this one article , is articulus stantis & cadentis ecclesiae . the church of god stands or falls , lives or dies as this one article of justification by faith in christ , and this righteousness of god , standeth or falleth amongst men . and lastly , that it is greatly the duty and interest of ministers to declare and preach this righteousness of god ; appeareth from this one consideration ; namely , that they cannot preach savingly without it : if they have all the wisdom and learning of this world , and have tongues of men and angels , and draw multitudes of admirers and followers after them ; yet this i say from the word of god , that whilst they do not know , or knowing do not preach this righteousness of god , their ministry cannot be powerful to the saving of their own souls , or the souls of those that hear them : for the apostle doth assure us , rom. 1.16 , 17. the gospel of christ is ●o nomine , and upon that account , the power of god unto salvation , to the jew first , and also to the greek ; as it doth reveal and declare this righteousness of god : for i am not ashamed , &c. for therein is the righteousness of god revealed , as it is written , the just shall live by faith. i. e. faith in this righteousness of god. and take away this righteousness of god out of the gospel , it would be no gospel , nor could it be unto salvation : and take away this righteousness of god out of your ministry , and it will be no gospel ministry ; nor can it be a saving ministry to your selves or them that hear you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or , a discourse of , or concerning , the time and season , wherein god doth justifie his elect , through faith in his son jesus christ , according to the scriptures . wherein , i. the doctrine of justification from all eternity . ii. the doctrine of justification from the time of christs death and resurrection . are fairly and truly tried and confuted . iii. the true time searched out and stated according to scripture . by tho. taylor . searching what and what manner of time , the spirit of christ which was in them did signifie , 1 pet. 1.11 . the kingdom of heaven is likened unto a man that sowed good seed in his field ; but while men slept , his enemy came , and sowed tares and went his way , mat. 13.24 , 25. london , printed for nath. crouch . 1693. rom. 8.30 . and whom he called , them he also justified ▪ having already opened and explained this justification wherewith god doth justifie them whom he calleth , in the nature of it : we now proceed to speak of , and open , and explain the same as to the time of it ; because not only the things themselves , but the time or times are to be searched into , when and wherein the things are , and are to be ministred unto us , 1 pet. 1.11 , 12. searching what or what manner of times the spirit of christ which was in them did signifie . and concer●ing this enquiry or search , there are and have been of late two several doctrines or opinions grea●l● cried up , and as confidently affirmed by some , and violently imposed upon their unwa●y hearers , and with the same spirit of violence as furiously contended for by them , who are so imposed upon ; as the ephesian worshipers of diana contended for her goddess ship , as the image that fell down from jupiter out of heaven , acts 19.27 , 28 , 34 , 35. 1. the first doctrine and opinion so cried up and contended for is ; the doctrine of justification from eternity ; or that gods elect were justified from all eternity . 2. the second is like unto it ; which at least must be admitted without the least scruple or question : justification from the time of christ death , or resurrection : or that all gods elect were and are justified from the time of christs death or resurrection , because the price was then paid by jesus christ , and he as head of the church discharged by his resurrection , according to the interpretation they give of rom. 4. ult . who was delivered for our offences , and raised again for our justification ; which they suppose and take for granted , must needs imply the time as well as the thing of believers justification . we shall therefore fairly and truly try both these doctrines by the holy scriptures according to what we are commanded . 1 john 4.1 . beloved believe not every spirit , but try the spirit whether they be of god ; for many false prophets are gone out into the world. and we shall first try the first of these doctrines ; as namely , quest. 1. whether gods elect , or any sort of men were justified from all eternity , as some do say and affirm ? and unto this we answer affirmatively in two things . namely , 1. that there is and was a gracious purpose , which god had purposed in himself from all eternity , to justifie and save his elect through faith in his son jesus christ , ephes. 1.9 . according to his good pleasure , which he hath purposed in himself . and again , 2 tim. 1.9 . but according to his own purpose and grace , which was given us in christ jesus , before the world began . and the apostle in the context doth not only plainly imply , but expresly declare the same , when he saith , rom. 8.28 . to them , who are the called according to his purpose ; and then , ver . 30. whom he called , them he also justified ; therefore there is and was such a purpose in god before the world began to call and justifie them . 2. that all that have been , are now , or hereafter shall be justified through faith in jesus christ , from the foundation of the world , to the end thereof , have been , are now , and shall be justified according to this purpose , which god hath purposed in himself before the world began , and no otherwise , as ephes. 1.11 . in whom also we have obtained an inheritance ; ( and this inheritance cannot be obtained without free justification by grace , as tit. 3 7. being predestinated according to the purpose of him , who worketh all things after ( or according to ) the counsel of his own will ; for in that he saith all things , 't is manifest , that he worketh this one thing amongst all the rest , even his justifying his elect through faith in his son jesus christ , after or according to this counsel of his own will ; and ephes. 1.3 , 4. who hath blessed us with all spiritual blessings in heavenly places in christ ; amongst which spiritual blessings , that of justification must be acknowledged to be one , and none of the least or last of those blessings ; it followeth , ver . 4. according as he hath chosen us in him , before the foundation of the world ; and again 2 tim. 1.9 . who hath saved us , and called us with an holy calling ; not according to our works , but according to his own purpose and graee , which was given us in christ jesus before the world began . and this also is plainly declared in the context , rom 8.30 . whom he did predestinate , them he also called , and whom he called them he also justified ; and if you will ask how ? the answer is , according to his purpose , as ver . 28. according to this purpose , he calleth them , and according to this purpose he justifieth them : so that thus far we do consent and agree . 1. that there is and was a purpose in god from all eternity to justifie his elect , through faith in his son jesus christ , and 2. that all that are justified , are justified according to this purpose , which god had purposed in himself . but then we distinguish betwixt , being under a purpose of grace from all eternity to be justified : and being justified from all eternity , and therefore though we grant and affirm the former , yet we deny the latter . namely , neg. that gods elect , or any person in this world , are ▪ or is , or ever were , or was justified from all eternity . this doctrine of justification from eternity , i say , we truly reject , disown , and deny , as a false and unsound doctrine , and contrary to the holy scriptures : all which will more than sufficiently appear in these following particulars . part. 1. this doctrine in the consequent of it , doth deny , destroy and overthrow the truth and true doctrine of gods election and predestination , which the holy scriptures do establish , and which is one fundamental point of the true christian faith , and from whence doth spring as from a fountain , all the parts of our salvation ; this is called , the foundation of god which standeth sure , 2 tim. 2.19 . and this is that from whence as from a fountain all the parts of our salvation do spring , and proceed , ephes. 1.3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. there are two parts of this election of god , namely , foreknowledge , and predestination . rom. 8.29 . for whom he did foreknow , he also did predestinate ; now there neither is nor can be any foreknowledge or fore-ordaining of that which is from eternity , for nothing can be said to be before eternity : and foreknowledge and predestination must be before the things foreknown and predestinated , and therefore if justification were from eternity , there could be no foreknowledge , or predestination thereof ; to speak with a holy reverence , god cannot be said to foreknow himself , or to fore-ordain his own blessedness , and enjoyment of himself alone , 't is true , the blessedness of god doth consist in that knowledge and injoyment of himself , which he hath in and of himself eternally ; but he could not fore-know himself , or fore-ordain himself this blessedness , because he hath and had this eternally , and nothing can precede , or be before eternity . even so god could not be said to foreknow and predestinate his elect to justification and salvation , through faith in his son jesus christ , if they were j●stified from all eternity . and besides , it is ●ritten , gal. 3.8 . for the scripture foreseeing tha● god would justifie the heathen through f●●●h , preached the gospel before-hand to abraham ; saying , in thee shall all the nations be blessed . now the scripture could not foresee that which was from eternity : the scripture may and doth declare that which was from eternity , as john 1.1 , 2. and 1 john 1.2 , 3. but the scripture cannot be said to foresee that which was from eternity , yet the scripture did foresee that god would justifie these elect heathen through faith : therefore these heathen were not justified from eternity , though they were elected from eternity : he therefore that saith he was justified from eternity , and doth teach men so , doth by consequence overthrow the foundation of gods election , and deny that himself and those he so teacheth were either fore-known or predestinated of god to justification and salvation through faith in christ. part. 2. this doctrine of justification from eternity , doth by necessary consequences destroy and overthrow the doctrine and faith of reconciliation , which is also another fundamental point of the christian faith : reconciliation must go before justification , at least in the order of nature , though not of time ; god must be first reconciled to that person in christ whom he justifieth in christ , as 2 cor. 5.18 , 19. god was in christ reconciling the world to himself : and then their justification follows , not imputing to them their trespasses ; reconciliation must be first , and then justification follows , for god justifies a sinner upon the account of the price paid , and satisfaction made by jesus christ , as rom. 5.10 . if when we were enemies we were reconciled to god by the death of his son , &c. now reconciliation was not nor could be from eternity , because reconciliation supposeth a breach first made by sin , now the breach made betwixt god and man by sin , was not from eternity but in time , and therefore reconciliation could not be from eternity ▪ and without reconciliation by shedding of blood there is no remission , as heb. 9.22 . i. e. no justification to the church of gods elect , for remission of sins is their justification . part. 3. this doctrine of justification from eternity , destroyeth and overthroweth the true doctrine of justification it self also , which is another fundamental point of the christian faith : and therefore this doctrine of justification from eternity cannot be true . now the true doctrine of justification is , that act of gods grace passed or put forth upon the person elect , whereby of a guilty , ungodly , and unrighteous person before , he is really made and doth become , a righteous person in gods sight , through faith in his son jesus christ given unto him . i say , he is made and doth become a righteous person in gods sight , and that really , and not by opinion only as some would imagine ; and here are two things to be cleared , as namely , 1. that every man in this world is really made and doth become a guil●y and condemned person in gods sight by the first sin of adam justly imputed to him by the law , so rom. 3.9 , 10 and again ver . 19 , 20. which the apostle plainly affirmeth by a comparison of the two adam's , rom. 5.19 . for as by one mans disobedience many were made sinners , &c. ver . 18. therefore as by the offence of one judgment came , or it came upon all men to condemnation , in gods sight ; so that 't is plain the many ver . 19. is all men , ver . 18. even the elect of god as well as others . 2. that as in the first adam all men did become and were really made sinners in gods sight , by the just imputation of adam's sin to them by the law , even so in christ many as v. 19. or all men , as ver . 18. i. e. all that believe are justified , i. e. are made and do become righteous in gods sight , through faith in christ , by the righteousness of one , or by the obedience of one , justly imputed to them by the law of faith and grace . so that as before justification every man was really a guilty and unrighteous person in gods sight ; so now that faith in christ is come , every man that believeth is justified , and doth become , and is made a righteous person in gods sight ; so that justification maketh a real change of state , from a state of sin and unrighteousness , and death , to a state of grace , righteousness and life . now therefore he that is justified from eternity , was from eternity in a state of grace , righteousness and life , and never was in a state of sin , unrighteousness and death : he never was a sinner , ungodly , and condemned in gods sight , and sin had never raigned in him unto death , in whom grace had raigned unto life , through righteousness from all eternity ; but the contrary is true in all them whom god justifieth , as rom. 4.5 . now to him that worketh not , but believeth on him , that justifieth the ungodly , his faith is counted for righteousness and rom. 5.6 . for when we were yet without strength in due time christ died for the ungodly , and v. 21. that as sin hath reigned unto death , even so might grace reign through righteousness unto eternal life , by jesus christ our lord ; so that we who are now justified by faith in christ , were without strength , were ungodly , were under the reign of sin unto death : but he that was justified from eternity , was never any of these : and therefore no man was or could be justified from eternity ; there is a contradiction in the things themselves ; and therefore this doctrine is inconsistent with the truth : for sin did not reign unto death in any from eternity , but in time : therefore grace could not reign through righteousness unto life in any from eternity , but in time . part. 4. this doctrine of justification from eternity , destroyeth also the doctrine of adoption , which inseparably followeth justification , and is another inseparable point of the christian faith ; i say adoption followeth , and is an inseparable companion of justification by faith in christ ; he that is justified by faith in christ , is also adopted and taken into the number of gods sons or children by the same faith , as gal 3.24.25.26 . that we might be justified by faith , v ▪ 24. but after that faith is come , v. 25. ye are all the children of god by faith in christ jesus : by the same faith by which any man is justified , by the same faith also he is adopted and made a son or child of god , and so again , gal. 4 4 5 , 7. now no man was adopted from eternity , and therefore no man was justified from eternity ; and he that was adopted from eternity , was never a servant but a son ; was never a child of disobedience , a child of wrath , as ephes. 2.2 , 3. but a child of god from eternity : and then there never could be any predestination to the adoption of children , as ephes. 1.5 . that the adoption of children had been from eternity . part. 5. this doctrine of justification from eternity denieth , destroyeth , and overthroweth by consequence , the truth and doctrine of discrimination or making a difference betwixt the state of nature , and the state of grace , which the holy scriptures do every where establish ; the state of nature according the scriptures is a state of sin , and so of death and condemnation , as hath been already shewed : but the state of grace , is a state of righteousness , and so of life and justification , as hath also been declared , through faith in the son of god , rom. 9.30 . and rom. 10.4 . john 5.24 . and 1 john 4.14 . now he that saith he was justified from eternity , saith that he was in a state of life from eternity , and by consequence never was in a state of sin and death : for justification is life , as condemnation is death , rom. 5.18 . but most certain it is that all were dead , and in a state of sin and condemnation , before they believed on christ even the elect of god as well as others , as 2 cor. 5.14 . and the death of christ for all the elect doth prove that they were all dead , and in a state of death jews and gentiles ; for else christ needed not to have died for them , and the love of christ doth constrain all them to acknowledge , that they were dead , and therefore are debtors to christ for their life and justification , through faith in him , and so no more to live to themselves , but to him that died for them and rose again . the words are most plain , and the sense most genuine : for the love of christ constraineth us ▪ because we thus judge , that if one died for all , then were all dead : and that he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them and rose again ; therefore seeing they were once dead , and in a state of death and condemnation , they were not justified from eternity , no not one of them , that live and are justified by faith in christ , for they all , and always thus judge , that they were all dead , i e. condemned , and not justified before they believed in christ , and do freely confess the truth , and therefore not one of them doth profess , or can profess any such faith , that he was justified from eternity . part. 6. this doctrine of justification from eternity , denyeth and overthroweth the doctrine of regeneration or new birth , and the necessity thereof ; which christ himself doth plainly affirm and urge upon every man in this world , john 3.3 , 5 , 8. and so do all the holy prophets and apostles , as may be easily proved if there were any so bold as to deny it . now he that is justified by faith in christ , and hath this power and priviledge given unto him to become a son of god , as every true believer hath , john 1.11 , 12. he also is born of god , as john 1.13 . which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of god , as james 1.18 . of his own will begat he us by the word of truth : not one believer ( and so justified person in this world ) but he is born of god and begotten of god , and so is born again , as 1 pet. 1.23 . being born again not of corruptible seed but of incorruptible , by the word of god , which liveth and abideth for ever , ver . 25. and this is the word which by the gospel is preached unto you : so that not one person is or can be justified by faith , but at the same time and by the same word of faith , preached to him and believed by him , he is also born again : he therefore that saith he was justified from eternity , saith also that he was born of god from eternity : and he that was born of god from eternity , needeth not ; nor can be born again : for regeneration is but once ; and those that were born of god from eternity , are far from being new born babes , as all true believers are after their first conversion and calling , and as the apostle peter calleth and styleth them . 1 pet. 2.2 , 3. part. 7. this doctrine of justification from eternity denieth , destroyeth , and overthroweth the doctrine of repentance and conversion to god by christ , and by consequence takes away the necessity thereof : the holy scriptures do every where establish , both in the old and new testament the necessity of repentance and conversion to god , as isa. 55.6 , 7. act. 3.19 . act. 26.17 , 18. luke . 24.45 , 46 , 47. but he that saith he was justified from eternity , by consequence saith , that he had remission of sins from eternity , and that his sins were blotted out from eternity , for justification is remission of sins , as psalm 32.1 , 2 , 3. and blotting out of sins , as isa. 43.25 . and so he needeth not to repent and be converted , for asmuch as he had his sins blotted out from eternity , and was righteous from eternity ; and well it is if men of these notions and traditions , which they have received to hold , do not become as the pharisees of old ; so whole as they need no physician , and so righteous in their own eyes , that like the 99 just persons , they need no repentance or conversion , as luke 15.4 , 8. and if the name of repentance and conversion shall still be pretended to , and boasted of amongst them ; it shall only consist in making proselytes to this their tradition of justification from eternity , which they call the gospel , and a more glorious light than former ages have enjoyed : and some have not blushed to affirm , than perhaps the apostles had . but let them take heed , lest that wo come upon them spoken by the mouth of truth himself , mat. 23.15 . part. 8. this doctrine doth frustrate and make void all the ends of christ death and suffering , which are the justification and salvation of gods elect ; for if they were justified from eternity , what need was there of christs dying to obtain that for them , which they had from all eternity ? so that if this doctrine be true , as they affirm : then as the apostle saith in another case , gal. 2.21 . christ is dead in vain . part 9. this doctrine of justification from eternity , destroyeth and overthroweth the doctrine and order of god's new creation in christ , and making all things new in him ; which the holy scriptures do every where establish both in the old and new testament . this is certain the old creation was first and before the new , else it were not new ; adam was before christ , or the first adam before the second , as rom. 4.12 . and 1 cor. 15.45 , 46 , 47. and so it is written , the first man adam was made a living soul , the last adam was made a quickning spirit , howbeit , that was not first , which is spiritual but that which is natural , and afterward that which is spiritual . the first or old creation in adam is the natural , and the second or new creation in christ the spiritual , now that was not first which is spiritual , but that is first which was natural , therefore the workmanship of god in the natural or old creation was first ; and the workmanship of god in the new creation in christ , is the spir●tual and therefore last : the second must be after the first , or else 't is not second , the new must be after the old , or else the old is not old , nor the other new . now justification by faith in christ , is gods workmanship in the new creation , as 2 cor. 5.17 , 18. therefore if any man be in christ , he is a new creature , old things ( i. e. the things of the first creation in adam ) are passed away , behold all things are become new . and all things are of god , who hath reconciled us to himself by jesus christ. and therefore reconciliation and justification by jesus christ , as ver . 19. are parts of the new creation in christ as also is most manifest , eph. 2.8 , 9 , 10. 't is manifest i say , that god at first setled all things : so the first adam and all men in him upon the foundation of the law , or covenant of works , which settlement was broken or dissolved by the first transgression , and death entred upon all men by sin , and no hope or possibility of righteousness or life , by that law or covenant any more , therefore now god bringeth forth christ the second adam , and settles all things again upon a new covenant of grace , restoring righteousness and life by jesus christ to all that believe , this is the new creation , that which is spiritual ; now therefore justification and salvation by faith in christ , was not from eternity , because 't is gods new creation in christ ; and forasmuch as the old creation , and that which is natural , was not from eternity but in time ; 't is manifest that gods new creation in christ to any man in this world , was not from eternity , but in time , for the first must be before the second , and the old before the new ; therefore justification and life through faith in christ , was not from eternity but in time , though these things were laid in the purpose , and counsel of god from eternity ; yet they were not nor could be but in time ; and if any will say , god calleth things that are not as if they were , 't is most true but let such consider that all those things are still things that are not , till god brings them forth in time . thus have we tryed this doctrine , and find it most contrary to the holy scriptures ; as the apostle paul ●ryed the doctrine of them who denied the resurrection , under pretence that it was past a ready : whom he convinceth and confu●eth , by the necessary consequences of their doctrine , as 1 cor. 15 , 12 ▪ — 20. and having finished the tryal of the first opinion or doctrine of justification from eternity : we now proceed to the second , namely . 2. doctrine that they that are christs were all justified in christ their head from the time of christs death or resurrection , when the price was paid , and satisfaction made by christ , and he as head , was justified and discharged by his resurrection , the question therefore is ; quest. whether the church of gods elect were justified at , from , or in the time of christs death and resurrection ? or whether believers may and ought to dte●he time of their justification from the time of christs death and resurrection ? answ. to this we answer by distinguishing , and that truly betwixt the time and the thing it selfe and accordingly , 1. we do affirm and conclude , and ( that most surely ) according to the scriptures , that all that are christs ▪ the whole church of gods elect are ●ustified from , by , through and upon the satisfaction , merit , virtue and efficacy of christs death declared by his resurrection , as rom. 3.24 , 25 , 26. and again ephes. 1.7 . rom. 4 ult . and rom. 5.8 , 9. and luke 24.46 , 47. thus it is written and thus it behoved christ to suffer and to rise from the dead the third day : that repentance and remission of sins should be preached in his name among all nations beginning at jerusalem . and this is certain that remission of sins or justification cannot be preached to any but upon the account of christs death and resurrection ; viz. the satisfaction , merit and efficacy of his death , manifested and declared by his resurrection according to rom. 1.4 . and 1 tim. 3.16 . manifested in the flesh , justified in the spirit . 2. we do also affirm and conclude according to the scriptures , that all that have been , are now , or shall hereafter be justified , from the beginning of the world to the end thereof ; have been , are now , and shall hereafter be justified by the same satisfaction , vertue , merit and efficacy of christs death declared by his resurrection , and no otherways , as heb. 13.7 , 8. whose faith follow , considering the end of their conversation . jesus christ the same yesterday and to day , and for ever . 't is evident from the context , that he setteth before them , the doctrine and example , the faith and conversation of such as had spoken the word of god to them , in which expression he comprehendeth all the holy prophets , under the old testament , and those holy servants of god whom he had mentioned , chap. 11. particularly , and then more generally referred them to ch . 12.1 . as so great a cloud of witnesses : i say all these of the old testament , as well as the apostles under the new testament , together with their present ministers : when he saith remember them which have rule over you , ( or which are the guides and so rule by way of conduct , for other rule the servants of god have none or ever had ) who have spoken unto you the word of god , whose faith follow , considering the end of their conversation . jesus christ the same yesterday and to day and for ever : by yesterday , is meant all the time that is past , by to day the present time , and by forever , is all the time yet to come from the foundation of the world to the end of it : and if so , the same christ jesus was promised , prophesied and preached to them , as truly as unto us , and was believed on by them , as well as by us , and by the same faith , which they had in this jesus christ , they were justified and saved , and became the heirs of the same righteousness of faith as well as we , heb. 11.1 . this faith is described , and then abel , enoch , noah , abraham , sarah , isaac and jacob , the heirs ( with abraham ) of the same promise ; and the promise was christ , justification , and salvation in christ with eternal glory , and then mentioning joseph , moses , rahab also a heathen ; and then gideon , barak , sampson , jeptha , david and samuel the prophet , with others , men and women : tells you , these all obtained a good report through faith : before christ the seed of the woman , and the seed of abraham and david promised , was come in the flesh or humane nature ; before his death and resurrection ; and yet believed on christ embraced him and were justified and saved by faith in him all along , as well as we are now , christ is come , hath died and rose again , so rom. 4.23 , 24 , 25. so that 't is most plain christ is the same yesterday , as he is to day , and so forever , i. e. in all ages and generations yet to come , as john 17.20 neither pray i for these alone , but for them also that shall believe on me , through their word , that they all may be one . this ( shall believe on me ) reacheth to the end of the world so long as christ shall be preached , and men shall believe on him through their word , of whom christ saith , mat. ult . ult . and lo ! i am with you alway even to the end of the world : so that christ jesus is the same yesterday and to day , and forever ; and all that are justified to day , as well as all that were justified yesterday , and all that shall be justified for ever , i. e to the end of the world have been , are and shall be still justified by the satisfaction , merit , vertue and efficacy of christs death ▪ declared by his resurrection ; who was the lamb slain from the foundation of the world ▪ rev. 13 8. as all the sacrifices , types and prophecies did there concerning him , that he should be slain and ri●e again , and in that respect was both the goat for our sin offering or sacrifice , and likewise our scape-goat , let go and escaped from death ( when he had born our sins ) i say let go and escaped by a glorious resurrection : and so as the lamb of god did bear away , or take away the sins of world , john 1.29 . did bear or carry them away into a land of forgetfulness , i. e. where none of them shall be remembred . and thus far we do affirm and consent concerning the justification of the whole church of gods elect from the death of christ , i. e. from and upon the satisfaction , merit , virtue , and efficacy of his death ; and that none are justified or have redemption but through his blood , and faith therein , for the propitiation of their sins : as rom. 3.25 . whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins : and v. 26. to declare , i say , at this time his righteousness , that he might be just , and the justifier of him which be●elieveth ●n jesus . neg. but as concerning the doctrine of justification from the time of christs death and resurrection more or rather than any other time ; or that the church of gods elect are justified from the time of christs death or resurrection ; we do utterly deny and reject , and say the justification of his body the church doth no more commence from , or depend upon the time of his death and resurrection than upon any other time before or after : for , 1 st . if the justification of gods elect did commence from , and depend upon the time of christs death and resurrection , so that they were not , nor could be justified before that time , then all those that were fallen asleep in christ , before the time of christs death and resurrection are perished , as 1 cor 15.18 . then they also which are fallen asleep in christ are perished . the consequence is plain and invincible ; for if they were not justified their sins were imputed and not forgiven ▪ and if so , then they died in their sins and so are perished as john 8.12 . if ye believe not that i am he , ye shall die in your sins ; and this is eternal perdition , or to perish for ever ; if they were not justified , they were not righteous , righteousness was not imputed to them , and so they neither did not could inherit the kingdom of god , as 1 cor. 6.9 . know ye not that the unrighteous ( or unjustified ) shall not inherit the kingdom of god ? and so abel , enoch , noah , abraham , isaac , and jacob , moses and samuel , and all the prophets until john are perished and excluded out of the kingdom of god : yea , john baptist ●lso is perished , and good old simeon that took the babe in his arms and blessed him , and said , lord , now lettest thou thy servant depart in peace according so thy word , for mine eyes have seen thy salvation , luke 2.29 , 30 and anna the prophetess also , v. 36. are perished . for all these died before the time of christs death and resurrection , as is most plain and manifest : but now these are not perished , but were justified by faith in their life time , and blessed in their death , and live now unto god eternally in the mansions of heavenly glory : and for all this we have a sure word of prophecy . abraham lived 430 years before the law of moses , and above 2000 years before christ came in the flesh , and 30 years more before christs death and resurrection , and yet was as much justified by faith in christ as any man ever since , or that will be to the end of the world , and so were all the rest aforementioned ; and therefore justification is not reckoned from the time of christs death and resurrection , seeing all these were justified so long before that time . 2. then christ himself is found a false witness , who came from the bosom of the father , and could declare and did declare the truth , as john 1.18 . i say then christ himself is found a false witness who testified of abraham , isaac and jacob , and all the prophets to be in the kingdom of god , luke 13.28 , there shall be weeping and gnashing of teeth ; when you shall see abraham and isaac and jacob and all the prophets in the kingdom of god , and you your selves thrust o●● : now who are these , ye and your selves ? these are many such as lived in and after the time of christs death and resurrection , and great professors too , as appeareth v. 26. when they shall say we have eat and drank in thy presence , and thou hast taught in our streets ; and also in that parallel place , mat. 7.22 . have we not prophesied in thy name ? and in thy name have cast out devils ? and in thy name have done many wonderful works ▪ all which must be after the time of christs death and resurrection , for the spirit was not given for these extraordinary works and miracles till christ was glorified ; and yet saith christ ye shall see abraham , isaac , and jacob , and all the prophets in the kingdom of god , and ye your selves thrust out : so that those that lived before the time of my death and resurrection , as abraham , isaac , and jacob , and all the prophets , ye shall see them hereafter , when that day shall come which revealeth all things : ye shall see them in the kingdom of god , and ye your selves , who lived , professed my name , prophesied and did miracles in my name after the time of my death and resurrection , ye shall see your selves thrust out : and though you cast out devils in my name , yet ye did not cast him out , nor was he cast out of your own hearts . but christs witness is most true , and will be found so at the great day ; therefore let men take heed how they make him a liar , who is truth it self ; for certainly christ did not bear false witness , when he testified to the sick of the palsie , mark 2.5 . son , thy sins be forgiven thee , and when he testified in the house of simon concerning the woman that was and had been a great sinner , when she washed christs feet with her tears , and wiped them with the hairs of her head , and brake so costly a box of ointment and poured it upon his head , that all the room was filled with the odour thereof : i say when he testified to simon and all that were in the house concerning her , luc. 7.47 . wherefore i say unto thee ; her sins which are many are forgiven , for she loved much : and when he testified to her , v. 48. and he said unto her , thy sins are forgiven : forgiveness of sins is justification , and they had faith in christ wrought in them ; for mark 2.5 . when jesus saw their faith , and luke 7.50 . and he said to the woman , thy faith hath saved thee ; and yet the time of christs death and resurrection was not yet come ; so that justification and salvation through faith in christ was as sure and certain , and as full and compleat to them that believed before the time of christs death and resurrection , as ever it was to any since or shall be to the end of the world : therefore the justification of gods elect is no more dated or doth commence from the time of christs death , than from any time before or after . 3. if the justification of gods elect should commence and bear date from the time of christs death and resurrection , then thousands of gods elect that were born , were converted and called , and have believed on christ since the time of christs death and resurrection , in ages and generations until now , were justified before they were converted and called , before they receiv'd the spirit by the hearing of faith , before they believed god or his word , before they had any faith wrought in them ; for they were justified from the time of christs death , according to this doctrine ; so that they were as much and as truly justified in their unbelief , impiety , unregeneracy and enmity , as ever they were or came to be justified afterwards when they believed and embraced christ , which is most contrary to the scriptures , acts 13.38 , 39 ▪ rom. 4.23 ephes. 2.11 , 12 , 13. and rom. 8.30 . whom he called , them be also justified . paul , when saul a blasphemer , persecutor , and iniurious , was as truly justified as paul when called , a convert , a believer and a preacher of jesus christ , contrary to the scriptures , 1 tim. 1.13 , 14 , 15 , 16. and acts 22.16 . for saul continued unconverted , uncalled , a blasphemer , a persecutor , and injurious , ignorant and an unbeliever long after christs death and resurrection ; and yet according to this doctrine must be justified when he lived , and continued in impenitency and unbelief and disobedience till that time ; yea and all those corinthians mentioned , 1 cor. 6 11. and such were some of you : but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus ; and by the spirit of our god. now look back into the 9. and 10. verses ; know ye not that the unrighteous shall not inherit the kingdom of god ? be not deceived , neither fornicators , nor idolaters , nor adulterers , nor efeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god : and such were some of you . plainly implying that when ye lived in these sins uncalled , unconverted , impenitent and unbelievers , then you were not washed , nor sanctified , nor justified ; but now since you were called , and converted 't is otherwise with you than it was before : but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus , and by the spirit of our god. ye were not justified before , but now ye are justified in the name of the lord jesus , i. e. since ye believed on that name ; then ye were not washed , nor sanctified while ye wallowed in the mire of these sins , but now ye are washed , ye are sanctified by the spirit of our god : therefore they were not justified from the time of christs death and resurrection , but from the time of their calling to faith ●n christ who dyed and rose again long before . and that this must be the true sense of the apostle , appeareth in that he tells them , but ye are justified in the name of the lord jesus ; he thereby concludeth and that truly , they were not justified before ; though the time of christs death and resurrection was past before . and thus have we finished also the tryal of this second opinion or doctrine of justification from the time of christs death and resurrection , and find it not to be a true doctrine ; a doctrine not of god. all therefore which now remaineth to be done , is to shew and assign the true time and season of gods justifying his elect ; and from whence the truly justified person may humbly date his own justification according to the holy scriptures , and have the seal of god in the true witness of his holy spirit in the word for the proof it . lastly therefore , the due time and season of gods justifying his elect , through faith in his son jesus christ , according to the scriptures , is the time of their respective believing , embracing , receiving and entertaining christ ; christ in the promise , or the promise in christ : for all the promises are yea and amen in christ , 2 cor. 1.20 . not a promise alone without christ , for that is to be suspected ; the promise when given by the father , and applyed by the spirit is never alone or separate from christ , but always in christ and together with him : even as abraham is said to have received the promises when he offered up his only son , heb. 11.17 . but abraham did not receive the promise , or promises alone , i. e. without christ , the substance of all the promises ; but he received the promise in christ ▪ or christ in and through the promises . for as god made no promise of eternal life out of christ , but in christ and through him , so we can receive no promise or promises of eternal life and salvation but in christ , and christ in and together with the promise . and therefore abraham is said to have received the promise of god in christ , as god gave it to him , so he received it in christ ; as gal. 3.16 , 17 , 18. he therefore that believeth with a justifying and saving faith , receiveth christ in the promises , and embraceth not the promises alone , but christ in the promise : and therefore union with christ , and receiving christ into the heart , and promises , and all things else together , is the true faith of gods elect , and the faith of the operation of god , as 1 john 5.11 , 12. this is the reward that god hath given to us , eternal life , and this life is in his son : he that hath the son hath life ; and he that hath not the son of god hath not life ; and joh. 1.11 , 12. he came to his own and his own received him not . but to as many as received him , to them gave he power to become the sons of god , even to them that believe on his name . so that in short , faith is receiving christ , and without christ be received there is no believing , and where there is no believing there is no justification . the true time therefore of god's justifying his elect , is the time of their believing , i. e. of their receiving and embracing christ ; then , and not before , and thence ever after god doth justifie his elect : and they may from thence date the time of their justification acccording to the scriptures . as it was with abraham , so it is with all the children of abraham ; as it is written again and again ; abraham believed god and it was counted to him for righteousness , rom. 4.3 . now from the time that abraham believed god from that time was he justified and ever after ; even so it is with all the children of abraham ; as , rom 4.23 , 24 , 25. now it was not written for abrahams sake alone that it was imputed to him , but for us also to whom it shall be imputed : if we believe on him that raised up jesus our lord from the dead ; who was delivered for our offences , and raised again for our justification . now therefore christian , the time of gods imputing righteousness to thee , and justifying thee in christ ; is not the time of christs dying and rising again , but the time of thy be●ieving on him and embracing him by faith in thy heart who was deliver'd for thy offences , and raised again for thy justification . and to produce this faith in thee , and this believing god as abraham did ; these three things must necessarily concur , all which did concur in the faith of abraham : as namely , 1. there must be hearing ; the word of god must be truly preached to thee , and thou must hear it ▪ or there neither is , nor can be th●s faith that justifieth ; as , rom 10.17 . so then faith cometh by hearing , and hearing by the word of god ; and as v. 14 , 15. how then shall they call on him , in whom they have not believed ? and how shall they believe in him , of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach except they be sent , i. e. se●t of god ? and thus god himself preached the gospel to abraham , saying in thee and in thy seed , sha●l the families of the earth , or nations , be blessed , as , gal. 3.8 . compared with gen. 12.3 . and gen. 2● . 18 . so then abrahams faith came by ●●aring christ preached . 2. the spirit of god mu●t be given of god to thee , and received of thee by hearing the faith or doctrine of faith preached , as gal. 4.2 . without which thou canst not receive the spiritual things which the gospel preacheth , but they will seem foolishness to thee because they are spiritually descerned , 1 cor. 2.13 ▪ 14. and 1 cor. 1.21 , 22 , 23 , 24. joh. 6.44 , 45. and again verse 60 — 66. the word preached i say , will never be rightly understood till god by his spirit openeth thy heart to understand , as luk. 24.45 , 46. acts 16.14 . and thus god opened abrahams heart to understand the gospel or the promise in christ preached to him by the gift of his holy spirit . 3. this faith must be wrought in thee by the same spirit , for this is the faith of the operation of god , as col. 2.12 . the gift of god ; as eph. 2.8 . produced by the exceeding greatness of his power , as when he raised christ from the dead ; eph. 1.17 , 18. which was done by the power of the holy ghost , rom. 1.4 . rom. 8.15 . and thus was abrahams faith wrought in him and it was given him to believe , his faith was not of himself , but was the gift of god ; otherwise abraham might have had whereof to boast , but not before god ; as , rom. 4 2 , 3. and thus abrahams believing god , was as much of the sovereign will of gods grace and favour to him , as his imputing righteousness to him upon his believing . and thus it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . so it was with abraham , and so it is with all the children of abraham ; and the lord grant it may be so with thee : abraham belived god and it was counted to him for righteousness . that was the time of gods justifying him through faith in christ ; do thou believe god as abraham did and it shall also be counted to thee for righteousness , and this shall be the time of gods justifying thee through faith in his son jesus christ : even then when all these things concur in thy faith , as they did in abrahams . 1. the hearing of faith or the word of faith preached to thee : 2. gods giving and thy receiving the spirit through this hearing of the faith preached : 3. faith wrought in thee by the same spirit to receive jesus christ : this time i say again , and no other is or can be assigned according to the holy scriptures for thy justification in gods sight . when this faith cometh into thy soul , then cometh this blessedness of thy justification , whether it be in circumcision or in uncircumcision , rom. 4.8 — 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . advertisement . by the inadvertency of the printer these few errata's have happened in the first sheet of this book . in the rest more care has been taken , so that there are no faults but what are unavoidable . in page 3. of the first epistle , line 15. for did read do . in p. 4. l. 2. for works , r. words . l. 14. r. did then . in p. 5. l. 17. for fiery , r. feirce . in p. 13. l. 29. r. the kingdom . in p. 4. of the 2d . epist. dele ▪ the 42. ver . of mar. 9. & r. 41. in p. 6. l. 17. r. 2. v. of rom. 6. in p. 7. l. 19. r. into the city . a catalogue of books printed for nath. crouch , at the bell in the poultrey ; 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oxford (uk) : 2007-10 (eebo-tcp phase 1). a27029 wing b1397 estc r20024 12732480 ocm 12732480 66508 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27029) transcribed from: (early english books online ; image set 66508) images scanned from microfilm: (early english books, 1641-1700 ; 374:18; 2302:5) the scripture gospel defended, and christ, grace, and free justification vindicated against the libertines ... in two books : the first, a breviate of fifty controversies about justification ... : the second upon the sudden reviving of antinomianism ... and the re-printing of dr. crisp's sermons with additions ... / by richard baxter ... baxter, richard, 1615-1691. 2 v. printed for tho. parkhurst ..., london : 1690. advertisement on final page of v. 2. "a breviate of the doctrine of justification" (wing b1193a) has separate dated title page and register; "a defence of christ, and free grace" (wing b1237b) has separate dated title page, register, and pagination, and possibly issued as a separate item. copy filmed at reel 2302 has "a defence of christ" only. reproduction of original in harvard university libraries and the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng justification -early works to 1800. antinomianism. 2005-07 tcp assigned for keying and markup 2005-12 spi global keyed and coded from proquest page images 2006-11 ali jakobson sampled and proofread 2006-11 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the scripture gospel defended , and christ , grace and free justification vindicated against the libertines , who use the names of christ , free grace and justification , to subvert the gospel , and christianity , and that christ , grace and justification , which they in zealous ignorance think they plead for , to the injury of christ , the danger of souls , and the scandalizing of the weak , the insulting of adversaries , and the dividing of the churches . yet charitably differencing the wordy errours of unskilful opiniaters , from their practical piety : and the mistaken notions of some excellent divines , from the gross libertine antinomian errours . in two books . the first , a breviate of fifty controversies about justification ; written about thirteen years past , and cast by till now , after many provocations , by press , pulpit and backbiting . the second upon the sudden reviving of antinomianism , which seemed almost extinct near thirty four years : and the re-printing of dr. crisp's sermons with additions ; with twelve reverend names prefixed for a decoy , when some of them abhor the errour of the book , and know not what was in it , but yielded by surprize only to declare that they believed him that told them that the additions were a true copy . by richard baxter , an offender of the offenders of the church , by defending the truth and duty which they fight against . lux oculos vexat , ubi noctua luminis osor , putrida suspecti vexabunt ulcera tactus . london , printed for tho. parkhurst , at the bible and three crowns , at the lower end of cheapside . 1690. heb. 11.5 , 6. without faith it is impossible to please god : he that cometh to god must believe that he is , and that he is the rewarder of them that diligently seek him . luke 19.17 . well , thou good servant . because thou hast been faithful in a very little ; have thou authority over ten cities ▪ so mat. 25.21 . mat. 25.34 , 40 , 46. inherit the kindgom prepared for you from the foundation of the world : for i was hungry and ye gave me meat — in as much as ye have done it to one of the least of these my brethren , ye have done it to me — and these shall go into everlasting punishment , and the righteous into life eternal . gen. 22.16 , 17 , 18. by my self have i sworn , saith the lord , because thou hast done this thing , and hast not withheld thy son — &c. john 16.27 . the father himself loveth you , because you have loved me , and have believed that i came out from god. 1 john 3.12 , 13. whatsoever we ask we receive of him , because we keep his commandments , and do those things that are pleasing in his sight , and this is his commandment that we believe on the name of his son jesus christ and love one another . rev. 3.4 . they shall walk with me in white , for they are worthy . rev. 3.10 . because thou hast kept the word of my patience , i will keep thee , &c. mar. 7.29 . for this saying go thy way , the devil is gone out , &c. mat. 5.20 . except your righteousness exceed the righteousness of the scribes , and pharisees , you shall in no case enter into the kingdom of heaven . mat. 12.36 , 37. every idle word that men shall speak , they shall give account thereof in the day of judgment . for by thy words thou shalt be justified , and by thy words thou shalt be condemned . jam. 2.24 . you see then that by works a man is justified , and not by faith only . so v. 13. to the end . rom. 8.29 , 30. whom he foreknew , them he predestinated to be conformed to the image of his son , that he might be the first born among many brethren : and whom he did predestinate , them he also called : and whom he called them he also justified , and whom he justified them be also glorified . luke 18.13 , 14. i tell you , this man went down — justified rather than the other . prov. 17.15 . he that justifieth the wicked , and he that condemneth the just , even they both are abomination to the lord. of faith imputed to righteousness , and our being justified by faith , see rom. 3.30 , 26. rom. 4.11 , 22 , 23 , 24. he that considereth the different sence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the first usually signifying the practical or preceptive matter that is righteousness , the second active efficient justification , and the third the state of the just , qualitative or relative , or ipsam justitiam , will the better expound the word justification as it is in our translations . rom. 4.24 ▪ 25. for us also to whom it shall be imputed ( not is before we believe , ) if ( a conditional ) we believe on him that raised up jesus our lord from the dead : who was delivered for our offences , and was raised again for our justification : ( not only obeyed and suffered for our justification , but was raised for it . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , efficiently to make us just relatively and qualitatively , and so to justify us , and consequently to judge us just . exodus 23.7 . i will not justify the wicked . obj. rom. 4 5. he justifieth the ungodly , answ . yes : by making him just by pardon , adoption and godliness : as he healeth the sick , and raiseth the dead , in sensu diviso . acts 2.38 . repent and be baptized every one of you in the name of the lord jesus , for the remission of sins , 13.38 . by him all that believe are justified from all things from which ye could not be justified by the law of moses , see titus 3.6 , 7. 1 cor. 6.8 , 9 , 10 , 11. rom. 2.13 , 14. 1 peter 1.16 , 17. 2 co● ▪ 9.6 . rev. 20.12 , 13. and the dead were judged out of those things which were written in the books according to their works , &c. ( which is oft said in scripture . ) john 5.22.29 . the father judgeth no man , but hath committed all judgment to the son , and hath given him authority to execute judgment . — they that have done good to the resurrection of life , and they that have done evil to the resurrection of damnation . 2 tim. 4.7 , 8. i have fought a good fight . — henceforth there is laid up for me a crown of righteousness , which the lord the righteous judge shall give me at that day , and not to me only , but to all that love his appearing . see heb. 6.10 . 1 cor. 15.58 . col. 3.24 . heb. 11.26 . 2. thes . 1.5 , 6 , 7. mat. 5.12 . mat. 6.2.4.6 . & 5.12 . & 10.41.42 . & 10.29 . 1 cor. 9.17 . rom. 2.5.10 . mat. 7.4 . 1 joh. 1.9 . if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . so rom. 10.10.13 . mat. 6.14 , 15. if ye forgive men their trespasses , your heavenly father will forgive you : but if ye forgive not men . — neither will. 1 joh. 3.17 . let no man deceive you : he that doth righteousness is righteous . isa . 1.16 , 17 , 18. cease to do evil &c. come now if your sins be red as crimson . isa . 55.6 , 7. seek the lord while he may be found , &c. let the wicked forsake his way , &c. let him return to the lord and he will have mercy on him , &c. acts 10.35 . in every nation he that feareth god and worketh righteousness is accepted of him . rev. 22.14 . blessed are they that do his commandments , that they ●ay have right to the tree of life , and may enter in by the gate into the city . john 3.18 . he that believeth not is condemned already , because , &c. rom. 8.9 . if any man have not the spirit of christ , the same is none of his . see also , verse 4.5.7.14 . 2 cor. 13.15 . jesus christ is in you except ye be reprobates . col. 1.27 . christ in you the hope of glory . see eph. 2. what the elect are before conversion . 1 cor. 6.9 , 10 , 11. know ye not that the unrighteous shall not inherit the kingdom of god ? be not deceived , neither fornicators — and such were some of you : but ye are washed , ye are sanctified , but ye are justified in the name of the lord jesus , and by the spirit of our god. 1 thes . 6.10 . god is not unrighteous to forget your work and labour of love. phil. 2.13 . work out your salvation with fear and trembling : for it is god that worketh , &c. rev. 2 , & 3. read the promises to him that overcometh . mat. 6.19 , 20. lay up for your selves a treasure in heaven . luke 16.9 . make you friends of the mammon of unrighteousness , that when you fa●l they may receive you into the everl●sting habitations . gen. 4.7 . if thou dost well shalt thou not be accepted ? but if thou , &c. luke 13.3.5 . except ye repent ye shall all perish . mat. 18.3 . except ye be converted and become as little children , ye shall not enter into the kingdom of heaven . heb. 5.9 . he is become the author of eternal salvation to all them that obey him . luke 19.27 . these mine enemies that would not i should reign over them . heb. 10.33 . cast not away your confidence which hath great recompense of reward , 39. we are not of them that draw back to perdition , but of them that believe to the saving of the soul. mat. 18.32 , 35. o thou wicked servant , i forgave thee all that d●bt , because , &c. so shall my heavenly father do also to you if you from your hearts forgive not every one his brother their trespasses . the answer to all this by the adversaries . i. by the infidels , [ the scripture is not the word of god. ] ii. by the mahometans in special : [ the followers of christ altered it . ] iii. by papists , scripture is to us but what the church declareth of it ; 1. the reading of it , and rejecting supplemental tradition by the vulgar ▪ causeth heresies . iv. by the quaker , it is the light within us that is our rule . v. the enthusiasts , or fanaticks , we must try scripture by the spirit , and not the spirit by the scripture : ( the apostles spirit by ours , and not our low measure by theirs ▪ ) vi. the seekers . the scripture must first be recovered by a true ministry . vii . the cabbalist and familist ; it is not to be understood literally , but mystically . viii . the antinomian libertine : the written word , or at least all that prescribeth duty and hath conditional promises , is but a covenant of works . the covenant of grace is only the spirits effectual work : i will , and you shall . a breviate of the doctrine of justification , dilivered in many books , by richard baxter : in many propositions , and the solution of 50 controversies about it . written , 1. to end such controversies . 2. to confute rash censurers and errours . 3. to inform the ignorant . 4. to procure correction from wiser men , if i mistake . occasioned by some mens accusation of me to others , that will not vouchsafe their instruction to my self . and by the erroneous and dangerous writings and preachings of some well-meaning men , such as mr. troughton , &c. who at once mistake and misreport god's word and ours , and fight in the dark against christian faith and love. london , printed for tho. parkhurst , at the bible and three crowns , at the lower end of cheapside . 1690. the preface long ago written . reader , it was the army and sectarian antinomians ( more fitly called libertines ) who first called me in the year 1645. and 1646. to study better than i had done the doctrine of the covenants and laws of god , of redemption and justification : i fetcht my first resolving thoughts from no book but the bible , specially mat. 5 , and 6 , and 25. grotius de satisfactione next gave me more light . while i was considering many mens friendly animadversions on my ap●orisms , and answering some ( that more differed from each other than from me ) it increased light , especially the animadversions of mr. george lawson . my writings against the antinomians had success beyond my expec●ations , though some good men of the party called independent , having more heat than light , deceived by the notions of some that had spoken injudiciously before them , cast out suspicions and contradictions in a jealousie that i encroached on the honour of free grace : i mean such men as prefaced the book called the marrow of modern divinity , which on pretence of moderation is antinomian or libertine , and very injudicious and unsound : and others books ( such as paul hobsons , mr. saltmarshes , bunyan on the covenants , &c. ) which ignorantly subverted the gospel of christ , came out on the same business , and revealed mens mistakes on pretence of revealing the mystery of free grace . john goodwin was then , and before , publishing his judgment of justification , and mr. walker , and mr. roborough wrote against him , with great disparity of light and strength . but because j.g. turned to the arminians , prejudice cryed down his doctrine of justification , ( and it was not all to be approved . ) mr. gataker published many things to the like purpose , and among the rest , the narrative of mr. wottons case , referred to many london divines , and decided by them ; of my suspension of my aphorisms , and of my contests with mr. craudon , mr. eyres , mr. warner , and afterwards with dr. tully , i need not here make particular mention . the most that i converst with seemed of my judgment : the rest ( beside the animadverters on my aphorisms ) who freeliest spake of me beh●●d my back , would none of them speak to me . vavasor powel , and mr. ed. bagshaw , were two of the chief . many worthy men published the same doctrine which i ass●rted ; especially mr. gibbons of black-fryars ( in his sermon in the morning lectures at st. gi●●s ) mr. benjamin woodbridge , mr. hotchk●● ▪ mr. thomas warren , mr. graile , and mr. je●●op , laboured to prove that dr. twisse meant the same , who seems to speak for eternal immanent justification : and mr. truman , and lud. le blankes theses at last came out ( after the the●es salmurienses , and the breme divines , lud. crocius conrad . bergius , and the berlin , johan . bergius ) as clear as any . but the practice of some ( who wanted the humility and ●ili●ence which were necessary to learn the truths which they knew not ) was just the same with that of the prelates in councils for a thousand years , even to put it to the vote of m●n of their own mind , or to lean on the names of some of their predecessors who were men of note , and especially to cry down those that heard them not . and lately came out a book of one mr. troughtons of the same temper with the rest . he allarmeth the nation , as if the enemy were at the gates . he is a man that hath been blind from his infancy or early childhood , and i suppose never read a book , but hath had some one to read to him , and he undertaketh to tell the sense of protestant writers , and fathers , and the words and sense of mr. hotchkis and me , and such others , whom be fiercely assaulteth as his and the churches adversaries : and the good man heapeth up untr●●●s in matter of fact in false reciting his adversaries words and sense . besides his libertine false doctrine , ( as that the covenant or promise of justification hath no conditions , no not faith , and such like , ) and abuseth the authors whom he citeth . i thought once to have bestowed two or three days work in answering him , but i desisted , partly because he was one of those that had written at the rate of some former adversaries , who had so formed their assaults , that they had left me little to answer but a mentiris , which is so unpleasing a task , that they that most deserve it cannot bear it . and it hath been my lot since 1662. in which the powerful ringleader morley began , to have so many such books written against me , and such reports divulged of me , as if the devil had been studying to prove , rom. 3.4 . that every man is a lyar , to be true in a sense beyond the meaning , and to bring all history at least of disputers into discredit , and to make it become a valid consequence [ it is said and written by a domineering , or an ambitious , or an erroneous , or angry adversary ; ergo it is false . ] and also i was loth to say that against the man that his book required : for i hear he is a very honest man , and not only blind , but a sufferer for nonconformity with the rest ; and when he was a child , his grand-father , grand-mother , and other kindred in coventry were my hearers and loving friends , and godly people : his father and mother my very near neighbours , and weekly , and almost daily company , have asked my counsel , what they should do with a blind boy that was much inclined to learning , and i encouraged them to further him , not foreseeing his snares . 3. and i perceive that judicious readers have no need of an antidote against so weak a poison . he that gave me the animadversions answered in the end , told me , he had scarce patience to read him . and as to those that are so weak as to need an answer to such a book , it 's like they are too weak to understand one ; or will think him in the right that hath the last word , and that may be he that liveth longest . the great fault of the good man is that which is too predominant in all cases in corrupted nature , even an unhumbled understanding , which doth not sufficiently suspect it self , much less is acquainted with its own ignorance , but when it most mistaketh , doth most confidently rage . who would think that such a man could be ignorant how unfit he was who never saw their books , to undertake such account as he giveth of fathers , protestant writers , or us his chosen adversaries ? when his reader hath read to him some parcels of our writings , how knoweth he what he omitteth ▪ or what explications he never read ? and how uncapable must his memory needs be of retaining and laying all together out of so many volumes , and making a charge , and passing a judgment thereupon , unless his memory be greater far than bishop hall saith dr. john reynolds reading and memory was [ next to a miracle , ] which his gross falsifications shew that it is not . and 4. i found so many ready to write on the same subject for my sense , that i the more thought it needless to my self . sir charles wolsley hath lately done it very judiciously . i have lately perused divers manuscripts that are such prepared for the press : one of mr. william mannings , another of mr. clerke son to mr. samuel clerke ( and dr. twisse hath a latine disputation to the same sense , ) and some more ( all nonconformists . ) but yet i still hear some london brethren use to cast out their suspicions , aspersions and censures behind my back , and some in their conferences when they meet : whereupon i drew up this paper of explicatory propositions and controversies , only to let them truly know my sense , and long after gave it that honest dr. annesley , at whose house sometimes some meet of different judgments in such things , desiring him but to get it read to them , and to procure me their animadversions on what they did any of them dis●ike ; instead of their unprofitable obloquy when i cannot hear them ; for this i should take for a great brotherly kindness : but it is now near a twelve month that i have waited in hope of it , but cannot procure a word to this day ; which maketh me think it needful to publish that which i intended but for their private view . yet one that to me prof●ssed dissent , seemed to take it well that i intreated his reasons , and promised to give them me , but never did . nor hath any one yet answered , 1. my confession ; 2. my disputations of justification ; 3. my apology ( to many ; ) 4. my small tract of saving faith to bishop barlow ; 5. my treatise of justifying righteousness to dr. tully . this week an honest judicious moderate friend ( that is more a consenter than a dissenter , as far as i can judge , sent me the notes which i answer in the latter end , as partly his own , and partly others ; which ( not as opposing them , but as tending to elucidate the whole cause ) i here adjoyn , though all or most here said , is said elsewhere before , which i mention , lest you think that i took all for his own opinion which he cited out of dr. owen , who himself reformed much of his former judgment about doctrine and government before he died . the lord heal his church by light , love and humility , which is torn by ignorance , uncharitableness and pride . amen . the prologue . § . 1. the doctrine of the justification of sinful man , by christ as our redeemer , saviour and judge , is of so great moment , that it should be skilfully taught to all that are catechised . and yet by the unskilfulness of teachers , is become a foot-ball of strife and contention , and of wrathful censures , and reproach , among those who are most zealous for the safe and honourable preservation of it , and really differ more in the terms and methods which they think must preserve it , than in the inward practical sense of the matter itself . § . 2. two things constitute this itch or leprosy rather of strife , which experience maketh us fear is uncurable : and these two are one . ignorance : ignorance of the case : and ignorance of our ignorance . but what ignorance is it ? i am grieved to know and speak it . it is ignorance of words or the art of speaking ; of grammar and logick . o what a plague did nimrod bring on the world , and what a babel hath it been by the confusion of language to this day ! how vain hath peaceable dr. wilkins attempt of an universal character proved ? my good old highly valued friend , mr. john eliots long ago wrote to me , that to make the hebrew the universal language , and to set up a godly magistracy in the world were the two things yet to be done for universal concord and reformation : alas , good man ? abi in cellam ▪ &c. if you can get the earth to drink up the flood of persecution cast out against you in new-england , it is well . little did i think when i was a schoolboy learning my grammar , that i should live to find that the christian world is all in confusion ▪ divisi●n , wrath , schism , war , and blood , and much , if not mostly for want of skill in words or grammar ! but indeed were there one universal language it would not be enough to heal us . for we are mostly so dull of nature , & so slothful in our studies , and so apt to speak as our parents or first masters or ●ompany teach us , that we are utterly disagreed and unreconcileable about the sense of our ommon words in our mother tongue . so that if english were the only language of the world , we should still be disagreed : i have been a great comtemner of vain ostentation in critical or verbal skill : but i see that rightly used about things necessary , it must be a principal help to end most of our controversies . § . 3. though supernatural revelation far exceedeth the meer light of nature , and the teachings of the creation ▪ yet the difficulty of learning and speaking many languages , without which we cannot preach abroad in the world , and the universal wars about words that take up and corrupt mankind , do make me read the 19 psalm . with great regard , and not think so hardly as i have been tempted to do , of gods dealing with the heathen and generality of mankind , while the heavens declare the glory of god , and the firmament sheweth his handy works , while day unto day utters knowledge and while sun moon , and stars , do preach god with so loud a voice , and their sound goeth through all the world and there is no nation or tongue where their sound is not heard : and it is not a syllable or letter , an accent or an emphasis , that doth obscure their sense . and they all tell the world that god is , and that he is the rewarder of them that diligently seek him . and that the invisible things of god are seen by the things that are made , and in him we live and move and have our being , and that in every nation , he that feareth god and worketh righteousness is accepted of him . it is most legible in the book of nature , and providence , that god useth all the world upon terms of mercy , and not according to the utmost desert of sin ; and that this mercy should lead them to repentance , and that god is infinitely good , and therefore to be loved above all : and that he that truly so loveth god , shall not lie in hell and be separated from him . § 4. were it only plow-men and other of the unlearned vulgar that thus contended about words not understood , they had some excuse : but it is those that have from their child-hood been bred up to learn the art of speaking by their parents , and school masters , books , and universities . and when they have been thus tutor'd thirty or forty years , and exercised in pulpits to the talking art , and gloried in it ; they are after all this the incendiaries of the world , for want of understanding what to say . yea were it only men that understand not hebrew , greek , latin or any language save one , and were skilful in that one , we might have some hope of ending this blind war. but it is kept up by our unskilfulness in the english tongue , as well as of the greek and hebrew . men have not brains and diligence to exclude equivocals , or to distinguish of their sense ; or to state the sence of their terms before they dispute . nor to understand each others meaning , but fight in confusion in the dark like the physicians that let the patient die , because they could not agree whether he should take succinum , carabes , electrum or amber . § 5 whither need we to go for an instance of this unhappiness , but to our controversies about justification ? how many books , sermons , disputings , and back-biting revilings , are employed about words neither explained nor understood ! rash folly and confident rage beseem not holy things , that should be managed by reverence and discretion . 1. justification is loudly talkt of , by men that know not , or never tell you what the word signifieth , or what the thing is : they never tell you whether they mean making righteous eff●ciently , or making righteous constitutively , or making righteous instrumentally , or only virtually , absolutely or conditionally ; or only a dispositive reception of it as a gift ; or esteeming one righteous or justifying by apology , by witness , by evidence , or by decisive sentence of the judge , or executively using one as righteous ; or many of these conjunct , and which . or if they name one sence , they give us quite another when they are put to define it . mr. bradshaws little book is too big for their brains ; because the distinctions are so many when others by distinction and clear explication make the controversies intelligible , ( as is excellently done by many ) they understand them not , or despise distinction , and still mouth out the ambiguous word justification , as if they would end controversies as a bell ringeth by sound and noise : when paul saith , 1 cor. 14.7 , 8. that even things without life must give a distinction in the sounds as harp and trumpet , or else who can know what is piped or harped , or can prepare himself to the battle ? so we unless we utter words easy to be understood , how shall it be known what is spoken ? but we speak into the air , v. 9. but confusion and ambiguity are not instructive , but deceitful to the simple . 2. so they talk much of imputation , and neither know nor tell you what imputation is : but take it mostly to be that which even dr. crispe calleth a charging god with falshood ; as if it were his reputing , reckoning , esteeming or supposing us to be what indeed we are not ▪ or to have done or suffered what we did not , or to have what we have not : whereas paul meaneth nothing ( & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth nothing but a true accounting us to be what we are , and to have done what we did , and to have what we indeed have . and to impute righteousness to us , signifieth but truly to repute , account or judge us righteous . those that are here most inclined to mistake , should the rather take mr. bradshaw to be impartial , because he was for independent church government ( tho sharp against separation . ) and in the preface to his english edition of his little book of justification , he hath in a few lines said enough to end al this controversy , by a true explaining in what sense christs righteousness is imputed to us , and how not . 3. and do they tell us with any agreement what righteousness of christ they call imputed ? some say only the passive , some also the active ; some also the habitual , and some also the divine . much less agree they to what effects it is imputed , and how far . 4. also the name of faith is used without a due and true explication of their meaning . one by faith meaneth not faith , but christs righteousness . another calls it an instrument , and yet denieth it to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere that is , the act of faith indeed , as if any thing else was that instrument . another saith it is but one physical act , and not like contracting , a moral complication of many physical acts : one saith it is but one act , and all other acts of faith he that looketh to be justified by denieth the doctrine of grace or true justification , and so leave men to despair because they can never tell which that single is , and how to escape the damning doctrine of justification by works . one saith it is the understandings assent : another that it is the wills recumbency , or trust : one saith it is only faith in christ that justifieth , and not in god the father or the holy ghost : one saith it is only faith in christs priestly office , and not in christ as prophet or king ; some say it is not faith in his whole priestly office , either his intercession or heavenly priesthood , but only in his sacrifice and obedience . another that it is only the trusting on his imputed righteousness : another that it is none of all these , but only the belief that we are already justified by christ . one saith we are justified only at once by the first numerical act of faith , and never by any after act : another that an act of the same species continueth our justification . and this confusion is from the vain fantasy of men , that will divide and mince and yet will not sufficiently distinguish : and know not that by faith is meant our becoming christians and continuing such . 5. so they talk loud against works in the case of justification , and know not what either paul or james or christ meaneth by works . but they dream that works and acts are of the same signification ; as if every humane act were that which paul meaneth by works , contrary to his express explication : and so to be justified by faith must be to be justified by works . one saith , we will grant justification by faith , if you take it aright , to be a going wholly out of our selves and denying all our own righteousness , and going to christ and his righteousness alone . but is their chosen metaphor [ of going out , and going to ] an act or no act ? if an act , than it is works , if they may be believed . if no act , then their meaning is , we confess that you are justified by believing , if you do not believe : you are justified by faith , if faith be nothing ; and by coming to christ if you come not to him , or it be nothing . such is the sence of these confounders and corrupters . but these and many such mistakes are to be opened in their proper place . that which i here intend is ( not a confutation of this or that writer , but ) to give them a breviate of my own judgment , who will not read what i have largely written in many books long ago ▪ pretending that the length of the books is their reason ; and yet have not so much conscience as to suspend their censures , no nor their back-biting , false accusations of that which they have not leisure to understand or read ; they judge hard cases which they never digested by any answerable study ; and scruple not judging and slandering per●ons unheard . corrupting the gospel , and so excellent a subject as the doctrine of grace , and of the office and merits and judgment of christ , and so of christianity it self , is a matter that conscience should more tenderly fear , than wearing a surplice , or kneeling at the sacrament , or communicating with a church that useth the common-prayers . to think those unworthy of their communion that use such ceremonies or forms of prayer , and at the same time to prophane so high a part of the name of god , as is his grace in christ , and his justifying , governing and saving works , and this ( quoad verba ) by corrupting it even in essentials , and then to defame as erroneous those that are not as ignorant and erroneous as themselves , and to foment malice and errour and sects by such lying defamations : this is a nonconformity which i earnestly desire that no man that loveth christ , or free grace , or the church or his own soul ; may ever take for his duty or his honour , or rashly as a sequacious admirer of any mistaken leader be ever guilty of : what is straining at a gnat and swallowing a camel , if this be not ? and of how ill a constitution is such a blind and partial conscience ? i shall here study brevity , and first explain the doctrine of grace , and righteousness and justification , in some self-evident propositions and next briefly resolve about fifty doubts or controversies hereabout . the contents . 1. the nature of justification explained . controv. i. whether it be an immanent act in god , and from eternity . cont. ii. whether the covenant of grace be made only with christ ; or with us also . cont. iii whether the covenant of grace have any condition required of us . cont. iv whether our performance of the condition efficiently justify us . cont. v. whether we are justified by christs righteousness imputed to us : and whether the scripture say we are . cont. vi. in what sense is christs righteousness imputed to us . cont. vii what righteousness of christ is it that is ours and imputed to us ; the passive , the active , the habitual , or the divine , or all . cont. viii . whether christs righteousness be the efficient , material , or formal cause of our righteousness , or justification ? cont. ix . whether the vnion between christ and believers be not so near as maketh them the same subject , and so the accident of christs righteousness , to be ours in itself . cont. 10. are we not so righteous by an vnion with christ as we are sinners by our vnion with adam . cont. xi . is not christs righteousness ours , as our sins were his by imputation ? cont. 12. doth christs righteousness cause our sanctification , in the same sort of causality as it causeth our justification ? cont xiii . is it faith itself that is said to be imputed to us for righteousness , or only christs , or christs righteousness . cont. xiv . whether grace be grace and free if it have any condition . cont. xv. whether repentance be any condition of pardon and justification , and to affirm it , do not equal it with faith. cont. xvi . whether faith justify us as a meritorious cause or as a dispositive cause of receiving justification , or as a meer condition , or an instrumental cause . cont. xvii is justifying faith an act of the understanding or of the will ? cont. xviii . of the distinction of sides qu●● and fid●s qua justi●ica● , what it meaneth . cont. xix . whether we are justified by the law of innocency saying , obey perfectly , and live . cont. xx ▪ whether by works , paul means acts in genere , or what sort of acts. cont. xxi . are any works of man meritorious ? cont. xxii . is obedience a part of justifying faith ? cont. xxiii . is any more necessary to the keeping or not losing our justification , than to its beginning ? cont. xxiv . is pardon and justification perfect the first moment ? cont. xxv . is nol●e punire , or non punire , ( not punishing ) true pardon ? cont. xxvi . is future sin pardoned before ? cont. xxvii . is any one punished for pardoned sin ? cont. xxviii . is punishing one that christ died for , unjust punishing one sin twice . cont. xxix . are regenerate believers , under any guilt of any but corrective punishment , or should ask pardon of any other ? cont. xxx . what is it to be judged according to our works ? cont. xxxi . what law is it that paul calleth the law of works which cannot justify ? cont. xxxii . how and why it is so called . cont. xxxiii . what is pauls drift in his disputes about justification . cont. xxxiv . what is the drift of james . cont. xxxv . m●st a believer any way plead his faith , repentance or holiness to his justification , or trust to them ? cont. xxxvi . hath justification and salvation the same conditions ? do those works save us that do not justify us ? cont. xxxvii . have we any justification against false accusations ( of infidelity , &c. ) cont. xxxviii . doth faith justify as a righteousness ? or any personal righteousness in subordination to christs ? abundant scripture proof of the affirmative . cont. xxxix . is gods accepting christs righteousness for us , the imputing of it ? cont. xl. whether christs sufferings merit eternal life for us , seeing the law said , do this and live , and not suffer and live . cont. xli . whether christ being the end of the law for righteousness , prove that adams first law justifieth us as fulfilled by christ . cont. xlii . whether the sufferings of christ merit our freedom from nothing but what he suffered in our stead . cont. xliii . and so whether christs sufferings merit not our freedom from habits and acts of sin , which christ had not . cont. xliv . and so whether his sufferings redeem us from spiritual death , seeing we suffered it , and not be . cont. ▪ xlv . is this the reason of our deliverance from the curse of the law , because we suffered the equivalent of everlasting hell fire in christ . cont. xlvi . is it true that christs active obedience only meriteth heaven for us , and therefore that only meriteth sanctification ? cont. xlvii . is it true that repentance can be no condition of justification because it followeth it . qu. xlviii . how can faith and repentance give a right to the righteousness of christ , which must first give us that faith and repentance ? qu. xlix ▪ is it true that we must be practical antinomians unless we hold that only christs active righteousness merited grace and glory for us . qu. l. is this proved by ▪ rom. 7.4 . the conclusion . a breviate of the doctrine of justification . pr. 1. we must first agree , what righteousness is . righteousness is formally a relation : and therefore must have the definition of a relation : i need not tell schollars what that is . 2. the subject of this relation , is , first mens actions and habits , and their titles and rights , and then their persons as the subject of these . 3. righteousness is a relation to the rule or law : and is an agreeableness thereto : if it be gods law , it is righteousness before god. if but mans , it is but humane righteousness . 4. as a law hath two parts ; the precept and the retribution of reward and punishment ▪ so there are two sorts of unrighteousness and righteousness : as to the precept , obedience is righteousness , and sin is unrighteousness . as to the retribution . right to impunity and to the promised reward is the persons righteousness , and so contrary . 5. righteousness materially is either , 1. particular , in some one cause , or few causes , 2. or vniversal and perfect in all causes . 6. righteousness particular is either in some small matter that we are not made happy by . 2. or in some great cause which our happiness dependeth on . 7. the first law required personal perfect constant obedience on pain of death ; and so justifieth none without it . 8. adam was the father of all mankind , from whom they spring , but he did not so represent the persons of all that were to spring of him , as if his obedience without their own would have justified any of them at age . if adam had not sinned , cain should have been condemned if he sinned ; and so others . 9. the first law being broken , man was made uncapable of either part of justification by it ; either as one that sinned not , or as one that was not by it to be condemned . and so it was no more to him a promise or covenant of life ; the condition being now become impossible , and so no condition ; and the threatning becoming as a sentence . 10. this law neither gave , mentioned or owned any surety , substitute , or mediator . 11. but the blessed lawgiver our creator would not so lose his creature , but the eternal word presently interposing , undertook mans redemption , and god gave man a new law of life , or a covenant of grace ▪ promising him a mediator in the fullness of time , and giving him freely for his sake both pardon of his sin , and right to life , on the terms of grace therein prescribed : and commanding him future obedience , especially in the reception of his grace , and use of the means of grace appointed him . 12. this law of grace was made to adam the lapsed head of all mankind , and so to all mankind in him : and it was renewed to noah in the same capacity : so that all fallen mankind was put under this law of grace in that first edition of it , made to adam , and noah . and were neither left lawless , nor utterly desperate as under the meer damning violated law , which now no more offered life to any , the condition being become of natural impossibility : god is not to be supposed to say now to sinners , if you be not sinners you shall li●● ; when it 's known that they are . 13. abraham , being eminently righteous , according to this law of grace , and believing a special promise of god , and not withholding his only son in his obedience to his command , god made with him moreover a covenant of peculiarity , superadded to the common law of grace . in which he chuseth out his seed as a peculiar holy nation , from whom the me●●iah should come , in whom all the nations of the earth shou●d be blessed . this promise was renewed to isaac ( and jac●b ) gen. 26.4 , 5. because that abraham obeyed my voice and kept my charge , my commandments , my statutes , and my laws . 14. this covenant of peculiarity with abraham , nulled not the common law of grace made to mankind , nor was it ever nulled or abro●ate , but perfected after : though men make themselves uncapable of the benefits . 15. god useth none of fallen mankind according to the severity of the first law , but giv●th to all men undeserved forfeited mercy , and bindeth them to use some means for their recovery ; to repent in hope , and to receive and thankfully use the measures of mercy which he vouch●●●eth them . and all men shall be judged according to that edition of the law of grace which they were under , and the receiving and using the grace or mercy which was given or offered them . 16. when the peculiar seed was formed into a nation , god gave them by moses a peculiar law , which exempli●ied the holiness of the first law , but had the promises and grace of the second , with the peculiar additions ; and plainlier pointed out the messiah to come but by a way of operous ceremonies , and severe discipline , suitable to their rude minority . 17. in the fulness of time . christ was conceived by the holy ghost , in a virgin ▪ and being god and man , a● made by the will of the deity was made a subject under a law peculiar to himself , according to his peculiar works ; and this law given to our mediator had three parts . 1. that he should perfe●tly obey the law of innocency so far as it was fitted to his case , and overcome the tempter . 2. that he should perfectly keep the law of mose● , so far as it agreed to him . 3. that he should perfectly do all that was proper to the redeemer , in being a sacrifice for sin , clearing and publi●hing the new covenant ; sealing it by miracles , rising again , instituting his word , sacraments and ministry , ascending , giving the spirit , interceding in heaven , &c. his promised reward being the success of his undertaking , the saving of his church and his glory , in the glorifying of god the father : this is the peculiar law to the mediator . 18. that which is called the covenant between the father and the son ▪ is this covenant made to and with christ in●arnate , and the fore-dec●●eing thereof , with the prophecies of it . if there be more , it is past our reach . 19. christ perfectly fulfilled all that he undertook , and this as the second adam ; not a natural root , but a voluntary sponsor : not our substitute or servant sent by us , but chosen by t●e father , and sent by him to do all his will for mans redemption . 20. as he took the common nature of man , so the sins of all , and not only of the elect were the causes of his sufferings , and said upon him , and the fruits of his sufferings and merits were some common , and some peculiar to the elect. 21. he being not as adam , our natural parent , was not meerly by natural generation to convey his benefits to the redeemed ; but by such means as he should chuse , and man consent to , even by a holy covenant or contract , being also his doctrine , and his law in several respects ; which covenant having great and precious promises , is gods instrument of donation and condonation , and our title to all the blessings promised ; by which god doth give us right to pardon and salvation : this law of grace is the rule of our duty , and the rule by which we shall be judged . 22. this law or covenant giveth a conditional pardon to all in the tenour of it , with adoption and right to life eternal : but actual pardon and right accrueth to none , till the condition be performed , which is to be believers , or their infant seed dedicated to god by covenant consent . 23. this condition is not that we our selves make god amends or satisfaction , or give him any thing that hath any merit in commutative justice , or do any kind of work which shall make the reward to be of debt , and not of grace : but it is [ the belief of , and consent to the covenant of grace , and the believing acceptance of the gifts and grace of the covenant , according to their nature , and 〈◊〉 their proper use ; and is the same thing which is to be professed in baptism , which is the solemnizing of this mutual covenant , and in which god the father , son and holy ghost , do give themselves to us , for grace and glory , and we give up our selves by consent to him , believingly accepting his grace , and penitently renouncing the lusts of the flesh , the world and the devil ; and so are sacramentally invested in a state of justification , adoption and spiritual life . 24. the profession of this faith and consent in baptism , maketh men visible christians and church ▪ members ; and true heart consent in faith maketh men living and justified members . 25. this belief and consent , or performance of the condition , is not the efficient cause of our pardon or justification , but is the necessary 〈◊〉 position or qualification of the receiver , in the very nature of the act suitable and needful , and by divine institution and promise made the condition and acceptable . 26. though we are not capable receivers of justification , till we thus penitently and believingly consent , yet when we do so , it is the merit of christs righteousness by which we are justified : for the covenant of god is but his instrument by which he giveth us christ ( to be our head ) and life in and with him , and so giveth us justification as procu●●d by his merits . 27. justification is a word of many senses : sometimes it signifieth [ making us righteous ] sometimes , the law or covenants virtu●l judging us righteo●s , it being the rule of judgment : sometimes gods esteeming us righteous in his own mind : sometimes for a justifying by ●vidence or witness : sometimes by ●polo●y of an advocate : sometimes by the sentence of the judge : and sometime for the execution of that sentence . but the notable special sorts are three , making just , ●udging just , and vsing as just : and they that will dispute of justification , and not tell in what sense they take the word , do but abuse their time and talk . 28. no man is judged righteous by god , that is not first made righteous . 29. he that is made righteous , is justifiable in judgment , and virtually justified ( in law. ) 30. no sinner is made righteous as to the preceptive part of the law of innocency ; it being a contradiction to have been a sinner and no sinner . 31. pardon of sin doth not make the fact done to be undone , or not done , nor the sin to be no sin , nor not to have deserved punishment : but it remitteth the punishment and the fault , so far as it inferreth punishment , because of the merit and satisfaction of the mediator ; and delivereth the sinner from that which he was bound to suffer by the violated law. 32. to make a man righteous before god that hath sinned , all these things must concur : 1. he must have a mediator that must answer the ends of the law that condemneth him , and so meriteth his justification . 2. this saviour must make him a pardoning and justifying covenant , to convey the right of the purchased benefits to him . 3. he himself ( by grace ) must per●orm the conditions of that covenant ; accepting the free gift believingly according to its nature and use . 4. upon this the covenant ( by virtue of the foresaid merit of the mediator ) must effectually justifie him . 33. though we have no righteousness of our own , that is so denominated by the law of innocency , yet have we a righteousness to plead for our justification from its sentence , which by our mediator was performed to it , by which the law-giver hath received satisfaction ; and we must have the personal subordinate ●ighteousness required by the covenant of grace . 34. all that are made righteous , are esteemed and judged righteous , and used as righteous . 35. pardon of sin , and right to life , are not that righteousness which answereth the precept of the law : but they are that righteousness which justifieth us against the accusation , [ that we are not to be saved , but to be damn●d ▪ ] 35. christs perfe●● ob●di●nce to the law of innocency , exempteth u● from the necessity of perfect obedience to it ▪ and from all duty of obeying it as the condition of life : but he did not repent and believe in obedience to his own law of grace , to exempt us from the necessity of repenting and believing , which we must do our selves by his grace , or perish . 36. to make a man righteou● implieth , that he was before unrighteous : but to judge him righteous , supposeth him to be righteous ; yet either accused of unrighteousness , or accusable ; justification here supposing either actual or virtual accusation . 37. the law is the virtual accuser , but that speaketh nothing but truth ; ( viz. that we sinned and deserved damnation . ) satan is the actual accuser , and the father of lies . 38. we shall not be justified by denying the true accusation of the law , but by denying the false accusation of satan : that we are sinners must be granted ; and that our sin deserved hell : but ( that we have no part in christ , that we are unpardoned , unreconciled sinners , that we are unbelievers , impenitent , unregenerate , unholy , or hypocrites , must be denied , or we perish : as also that hereupon we ought to be damned , and not to be glorified . 39. by this it is very plain how far a man must be justified in judgment by his own personal righteousness ; and also how to understand , matth. 25 ▪ ●nd all the descriptions of the last judgment , and the reasons there assigned of the sentence ; and what it is to be justified or condemned by our words , and to be judged according to our works , or what we have done in obedience or disobedience to the law of grace ; and what is meant in james by being justified by works , and not by faith alone . for though christs righteousness is to be then honoured , it is not his part , but ours , that is by him to be examined and judged . and it is the law of grace by which we must be judged , which prescribed us the conditions of pardon and salvation . the performance of which must therefore be the cause of the day to be examined and judged . 4. to justify a mans right to salvation is to justify the man when his right is the thing tried : therefore the causes of our right to salvation are necessary causes of our justification . all this is plain , and i think , not by a christian to be denied : and is not here enough to be the matter of our christian peace and concord in this one point of justification . but we are not so happy ; it is a greater number of controversies that the teachers of christians have raised about it , than many hours will serve to handle . i will name some that are too many , and yet far from all , and give you my sense of them plainly and briefly , that you may truly understand the matter and me . cont. 1. passing by all the old quarrels , about christs person , by the arrians , nestorians , eutychians , monothelites , phantasiastae , and abundance more , about justification it self , the first that i shall mention is that which a few great and worthy men have unhappily raised , whether justification be not an immanent act in god , and so eternal : this they assert , and i deny : there is nothing in god but god ; nothing therefore that hath beginning and end , but all is eternal . but relations and extrinsick denominations , and also effects may begin and end . the world was not from eternity : god did not make it from eternity , nor was the creator of it from eternity , in proper speech . and yet no act as it is in god had beginning or end ; for it is god himself . but gods essential will or word is not called creating till it actually create . so is it in justification : nothing is new in god , besides relation and denomination ; but much is new by and from god. justification is a transient act of god. it is the act of his covenant and his judgment and execution . therefore he that saith elect infidels are justified from eternity , contradicteth gods word , that saith we are justified by faith , and till then are under condemnation . cont. 2. whether the covenant of grace , be made only with christ , or with us also ? the first is put into a catechism where i am sorryer to find it , than in maccovius , cluto , cocceius and cloppenburgius . the covenant made with christ is not the same that is made between christ and us , and which we celebrate in baptism . it is not only christ that is baptized , but all his members ; and baptism is the mutual covenant . we are the receivers of the relation to god the father , son and holy ghost ; and we are the promisers ( the word restipulation is too presumptuous . ) if we are not covenanters , we can be no covenant breakers , nor have right to the benefits of such a covenant : it is the same thing that in several respects is called a law and a covenant . and if we are not under christs law we are lawless , or not his subjects . deny christs law and covenant to us , and you will subvert all christianity and deny the rule of judgment and justification . cont. 3. whether the covenant of grace have any condition required of us . ans . here we first shew our weakness in contending about the word [ condition ] while we agree not of the sense , though till men made a difference on this ill occasion , there were few words that men were more agreed in ( of such a subject . ) and the word we must use , hath no other name that i remember which our grammar hath taught us to call such conjunctions by as [ if ] is ▪ but [ conditional ] nor any other name that law and civil use hath taught us to call the thing defined by but [ condition ] without circumlocution , uncouthness or obscurity . the common definition of lawyers is that it is , [ lex addita negotio qua● donec praestetur eventum suspendit : it is in our case the mode of the law or promise requiring a duty or moral act or qualification , on the presence or absence , performance or non-performance whereof the law or donation annexeth or suspendeth the event . this is a condition as it is in the ▪ law or covenant , or promise , being but its modus : but as it is in the person and performance , it is a moral act or qualification , required by the law , or promise , to which it annexeth , and till it be performed suspendeth the event . natural or meerly contingent conditions that are not moral , belong not to our enquiry . ( as if it be a fair day to morrow . if such a ship come safe home ! if i live so long , &c. ) some define a condition here to be any moral medium of obtaining a benefit ex pacto : but 1. a law hath its conditions , and so hath a donation or promise , when there is no proper mutual pactum or covenant . 2. there are other moral media ex pacto besides conditions ( as are all simple duties . ) 3. but these definers cannot congruously deny the gospel covenant of grace to have conditions of our ●ustification and salvation : for none but an infidel can congruously deny that faith and repentance are conditions of our justification and salvation , if every moral medium be a condition which is ex ●acto . is faith , and is repentance no means ? and are they not required of us ? and do we not profess them at present and promise them for the future ? sometimes the same thing is a moral cause and a condition of the event . and sometimes it is a meer condition and but sine qu● non , and no proper cause ; usually in moral conditions there is something in the nature of the matter for the sake of which the donor or lawgiver maketh it necessary ; which is its aptitude as a means to some of his ends . if faith had no more fitness to be the condition of justification than vnbelief or hating god , and if godliness or holiness had no more fitness to be the condition of our salvation than wickedness , they would not have been deputed to this place , office and honour . faith is no condition of gods making the promise ( he abso●utely made some conditional promises , and others only on conditions performed by christ . ) but it is the condition of our right to or possession of the thing promised ; or of the event . either the deniers of conditions deny all or but some . if all then they deny that christ performed any conditions . if but some , they deny either the name only , or the thing also . if the name only . 1. is it worth their zeal and contention ? 2. are they not singular ; and singularity in the use of words tendeth to causless quarrels . 3. why do they not commend to us some better name for the same thing ? grammar and common use hath taught us this . dr. twisse hath found another , oft and oft saying that [ faith is a dispositive cause of justification . ] i dislike not his notion , save that , 1. it is too general there being more dispositive causes besides conditions . 2. that it is not political enough as the subject requireth ( or civil . ) 3. that it is in two words when one is better ; and 4. that the very terms [ cause ] is liable to mistake . for faith is no efficient cause of justification , principal nor instrumental : we must not ascribe so much to it . nor is it a final cause , nor the formal cause . but it is as the dr. speaketh dispositio subjecti recipientis : not a natural , but moral disposition ; yet made such by gods institution , because the very nature of the act containeth a fitness to its receptive office ; even as it is the believing acceptance of such a free and wonderful gift to such special ends and uses . 2. but if it be not the name only but the thing defined that is denied the gospel is denied , and that which is of necessity to salvation is denied . to deny faith to be necessary to pardon , justification and salvation as a moral means congruous in its nature and instituted of god , is infidelity or open prophaneness ; nor can those be meet preachers of the gospel that deny it and oppose it . two ways scripture sheweth that justification and salvation are given conditionally . 1. by the plain conditional phrase , and 2. by the conditional description , in the mode of the promise : to instance in a few texts among a multitude , mar. 16.16 . he that believeth and is baptized shall be saved , and he that believeth not shall be damned . rom. 4.25 . to whom it shall be imputed , if we believe on him that raised up jesus our lord from the dead . rom. 10.9 , 10. for if thou shalt confess with thy mouth the lord jesus and shalt believe in thy heart that god raised him from the dead , thou shall be saved . for with the heart man believeth to righteousness , and with the mouth confession is made unto salvation . joh. 1.12 . to as many as received him to them gave he power to become the sons of god , even to them that believe in his name . joh. 3.19.18 , 16. joh 6. throughout . mat. 6.14.15 . if ye forgive men their trespasses , your heavenly father will forgive you . but if ye forgive not , &c. luk. 13.3 , 5. except ye repent ye shall all likewise perish . acts 10.35 . in every nation he that feareth god and worketh righteousness is accepted of him . acts 8.37 . if thou believest with all thy heart thou maist , ( i. e. be baptized for the remission of sins . ) but i have recited so many texts of this sort in my confession and other books , that i will here forbear unnecessary recitals . mat. 5. alone may suffice , and all the texts that say , faith his imputed for or to righteousness ▪ and that we are justified by it . furthermore ; 1. if the baptismal covenant have no condition , then none is to be prerequired in the person to be baptized , nor his promise of any demanded . but the consequent is false : else the baptism instituted by christ and ever practised in the church is false . and here you see what a baptism these men would make : if they practice it according to this principle ; and how they would overthrow our christianity , and baptize infidels . the major is evident because , where no condition is required of god or imposed , there none should be required or imposed by the minister . and if so in baptism , why not also in absolution and the lords supper . 2. if the promise of pardon and justification be absolute without any condition , then either to all men , or but to some . if to all , then all are justified . if but to some , to whom ? if you say to the elect ; no man knoweth them , while they are unbelievers : and so neither the person nor the minister can apply that promise to any singular man : if you say , to believers , you grant faith to be a necessary , moral antecedent : and if so , whence can you imagine it to be such , but aptitudinally● in the nature of the act ( receiving christ , which some call it's instrumentality ) and actually by gods institution in the tenor of his word : now this is 1. in the tenor or mode of the precept , and that maketh it a duty . 2. in the tenor or mode of the promise , and that maketh it it's condition : in what other respect do they ( exclusively ) feign it necessary ? obj. as an antecedent ? ans . that speaketh but the order : but what antecedent is it ? obj. as a sign ? ans . of what ? and why is it as a sign of election ? but holiness , the love of god , and man , &c. are signs of election , and yet not prerequisite to baptism and pardon . and whence is it that this sign of election is prerequisite , but that gods precept made it a duty , and the promise a condition ? grant it a sign , the question is still of the reason of this signs necessity to justification . 3. if signification be the thing necessary , it must be either to god , to the sinner , or to the baptizer . not to god , that needs no notice by signs : and so it would follow that before god elect infidels are justified , which is false , as is oft proved : and to the minister it is not certainly known : nor may he baptize any meerly as elect , if he could know it ( by revelation ) before faith. nor might such a person claim it . nor do believers usually at the very first know their election . it 's pity that any catechized person should be so ignorant as to deny so plain a truth as it is that the promise maketh faith antecedently necessary to justification under the form of an apt condition ; when no used phrase can speak the thing to us so intelligibly and truly as this doth . obj ▪ it is prerequisite as an instrument ? ans . of this i shall speak by it self anon . by an instrument i hope when considered they will not mean any proper efficient instrument of justification ( though in exciting , the acts of sanctification in us it may be called our instrument and gods by us : ) but justifying is wholly and only gods act , and the covenant as an act of oblivion , and grace is his instrument● giving us our right to impunity and life , ( in which our constitutive , justification doth consist ) but they mean a metaphorical receiving instrument , and to ●eceive christ is but the very essence of faith , which they call the tò credere , and so to be justified by faith as it receive●h christ , and as a receiving instrument , and as it is the tò credere in specie , are all one . and all this is true , if you ask but for what natural aptitude god made faith the condition of justification : and it 's more aptly called by the foresaid dr. causa dispositiva ; and yet more aptly dispositio receptiva moralis , necessary and successful , aptitudinally in its nature , and actually by the tenor of gods promise or donation , making it a condition : that is , saying [ he that believeth shall be justified and saved , and he that doth not shall be damned . ] if god had not given christ and life by a promise of this tenor , [ if thou believe thou shalt have christ and life , ] it's aptitude would have had no use . if the king by an act of oblivion say [ all rebels and malefactors that thankfully come and take out their pardon , and lay down arms shall live , and the rest shall be unpardonable . ] here , 1. the act of oblivion is the pardoning instrument , and the receivers title and fundamentum juris 2. the reception is made a condition by the act being the modus donandi seu condonandi . 3. next this condition is performed . 4. and next the effect followeth from it's proper efficient causes , e. g. suppose , 1. the kings clemency . 2. his sons intercession . 3. the act of oblivions instrumentality . 4. the offenders performing the condition , which doth but make him a capable receiver of the effect . 5. and lastly , the ministers instrumental applicatory sealing , delivering and investiture . this is all plain , to men that by prejudice fight not against the light . and that the promises of salvation , or glory ( and perseverance ) have their conditions , i will not for shame and tediousness stand to prove to such as you . obj. but he that performeth a condition may boast and ascribe somewhat to himself . ans. 1. i find many that thus argue the pronest of most christians to boast of , or to defend their honour and the honour of their party against any that would vilifie them ; and ●o ascribe something to them , even to be the best sort of men . 2. god boasteth of his servants , and ascribeth much to them , viz. to have his image , the divine nature , to be the salt and lights of the earth , his jewels , the apple of his eye , &c. he bids them turn themselves , save themselves and work out their salvation , and keep themselves in his love and continue in his love , &c. 3. if saying that they believe and repent , and give up themselves to god in christ be culpable boasting , then all that have been baptized on such a required profession , have thereby sinned , and all the christian baptism hath been sin . 4. no man is a christian ▪ justified , or can be saved that cannot so boast ( that he is not an infidel , but a penitent believer . ) 5. is it a matter of boasting that god commandeth when he commandeth us to repent and believe the gospel ? if he freely pardon condemned sinners for the sake of christs sacrifice , righteousness and intercession , on condition , that they do not finally refuse the gift , but believingly accept it according to it's nature , and all this by his grace ; is this matter of boasting ? may a pardoned traytor boast of his merit to the king , if the condition of his pardon be , that he shall not refuse it , and spit in the kings face , or continue a rebel ? obj. where all is of grace , and faith it self given and promised by the covenant , there the covenant is not conditional . ans . 1. as to the giving of faith , it well stands with gods method both to command it as a duty , and to make it a condition of his promise , and to give his word and spirit to cause us to perform it . it is a fiction that these may not consist , and he subverteth the gospel that saith they do not consist . 2. as to the promise , god indeed hath promised to christ , to give him a seed , and to draw them to him , &c. but the covenant made with particular men , and sealed and solemnized in baptism doth not promise faith and repentance , which are first given , but prerequire them as the necessary qualification of the adult . and this is the covenant that we speak of . 3. it is a condition of pardon , justification and acceptance , that we enquire of . therefore it is the promise of these that we must mean : now i ask whether the promise of pardon and justification be a promise of faith , or whether it be not a promise to pardon and justifie believers only and their seed , and so prerequireth faith. obj. but you call the many parts of one covenant by the name of many covenants . ans . i hope we shall not be called in matters of catechism to metaphysical or logical quibbles de vnitate & individuatione . which is too hard for mens wits about things natural or moral . that is one in some respect which is many in others . there is some sort of unity of all the universe , even of all creatures : and so there is of all gods laws and covenants : either the objectiors speak de nomine or de re : if but of the name [ one , ] they shall call it one if that will please them , and let them only distinguish the parts of that one : if they ●ill say that the covenant made by the father with the mediator , and the law made for him , are one and the same with the covenant made by the fat●●● and son and holy spirit with us , and that our baptismal covenant is no covenant , but only a part of the covenant of which that with christ aforesaid is another part , i will not use their phrase , but let me understand them that it is only the name of [ one or two ] that they contend about , and we will fit our words accordingly : i think on several accounts they are to be called divers covenants : if they dislike it , let us enquire whether the various precepts of one covenant make not various duties to christ and to us ; and whether the various promises of it have not various conditions , some to be performed by christ and some by us . our present question is , whether that part of the covenant which promiseth and giveth pardon of sin , justification ▪ adoption , and right to glory ; have any condition , as the modus of the gift ? we will rather follow them in unmeet terms than leave them thence a pretence to confound names and things , and hide their errour by the confusion . all divines , ancient and modern , reformed and and unreformed , that i know of , agreed with us in the conditionality of the said promise , and by the form of baptism shewed the churches consent till maccovius in holland , and dr. crispe and other antinomians in england began to subvert the gospel on pretence of magnifying the freeness of grace ; and yet they durst never attempt to alter the form of baptism ; as this opinion will require . contr. 4. by what hath been said , the fourth controversie is already resolved ; viz. whether our performance of the condition of justification doth efficiently justifie us ? some say , because we say that christ doth not justifie us till we perform the condition by believing , that therefore we make our own faith or performance to justifie proximately , and christ but remotely , and so to do more than christ to our justification . ans . 1. as to the phrase , scripture saith , that we are justified by faith , that word not signifying an e●●●ciency , but a receptive qualifying condition ; but it never saith , that faith doth jus●ifie us , much less th●t we by it justifie our selves : our performance or faith is no efficient cause ; but as to two parts of our justification it hath a twofold office : 1. as to our justification by the merits of christs righteousness against this charge [ that damnation is due to us for sin ] our faith is the condition of our pardon and justification ; that is , the moral qualification which god hath made necessary to make us capable receivers of it : as laying down arms , and taking his pardon thankfully , may make a rebel capable of pardon ( but doth not pardon him ) if the pardoning act say [ this shall be the condition : ] and by his pardon he is justifiable against the charge of being liable to death . 2. but as to the subordinate part of justification , against the fal●e charge that we are no believers , nor repent , and so have no part in christ ; here our own faith is the very matter of righteousness by which we must be in tantum so far● justified : as truth and innocency is against every false accusation : and to say that because christs merits justifie us not before and without our faith and performance of the condition , therefore our act justifieth us more than christ , or efficiently at all , is a thing unworthy of an answer , being below the thoughts of an intelligent disputer . how much the capacity or incapacity of the receiver doth as to all the various changes in the world , both physical and moral , when yet efficiently it doth nothing , is not wholly unknown to any sober thinking man. as the same sun-shine maketh a weed stink , and a rose sweet ; so the same act of oblivion , or conditional justifying law or covenant , doth justifie the capable , and not the uncapable , though no mans faith doth effect any part of his own justification . mr. troughton , and such others denying faith to be the condition of our justification by the promise , hath drawn me to speak the largelier of this . contr. 5. whether we are justified by christs righteousness imputed to us : and whether the scripture say so . ans . the scripture oft saith , that faith is imputed to us for righteousness ; and that is , faith in christ : and it saith , that righteousness is imputed , or reckoned to us , that is , we are reckoned or reputed righteous , rom. 4.11 , 22.6 . and that sin is not imputed , that is not charged on us to punishment , or damnation , rom. 5.13 . & 4.8 . psal . 32. v. 2. 2 cor. 5.10 . the words of imputing christs righteousness to us , i find not in gods word , and therefore think them not necessary to the churches peace or safety . but as for the sense of those words ▪ no doubt but it may be good , & the papists themselves own them in the same sense as many protestant divines profess to use them , as i have proved . contr. 6. in what sense is christs righteousness imputed to us ? answ . it is accounted of god the valuable consideration , satisfaction and merit ( attaining gods ends ) for which we are ( when we consent to the covenant of grace , ) forgiven and justified against the condemning sentence of the law of innocency , and reconciled and accepted of god to grace and glory . q. but did not christ represent our persons in his righteousness , so that it is imputed to us as ours , as if we our selves had been and done what he was and did as righteous ? ans . this being the very heart of all the controversie , should be decided only by scripture , and nothing added or diminished . that christ is the second adam , and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sponsor , surety or interposer , and a mediator between god and man , that suffered for us , the just for the unjust , a price , and a sacrifice , is all found in scripture . wise and peaceable men here will be as fearful of humane inventions and additions as in discipline or ceremonies at least . but because all are not such , we must speak to men as they are . there are several sorts of sureties or sponsors . few represent the very person , at least not all : if men will needs impose on us their own word of representation , for peace sake we accept it , in a sound sense . in a limited sense it is true that christ represented us ; that is , he suffered in our stead , that we might not suffer : he obeyed , and was perfectly righteous as mediator in our natures , and so far in our stead , as that such perfect righteousness should not in our selves be necessary to our justification . but he did not absolutely represent us ; he was not our delegate : our persons did not in a law-sense do in and by christ what he did , or possess the habits which he possessed , or suffered what he suffered : nor doth god account us so to have done , for that were to mistake . i have rendred a multitude of reasons to prove this in my treatise of justifying righteousness : the contradiction is enough that we are accounted never to have sinned , because christ never sinned ; and yet we are accounted to have suffered or satisfied for sin , because christ did so ; or at least that we need a pardon by his blood , and must ask for pardon , and must suffer correcting punishments , and long be without necessary grace and glory , when yet we are accounted never to have sinned , but from birth to death to have fulfilled all gods law in christ . i have fully proved that this doctrine subverteth the sum of all the gospel and religion , to which i refer you . contr. 7. what righteousness of christ is it that is ours , and imputed to us ; the passive , the active , the habitual , or the divine , or all ? answ . divines are here fallen into four opinions . i. many of our most famous divines say , that it is only christs sufferings that are imputed to us as our righteousness to justification ; being justitia merit● , the rest being justitia personae , to qualifie christ to merit for us . thus paraeus , scultetus , wendeline , beckman , vrsine , piscator , olevian , camero with his followers , and many more : these are far from thinking that we fulfilled all the law in christ , or are righteous because he fulfilled it . ii. the second sort think that the active and passive righteousness are imputed to us as our righteousness . iii. the third sort are for the passive , active and habitual imputed . iv. the fourth think so also of the divine , ( which is the deity it self ; for there is nothing in god but god ) andrew osiander is for our justification by the divine essence , but i think rather by communication than imputation . thus hath our weakness distracted and disgraced us . but mr. bradshaw truly noted , that if the sense of imputation were well agreed of , the rest might well be reconciled ; viz. that no righteousness of christ is imputed to us in the strict sense of representation , as if we our selves were legally accounted to have been done or suffered , what christ did , was and ●uffered . but in the just sense of imputation all is imputed to us , that is , christs habitual , active and passive righteousness , fulfilling his own part of the covenant , advanced in dignity by the union of the divine nature and perfection was the true meritorious cause of our justification , and not any one of these alone . cont. 8. whether christs righteousness be the efficient , material or formal cause of our righteousness and justification . ans . it s pity that poor people must be thus tempted with controversies of logick . but what remedy ? christs righteousness as materially and formally his , merited our justification : but for the accidental relation of righteousness in christ , to be the accidental relation of righteousness to every believer , is impossible unless the subject be the same : if christ be the believing sinner , and as many persons as there be such , or all these be the same person with christ , then his individual righteousness is formally theirs , else not . for as noxa caput sequitur , so no accident is the same numerically in various subjects . they that deny this wanted but the same advantages to have believed transubstantiation , and renounce the common principles . but that christs righteousness is the meritorious cause of ours , is past doubt . and therefore they that affirm and they that deny it to be the material cause ( which is the common doctrine of protestant disputers ) do but differ about a name . for if adam had merited his own glorification had not his works been both the meritorious cause , and the material ? that is , the matter of that meritorious righteousness : and why may we not say so of christ ? it is therefore the material because it is the meritorious , that is , the meriting matter . for righteousness being a relation hath strictly no matter , but a subject . and christs acts and habits were the first subject of that righteousness of his person whose merit justifieth us : but the believer is the subject of his own personal righteousness thus merited by christ . it 's pity that holy things should be brought down to such logical trifling ; but more pity that church teachers that will do so , should abuse them by their ignorance in their own way . the matter of the righteousness which meriteth our justification from the laws damnation of us , is christs own righteousness ; ( unless by the matter you mean the subject person . ) but the matter of our subordinate righteousness is in and of our selves , of which anon . cont. 9. whether the vnion between christ and believers be not so near , as maketh them the same subject , and so the accident of christs righteousness to be ours ? ans . so some think , but this tremendous mystery must not be rashly and profanely handled . in a union specifick of humanity , all mankind is one with christ that is , of one species of humane nature : and so that which is predicated of one as such , is predicated of the other . in a political vnion christ as the head , and the church as the body make one society as parts constituting the whole . and so whatever is predicated of a part meerly as a part , is predicable of both : but that which is predicated of the whole as a whole is properly predicable of neither alone : and that which is predicated of the head as a head , is not predicable of the body , nor that of the head , which is proper to the body , nor that of one member which is proper to another . but some things by way of communication may be predicated of the whole , for the sake of a part . so the church is called sinful and imperfect for our sake , though christ be not so : and it is eminently holy and glorious , because christ is so ; that is , secundum quid . but no vnion will make us righteous and personally happy by anothers righteousness and happiness , unless it were a personal union , ( natural or legal at least as to relative rights . ) the question then is whether every believer be one person with christ ? and if so , whether one natural person , or one legal ( as a lawful vicarius is . ) they that hold the first plead that the same spirit that is in christ , is the same divine nature , and maketh us one natural person . but where doth the scripture say so ? the sun is not one individual with every plant that it quickeneth , nor every plant with it . a nettle or rose is not the sun , nor is it the illuminater of the world ▪ that maketh day , &c. but they have so much from the sun as it communicateth , and no more . so we are not christ , nor the eternal and natural son of god , nor infinite in wisdom and goodness , nor perfectly just and glorified , as christ is : but we have from christ so much of the spirit as he communicateth ; and nothing is ours meerly because it is his , and we one person with him ; but because he communicateth it to us : what further real union there will be in our glorious perfection we cannot well know till we are there . but in this imperfection our union is not such as far as i understand it , as maketh us one natural person with christ ; and surely it doth not make his proper accidents to be our accidents . and as to that which some call a legal or reputative personal union , it must be proved before it is asserted . and as i know no word of god that speaketh such a thing , as that christ and we are imputatively one person ; so i know that they that will assent it of their own heads , presume far in a tender point ; and if they should say that we are simply and ad omnia one person , it were not by christian ears to be endured : if they will say that it is but in some respects and to some certain uses , ( as a servant that payeth his masters creditor by order in some sense representeth him in that one action ) they must limit it carefully and shew to what uses we are one person , lest they do they know not what : and they must shew what sort of person they mean ? whether christ be made the same person with each believing sinner , and so take our bad denominations ; or each sinner be made the person of christ ; and have his glorious denominations , or a third sort of person is made of both , and what that is ? if meer personal unity make us righteous by imputation , because christ is so , either it must be as christ is righteous , in full perfection ( reputatively ) or else but according to the measure of our receptivity : the first none will affirm that understand what they say : and the second brings the effect no higher than we grant ; the foot doth not understand as the head doth , though it be a part of the same natural body , and may have its peculiar ulcers and diseases : a crab and a sweet apple may grow on the same tree : certainly we have a person proper to our selves , which hath its own defects and evils , and hath no more from christ than he communicateth . cont. 10. are we not righteous by being one with christ , as we are sinners by vnion with adam ? ans . 1. we were but seminally and virtually in adam , and not personally ( as i have opened in my disput . of original sin : ) and so we were but virtually in christ when he suffered and obeyed , and we were unborn . 2. nay our derivation from adam was by nature , but from christ by his voluntary gift and contract . 3. had we not sinned in adam , and yet had sinned our selves we had been unrighteous : and so it is , though we sinned not in christ , and yet are sinners our selves against him . our radical righteousness in adam would have happily disposed us to personal obedience ; as adam himself was who yet fell : and our radical righteousness in christ , is yet a more happy preparative to our necessary duty to him , which is righteousness also , which he that hath not shall be condemned . i know that many say that if adam had conquered that temptation , or at least had never sinned , all his posterity should have been confirmed against all future sin and danger as the angels be in heaven : but i dare not add to the word of god ; and i find no such thing there , though i hear what others say : and if that were true , the first covenant would have ceased upon adams obedience , as it did upon his disobedience , and all the world would have been under either no law , or some law to us unknown . the first adam was a living soul , indeed , and the second is a quickning spirit . and as in adam all die , so in christ shall all be made alive , but every man in his own order . and as we are not raised , nor yet delivered from all our sin or misery by our union with christ as soon as we believe , so neither from all guilt and unrighteousness ; but must daily pray , forgive us our trespasses , and deliver us from the evil . if our union presently made all ours that is christs , and that as it is his , yea or as much as we need it , we were then highly dignified indeed . marriage giveth the wife her self no further propriety in the husbands estate nor use of it , than he communicateth by the contract : and neither that nor generation itself , give wife or child the husbands or fathers learning , innocence or health . cont. 11. is not christs righteousness ours , as our sins were his , by im●utation ? ans . yes , as much at least ▪ or more . but take heed of making christs gospel by your mending it , and of making him no christ while you would make him more merciful according to your own conceits . i know it is said once that he was made sin for us , who knew no sin , that we might be made the righteousness of god in him . but as we are not properly righteousness , much less gods righteousness , but are made righteous , and so the instances or demonstrations of the righteousness of god ; so expositors commonly agree that by sin is meant a sacrifice for sin . or by being [ made sin ] is meant being used as if he had been a sinner . undoubtedly if god imputed or accounted christ a sinner , and if he were truly so by any means , practice or translation , he must be by sin hateful to the most holy god , ( even to himself ) and would have in him so great a part of hell , and divine desertion , as is not consistent with his personal perfection , or the hypostatical union , as far as we can conceive : and if indeed god imputed to him the sins of all the elect , so as first to make the very sins themselves to become christs own sins by imputation , then christ suffered for his own sins , and must be more odious to god than any ordinary sinner ; and all good men that knew it by him must have judged accordingly : for sin , & especially the sins of so many millions & so great , must needs render him whose own they are , really sinful , hateful and miserable . any of which to say of christ is blasphemy . christ undertook that guilt of our sin which is nothing but the obligation to punishment , and that such punishment as beseemed him to undergo . there is a ●uilt of fact , and a guilt of crime , and a guilt of punishment . christ undertook the last , but neither of the former as in themselves considered , unless as by connotation relatively he may be said to be guilty of the sin meerly because he undertook to suffer for it ; which is improper speech . christ condescended to the admiration of angels in taking on him our nature , and our punishment , and suffering for our sins ; but his holiness would not suffer him to undertake our sin it self , or take it to be his own sin . nay considering the communication of attributes which divines assert from the hypostatical union , men should tremble to think of laying a ground of calling it the sin of god , by the same reason as , acts 20. it 's said , [ the blood of god. ] it s a sad case that partiality can so much prevail , as that they that cry out of some doubtful words as damnable heresies , do yet think it tolerable language to say , that by imputation of the very sin itself to christ as his sin , he was the greatest sinner , the greatest murderer , lyer , adulterer , &c. in the world . i beseech you abstain from such words till you find them in the scripture . christ never was reputed of god a sinner , who did so much to shew his hatred of it . nor ever took our sin unto him , any further than to suffer for it to expiate it : and if this be the similitude by which we must understand how his holiness and righteousness is made ours , it will make all very plain . it is ours , or imputed to us , so far as to be reputed the true cause of our justification , adoption , sanctification and glory , as our sin was the cause of his suffering and death . cont. 12. doth not christs righteousness cause our sanctification in the same sort of causality as it causeth our justification ? ans . the effects are divers , but both from the same meritorious cause . but it is more unapt to say that it is the material cause of our sanctification than that it is the material cause of our righteousness ; though it merit both ; because our habitual and actual holiness hath a nearer material cause in itself which our pardon and meer adoption have not . cont. 13. when it is said that faith is imputed to us for righteousness is it faith indeed that is meant or christs righteousness believed on ? ans . a strange and bold question . what occasion hath the holy ghost given us to raise such a suspicion , that when it is so often said by him that faith is imputed or accounted for righteousness , men should make a doubt whether it be faith indeed that he meaneth ? if it be not , the context is so far from relieving our understandings , that it contributeth to our unavoidable deceit or ignorance . read over the texts and put but [ christs righteousness ] every where instead of the word [ faith ; ] and see what a scandalous paraphrase you will make . the scripture is not so audaciously to be corrected : it 's wiser to believe gods word than to contradict it on pretence of expounding it . obj. but it is said also that righteousness is imputed : and that must be either christs righteousness or our own : but not our own ; therefore christs . ans . we are not now questioning whether christs righteousness be imputed to us : though it be not the phrase of the scripture , i have shewed you that it is true , in a sound sence , but the question is , whether faith be imputed for righteousness . and what is the meaning of all such texts ? to have righteousness imputed to us , plainly signifieth to be reckoned , accounted , reputed or judged righteous . and it 's strange that it must not be our own righteousness , that is imputed or reckoned to us as our own : if it were never so well proved , that the very habits and acts of christ are by gift or union made our own in themselves , and not only as the causes of their effects , yet still our own they would be , and the righteousness given by them our own , in order of nature before they are imputed , accounted or reckoned to us as our own . some way that righteousness which is reckoned to constitute us righteous is surely made our own . psal 106.30 , 31. phinehas's executing judgment , it is said to be accounted to him for righteousness . and of abrahams justification god saith , because thou hast done this , &c. what man that ever read the bible can doubt , but that every man that will be saved must have a personal faith , repentance and holiness , which is called righteousness many hundred times in the scripture , besides the righteousness that was or is in christ ? and will not god reckon him righteous that is righteous ? he that doth righteousness is righteous ? and shall it not be imputed to him ? if god account not a man a believer , can he be justified and saved ? christs righteousness hath made satisfaction for all our sins , and for our unrighteousness as to the law that doth condemn us : but he made us not lawless , but put us under a law of grace , which saith [ he that believeth shall be saved , and he that believeth not shall be damned . ] and must we not be judged by this law ? and be justified or condemned as we keep or break it ? wonderful is the power of prejudice that any good men that read the scripture can doubt whether christ himself hath made us a law of grace , according to which as performers or non-performers we must be justified as righteous in subordination to christs righteousness or else be condemned , as neglecters of so great salvation ? is any thing plainer in all the gospel ? obj. but it is the object , and not the act ; christs righteousness and not our faith ; the gold and not the hand that taketh it , that is our riches and righteousness . ans . 1. no question but the faith that we talk of , is faith in christ , even the believing receiving of a saviour and his grace freely given us . and therefore christs righteousness is ever connoted when we talk of faith : for what is the very specification of the act but the object ? but it is not the essence of christ or his righteousness , that constituteth faith ; but christ in esse co●nito & objectivo , even as it is not the essence of sin that constituteth repentance , but the notion of sin in esse cognito as an o●ject . and there is no doubt but christ is the souls riches which faith receiveth . but if the king by law should restore all the rebels in ireland to their estates , and give them their lives , that lay down arms , and ask mercy and accept it , if it come to the tryal whether they are accepters or refusers , their acceptance must be so far their justifying righteousness , though their lives and estates be their treasure , and the kings act be their title to it . faith is reckoned or imputed to be that which by the redeemer himself is required of the sinner to make him partaker of christ and his benefits , reconciliation and salvation ; and it is no other righteousness . christs righteousness is not imputed to us instead of our faith and repentance and sincere holiness , which is made by himself the condition of life . as he died not for the sins which we were never guilty of , and are no sins , so his righteousness is not instead of that righteousness which by his grace we have , but instead of that which we have not : not instead of our being penitent believers and sanctified before we die , but instead of that perfect innocency which we want : not that we are reputed perfect innocent obeyers ▪ because he was such ; but that our want of it shall not hinder our justification or adoption , grace or glory . christ hath done all his part , but he hath appointed us a necessary part which must be done by our selves ; and though without him we can do nothing , yet by him we must believe and be new creatures , and by him that strengtheneth us we can do something ; and must work out our salvation , while he worketh in us to will and to do . the purchase then and donation is by christ , but the voluntary acceptance is by us , by the operation of his grace ; which is not to make up any deficiency in christs part , or to be a supplement to his righteousness , nor to bear any part of the same office in our justification ; but it 's that which subordinately is required of us as the condition of pardon and life , by his own law or covenant of grace . and so far it is imputed to us for righteousness . contr. 14. whether grace be grace , or free , if it have any condition ? ans . as free and great as god will have it , but not such as the wicked man would have it , who would be saved from pain , but not from sin , or without any condition required of him . the covenant is made conditional , for the use that the commands are made ; to bring man to his duty , and to convey the benefit in a sapiential congruous way ; but not as requiring a price for the benefits : he that pardoneth a traytor on condition that he thankfully accept it , and will not spit in the princes face , and rebel again , doth pardon freely without a price . and as our duty and act denieth not that it's grace by which we do it ; so the necessity of grace thereto denieth it not to be our duty or our act when we believe . the covenant giveth some mercies absolutely , but not all . he that would be from under all conditions of gods promises , would be from under all law , and all threatnings : for what kind of law is that which hath no conditions of reward and punishment . obj. but when the condition it self is promised , it is equal to absolute . ans . 1. if that be true , still it is conditional . why do you not say so then , not that it hath no conditions , but that it is a conditional promise equal to an absolute ? 2. but stay a little : is the condition promised to all that the conditional promise is made to ? even to all that hear the gospel , or that are baptized . if you say that the conditional promise is made to none but the elect , you deny the gospel , which is to be preached to all the world. 3. will you cast out baptism by this argument ? and so visible christianity ? or will you new mold it into an absolute form ? or ▪ will you say that it is no covenant ? if you suppose not god the father , son ● and holy ghost to be there given to us with pardon and right to life upon condition of our believing acceptance , and that we there profess that acceptance which is the condition , you suppose not that it is baptism indeed : and when your little notions shall lead you to deny gods law and covenant gospel , baptism , and so christianity as visible , they are scarce fit notions to make you pass for orthodox , and to be turned against others as erroneous . 4. but how is it that god promiseth the condition it self ? and to whom ? i find , prov. 1. 23. turn you at my reproof ; behold i will pour out my spirit to you ; i will make known my words unto you ? is it [ if you do first turn . ] then there is some degree of turning necessary as a condition to the promised special gift of the spirit ? or is it [ that you may turn ? ] then god promiseth his spirit and word to help even those to turn , that yet turn not ; which must suppose some condition of consent or non-resistance required which they could perform . i find , that it 's all mens duty to pray , and i read ; [ ask and ye shall have , seek and ye shall find , &c. ] and so that to ask and seek saving faith , is a duty to him that hath but common faith. and god commandeth no man to ask or seek in vain : a meer command to use means implieth that ▪ they are not vain . god then giveth ( as dr. twisse oft saith as out of augustine ) the posse credere where yet the act of faith doth not follow : and it is not a meer passive , but an active power . and where he giveth grace which causeth the act it self , did god promise , it before hand to that man any more than to others ? he promiseth christ to call all his elect : but this giveth no right to any individual person before he is born , or before he believeth : therefore not to the first faith. for god to tell men , what he will do with his elect is one thing ; and to enter into covenant with a man , and give a right thereby is another . this covenant hath it's co●ditions . contr. 15. here comes in also the controversie whether repentance be any condition of pardon , or justification ? and whether to affirm it be not to equal it with faith ? ans . read these texts of scripture and judge , ezek. 14.6 . & 18.30 . luk. 13 3 , 5. act. 2.38 . & 8.22 . & 17.30 , 31. & 26.18 , 20. mar. 1.4 ▪ lu. 24.47 . act. 5.31 . & 11.18 . & 13.24 . & 20.21 . luk. 15.7 . &c. 2. faith in christ as it is the remedying grace ever ●supposeth faith in god as god , and repentance towards god , act. 20.21 . as it's end , and is connoted when it is not exprest . he that saith , [ take me and trust me as your physician and i will cure you ] implieth , 1. if you desire to be cured . 2 if you will take my medicines . to believe in christ , is to trust that through his mediation a penitent returning sinner shall be pardoned and accepted of god and saved . holiness is the souls health , and christ believed in is the remedy : repentance and holiness are necessary as the end for themselves , and faith in the mediator is necessary as the use of the remedy . the office or nature of these is not the same , though both be conditions . yet as repentance is the change of the mind , so repenting of unbelief is faith it self , denominated with respect to the terminus à quo . unhappy wits set things as opposite , which god hath connexed and made coordinate . contr. 16. whether faith justifie us as a meritorious cause , or as a dispositive cause of receiving justification , or as a meer condition , or as an instrumental cause ? ans . if these logical names had never been used , plain christians would have understood what is necessary without them . 1. that the promise maketh faith a condition , making unbelief a stop to the benefit , and faith the removal of that stop , is past all doubt . and the promise being the donative instrument , and its condition being its mode , the interest of a condition is most certainly the formal law-interest that faith hath as to our justification . 2. and dr. t●●ss●'s forementioned name of causa dispositiva , i , e. recipiendi , is undoubtedly also ●pt , and signifieth both the nature of the act , and the off●ce 〈…〉 as a condition : for in both respects it is the n●●●ssary qualification of the patient or re●●iver , i. e. naturally and legally necessary ; such as dispositio materiae is said to be in physicks . 3. and as for the notion of an instrumental cause of justification , it is past doubt that properly taken neither faith , nor any act of ours is any such ▪ nor doth justifie us efficiently at all : but if any be so fond of the invented notion of an instrument , as that they will use it , though unaptly , they must say , 1. that it is not an efficient , but a recipient instrument . dr. kendall calls it like boys catching the ball in their hats , or as a spoon is in eating : but it is not an instrument of physical reception , but moral . to trust is no more a reception , than to love. the active acceptance of a saviour given with his benefits , is a moral receiving of him , which disposeth us as the condition of the covenant to receive justification , that is , to be justified . and in this lax sense , you may call it all these if you please ; viz. a condition , a dispositive cause , and a receiving instrument . 4. a meritorious cause it is not in a commutative or strict sense . but if you will call that meritorious which is pleasing to god as congruous to his free gift and design of grace , whence some are called worthy in the gospel , so the thing is not to be denied ; and so all are reconciled . contr. 17. is justifying faith an act of the understanding or will ? ans . both , and therefore it is no one physical act only , nor instrumental in a strict physical sense . contr. 18. what act of faith is it that justifieth as to the object ? whether only the belief of the truth of the promise , or of the whole gospel also , or the affiance on christs righteousness , or on his truth , or on his intercession , or taking him wholly for our saviour , prophet , priest and king ? and whether faith in god the father , and the holy ghost , do justifie ? or all these ? and if but one , which is it ? and whe●her all the rest are the works which paul excludeth from justification ? ans . to say that only one physical act of faith is it that we are justified by , and all the rest are those works , is a perverse corrupting of christianity , and not to be heard without detestation . for it will utterly confound all persons , to find out which that one act is , which they indeed can never do . and it will contradict the substance of all the gospel : there is no such thing as faith in christ , which containeth not , or includeth not faith in god as god , both as he is our creator , and as reconciled by christ , and as the giver of christ to us , john 3.16 . and as the end of all the work of redemption . nor is there any such thing as faith in christ which is true and saving , that includeth not , or connoteth not the knowledge of christ , and love , and desire , and thankfulness , and consent : nor did ever god tell us of a faith in christs imputed righteousness only that must justifie us , which is not also a faith in his person , doctrine , law , promise and example ; and his intercession in the heavens . and to say that only the act of recumbency on christs righteousness as imputed to our justification , is that act of faith by which we are justified , and that believing in god , his majesty , truth , wisdom , goodness , and the believing in christ as he is the prophet , teacher , king of the church , and the resurrection , life , and judge of all ; and believing in the holy ghost , as the sanctifier , comforter , and witness and advocate of christ , and believing and trusting the promise of god for life eternal , or for any grace except christs righteousness imputed , that all this faith in god , in jesus christ and the holy spirit , and all our love to christ , and desire after him ▪ and prayer for his grace , and thankfulness for it , &c. are all none of the faith which justification is promised to , but are the works by which no man is justified , and that he is faln from grace , that seeketh to be justified by such works , that is , by true faith in god as god , and in christ as christ : this is a new gospel subverting christs gospel , and making christianity another thing ; and this without any countenance from the scripture , and contrary to its very scope . the faith by which we are justified , is one moral act containing many physical acts , even our fiducial consent to the baptismal covenant , and dedication of our selves to god the father , son and holy ghost , to be our reconciled god , our saviour , and our sanctifier , to give us pardon , adoption ▪ holiness and glory , which is our christianity it self as such . contr. 18. but though this be the faith quae justificat , which justifieth us , is it not only recumbency on christs imputed righteousness , qu● talis , which hath the office of instrumentality , and is ●ides qu● justificans . ans . such quibbling and jingling of a meer sound of words is usual in ludicrous disputations of lads : but it 's pity it should pass as the last remedy against plain truth in so great a matter . first it must be remembred that no faith justifieth efficiently , and therefore neither quae nor quâ justificans is to signifie any such thing , but a meer moral qualification of the recipient subject ; so that to be justified by faith , is but to be justified by it as that which god hath promised justification on as the qualifying condition : but if it be not the same thing that is here called fides quae and quâ , but in the first part they speak of the habit , and in the second of the act , had it not been plainer to say , [ the same habit of faith hath several acts , as believing in god , in christs intercession , kingdom , &c. but none of these acts do justifie us , but one only ; viz. trusting to the imputation of his righteousness ? ] and so both the quae and quâ is ●denied to all acts save that one . this is their plain meaning , which is denied to be truth , and is a human dangerous invention . yet it 's granted them , that it is not every act of faith that is made the condition of justification or salvation : it is necessary that the formal object , gods veracit● , be believed to make it true faith ; and that the gospel or covenant of grace be believed with consent , as aforesaid , to make it to be the true christian faith , in essence ▪ and it 's of necessity that every thing be believed which we know that god revealeth . but it is the christian faith that hath the promise of justification , and that not any one single act of it , but ▪ all that is essential to it , and that which belongeth but to its integrity ad bene esse , when it existeth , is also so far conducible to our justification , ( as abrahams believing that isaac should live and have seed , when he went to sacrifice him ) yet justification may be without some acts , as salvation may without many due acts of obedience , when yet sincerity of obedience is necessary , and those acts , if done , have their place with the rest as means of salvation ; so here ▪ but saving faith is denominated from the essential part : the nature of faith is in order of nature antecedent to its office : the nature of it in genere is to believe all that god saith : the nature of it in specie is to believe in christ , and consent to his covenant : the integrity of it is to believe all that we find revealed . the office of it as the means of justification , is to be the condition of the justifying covenant or law. that which some call the instrumentality , is the very nature of the act , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere in specie : believing in christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , and that 's it that they call an instrument of receiving him as such . but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere even in specie , faith in christ , doth not justifie quâ talis , as that faith , but as it is that qualifying condition which the promise annexeth justification to ; without which it would not have done it . had the promise been absolute , it had pardoned us before , and without faith. the nature of the act is like the metal of gold or silver , and the tenor of the justifying covenant is as the kings stamp , that maketh it currant coin. it is faith in order of nature before it is the justifying condition . the quâ justificans therefore should speak , not a distinct act from the other acts of the christian faith as such , but the relation of the same acts to the benefit . omnis fidei actus qui justificat , considerari potest quatenus justificat . contr. 19. whether we are justified by the law of innocency saying , obey perfectly and live ? ans . this is one of the chief points of all our difference : some say , that because christ fulfilled it for us , we are justified by that law as fulfillers of it : this is it that mr. anthony wotton hath bestowed most of his learned treatise de reconciliatione to confute . the law justified christ , but not us , for it never said , thou , or another for thee shalt obey . ] nor doth it know a vicarius obedientiae aut poenae ; nor take christs person and ours for the same : therefore we are not justified by that law , but condemned by it : and it cannot condemn and justifie the same man. but we are justified by another law , covenant or promise by christs fulfilling the law of innocency , and making over to us the benefits . contr. 20. whether by works be meant acts in general , or ●nly such acts as are adverse to faith in christ , and make the reward to be of debt , and not of grace ? ans . the last is the apostles exposition of them . christ saith , we are justified by our words ; james , by our works ; and all the scripture that speaketh of justification , ascribeth it to some acts : it is [ according to our works : ] and faith is an act , yea many acts. obj. but it justifieth not as an act , but as an instrument . ans . that is , not as an act or good act in genere , but as this act in specie ; viz. believing on christs righteousness : but that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere ; that is , as this act : but it is not so , unless you add [ as it is this congruous act , or acts authorized by gods covenant to this office. ] so we will grant , that no act justifieth as an act , or as a good act ; but as a congruous good act appointed thereto . as is said before , to believe in god , and in christ as christ , and in the promise of salvation , and to believe the evil of sin , and the need of a saviour , and to desire him , and be thankful for him , and pray for pardon , are not the works that paul speaketh against , but some belong to the essence , and some to the integrity and accidents of that faith by which we are justified . yet a foolish person may contradict himself , and hold his own faith , as well as his love , or desire , or prayer , to be meritorious , as making the reward not of grace : such mad contradiction may suppose faith to be the works which it denieth . cont. 21. are any works of man meritorious ? ans . not in point of commutative justice , that giveth one thing for another to the commodity of each ; as in buying and selling . 2. nor yet in distributive governing justice as making any good due to us by the law of innocency or works . 3. but as god hath freely given us christ and life by a law of grace , on condition of suitable acceptance and use so he that performeth this condition , is called worthy , and the contrary unworthy in the gospel ; and did not men abuse it , they might with all the ancient chu●ches use the word merit in the same sense ●s 〈◊〉 . as a good natured child that humbly and th●nkfully taketh money or meat when his father gi●eth it him , is said to deserve it of him , better than he that scorneth it and him . so ●ur merit is but of ●aternal ●overning justice in the kingdom of love , according to gods law of grace in christ ▪ cont. 12. ●h●ther , o●edience be a part of faith , or we a●e justifi●d by obedience . ans . 1. to beli●ve in christ at first is an act of obedience to god , who commandeth us so to do : but it is but subjecti●n to christ which that act includeth , that is , taking him for our lord and saviour to be obeyed ▪ which i● virtually all future obedience as its root , but not actually . 2. actual obedience to christ is not faith , but the fruit of faith and part of our perform●nce of the covenant which we made with him , and necessary to the c●ntinuance of our ●ustification and to our salvation , as all the scripture fully sheweth . cont. 23. whether any 〈◊〉 b●●●cess●ry t● 〈◊〉 continuance or not losi●g our jus●if●catio● , than to 〈◊〉 b●ginning of it . ans . yes , 1. more acts of the same faith . 2. praying for pardon . 3 forgiving others , as christ expresly tells us . 4. sincere love and obedience to christ unto the end . cont. 24. is pardon and justification perfect the first moment ? ans . no. 1. all the punishment is not yet taken off : we have yet much penal want of grace , and the spirits operations , and communion with god. 2. we have not right to the present removal of all the punishment . 3. many more sins hereafter must be pardoned . 4. much means is yet to be used for final justification . 5. that final justification only is perfect . cont. 25 ▪ 〈◊〉 nolle punire or non punire a pardoning of sin ? it 's dr. t●isses controversy . ans . yes , in some degree , to a capable person that i● , to a sinner ; but not to one that is no sinner , 〈◊〉 before one hath a being . cont. 26. is future sin pardoned before hand . ans . fu●ure sin is not sin , and therefore not capab●e of pardon , nor the person for it : but it may be pardoned virtually , though not actually : a general grant of pardon may be given , which is conditional and virtual , and shall actually pardon it when it is . cont. 27. is any one punished for sin that is pardoned ? ans . not in the same thing and degree that he is pardoned : but every man that is pardoned in this life ▪ is yet correctively punished in that degree that he is unpardoned ▪ for pardon is yet imperfect here . cont. 28. is it not unjust to punish him that christ died for , even one sin twice ? ans . no , unless it were the same person that suffered , or the very same punishment that was due ( and all that was due ) were expected again ; and unless it were against our mediators will. but all is contrary in this case . 1. the law bound no one to suffer but the offender . 2. therefore christs suffering was not the same punishment which the law did threaten , but it was satisfaction instead of it ; which is the tantundem , not the idem quod debitum suit , but redditio aequivalentis aliàs indebiti , as the schoolmen call it . for noxa caput sequitur ; the law threateneth not a surety , but only the sinner , and ubi ali●● solvit , simul aliud solvitur . 3. and christ himself never satisfied with any other intent ; and therefore it is according to his will , that they that tread under foot the blood of the covenant wherewith they were sanctified , as an unholy thing , and do despight to the spirit of grace , should suffer the far sorer punishment , heb. 10. yea it is christ himself that will have it so , and that doth so judge , them , and inflict this punishment for the contempt of grace . and it is his will that his own members be punished by correction , notwithstanding his sufferings : as many as he loveth he doth rebuke and chasten : and christ doth not wrong himself : the end of his suffering never was to excuse the redeemed from all suffering , nor to make believers lawless . cont. 29. is a man after his regeneration and faith , ever obliged to any but temporal punishments , or need to ask pardon of any other ? ans . obliged is a word that needeth explication : the very law of nature yet in force maketh everlasting punishment due to a believers sins , till god forgive them : but they are forgiven , ( and the obligation dissolved ) through christ by the covenant of grace to a true believer as soon as committed ( at least if they be meer sins of infirmity ) because of his general repentance and continued faith : but yet in order of nature the guilt and dueness of punishment is before the remission of them . and believers must ask pardon while they live . 1. because every sin thus needeth it ; and asking is part of the expression of that faith and repentance which is our condition of pardon . 2. they must ask the continuance of that pardon which they have . 3. and they must ask still for executive remission ; which is , not to punish , poena d●mni vel sensus ; body or soul , and so for more of gods forfeited grace and spirit , and the sense of his love , and communion with him . cont. 30. what is it to be judged according to our works , or what we have done in the body ? ans . to be judged is the genus : to be justified or condemned are the species . this openeth all the controversy . it is not according to our works as they are congruous to the law of innocency or works ; but as judged by the law of grace ; therefore it is not the same works which paul excluded from justification , for we shall not be judged according to them . 2. and according to them , is as much as james meaneth , when he saith , we are justified by them : it 's all one , that is , the law of christ our redeemer requireth sincere obedience of all that shall be saved , by his blood and merits from the condemnation of the law of innocency ; and accordingly mens right to christ & salvation shall be judged of : their right to life through christs merits and free gift , shall be justified who were sincerely penitent believing obeyers to the end , and no others . cont. 31. what law is it that paul callet● the law of works , and labor●ously proveth that its works do not justify us . ans . it is the mosaical jewish law , as is all along evident ; and not the law of innocency , as made to adam ; though consequently à fortiore , it 's certain that we have no works by which that will justify us ( either personal or imputed . ) the words [ he that doth them shall live in them ] do not mean , he that is no sinner , according to the law of perfection : for 1. all men were sinners before , and so this law should have been only a condemnation in the form of a promise . 2. and this law prescribeth sacrifices and prayers for pardon of sin ; which the first law of innocency knew not . cont. 32. how and why then is this called a law of works ? which justify no man ? ans . because it imposeth strictness in a multitude of laborious tasks and ceremonies and rigorously punisheth the breakers of it . 2. the heretical teachers had falsly separated the law from the promise of christs justifying righteousness and grace , which was the sence and end of the law : and paul proveth that without the promise and christ , the law is but a carkass of fruitless works without a soul ▪ and cannot justify . 3. but yet a believing jew being justified by faith in the promised seed , was to obey moses law sincerely as his material obedience to god his redeemer ; as we are now to observe the sacraments instituted by christ as part of our sincere obedience , necessary to salvation . cont. 33. what i● pauls drift in all his disputes about ●u●tification ? ans . 1. primarily , to prove the necessity of a saviours sacrifice , righteousness and intercession to save and justify us , and that the doing of moses law , how excellent soever esteemed by the jews , would not justify without him . 2. to prove that the gentiles may be saved by faith without the law , as w●ll as the jews by ●aith with it : and that it bindeth not the gentiles , and is a●rogate to the jews , and that the law of christ succeedeth it . he confuteth their trusting to the keeping of their law instead of christs righteousness , and the promise of grace and their ob●ruding their law upon the gentiles as necessary to salvation . cont. 34. what is 〈◊〉 drift of st. james ? ans . that bare believing the gospel to be true , will not serve to any mans salvation without obeying chri●ts commands ; nor will justify any mans title t●●alvation , prove him acceptable to god. it i● the same justification before god ●and not only in con●cience or before men ( that paul and james speak 〈◊〉 , and the same instance of abraham they bring , 〈◊〉 , by work , ] they mean not the ●●me 〈◊〉 ▪ as is 〈◊〉 explained . cont. 35. must 〈◊〉 ever trust at all to his faith , repentance , or holiness , or p●ead it any way to his justification ? ans . it must be trusted or pleaded instead of nothing that is christs part , nor for any thing but its own part . b●t a part it hath , as is confessed , and for that part it must be trusted and pleaded ; and no man must trust to be saved without faith repentance and obedience . heb. 12.14 . mar. 16.16 . luk. 13.3 , 5. i conclude all in dr. prestons words , treatise of faith. p. 44 , 45. and of the attributes , p. 71. ● justifying faith ; ( defined ) is a grace or habit infused into the soul whereby we are enabled to believe , not only that the messiah is offered to us , but also to take and receive him as a lord and saviour that is , both to be saved by him and obey him . no man believeth justification by christ but his faith is mainly grounded on this word of god ▪ in scripture we find that jesus christ is come in the flesh , and that he is the lamb slain for the forgiveness of sins : that he is offered to every creature : that a man must thirst after him , and then take up his cross and follow him : now come to a believer going out of the world , and ask him , what hope he hath to be saved , he will be ready to say , i know that christ is come into the world , and offered up , and i know that i am one of them that have a part in him : i know that i have fulfilled the conditions , as that i should not continue willingly in any known sin , that i should love the lord jesus , & desire to serve him above all : i know that i have fulfilled these conditions , and for all this i have the word for my ground , &c. so far dr. ●reston . cont. 36. hath justification and salvation the same conditions , and do works save us , which do not justifie us . ans . 1. the works which paul excludeth from justification he excludeth from saving us , eph. 2.5 . 8 , 9. tit. 3.5 . so jam. 2.14 , &c. 2. justification begun and our right given to salvation have the same condition . 3. justification in the last judgment , is the justifying of our right to glory , and hath the same condition with our glorification , mat. 25. come ye blessed , &c. but more is necessary to final justification and salvation , than to our first right , as is before shewed . cont. 37. is there any such thing as a justifying us against satans false accusations : as that a believer is no believer , impenitent , an hypocrite , &c. some say the devil will not be so foolish , knowing that god knoweth all . ans . if justification relate not to accusation , divines have hitherto much wronged the church in maintaining it so commonly as they have done . if it do , 1. it is either to a true or a false accusation . against a true accusation no man can be justified , but must confess the charge . if it be said that we sinned , and that this sin deserved death , it must ●e confessed , and we cannot be justified directly against this charge : for guilt and righteousness cann●t consist as to the same particular cause . but if it be said 1. that we are unbelievers , impenitent , hypocrites , &c. 2. or that we have no part in christ , 3. or that we are not pardoned , accepted , reconciled and adopted for his meritorious righteousness and intercession , and were not thus constituted just ; 4. and that therefore we have no right to life , but ought to be condemned : all these are false accusations against which we may and must be justified . 2. and satan is a lyar and a murderer and the accuser of the brethren : and his knowledge hindred not his malice from falsly accusing job to god himself , nor from tempting christ himself to the most odious sin . 3. but it sufficeth us that justification relateth not only to actual accusation , but to ●●●tual , yea to possible : and if ●od declare the righteousness of his servants by his ●ight , sentence or execution , though none accuse them , either satan or conscience , it sti●l relateth to possible accusation . they that deny all this , must needs say that at judgment ( and before as to any sentence ) there will be no ju●t●fi●ation at a●l , because no accusation true or fa●se : and if no justification ( nor condemnation ) then no judgment , which is all contrary to an arti●le of faith. contr. 38. but though all this prove that we are justified by faith , y●● not as a right●ousness ; so that it is questioned whether any personal righteousness consisting in our performance of the condition of the covenant , be th●t which we are justified by here or at last , in subo●●●nation to christs ●ighteousness [ which needs no supplement from us ? ] ans . 1. this question is either of the thing , or of the bare name of ●ighteousness ( whether it should so be called . ) 1. a● to the thing , it is fu●ly proved already , that faith , repentance and obedience are of flat necessity to our salvation ▪ and therefore to the jus●●●ying of our claim of right to that salvation : and therefor● to justi●●e the person as to that right and claim ( that he is one that truly hath such right : ) for the person is justified by the justifying of his cause : i suppose none of this will be denied . 2. and as to the nam● , 1. the definition will prove it apt : that which is righteous , denominateth the subject accordingly . every cause in judgment is righteous or unrighteous : and the person is righteous so far as his cause is so : if it be said against a believer , that [ he hath no right to ch●ist , and 〈◊〉 ] his right is his righteousness as against thi● 〈◊〉 : this right is no natural being at ●ll , bu● ▪ moral relation , called d●●ness yet this is hi● ●u●●ifying righteousness . but the fundamen●●● of that right is quid absolutum . it is an a●surd contradiction to say that a man hath any righteousness that doth not so far constitute 〈…〉 ; as it is to say that a man hath learning w●t , honesty , goodness , which do not so far make him learned , wise honest or good : or the paper hath whiteness that maketh it not white . 3. but we ever distinguish between total righteousness and partial , in tantum or secundum quid : and betw●en that righteousness in tantum which salvation is laid on , and that which is of small concern : and also between christs part and mans . and so we still say , 1. that christs part needeth no supplement from ours ; nor do we perform the least t●at belongs to him . 2. but his own law , will and covenant , hath laid a necessary part on us . 3. that by this we are no further justified than in tantum , as it is a righteousness of ours ; that is , faith in it self as such , justifieth us only against the false charge of infidelity ; repentance only against the false charge of impenitency ; holiness and sincerity against the false charge of unholiness and hypocrisie , &c. but , as the condition of the covenant , they prove our right to christ and life : and so as the donation in the gospel is the titulus 〈◊〉 fundamentum iuri● ; so faith and repentance are the conditio tituli . there is a partial righteousness which every wicked man may have , which enti●leth no one to salvation . the devil himself may be falsly accused , and be justifiable against that accusation : but the tenor of gods covenant maketh this in question to be a righteousness on which salvation lieth . yet we say that nothing of ours , or in us , is a righteousness that would do any thing to our salvation , without the righteousness of christ . obj. this is like the papists , who say , that christ merited to make our actions meritorious : so you say , that christs righteousness purchased a personal evangelical righteousness for us , by which we are jus●●●ied . ans . yes : by which we are justified , 1. against the charge of infidelity , impenitency , and insincerity , and final vngodliness : and 2. by which our title to christ and his righteousness , and purchased benefits must be justified , as by the condition of the free gift . and to deny this , is to deny or subvert the whole gospel . as to the talk of popish merits , i will not be so vain as to divert on that occasion . he is no true christian that really denieth that christs righteousness hath procured a personal righteousness in and of us , consisting in our conformity to the conditional mode of the promise of christ and life . we may differ in words , while we mean the same thing : but as for him that denieth the thing , i know that he can be no better than prophane . righteousness is denominated as related , 1. to the precept and condition of the law of innocency : so the erroneous say , we are so righteous by christs righteousness imputed : and the orthodox say , we have no such righteousness . 2. as related to the bare precept of the law of christ since the fall ; which requiring perfection , ( that is , making it a duty ) we have no such righteousness , and therefore daily ask for pardon . 3. to the tenor or mode of the promising and penal part of the l●w of christ ; which giveth pardon and life on condition of penitent believing acceptance and 〈◊〉 ; and continueth it on condition also of sinc●re obedience to christ our redeemer , and god in him : and so we shall be judged , and either justified or damned , as we have or have not this personal righteousness : christ in judgment is not to try his own part , but ours : he that is not thus justified shall be damned . and as to the libertine or antinomian errour ( that this performing of the condition of the promise is no righteousness , but only christs imputed is righteousness , because it answereth not the perfect precept , though it answer the imposed condition of the promise , and that it is not to be called righteousness , nor we so far as is aforesaid to be justified by it ; i appeal to scripture and the reason of the thing . the words just , justice , righteous and righteteousness , justifie and justification , being viewed in the concordance , and examined will shew you , that god in scripture many score or hundred times giveth such names to our personal qualities and acts : and what is that man that dare deny this constant language of the scripture ? doth he take gods word for his rule ; or will he shame himself by saying that in all these god speaketh unfitly , and that he can mend his language ? see but gen. 6.9 . prov. 17.15 , 26. & 20.7 ▪ & 24.16 . isa . 26.7 . ezek. 18.5 , 9. mat. 1.19 . & 13.49 . luk. 2.25 . & 20.20 . & 23.50 . act. 10.22 . rom. 2.13 . jam. 5.6 . 2 pet. 2.7 . exo. 23.7 . deu. 25.1 . jer. 3.11 . mat. 12.37 . luk. 18.14 . 1 cor. 6.11 . jam. 2.21 , 24 , 25. rom. 3.26 . ezek. 33.13 . &c. ezek. 48.18 . psal . 35.24 . eph. 4.24 . 2 cor. 9.9 . mat. 6.33 . & 5.20 . ezek. 3.20 . 1 sam. 26.23 . 1 pet. 3.14 . gal. 3 6. rom. 4 5 , 9 , 22. jam. 2.23 . gal. 3.6 . mat. 5.20 gen 15.6 . rev. 19.8 . 1 joh. 2.19 . & 3.7 , 10. 2 pet. 2. ● , 21. & 3.13 . 1 ●●t . 2.24 . jam. 3.18 . he● ● 9 & 7.2 . & 11.33 . & 12.11 . 2 tim. 2.22 & 4.8 1 tim. 6.11 . phil. 1.11 eph. 5.9 . & 6. 14 1 cor. 15.34 . 2 cor. 6.7 , 14. & 9.10 . rom. 6 . 1● , 16 18 , 19 , 20 & 8.4 , 10. & 10.5 , 6 , 1● . & 14.17 . act. 10.35 . & 13.10 . luk. 1.75 . mat. ● 6. & 21.32 . zeph. 2.3 . dan. 12.3 . & 4 27. ●zek . 18.20 . & 33.12 . ●sa . 1.27 & 5.23 & 26.9 , 10 & 32.17 . & 64.5 . & 61.3 . prov. 10 2. & 11.4.5 , 6 , 18 , 19 , & 12.28 & 13.6 & 15.9 . & 21.21 . psal . 106.3 . d●u . 6.25 . psal . 11.7 . & 15 ▪ 2. & 23.3 . mat. 10.41 rom. 5.7 . 2 pet. 2.8 . jam. 5.16 . 1 tim. 1.9 . rev. 22.12 . 1 pet. 3.12 . & 4.18 . heb. 11.4 . 2 tim. 4.8 . rom. 2.5 , 6. &c. luk. 1.6 . mar. 2.17 . mat. 25.37 , 46. & 13.43 . mal. 3.18 . hab 1.4 , 13. am●s 2.6 . isa . 3.10 . & 57.1 . & 60.21 . ●ccl . 8.14 . prov. 24.24 & 15.29 , 28 , 19.6 . & 14 32. & 12.26 . psal . 146.8 . & 1.5 , 6. & 5.12 . & 32.11 . 33.1 . & 34.15.17 , 19 , 21. & 58.11 . & 97. 11 , 12. num. 23.10 . gen. 18.23 , 24 ▪ 25 , 26 , 28. & 7.1 . mat. 6.14 , 15. & 18.35 . mar. 11.25 , 26. ●●k . 6.37 . 1 joh. 1.9 . mar. 4.12 . act. 26.18 . mar. 1.4 . & 16.16 . 〈◊〉 . 24.47 . act. 2.38 . & 10.43 . 2 cor. 7.10 . heb. 5.9 rom. 10.9 , 13. act. 1● . 31 . & 11.14 , 2 , 21. mat. 10.22 . prov. 28.18 〈◊〉 2 8. 1 c●r . 15.2 . rom. 8.24 . jer. 4.14 . 1 ●et . 3.21 . jam. 1 21 & 2.14 . & 5.20 , jud. 23. 1 cor. 1 21. & 7.16 . 1 tim. 4.16 . act. 2.40 . rev. 22.14 . ●sal . 37.40 . gen. 22.16 . & 26.5 . 1 k●n. 11.34 . luk. 19.17 . joh. 16.27 . luk. 13.3 , ● . joh. 1.11 , 12 , & 3.16 , 18 , 19. 1 tim. 4.8 . heb. 4.1 . rev. 20.12 , 13. 1 pet. 1.17 . eccl. 12.14 . rom. 14.10 . 2 2 cor. 5.10 . i set light by their judgment , that set light by all these plain words of god , and can distort them to their humane or self-chosen opinions . i had thought here to have ended , but since the writing of this , objectors have raised some new made controversies . qu. 39. whether the acceptation of christs righteousness be the imputation of it ? ans . language is so ambiguous , and some men do so ( unskilfully ) abuse it to vain controversie , as if they had been hired to serve the design of our late bruitists , who make reason and speech to be our misery , proving man more unhappy than the beasts . 1. either you mean [ the imputation of it to christ , ] or [ to us . ] 2. and that either to faln man in general , or to this or that individual person in particular . 1. to accept and to impute are not words of the same sence . but when christ had performed all that he had undertaken , as the condition of his mediatorial covenant , or the law of mediation imposed on him , it was at once both accepted to the ends of that covenant and his performance , and also imputed to him , that is , he was truly reckoned to have fulfilled all righteousness . 2. faln man was then reckoned to be ( as to price and merit ; redeemed , god so far pardoning them , or not imputing their sin to them , as to make them a general pardon on condition of a believing ●ue acceptance , & committing to his ministers the word of reconciliation , beseeching them in christs stead to be personally and actually reconciled to god , 2 cor. 5.19 , 20. 3. christs righteousness was thus accepted of god as soon as performed : but it was not then as so performed imputed to any singular person , to his personal actual justification . for it was accepted before we were born , or believed : but it ▪ was not so imputed to our actual justification before we were born or believed . righteousness is imputed to us , if we believe , rom. 4.24 . and faith is imputed to us for righteousness : and he that believeth not is condemned already , and under the curse , when yet christs righteousness was accepted long before : if they say that there is a new acceptation of it for every sinner just when he believeth , and that it is this that they mean ; i answer , that as long as men take liberty to make new phrases about supernatural mysteries , which are not in scripture , and to use these to the forming of new creeds or articles of faith , they will be so long in acquainting the world with their meaning , that we shall never come to an end of controversies , nor to the true understanding of one another : for few ▪ such men understand themselves ; but when they confound the matter and the readers with their new ambiguous phrases , they cry out against those that would search out their meaning , as if they did but cavil with their words , and distinction and understanding were the way of confusion and not theirs . we grant that the justification of every believer is a new effect of christs righteousness : and if they will call this a new acceptation by god of christs righteousness , or use any other new made unmeet or gibberish words , if they will but expound them as they go , we shall the better bear them . qu. 40. whether it follow that christs sufferings ( or passive obedience ) did not merit eternal life at all for us , because it was only active obedience which the law of innocency so rewarded [ do this and live ] not [ suffer and live ? ] ans . 1. their foundation-errour animateth the affirmative . they falsly think that it is that law of innocency which justifieth us , which doth curse and condemn us , and not justifie us at all ; but it is the gospel , or law of faith and grace that justifieth us . 2. the merit of christs righteousness is to be reckoned principally as justifying us , according to the tenor of the law or covenant made only to him as mediator : that covenant laid on christ such duty as was made the condition of the promise , and made him a special promise upon that condition or duty : he performed the latter for the former . the matter of his undertaken condition or duty was threefold . 1. to fulfil the law of innocency ; 2. and the law of moses ; 3. and divers mediatorial acts proper to himself ; ( as to satisfie justice by his sufferings , conquer satan and death , work his miracles , &c. ) to perform this whole condition of his covenant , was to merit of god-man justification and salvation : the part of this was but part of his merit materially considered , justifying himself against any charge from that law which he fulfilled : but his mediatorial acts , and so his sufferings were another part , by which he was justified , and merited righteousness and life for us : and therefore the objection falsly supposeth that it is only adams law that justified christ , and according to which he merited for us ; whereas it was the mediatorial covenant or law which made his suffering part of the condition of the promise made to him for himself and us . his own glory was merited by death on the cross , phil. 2.7 , 8 9. therefore also ours . by his blood he entered into the ho●i●st , having obtained eternal redemption f●r us . his b●●od not only purgeth our conscience● from dead works , to serve the living god , but for this cause he is the mediat●r of the new testament , that by means of death , for the redemption of the transgression● under the first testament , they which are called might receive the promise of eternal inheritance , heb. 12.14 , 15. heb. 10.10 , 14. by one offering he hath perfected for ever th●m that are sanctified . he hath 〈◊〉 us in the body o● his flesh through death , to present us holy , and unblameable and unreprovable in hi● si●ht , col. 1.22 . to ●at christs flesh ▪ and drink in blood , is to beli●ve his sacrifice , which yet is that which hath the promise of life . indeed the reason of this objection would deny also christs active obedience to merit our salvation : for by the law of innocency christ merited for none but himself : for that law promiseth life to none but them that personally obey , and never mentioned ob●y●ng by another , nor knows any vicar●um aut ●b●aiertiae aut poenae . it is only god ▪ covenant with the medi●t●r as such , that gave him right to make us righteous , to pardon and to save us : an● th●t covenant giveth it ( as is said on the who●e ●ond●ti●n . it is true , that life i● oft especial●y ascribed to christs resurrection an● life , and deliverance from guilt to his death ▪ but that is not because hi● death is no part of th● me●it●rious cause of our life , or holiness an● glory , nor his life a meritorious cause of our pardon by fulfilling all righteousness ; but because guilt was it that was to be expiated by his death as a sacrifice , and so it did but purchase by pleasi●g god , the gift of our life : but his resurrection and heavenly intercession did more than purchase , even further communicate and perfect our life . christs death was in order of nature first satisfactory for sin , and then meritorious of life ; and his perfect active obedience was first and directly meritorious both of pardon and glory . i pass by the controversie which mr. gataker most insisteth on , whether to deliver from death , and to give life , be not all one ? and whether according to the law of innocency , he that had no sin or guilt of commission or omission , had not right to the life there given ? qu. 41. whether christs being the end of the law ●or righteousness , doth signifie that he so fulfilled adams law in our stead , as that it justifieth us by fac hoc & vives . ans . 1. the affirmers quite mistake moses and paul , in thinking that it is the law of innocency , which the words cited by paul describe ; when indeed it was moses law of works , which had sacrifices and promises of pardon , which the other had not ( of which before . ) 2. christ is there said to be the end of all the law as to its shadows , types , and conjunct promises . the law was given by moses , but grace and truth ( that is , the things promised and typified ) came by jesus christ . the confounding of these laws confoundeth many in these controversies . qu. 42. whether the sufferings of christ merit our freedom from nothing but what he suffered in our ●tead ? qu. 43. and whether hence it follow that his sufferings merit not our deliverance from death spiritual and habitual , or actual pravity , because christ suffered t●em not ? ans . to the 42d . the affirmation of the first is a corrupting addition to the word of god. 1. he suffered not many temptations , which yet by the merit of his sufferings we are freed from . 2. he suffered not many relative evils , as bad parents , bad teachers , a bad wife , and all the attendant crosses in buying and selling , crosses from bad tenants , or landlords , &c. which the merit of his suffering delivereth many from . 3. he suffered not the torment of an accusing conscience . 4. nor gods hatred or displeasure . 5. nor the many miseries which sin in its own nature bringeth to the soul ( as painful cares , fears , frustrations , deceits , &c. ) 6. nor corruption in the grave . 7. nor the final sentence [ go ye cursed into everlasting fire . ] 8. nor the proper execution of that sentence . yet he delivereth some believers from all these , and all from some , by the merits of his sufferings . for it was not the just same punishment that was due to all believers that he suffered , but that which was fit to make him a meet sacrifice , which was the tantundem vel aequivalens , consideratis considerandis . ad 43. the affirmative subverteth our faith. christs death merited the full pardon of all pardoned sin : but the pardon of sin is the pardon of the deserved punishment of sin ( and of the sin as related to that punishment . ) but certainly the privation of gods illuminating , sanctifying spirit , and its helps and fruits , is a great part of the punishment of sin , psal . 81.11 , 12. rom. 1.28 . 2 thes . 2.10 , 12. to be given up to mens own counsels , wills , lusts , vile affections , to a reprobate mind ; to have eyes and see not , hard hearts to believe lies , &c. sin is no farther pardoned than this punishment is by sanctifying grace remitted , and removed . the scripture doth not ascribe to christs sacrifice , some part only of our pardon of sin , but the whole , rev. 1.5 . he washed us from our sins in his blood ; and so he is the propitiation for them , 1 john 2.2 . & 4.3 . he made purgation of them on the cross , heb. 1.3 . he died for them , and gave himself for them , 1 cor. 15.3 . gal. 1.4 . 1 pet. 3.18 . heb. 10.12 . & 9.28 . rom. 3.25 . whom god hath set forth to be a propitiation through faith in his blood , for the remission of sins that are past , acts 22.16 . & 13.38 , &c. and the poena damm is part of the punishment to be forgiven : therefore , rom. 4.7 . blessed are they whose iniquities are forgiven , &c. but no man is blessed that is unholy , and separated from god. as we all sinned and came short of the glory of god , and spiritual death is by the objecter confessed to be part of our punishment ; so pardon containeth the remission of that punishment . and it is falsly supposed that christs death is not secondarily meritorious of more than pardon , even of all that his active obedience meriteth ; of which before . pardon is , 1. in jure , a remission of the obligation to punishment ; giving us jus impunitatis ; and this giveth us right to a●l that grace and blessedness , which by sin we lost a right to . 2. declarative by sentence , which giveth us a jus judicatum . 3. executive , which actually freeth us from the poena d●mm & sensus . and so sanctification is a part of executive pardon , so far as it giveth what so : sin we were penally deprived of . this is all plain and sure . qu. 44. seein● we our selves bear that p●rt of the curse which lieth in death spiritual , doth it follow that christs suf●erings were not to free us from it , when we b●re it , and not he ? ans . it is not denied that part of the punishment of sin is born by the elect themselves , which the former objecters deny : ) and therefore that pardon is not absolutely perfect at first : death and divine denials of the spirit and grace , are such penalties ▪ and christ died not ( nor obeyed ) to save us from that which we are not to be saved from , but was excepted from pardon . but the ob●ecter can never prove that the merit of christs sufferings ( though he ●uffered not spiritual death , or privation of gods image ) doth not free us , 1. from so much of spiritual death or pravity as we are freed from : 2. and from the duration of it for ever : or else it merited not one half our pardon . to be washed from our sins in his blood , can be no less than to be freed from the guilt which is the obligation to punishment first , and consequently from the punishment it self . qu. 45. is this the reason of our deliverance from the law , and being dead t● it , because we suffered everlasting hell fire equival●ntly in christs sufferings . ans . when men once depart from the scripture , t●ei● corrupt additions hardly keep bounds . 1. it 's well that this objecter implieth , that it was not the ide●● , but the a●quivalens that christ suffered , as to our debt . 2. that which made christs sacrifice to be aequival●nt to our endless damnation , was not that it wa● as ●●●at a proportion of suffering ( poenae sensus & 〈◊〉 ) ●s all ours ●ogether would have been : but because the dignity and perfection of the person made it an apt means for god that would pardon us , to accept as a sacrifice , and so as sit a means to the ends of government , as our damnation would have been ( and sitter . ) this is the aequivalency . 3. we suffered not damnation at all in christ ; nor doth god or his law take or reckon us to have done so ; but only to receive the pardon and other benefits freely given us , which he in the person of a mediator , and not in our person merited . 4. we are dead to the law , both as a covenant of perfection , and as the law of moses to the jews , because christ nailed the latter to his cross , or did abrogate it as such to the jews , and to those gentiles that needed to be proselytes ; and the former ceased by the fall and promise ; ( but it is the jewish law that paul speaketh of . ) and also in our believing acceptance of this liberation , and of the law of christ . qu. 46. is it true that christs active obedience only meriteth heaven for us ; and therefore it only m●●it●th the spi●it or holiness which is but heaven b●gun ? ans . both are false : his active and passive rig●teousness merit pardon , holiness and glory . and their proof from [ fac hoc & vives ] is upon a great mist●ke , and no proof . qu. 47. i● i● true , that because reg●nerati●n is the b●gin●ing of heaven , and christs obedience imputed ●●●eth a ri●ht to t●e whole , therefore it giveth a right to the beg●nning , and therefore repentance which foll●weth justification can be no condition of it ? ans . it is a fancy spun by a a mistaken mind , to oppose the plain word of god. 1. if it would hold , it would exclude faith as well as repentance , from being a condition or antecedent to justification , contrary to the gospel : for faith is as much a grace of the spirit as repentance is . and it is not true that impenitent infidels are justified , though they may be predestinate to be first called , and then justified , and then glorified , rom. 8.30 . 2. that which goeth before pardon ( and that as a condition ) goeth before justification : but repentance goeth before pardon , acts 5.31 . luke 24.47 . & 3.3 . acts 2.38 . & 3.19 . & 8.22 . 1 john 1.9 . mark 4.12 . but of this i have given large proof elsewhere . 3. all the grace of the spirit is a preparation for heaven : but that eminent gift of the spirit , which in scripture is called the seal , earnest , and first fruit , is promised upon repenting and believing , and therefore followeth them , and is , 1. the habit of divine love , which is the new nature , and more than the first seed of grace : 2. and the spirit related to us as an in-dwelling , possessing agent of christ to sanctifie us to the end . 3. and in those times to many , the extraordinary gifts of miracles , tongues , &c. 1. faith and repentance went before baptism in the adult , even as a condition of it and its benefits , mark 1.4 . acts 13.34 . & 19.4 . matt. 3.11 . john 1.26 . mark 16.16 . john 4.1 . acts 2.38 , 41 & 8.12 , 13 , 36 , 37 , 38. & 9.18 . & 22.16 . but that gift of the spirit which is called the farnes● , seal , and first fruit , was either given in , or after baptism ordinarily ( though to cornelius before ) but not before faith and repentance . it is called therefore , [ baptizing with the holy ghost . ] see mat. 3.11 . acts 1.5 , & 2.33.38 , & 8.15.17 , & 10.2 . rom. 5.5 . tit. 3.5 . 2. and the spirit is said to be promised and given to believers , after faith , and because they were adopted sons : eph. 1.13 . prov. 1.23 . gal. 4.6 . & 3.14 . rom. 8.15 , 16.30 . 2 cor. 1.22 . & 5.5 . therefore our divines commonly put vocation as giving the first acts of faith and repentance before sanctification , as rom. 8.30 . doth before justification and glorification . and yet faith and repentance are gifts of the spirit too , and so are many commoner gifts in unsanctified men : but as the daylight is seen before the sun rising , and as satan is not said to possess all that he tempteth ; so some gifts of the spirit , and some motions and operations of it , go before the proper giving of the spirit itself , and his possessing us . 3. it is no absurdity , but the wise order of god , that one gift of the spirit shall be antecedent to another , and the reception and exercise of it by us , be a condition of that other . for god will morally induce us to our duty by suitable motives . he that denieth this subverteth the gospel . 4. i have elsewhere at large proved the falshood of this doctrine , that impenitent infidels are justified by the imputation of christs righteousness . it is enough that christs righteousness is reputed by god to be the meritorious cause of all our grace even of justification before we are justified . qu. 48. how can faith or repentance entitle us to that righteousness of christ which must first give us a right to themselves and all grace ? ans . 1. faith and repentance give us not a title in strict sence , but the covenant or promise , that is , the gospel donation is our title , and faith and repentance are but conditions of our title , which on several accounts make us morally capable receivers of right . 2. christs righteousness did merit all grace of god , before it justifieth us , and we are reputed righteous by it . it is a great error to say that we must be reputed righteous by christs righteousness given and imputed to us to that use , before we can have any fruits of the merits of his righteousness . even the outward call of the gospel is a fruit of it . qu. 49. is it true that we must be practical antinomians unless we hold that only christs active righteousness merited grace and glory for us ? qu. 50. is this proved by rom. 7.4 . ans . 1. some mens words are used to hide the sense , and not to open it . what is the meaning of practical antinomianism ? is it to be the opposers of all gods laws ? or only some and which ? and doth he not mean that the judgment must be first against them . how far are we under the law ; and how far not ? 1. the law of innocency as a covenant requiring perfect , personal obedience as the necessary condition of life , we are not under . it ceased by the first sin , cessante subditi capacitate : we must not suppose that god saith to all sinners : you shall be saved if you be not sinners . conditi●n● prate●● 〈◊〉 transit in sententiam . we are not under the law of m●●●s as such ; even that which was written in stone is done away , 2 cor. 3.7 , &c. if this be antinomianism , i am an antinomian that ●●ve written so much against them . 3. we are only under the law of christ , into whose hand all power is given : and that is 1. the law of reprieved and redeemed nature : 2. all his supernatural revelation , and so much of moses law as he hath assumed . if the objecter think that we are under any other , so do not i , except the subordinate laws of men . 2. that law of grace which we have , and that freedom from the law of works , are merited both by christs active and passive righteousness . ad. qu. 50. rom. 7.4 . hath no such thing , but only that christ hath delivered men from the bondage of the law of works which did neither justify nor sanctify , and hath subjected and engrafted us unto himself , that we might by him be made holy unto god. [ conclusion . ] the reader may now perceive what abundance of great notional errours some men have corrupted the doctrine of justification with , by presumptuous spinning webs out of their own fancies raising one errour out of another , departing from the word of god. i. a radical errour is , that the law of innocency made to adam is it that justifieth us , by its ●●c h●c & viv●s , as fulfilling it in christ . ii. another is that : is that covenant of perfection which paul meaneth by the law of works and the fac hoc , &c. and that the jews law was such as made innocency its condition of life . iii. that the sense of adams law was , [ do this by thy self or another , or else thou or thy surety shall die . ] iv. that christ did obey and suffer , merit and satisfy , in so full and strict a representing and personating every one of the elect , as that they did and suffered it in and by christ , in the sence of the law of works , or in gods account : and that it was not in the third person of a mediator , to communicate the effects freely as he pleased by another covenant . and so that gods imputing righteousness to us , is his accounting us to have done and suffered in law sense what christ did . this is the root of all the rest , subverting the gospel itself . v. and so that god accounteth us to be innocent , and never to have sinned by omission or commission from birth to death , and to have all that is required to merit heaven , because we did it in christ ; and also to have suffered in christ for our sins , the curse threatned to us , and ( as the last objecter saith ) eternal damnation equivalently : and so we had sin and no sin : and christ must die and we must pray , for the pardon of that sin , which in gods account or imputation we never had . vi. when the text tells us that , [ faith is imputed to us for righteousness , ] & that [ righteousness is imputed to believers ] that is , [ they are accounted righteous according to the justifying covenant of grace , upon their believing in christ , for his meritorious righteousness and sacrifice , giving them , by the new covenant their gracious relation , to god the father , son and holy ghost , with right to further grace and glory , they tell us that [ by faith ] is not meant [ faith ] but [ christs righteousness , ] and by [ righteousness imputed to us , ] is meant [ god 's accounting us to have done all that righteousness by christ which he did for us . ] many more such humane inventions corrupting our faith ( at least in notion ) too many fight for , as if they were necessary truths of god. postscript . reader , the author of the following objections is mr. stephen lob : i had thought not to have named him , till i saw but yesterday his books of free grace , which i never before heard of , though it was printed almost ten year ago : it is so considerable a confutation of antinomian errours that i commend it to thy reading . and being my self in great pain expecting death , and like to write in these controversies no more , that i have once more as a speculator or watchman blown the trumpet to warn men of the danger of the other gospel that subverteth the gospel of christ , i have this peace of conscience that the blood of the seduced will not be required at my hands . and if that m.s. of mr. stone of new-england which mr. lob so praiseth , may by him be yet recovered , i intreat his endeavour : in which i cannot doubt but mr. increase mather will assist him , tho his name be prefixt among the twelve . and i commend to some honest bookseller to reprint mr. thomas welds history of the new-england antinomian libertinism , it being out of press . and i hereby intreat mr. william manning of suffolk ( if living ) to print the excellent treatise of justification of his which i have long ago read . and mr. samuel clerk ( author of the annot. ) to print his sound treatise ( which i long ago read ) on the same subject . and though my own judgment be for the imputation of christs passive , active , and habitual righteousness , dignified by the divine as the full and the sole meritorious cause of all grace and glory , as making up the condition of his mediatorial covenant imposed on him by god ; yet i intreat the learned reader to peruse the writings of those great divines that are for the imputation of the passive only ( ursine , olevan , paraeus , scultetus , wendeline , beckman , and the rest , with camero , placaeus , and all that party of famous french divines who all effectually confute the false sense of imputation of the active righteousness which mr. bradshaw confuteth with many others ( as if we had done it by christ , and were our selves the subjects of it , and are justified by that law that condemneth us . ) jan. 20. 1690. r.b. an answer to some animadversions of a friend , tending to the further explication of some passages which through brevity were not understood . § . 1. sir , your notes have so much judgment and moderation and so little , if any thing contrary to what i assert , that they require nothing from me , but a repeated explication of that which you observed not as before explained : but when it is enough for me to explain my own words and doctrine , you put me on another task to seek after the explication of another mans ; which i am not obliged to on any account , but for your satisfaction . it is enough for me to speak true doctrine in the most intelligible manner that i can without examining whether other mens expressions be sound or apt . § . 2. i begin with your own notes : and 1. i hope that few are so ignorant ( that meddle in these matters ) as to doubt of what you say , that no one term much less one metaphor or similitude can adequately express any of the mysteries of grace , and no one metaphor must be carried too far ; omne simile est etiam dissimile : and all set together so far as they are thereto intended must instruct us . § . 3. i know none but the socinians that think a mediator and a sponsor inconsistent ; or deny christ to be a sponsor . and methinks your words for their consistency , import a greater difference between them than there is . it is part of christs mediation to be a sponsor : these terms therefore express no difference but between the whole and the part . but what a sponsor christ is , is all the doubt which i a little opened , and you pass by . it is not agreed by expositors what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth in that one only place of scripture where it is used . very learned expositors think that as moses was called gods mediator or sponsor to the people as being his spokesman and in his name assuring them that this was gods covenant which he would perform , and returning the peoples answer to god , and praying for them but not undertaking for them , and personating them ; so christ is here likened to him , and called the mediator and sponsor of the new and better covenant , not as he personateth or undertaketh for covenanting subjects , but only as he representeth god the father to man , and is his sponsor to us . but as paul saith he is not a mediator of one , so i see not but ( though chiefly he be gods sponsor to man ) yet withal he be there called a sponsor also as well as a mediator for man to god : but all the doubt is what a sponsor for man he is . and first we must enquire what covenant he is a sponsor of ? no doubt but gods covenant with the mediator as such , is one , and gods and the mediators covenant with man solemnized in baptism is another : and yet no doubt but these two have such relation as that in some sort or respect they may be called one . he that saith they are not two is plainly confuted by the constitutive defining parts , the divers parties , matter , terms and ends. it was not said to christ , but by christ , [ repent and believe in christ , or be damned . ] pardon and salvation are not offered to christ to be received by faith in himself . yet as the laws of the land though several , are one instrumentum regiminis : so we call all the laws of nature usually singularly . the law of nature , ( and so we say , the civil law , the canon law , gods law , &c. ) now the question is , what covenant christ was the sponsor of ? 1. in his own proper covenant he did spondere & praestare , to suffer for us , and to obey for us , ( in the just sence in due place explained , ) to rise and ascend for us , to intercede for us , to teach us , guide us , give out his spirit , and to justifie and sanctifie and glorifie his chosen : so that it was part of his undertaking and performance to do all this for us ; and this may well be called his becoming a sponsor for us , and to be made to us , wisdom , righteousness , sanctification and redemption . in our covenant with christ , he is the imposer and stipulator , and we are to promise for our part , to be done by his promised help . but on gods part , it is in this that he is the sponsor , and not in the former , where god the father is the promiser to christ , and not christ to himself as a covenanter : so that it is in one covenant that he promiseth to god for man , and in another that he promiseth for god to man : and the question is which of these covenants it is that the apostle calleth him the surety of ? if you say that the apostle taketh both here as parts of one , and so meaneth both ; i find no proof of this in the text : and if it were so , it is all one ; for it were then spoken of the whole , but respectively to what christ did in the two which are the parts : indeed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the covenant mentioned in the text : and as grotius in praesat . ad notas in n.t. hath copiously shewed , it is a divine disposal , law , imposition , or statute containing the terms of life , that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and cap. 7.22 . as it is said , yet je●us was made a surety of a better testament . and c. 8.6 . he hath obtained a more excellent ministry , by how much he is the mediator of a better covenant [ which was stablished on better promises . ] it is the same thing which our translators call a testament in one chapter and a covenant in the other , and it seems that a surety and a mediator here do mean the same thing in christ : and the whole context sheweth that it is gods promise or covenant and law of grace made to man that is here meant , and that christs office and undertaking and performance is presupposed . and so it is the fathers sponsor and mediator to man that is meant here directly , and mans sponsor and mediator towards god by connotation ; but so as in other texts , as cap. 9.15 . that part also is directly expressed , and christs death made a part of his mediation . § 4. the question being not then whether christ be mediator , or sponsor , or the second adam , but what these words signifie , that which is to be noted by the reader is , 1. what it is hereon that we assert ; and whether that be enough . 2. and what it is that we deny as too much , and false . § 5.1 . and for the first i explained it here , and more fully in my treat . of ju●tifying righteousness : and to repeat as oft as any one will call for it that hath not leisure to read it already done is tedious . in short [ christ in the common nature of man made under the law of innocency , of moses and that proper to the mediator , did in the undertaken person of a mediator , sponsor for , interposing friend and saviour , perfectly fulfil all these , and give up himself to suffering as a sacrifice for mans sin , that by the merit and satisfaction of him that was god and man , and mans undertaking mediator and sponsor , doing and suffering because we had sinned , and deserved suffering , and that for our sakes , and partly ●n our stead , the ends of god as governour by the law of innocency , and mos●s might be obtained to his glory , without our fulfilling of those laws or suffering the deserved penalty , and god in consistency with his wisdom , holiness and justice , might for these merits and satisfaction of christ give all things into his hands as the redeemer , even all power in heaven and earth , and make him lord of the dead and living , and head over all things to the church , and give him the keys , and commit all judgment to him ; that by the will of the father he might make with faln redeemed man a law and covenant of ●race , giving them himself in incomprehensible union , and with himself his indwelling sanctifying comforting spirit of adoption , with a covenant right to pardon , ●ustification , adoption and glory , if they will penitently accept it , by a siducial practical belief : and calling sinners , to this faith and repentance , and effectually drawing his elect , might by this covenant give them as soon as they so believe , an actual right to that impunity , grace and glory which was antecedently given conditionally to all . and might finally perform all this to them . in plain and full words , this is that we assert , ●nd the office which by the word sponsor , medi●●or and second adam we mean. § . 5. i have elsewhere told you that there are many sorts of sponsors . 1. there is one that antecedently maketh himself a party in the covenant and bond : as when my friend is bound with me in the same bond for a debt or duty : if the law to adam had been such as this , took in christ also into the same bond , and had meant [ ore of you shall perfectly obey or suffer ; ] then that law would have had nothing against adam at all , because all was fulfi●led by christ : and it bound but disjunctively , one or the other . then christs obedience or suffering would not have been sati●factio , which is solutio aequivalentis alias indebiti , & solutio re●usabtits ; but it would have been solutio ejusdem & non recusabilis according to the bond . 2. there is a subsequent sponsor that was not before bound , but as a friend after interposeth , and offereth ( not in the person of the debtor , but yet in his stead ) to pay the debt : and this upon such terms as to the debtors deliverance as he thinks best ; and so may take him as debtor to himself , and put various limits , and conditions upon his discharge : and such a sponsor is christ for man. many more distinctions of sureties are here considerable . 3. but some men take a surety here to be the same persona civilis , quamvis non naturalis , wit● the offender and debtor ; as if we did legally ▪ morally or civilly that which christ did naturally ▪ as indeed an allowed representative , servant or agent and attourney is : if i be bound to pay an hundred pound , the law and bond mean● not that i must needs do it with my own hands ▪ but if i send my servant or friend with the money , it is civilly , legally and morally done by me , because he was my lawfull instrument : i di● it by him . ii. the doctrine then , which i deny as subverting the christian religion is especially these three errours following . i. that the true meaning of adams law or covenant was to bind him or his surety disjunctively ; viz. thou shalt obey thy self or another ( christ ) for thee , or else thou shalt die , or christ for thee . ] 1. gods word saith no such thing . 2. then christ had been an antecedent sponsor . 3. yea and a party equally bound . 4. then a saviour and grace had been by that law : which is false . 5. then adam had been no sinner ; for it was but he or christ and not he and christ that were bound to keep the law , by this doctrine . 6. then no death had been due to adam . 7. then that law was not broken at all : for it bound but disjunctively . 8. then the law condemneth no man. 9. then our death and the curse of the earth were injuries , for we kept the law by christ . 10. then the law of innocency is it by which we are justified ( which is false . ) 11. then there is no place for pardon . 12. nor for a new law to give us pardon upon terms or new conditions : this is to subvert the gospel . yet this is commonly said by the adversaries , that adam after his fall was justified by that same law , as saying , do this and live , because he kept it by christ , or christ in his name and stead , so that it justifie●h adam : ( which mr. wotton de reco●● . hath at large confuted . ) if they say that the same law or covenant commanded adam to obey perfectly and his surety also in his stead conjunctly , and condemned both adam for sin and his surety for the same , then both must suffer as both must obey , and each beareth his own part . it is a fundamental fiction leading on many other errours , to say that the law of innocency as it commanded adam obedi●nce , or as it threatned death to him was fulfilled by christ for him ▪ that law commanded adam only personal perfect perpetual obedience : it mentioned or meant no ●●carius obed●●●●ae aut poenae : dum altus solvit , aliud solvitur . anothers obeying or suffering was no fulfilling of the law as it commanded adam : the law commandeth each subject distinctly and personally : christ fulfilled all the law as it obliged himself , and tha● f●r adams redemptio● who had broken it : but the same law a● it ob●●●●d adam was broken by adam , and not kept by him or any for him : it is not that law that gave man a saviour , but the mercy of the offended lawgiver . to say the hoc fac , & vives , in that law giveth us right to life , and justifieth us as perfect obeyers , and so no sinners , is to deny the gospel . many say , indeed that christ ●atisfied the law for us : but 1. that proveth that the obligation of it on us was not fulfilled : for sati●faction is solutio recusabilis tantidem , loco solutionis e●usdem . 2. but it is an improper speech to say that [ the law is satisfied ] and it meaneth no more but that [ the end of government by that law is obtained . ] and it is properly satisfaction only to the lawgiver , and not to the law : for the law in it's sence admits not of satisfaction , ( though it hath nothing against it : ) it is only the subjects obedience that it commandeth , and his death as satisfaction for sin that it demandeth . it is the lawgiver as he is above his own law and hath power to pardon , that is satisfied : though as tropically some say , that finis legis est lex , so we will not contend with them that tropically say , christ satisfied the law , while they mean but that he satisfied the lawgiver in obtaining the end of the law. but christ perfectly fulfilled the law as it obliged himself , upon his sponsion . and that law justified him , but no man else . it is only the new covenant that justifieth us . ii. the second errour to the same purpose , is , that though christ and adam were two natural persons , yet they were one ●erson in a civil , legal or reputative sense , in christs obeying and suffering ; and so that what christ did and suffered in his own natural person , he did and suffered in adams , and every elect mans civil , legal , or reputative person . this is but the consequent of the former errour . he may be called our r●pr●●●nter in a limited sense , in ●antum & ad hoc ( for there is no hope of holding our opposers to scriptures phrase : ) but such a strict full personating representation as is here described , denieth the substance of the gospel . there are indeed several cases in which one in law or civil sense doth personate another : when the law alloweth one to do the thing by another , that thing is morally done by himself ; e. g. by my servant , proxie , attorney , agent , in cases ●o allowed by the law. it is i that pay the debt which my servant , or any vicarius allowed by law payeth for me in my name . christ did not thus pay or suffer in our names as our legal person ; but for us and in our stead as a s 〈◊〉 〈◊〉 t sponsor in the person of a mediator ; so that it cannot be said th●t we did it legally by him ; else all the forenamed absurdities would follow ; and specially that legall● we never sinn●d , and never deserved punish●ent , nor need either pardon , or the sacrifice of christ for pardon . it 's certain that christ never sinned , but obeyed perfectly from first to last : and if we did this lega●ly by him , we sinned not in law sense , that is , not truly at all . when we shew that it is a palpable contradiction to say , that we were perfectly obedient in and by christ , from birth to death , and yet that christ must suffer for our sins ; it 's strange to see how some men satisfie themselves with wriggling , or huddling out a few insignificant words , unfit to satisfie any other . and if christs habitual perfection be also so imputed to us , in a legal sense , we were habitually perfect from birth to death . whence it is that some assert an equality of such perfection in all christians : the consequents i will not trouble you with reciting ; nor stay to enquire whether also his divine ●ighteousness be ours in such a law sense , and so man be deified . either christ was our legal person before we were born , or from the time of our being , or from the time of our believing only . 1. before we had a being we were no sinners , nor bound to obey ; and therefore needed not to obey or suffer by another . 2. when we were born , we were not in christ , and perhaps not believers till old age : and so the elect should legally be just while they are infidels , and never sin even in their state of enmity . 3. if only since believing we were so personated by christ , then his righteousness is not imputed to us for all the time of our unregeneracy , and then we never sinned in law sense after our believing . if they say that in suffering he represented us as unregenerate , and in his obedience as believers only , then he suffered not for our sins after believing , nor obeyed to merit pardon of our sins before . if they say that so far as we are sinners , we legally suffered in him , and as believers further to merit glor● we obeyed by him , the contradiction of this is shewed before . if we obeyed so far as to merit glory by the law of works , then we never sinned : and if we suffered in him , for all sins of omission and commission , we merited glory without any other obedience : for the law requireth nothing but innocency as necessary to life . he that hath no sin , doth perfectly obey . and pardon of all sin of omission and commission , is the pardon of all punishment of sense and loss , and so of the loss of promised life . besides that , one that is reputed to have legally fulfilled the law , must be unjustly corrected by the punishment of temporal afflictions or death , or loss of the spirit and grace , and hath present right to the reward of that covenant , or deliverance from all penal evil at least ; so that this doctrine of strict legal personating representation , overthroweth the new covenant and law of christ , and all his kingdom of grace , and all religion . iii. the third fundamental errour which we deny and oppose , is , that the vnion between christ and ( the elect , say some , or ) believers ( say others ) is so near , as that his very personal holiness , righteousness and sufferings , are in law sense truly our holiness , righteousness and sufferings as the accidents of our persons : as if christ and adam , and every christian , were one and the same subject of holiness , righteousness , suffering , merit or satisfaction . yet they dare not say that the union ( like the hypostatical ) warranteth such a community of properties or attributes , as that we may be said to be divinely righteous , perfectly holy , never to have sinned , to have satisfied for our selves , to have merited our own salvation , and many such like ; as seeing the evil of the consequents , though not of the premises . and here sometime they abuse the similitude of a husband and wife ; whereas they are distinct persons , and one is not wise , just or guiltless , because the other is so ; nor hath the wife any propriety so much as in extrinsick goods , but by contract in the proportion granted by the husband . some abuse the similitude of a head and members ; whereas natural head and members make one natural body ; but so do not christ and believers : and a political head and members are distinct persons , and one is not guiltless , righteous , wise or good , because the other is so . but of this more before , and elsewhere . some here abuse the similitude of christs being the second adam , which you here ( though not to this errour ) insist upon . and then they feign us , 1. to have bee● otherwise in adam than we were ; 2. and his sin to be otherwise imputed to us than it was ; and 3. the similitude to extend further than it doth . i. they feign us to have been personally in adam , whenas we were but seminally in him , and personally from him . 2. they feign us to have been in him by a certain covenant , more than we were by natural in-existence : and that his sin was arbitrarily by god through that covenant , imputed to us further than we were guilty of it by any natural in-being or derivation : as if god made all men sinners by his arbitrary imputation of that to them , which in their natures they were not really guilty of : and as if our guilt of adams sin , were just of the same sort as his ; yea , and our guilt and his guilt were individual accidents of the same individual persons . but this ( which dr. twisse oft confuteth in most of his books ) i have so largely and lately cleared in my published disputations of original sin , that you shall excuse me for not reciting it here . 3. the guilt of adams sin being ours by natural derivation , cometh to all alike , entirely ( according to the subjects capacity ▪ and necessarily , without the consent of parent or child : were adam and all parents unwilling to communicate it in generation , it would nevertheless be done : but christ being not a natural , but a contracting voluntary root and cause , doth communicate the fruits of his righteousness only voluntarily by gift of contract , at the time , in the ●anner , and measure , and on the terms that he seeth meet . here it is observable , 1. that both generation and regeneration have much unsearchable : how souls generate souls , and how the spirit of christ communicateth grace to souls , will never here be clearly apprehended , ●ohn 3.8 . 2. but it 's certain that the soul of the parent is not the soul of the child , but some cause of it ; and so that they are not one person . 3. we were not persons in adams person , either the same or distinct . 4. but adam caused us , not as a man maketh a garment , house , &c. but as one candle doth light another , by some mysterious communication of its essence : so formae se multiplicant , by the divine benediction [ increase and multiply , ] and primary causation . 5. though we were not pers●nally , but virtually and seminally in adam , yet when that seed becometh a person , that person is from adam , and so must proportionably be guilty : for who can bring a clean thing out of the essence of an unclean ? 6. adam had the common nature of all men specifically , and radically , and causally , though as their nature individually constitute their persons , they existed not in him ( as extra causam . ) 7. so jesus christ did more assume the common nature of faln man , than the persons of any , or the nature as extra causas , constituting the individual person . 8. ponum est ex causis integris ; malum ex partiali : any defe●t maketh sin , but good must have entire causes . adams sin causeth original sin in all , ex privatione causationis boni : but if adam had not sinned , every sin of their own would have made his children unrighteous . 9. christ having suffered in the common nature of man so far did it in their stead , and if you will needs so call it , so far represented fallen mankind , as that if they will personally receive him by faith , in the new covenant , they shall not perish for adams sin ( or their own ) ( supposing that the parent is the accepter for the infant ) none perish for original sin alone , without the addition of neglected and refused grace and remedy . 10. it is not only the spiritual off-spring that christ was a second adam to , but partly to all mankind : for by a resurrection ( though not to glory ) all men are made alive by christ , joh. 5.22 , 23 , 29. 1 cor. 15. and all have a general conditional reconciliation and pardon , 2 cor. 5.19 , 20. joh. 3.16 . so that actual justification resulteth to no man from christs meer representation of him , but from his free donation by the new covenant . 11. it 's doubtless that all and only the holy seed , or faithful , are justified actually by christs righteousness : but in what sence it is imputed to them is all the doubt . 12. it 's also doubtless that christ suffered in our stead : but in what sense & how far is all the doubt : because we deserved it , he voluntarily assumed it , to demonstrate gods justice , mercy and wisdom , and deliver us . you say before that , [ it was strictest justice that was shewed on christ . ] i would not strive about the word : it was strictest justice as upon christ : it was perfect justice as to the ends of government : but it was not strictest justice as to us , nor as strictest signifieth the strict fulfilling or executing of the threatning of the law : for it was not so executed , but the sinner mercifully pardoned . § . 6. you note that christ must take our guilt on him or else he could not take our punishment . ans . 1. he took not the reatum facti , or the reatum ●ulpae : for , 1. our guilt was the accident of one subject , and that which christ took of another : therefore the accidents were not the same . 2. else sin however taken in its reatus culpae would have made him culpable , and formally a sinner , and hateful to god , and like to satan : which he was not . 2. he took upon him the reatum poena seu obligationem ad ●oenam : but not ours individually the same ; but one of his own instead of ours : christs guilt and ours were divers accidents of divers persons . the obligations nor the subjects were not the same . our obligation to punishment was an act of the law which we broke : so was not christs : that law never bound him to punishment : but his own voluntary undertaking and his fathers imposition . our guilt was the occasion and reason of christs assumed guilt : as our punishment individually was not it that he suffered , but his own punishment to prevent ours . he suffered the just for the unjust , to redeem us to god. god tells us plainly that christ suffered for our sins , and was made sin , that is , a curse or sacrifice for sin for us , that we might not suffer . and cannot we receive this plain gospel , without spinning so many additional webs of our own ? christs taking our guilt and puni●hment is no more , but his voluntary suffering in our stead , that we might be pardoned , not by that suffering immediately , but by his free donation in the law of grace , in his time and on his terms . § . 7. you note that though we are justified by our own faith , repentance , and obedience to the gospel against the false charge of being unbelievers , impenitent and ungodly ; yet to be free from the curse of the law , and obtaining right to life , it is christs righteousness that we must plead ▪ ans . very true thus , 1. it is only christs righteousness that we must plead as the satisfying and meriting cause : 2. it is only the free donation of the new covenant which we must plead as our title or fundamentum juris , and conveying cause of right . 3. it is our faith and repentance ( in various respects ) which we must plead as the conditio tituli praes●i●a which is the necessary moral receptive disposition of the subject receiving . these things are all very plain and sure . § . 8. you seem to doubt whether by the law of works ▪ paul meant not the law of innocency : and first you seem to mistake me as if i had said that he meant only the ceremonial law : i say no such thing . but the whole law of moses , considered meerly as a law , and by the jews ill separated from faith , and grace was an operous yoak , and of severe penalties to the transgressours ; and though it gave pardon for some faults , it was not meerly for the task of sacrificing but for the great sacrifice typified : the law as a law doth only command , and threaten and promise life to them that do all things written , but gave not grace to do it . the jews left out the true sence of the types and promise which intended the messiah , in whom it was that the promissory part of the law was made ; and thought the very task of duty or works would procure their acceptance and pardon when they failed . if you are not satisfied with this reason why paul calleth it the law of works , find out a better if you can : but most certainly that is a great mistake that moses and paul describe the law of innocency ? it 's tedious to recite the proof . 1. it 's enough that the law of innocency as a covenant was before ceased , cessante capacitate subditorum : when all men had 2000 years been originally and actually sinners , will you feign god with all that solemnity to make such a law as this , [ i know and you must know that no son of adam is innocent : and i make now a law that if you ●re , and will continue innocent you shall live : else you shall die ? this is too gross to be feigned of god. 2. it is enough that when the law was made they were all under actual mercy which was the grace of the new pardoned covenant . 3. yea that the covenant of grace had so long before been made with all fallen mankind in adam ●nd noah , and renewed to abraham with spe●ial promises : and doth god now repeal or hide it . 4. what need we more proof than so many laws about sacrificing and confessing for forgiveness ? which the law of innocency knew not . and why else did god deliver the law as a god of redeeming mercy , i am the lord thy god that brought thee out of egypt , proclaiming his name , exod. 34.6 , 7. the lord , the lord god merciful and gracious , forgiving iniquity , transgression and sin. 6. peruse all the contexts in pau● , and you will be satisfied . see camero de triplice faedere ( which dr. bolton ( of liberty ) was so taken with and magnifieth , and anthony burges of the law , proving moses law to belong to a covenant of grace . but i have more fully opened all thi● in my methodus theologiae . no doubt but pauls d●sputes have great difficulty ; but this much is very plain . § 9. your next question is about the nature of faith , whether if it be placed in the will , and include consent , it be not confounded with love , whose object is goodness . i have answered this oft and largely in divers books , and therefore must here be excused from saying any more than this , viz. 1. you must distinguish between faith physically taken , and faith morally taken . 2. between its formal act and its material . i. physically some one natural act , constituted by one object is called faith : but morally taken it comprehendeth divers physical acts , both of the intellect and will : and as it is justifying and saving it is so taken : yea morally it is sometime in scripture taken largelier , for our christian faith , as god the father , son and holy ghost the promise , grace and glory are all the constituting objects of it in their truth and goodness ; and sometime more narrowly as altogether distinct from hope and love ; it is taken in the first sense when it is said to be the condition of justification and salvation . and here what you said of the necessity of conjoyning the many similitudes which express christs office to us , when but one of them in a text is named , the same must be said of faith in christ . a moral act which hath many physical acts , must be named by some one , the rest being connoted or implied ; for it would be uncomely to name them all in every mention of it . note also , that the name is varied according to what is specially noted in the object , sometime truth , sometime goodness : so christ saith , [ the father hath loved you , because ye have loved me . and paul , grace be to all them that love the lord jesus in sincerity . if any man love not the lord jesus , let him be anathema maranatha . and christ , luke 14.26 . and mat. 10. he that loveth any better than christ , cannot be his disciple . and to be a disciple , a christian and a believer , are all one in scripture . but when it is the goodness of another object that is mentioned , the act is another thing . i suppose you will confess that no faith in christ and the promise justifieth us , which doth not in that same instant include , 1. a belief of the goodness , as well as the truth of both . 2. a willingness to receive christ and grace as good ; and a consent to the offer . and if these must concur in the same instant as necessary conditions of our justification or reception of christ and grace , call them how you will , and say , consent is an effect of faith ▪ or a part of it , all 's one to me : but i will say , that consent is an effect of one act of faith strictly taken ; viz. assent ; but a part of it taken for justifying , saving faith. ii. after many and long thoughts of this matter , i think they that will pretend to exactness , must say , that trust is the formal act of faith , as trustiness or fidelity is the formal object : and that the material act is threefold , assent , consent and practice ; and none of these , no not assent is the formal act. both 〈◊〉 and fides signifie trust ; yea and credere too . and so fides , as it signifieth fidelity , and fides , as it signifieth faith or trust , are the formal object and act. i assent to the truth of the gospel , because i trust the veracity or fidelity of the author . i co●●●nt to the covenant , because i trust the revealer , offerer and promiser . i actually give up my self to christ , because i trust him . mr. pemble vindicat. grat. hath accurately opened this . i have in my aphorisms , and oft said , that a christian should rather try his faith by the consenting act , than the trusting act ; because many a one cannot find that they can trust christ ▪ that yet find consent . but i explain this , or recall it , as not well spoken : for indeed , though it be consent by which we may surely know our interest in the justifying covenant ( specially when practically exprest , ) yet ass●ance or trust is the formal act of faith , and that consent is but the material . for if we trust not christs fidelity , we can neither assent , consent or practi●e . but when i spake as aforesaid , i followed the sense of most complaining christians who say , they cannot trust christ , meaning by trust , that quieting of the mind , which is but an effect of trust : whereas at that time they take christ to be trusty , and a su●●●cient saviour , but are hindered from the applying and quieting effect , by ignorance , or doubting of their own trustiness , and not of the trus●iness of christ . if i be tedious in repeating again my old similitudes , you must blame your self that are the c●use . only one physician can cure the plague : s●me slander him as a deceiver : he promiseth to c●re all that will take him for their physician , and trust him : trusting or believing him here in●ludeth materially , believing his word , consenting to be his patien●s , and coming to him for physick . a prince in india buyeth the irish rebels that had forfeited their lives , of the king , that they may la● down arms , and go with him , and become his subjects : he promiseth to every one of them a lordship in india , a safe ship thither , and pardon here ; some call him a deceiver , and distrust him : he tells them , if they trust him , he will perform all this . here trust , the formal act , includeth as the material acts ; 1. assenting to his word as true ; 2. consenting to his off●r and terms ; 3. practically venturing to lay down arms , and go with him in the ship , and forsake their own countrey . such is faith in christ , when it is made the condition of justification and life . the formal and materi●l acts together constitute faith , and not the formal , or one of the material ( assent ) alone . ( nor hath bishop downame well confuted mr. pemble about the formal act. ) in a word ( true and pl●in ) baptism , our ●hristening , best tells us the essence of justi●yin● faith : for that is the sealing to us the ●u●●●fying covenant , that it may actually and solemnly deliver to us our part in christ , and ri●ht to pardon and life , which is given us on no lower terms , than the fiducial assent , consent and dedication professed by us essentially in baptism . § 10. your next doubt is about the various objects of faith in exercise ( gods omnipotency , ( truth , &c. ) and the various uses of faith accordingly . this is the point which mr. lawson and i seemed somewhat to differ about : and i have in my treatise of justification said so much of it , that you shall now excuse me from any more than telling you , that in sanctification , where one act really produceth one effect on our hearts , and another act another effect , each effect must be ascribed to its proper act . but you must not think it is so in our justification or adoption , where that which we receive is a right , jus impunitatis & vitae , which is not the immediate effect of our act , no nor any effect of it at all , but of gods donative covenant , of which our faith is but a condition , and no efficient cause of our right . and therefore i doubt not still to say , that we are thus justified as much by a consenting to christs teaching and sanctifying grace , as by consenting to be justified by his righteousness ; or by fiducial taking him for our teacher , intercessor and king , as taking him for a satisfier and meriter for us : indeed it is undivided taking christ as christ , that is the justifying condition , john 1.10 , 11 , 12. 1 john 5.10 , 11 , 12. § 11. in the end you desire me to answer . what right●ousness is meant , rom. 5. by the obedience of one many are made righteous . ans . the meaning is , by the merit of christs active and passive ( yea habitual ) righteousness ( also ) exalted in dignity by his divine perfection , all faln mankind is conditionally pardoned , and hath the gift of life , enacted in the law or covenant of grace , and all true believers have by that covenant actually given them a right of vnion with christ , and with him pardon and adoption , or right to grace and glory , and have the spirit of holiness as the first fruits . all this is included in that righteousness . § 12. lastly , you ask , what righteousness faith is imputed to ? whether that which is by christs obedience , and by faith , be the same ? and perfect or unperfect ? ans . here also you may take the blame that i say things long ago so oft said . by righteous is meant justifiable in general : and the plain meaning is , christ having merited , and freely given pardon and life to all sinners that will fiducially accept his purchased gift , it is not now keeping the law of innocency or works , but only the said fiducial acceptance of christ and his free grace that is required on their part to their right or justification . if by imputed we meant , reputing it the matter of our total righteousness , then it were an unsound sense . but ( briefly and plainly ) ▪ faith in christ is reckoned to us as the matter of our imperfect personal subordinate righteousness , and as the instituted medium of our reception of our vnion with christ , and our right to pardon and life for the merit of his righteousness . and i think this is plain and full . for righteousness to be imputed , is meant no more , but that g●d accounteth the person righteous : but the imputing faith to this , is but to reckon it to be what it is , 1. as the mat●er of one ; 2. as the medium or condition of the other . § 13. you here give me an epitome of dr. john owens book of justification , which you judge the best that you have seen , and say it is faithfully collected , to save me the labour of reading it , to shew me how nearly we agree . ans . i have perused the book , but being now absent from it , cannot judge whether you have rightly epitomized or recited it , and therefore shall speak to it as yours , and not as his : thanking you for endeavouring to spare my labour , but not for calling me to judge of other mens writings . only i must say , i am glad of so much moderation as is in it ; but i ●etter understand many other books of justification ; e●pecially mr. ●ruman , sir charles wols●ey , mr. gibb●ns sermon , mr. wotton , mr. gataker ▪ a manuscript of dr. twisses ( though i agree not with him in his exclusion of christs active righteous●●ss as justifying us , ) le bl●nk , placaeus , yea ●ohn go●dwin , mr. hote●kis , and many others . § 14. y●u take imputing righteou●ness to be the foundation of reputing us righteous , and not the same thing . ans . the controversie is de re , or de nomine . de re we agree that a man must be made righteous before he is reputed so . de nomine i deny that st. paul by imputing doth mean making us righteous . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by all confessed to signifie accounting , reckoning or reputing : making us righteous goeth before reckoning it to us on account . john goodwin will tell you of many more senses of imputation than you recite , and more considerable . § 15. ii. you suppose an imputation of righteousness to us , which was not ours before that imputation . ans . again de re there is a donation of such : but de nomine i deny that this is it that the scripture calleth imputing . you make this to contain two acts , and you name three , 1. a grant or donation of the thing it self to be ours . 2. a will of dealing with us accordingly . 3. an actual so dealing with us . ans . 1. de nomine , i deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in scripture signifie the giving of righteousness to him that had it not : but the reckoning it on account to him that by gift first had it . 2. nor doth it primarily signifie willing to use , and using as righteous , but only by consequence inferreth it . but 2. de re here is no explication how imputing is giving , or how righteousness is given us : there is no question but all the righteousness that we have is given us by god : but the very heart of the controversie is , how the righteousness of christ is given us and made ours : in that righteousness is found , 1. the matter . 2. the form. 1. the matter is , 1. the habits . 2. the acts of christ in the divine and humane nature : are these given us , and do we possess them in themselves ? the acts are past , and so are nothing now : and nothing is no bodies actual possession . the acts and habits were accidents which sine interitu cannot pass from subject to subject : divers subjects prove diversity of accidents . 2. the form is a relation , and so an accident also : and they must needs be two accidents , that are formal righteousness in christ and us , unless we are the same subject person . therefore neither matter nor relative form in christ and man is the same individual accident . how then is it ours ! what is there in it besides matter ( the subject and fundamentum ) and form ? it's plain that , 1. the benefits are given us , and are our own by that gift : all that consist in jure , in right , ( as to christ , to the love of the reconciled father , the communion of the spirit , to further grace , pardon , glory ) are all given us instrumentally by the new covenants donative act : the inherent habits , and the acts are given us by the holy ghost . and 2. these benefits being given us for the sacrifice , and merits of christ , the price is said by a metonymy of the cause for the effect , to be given us , because it is given for us : it was god the father to whom christ paid the price of our redemption , and gave his active and passive righteousness for us : but morally and reputatively it is no unmeet phrase to say that is given to us which is given for us in our necessity and to purchase us all this . if the king would ransom all his subjects that are slaves to the turks , and paid a million for their freedom , he may well be said to give them a million , though it be but a metonymical speech , seeing he gave it for them : though it was the freedom or benefits and not the money which indeed they received : and so it is here : so god giveth us christs righteousness , merits and satisfaction ; but not properly the things themselves . if there be any more to be said as given us , i should have been glad to know what it is : but your words shew it not . were it the very same individual righteousness that christ hath , acts , habits and formal relation made in themselves our own accidents , it would follow that we are really perfect in acts , habits and relation , and need neither more pardon nor increase of grace , nor should pray for any , nor use means for any , nor are we liable to any corrective penalty , nor to any want of the spirits help , but have present right to all that is due to a perfect righteous man ; with much more such , which is all false . yet is it truly and fitly said that christ is our righteousness , that is , the purchaser and giver of it ; and that he is made of god to us wisdom , righteousness , sanctification and redemption , on the same account : yea though some deny it , his righteousness may be called the material cause of our righteousness , as ours is our jus ad impunttatem & vitam , because it is the matter of it 's meritorious cause . for if adam had merited life himself , his meritorious acts and habits would have been fitly called , the matter of his righteousness , that is , of the fundamentum relationis . yet this is the difference : adams right or relation of just , would have resulted immediately from his own acts and habits c●●pared with the law ; whereas ours resulteth from christs merits or righteousness , not immediately as ours in it self , but mediately as paid for us to god , and the benefit ( of right and righteousness ) given us by the covenant , for the said merit of our mediator . § 16. next you say , that this imputation supposeth not the person to have done and suffered himself what is imputed to him , and note their mistake that suppose the doctrine of imputation to imply that christ did commit our sins , and we perform his righteousness . ans . this granteth much towards concord : but i hope you understand that the question is not whether we did physically do and suffer what christ did , even in our natural persons ? but whether we did it morally , legally , civilly , reputatively , as a man acteth by an instrument , attorney , vicar , or personating representer , ●o that the law reputeth it his act. why did you not note this , and tell us whether you deny this also , as well as our physical performance ? if you deny not this our legal or moral doing and suffering in and by christ , you did not fairly in your description of the mind of your opposers , as far as ever i could understand them . but if you deny this , our agreement seemeth very feasible . but then you must go over the explication of imputation and donation of christs own righteousness again , and better tell us what you mean by them , than these described words do . § 1● next you tell us of imputation , 1. ex justitia . 2. ex voluntaria sponsione . 3. ex injuria . 4. ex gratia . 1. things imputed ex justitia you say are , 1. for f●deral relation , as adams sin . 2. for natural relation , and that only as to some temporal effects . ans . here we must suppose by your former explication , that by imputation you mean not estimative reckoning or accounting that to a man which he before hath , but , 1. donation . 2. vsage congruously an● will so to use one . but adams sin was no gi●● to us , and came not by donation ; nor is donation , imputation . 2. what you say of adams sin being ours by covenant relation , as distinct from natural relation , is unsound , and the matter needeth fuller explication , which as aforesaid i have attempted in my disputation of original sin. and as unsound is it that natural relation brings none but temporal evil. it cannot be proved , nor is to be affirmed , that without natural derivation , we derive by meer covenant the guilt of adams sin ; no nor that covenant derivation is before the natural , nor yet that it goeth any further , or that we contract any more guilt by covenant , than we do by nature ; but the law of nature it self and gods congruous covenant is that which virtually judgeth us guilty , when natural derivation hath made us guilty ( as dr. twisse oft as aforesaid . ) do you mean that guilt resulteth from gods part of the covenant , or from adams , or from his posterities ? not from ours , for we exis●ed not , and made no such covenant . not from adams part ( antecedent to natural derivation . ) for 1. no man can prove that ever adam made such a covenant . 2. or that god gave him any such power , ( much less command ) to bring sin and death on his posterity by his consent , or will , or contract , further than by the law of nature they must derive it from him if he sinned . 3. not by gods covenant act : for , 1. no such covenant of god can be shewn , that made men sinners further than natural derivation did . 2. else god should be the author of sin , even of all mens original sin , if his arbitrary covenant made them sinners , where nature did not . nay more , it is not meer natural relation , much less such covenant relation that doth it , ( for relation doth not so operate of itself ) but it is that generation which causeth fundamentally at once both the relation of sons and the adherent guilt . and in my foresaid second disputation i have proved that natural derivation ( even from nearer parents ) deserveth more than temporal hurt . § 18. ii. your second ex voluntaria sponsione you exemplify in onesimus and judah to jacob , gen. 43.9 . ans . 1. there is no talk of imputation in either of the texts , as to the receiver : much less of an imputation which is donation . indeed paul undertaketh to pay onesimus's debt to philemon ; and so bids him set the debt on his account ; that is , take him for the pay-master ; if this be imputing the debt to paul , we are agreed that so ( not our reatus culpae , but poenae ) our 〈◊〉 of punishment was imputed to christ , that is , he undertook to bear it for us : paul gave not the money to onesimus , but for him ( by promise . ) he was not an antecedent surety , but a consequent ? he did not promise to pay it in onesimus legal person ; nor is the payment properly imputed to onesimus as any way done by him , but only the effected benefit given him . and judah only undertaketh to bring benjamin again , or else to bear the blame for ever . no doubt but christ undertook our ransom , and also to effect our actual deliverance . if you will call this [ giving or imputing his own righteousness to us , so as that in se it is made the same accident of every believer besides giving them the benefits of that which he gave to god for them , i will not imitate you . iii. that of bathsheba , 1 kin. 1.21 . taketh imputation as the scripture doth . for accounting and reckoning them to be sinners , and using them accordingly , and not as you do for making them such by making anothers fact or guilt to become theirs . all these instances are for what i assert . none of them mention any such thing as imputing one mans acts or habits to another so as to make them or repute them to be really his . iv. your fourth sort of imputation ex merâ gratiá you say is the imputing of that which before that act we had no right to : and you do well to say there is no other instance of it in scripture : but you do not well to say without proof that this is it that 's meant , rom. 4. god maketh us righteous by donation before he imput●th it to us : imputation there is reckoning , accounting , and judging a man to be what he is . abraham had faith before god imputed faith to him for righteousness : and that faith was such a righteousness as god imputed it to be . to say , it was an imperfect one , is no wonder : a●●aham had none personally or properly in se but what was imperfect . the sum of all our controversie is , what righteousness believers have ? you before noted that righteousness as it is a conformity to the ●●eceptive part of the law , is one thing , and as it relateth to the retributive part , and is our jus impunitatis & vitae it is another . the doctrine which i bend all these words against is , that we must have , or have , as our own any such righteousness as is a conformity to the precep●ive part of the law of innocency , whether done by us or christ . prove that we have any such righteousness , and i yield all the cause to them that plead for the imputation which i deny . if we have such a righteousness we have no sin ▪ nor ever had , in the sense of the law : and have no need of christs sacrifice , or are capable of pardon or punishment . i dare plead no righteousness as mine but [ subordinately as a condition and medium , my faith ●r performance of the conditions of the covenant and its gifts , and principally my right to impunity and life for the sake of the merits , sacrifice and intercession of christ , freely given by him in the new covenant . ] it was christs perfect righteousness which meriteth mine , but i have no perfect righteousness of my own , either in me , or done by me , by my self or by my instrument or vicar , nor given to me , saving as metonymically , that is said to be given to me which was given for me , and the effects or fruits of it given to me : besides my imperfect faith and sincere devotion to christ , i know of no righteousness that i have , but that which saveth me from the laws condemnation , and giveth me right to life , which is not perfect obedience to the precept made mine , but pardon of disobedience , and a freely-given adoption , merited by another whose merits were never mine so much as by proper gift or imputation ▪ though figuratively they may be so called mine . i tire my self and you with tedious repetitions because i find that without the● i am not understood ▪ therefore your next inference that paul spea●eth of that which was not ours before imputation , is not true , as is proved . and your second that the imputation of faith as a work , is not of grace , is cloudy , or untrue , or both . if by a work , you mean a work in commutation obliging god , or any work which maketh the reward to be of debt and not of grace , it 's true that if faith were such a work it would be an act of justice so to judge it . but faith is no such work ; and therefore it would be errour so to judge it . but if by a work you mean but a moral act , as made by the law of grace the condition of pardon and life , then to impute , repute or judge it to be what it is so made , is an act of truth and justice , but such truth and justice as is evangelical , and consistent with grace , and is founded on grace : it is grace , that we have a saviour to purchase and give all : it is grace that we are not under the law of innocency which justifieth none but the innocent and perfect that never sinned : it is grace that we have a covenant and law of grace , which maketh sincere faith a mediate or subordinate righteousness , requiring no more at our own hands instead of what the law of innocency required : it is of grace that as this faith is the matter of this subordinate evangelical righteousness , so it is the receptive medium of our right to christ , pardon and life which is our full saving righteousness . it being therefore of grace that it is made so , and also that we are made believers , it must be of grace , though of truth and gracious justice , that it is reckoned or imputed to us , for righteousness . by debt opposed to grace , paul meaneth not , debitum , d●●ness , by free gifts thankfully accepted , but quod debetur ex operis propria dignitate , as a workman earneth his wages . § . 19. your description of the imputation of christs righteousness , is either to be understood as spoken in proper words , or as figurative . if the latter , it 's unintelligible still till explained : if the first , it is that same doctrine which i take to subvert all the gospel ; viz. that [ god maketh an effectual grant and donation of a true , real , perfect righteousness , even that of christ himself , to all that believe , accounting it as theirs . ] god accounteth not christs divine righteousness to be our righteousness , nor yet his humane habitual righteousness , nor his obedience to the law proper to the mediator , nor his obedience to the law of moses ( which as such bound not you or me , ) nor his perfect fulfilling the law of innocency , nor his satisfactory sacrifice for sin , nor his resurrection , ascension , intercession , &c. but he only accounteth these to be the causes of our righteousness , and not our righ●eousness it self . though the meritorious cause may be called the meritorious matter in a remote sense , as purchasing the free gift of our formal righteousness . though this also is but an unnecessary logical name , the thing being without it plainlier opened , relations having properly no material cause , and the subject being it that is usually so called ; and our jus being our formal righteousness , and the covenant donation the fundamentum juris , and christs meritorious righteousness being but the cause of that fundamentum or titulus , it can be called the matter of our right but in a remote sense , and such a matter as is without us , paid for us , but not ours in it self , but the cavse of that relation which is ours . the plain inconsistency of a perfect conformity to the law made our own , with christs dying for sin , and our need of pardon , constrained a great part of the famousest divines of the last age , to go too far , in my judgment , in excluding christs active , and habitual righteousness , to our justification , and confining it to the passive only : such as olevian , vrsine , piscator , paraeus , scultetus , wendeline , beckman , and others in germany ; and camero , with his most judicious and learned followers in france ; and dr. twisse ( whose m.s. i before mentioned ) mr. wotton , mr. gataker and others in england : and yet the two last , i think , go not so far as the rest . but mr. bradshaw truly told them , that it is not the excluding the active from imputation that must untie the knot , but the taking imputation it self in a sound sense , and forsaking the unsound rigid notion of it , both as to the active and passive righteousness . grotius de satisfactione hath gone the middle way , and if that book had been more studied , fewer would have made us a new gospel in terms , who , i hope , in sense do mean better than they speak . § . 20. in your explication you further own the subverting sense ; viz. that christs perfect righteousness is made the righteousness of believers ( forma dat nomen ) and is accordingly judged , esteemed and reputed theirs , being by free gift made theirs to all ends and purposes , whereto it would have served , if it had been their own , without any such imputation , donation or communication , and god dealeth with them accordingly . ] ans . this is plainer dealing than we had before . if this were true , 1. we are as righteous as christ . 2. we may deny that ever we were sinners ; for had we done all this our selves , that is , kept the law perfectly from first to last , we had never sinned . 3. we had never deserved punishment ; 4. nor needed a sacrifice ; 5. or a pardon ; 6. nor should we , during the time of our unregeneracy , have been left under spiritual death , or at least , after believing , be left under remaining sin , and a body of death ; 7. nor have been penally deprived of any help of the spirit ; 8. nor of any communion with god ; 9. nor so long be kept out of heaven , or the reward ; 10. nor ever have been corrected ; 11. nor ever had need of word , prayer or sacraments for the helping us to renewed pardon ; 12. nor ever have died and rotted in a grave ; 13. nor would the magistrates execution of justice on us for our crimes be owned as gods justice . 14. all men wou●d have the same degree of innocency and holiness . 15. it would have been a wrong to us , when we had perfectly kept the law of innocency , to suspend our right to pardon and salvation upon new conditions in a new covenant . 16. we having perfectly kept the law of innocency as to the death , as soon as we believe , cannot be under another law of the redeemer that hath the true uses of a law. 17. our own actions besides christs ) are not capable of reward or punishment . 18. all the texts of scripture that mention inherent or practical personal righteousness , would contradict our imputed righteousness , or make us supererogate , and be more than perfectly righteous . 19. we need not fear that any new crime should diminish our righteousness which is perfect , and can neither increase or decrease . 20. whether we should not be as righteous on earth ( even under davids or peters sin ) as in heaven ? and whether we should be deified by being divinely righteous , and justified by gods essential righteousness , as andr. osiand●r taught , i leave to be considered , as you further explain your self . so much to your epitome , which if i wrong you by judging it all your own , it is long of your self that own it as aforesaid in the gross : if the dr. be wronged , it is by you , and not by me . § . 21. in the conclusion you do no more peaceably than provedly pronounce us in a manner agreed , enumerating the particulars in which we consent : but i have told you wherein we are not agreed in words , nor in sense , if those words be not mis-used , whatever we are in latent sense . i still grant that christ suffered , yea and obeyed , in some sort , in our stead , though not in our person , civil , or legal , so as that we are legally reputed the doers of it by or in him : and that his assuming our nature , and being the second adam , a voluntary sponsor and mediator , was a necessary reason of the application of the fruits to us ; and that we are as certainly and happily justified and glorified , as if we had been the doers and satisfiers our selves ( so many as are saved ; ) but not on the same reasons , nor in the same method or manner of conveyance : nor when in judgment we are accused as having sinned and deserved death , can we deny it , & plead that we were innocent by another , or by imputation , as we should have been , had we been innocent our selves : but we must plead pardon , and a free gift of life , through the merits , satisfaction and intercession of a saviour . § 21. and to all before said , i may add , that they who account all the laws obligations on each person to be fulfilled by christ , ( and not only satisfaction given for our not fulfilling them , 1. must suppose that one person of christ to have been legally as many persons as he died for ( or justifieth : ) for the law laid as many distinct obligations on them , as they were persons , and laid them only on their persons . it said , thou adam , thou eve , shalt personally obey perfectly , or die : and the law of nature , and of moses said in sense , thou solomon , thou manasses , ( and so of all others ) shalt do all things commanded , and not sin . now that in all christs obedience he was legally and imputatively so many several persons , adam , eve , solomon , manasseh , and so that none of these broke gods law , i find not in the scripture . if you say , adam was legally as many persons as are born of him in sin , i deny it : he was the root of all his posterity , and they were in him seminally and virtually , but not personally , actually , or imputatively : but by one mans disobedience , as their root and cause , many are made sinners : and by one mans obedience , as the root and cause , all believers are made righteous . it is enough that one saviour and mediator in a third person of his own did and suffered that which by its merits and value ( as attaining the ends of the law and government ) procured our deliverance from a necessity of perfect obeying as the condition of life , and from guilt and misery , and is become the root , head and donor of grace and glory . 2. and if ( as you say ) it be the very thing that is imputed to us as ours , to all intents , as if we had done it , why have you not told us , whether it be all that christ did , or but some ? and what ? and how from scripture you prove the distribution ? and whether we have not thus , a righteousness , which is both too much , and too little . i. too much : for we were not obliged by the law to be born of a virgin , by the holy ghost , to fast forty days , to turn water into wine , to cast out devils , to heal all diseases , and raise the dead , to inaite the gospel , and send out apostles . &c. if you say that so much only of christs obedience is in it self our own , as we must else have done our selves , i ask the proof of the limitation . and ii. is it not then too little , if it must be the idem , and not the aequivalens ? for some of us are bound to the offices of parents , and some of husbands and wives , some of servants , some of magistrates , some of souldiers , some to actions proper to the sick , to the old , and other conditions which christ was never in : we are bound to mortifie our sinful lusts , to pray for pardon and grace , to receive a pardon offered , to yield to the mortifying motions of the spirit , &c. which christ was not capable of . it was enough that he undertook all that was fit for him , and necessary by equivalency to satisfie , and merit a free gift of grace and glory for us , and that he performed the undertaken conditions and duties of all that law which was laid on him ; without doing all the same things which were laid on us . § . 22. and one thing more i desire you to note , which grotius de satisf . hath minded us of , viz. the great difference that there is between the case of a rector and a creditor , and between a subject and a debtor , or a debt of obedience or punishment and a debt of money : for the name of debt occasioneth some men to run the similitude of a creditor and debtor beyond the bounds . the law requireth not a debitor pecuniae , 1. to pay the very same individual money which he borrowed , but the same sum . 2. nor to pay it by his own hands . but the law of god obligeth every subject to every individual act which it commandeth . 2. and obligeth every man to do it all in his own person and not disjunctively by himself or a vicar . that christ is limitedly and only to certain ends and uses a vicarius poenae in the person of a mediator , is not because the law as made to adam required or accepted it , but the lawgiver as above his law. the law that bound christ is fulfilled ; but the law that bound adam and every man is not fulfilled unless that same man do himself all the same things which it commanded him . § 23. i conclude all with these professions of my opinion of all these controversies . i. i believe that the libertines ( commonly called antinomians ) whose doctrines i have in many books opposed , do use those ill notions , and methods which on pretence of magnifying christ and free grace , do by plain consequence wrong christ and grace , and subvert the gospel , and should rather be thence denominated , than from their denying the law. ( the law of innocency as a covenant , and of moses as jewish being truly ceased . ) ii. i believe that yet most of those that thus err in notions , are not so bad in their judgment of the matter it self as their words import ; but that want of skill in terms and method hath seduced men of dull wits , slight popular studies , and undigested thoughts , to speak worse than they think , and had they more exact distinguishing and expressive skill , they would shew that they mean mostly as others do . iii. i believe that unskilful contending with the papists hath occasioned all this , while in the heats of controversy men bend all their wits to disgrace the doctrine of their adversaries , not fearing enough unsafe expressions and contrary extreams while they seem to serve their present turn : and then departing from scripture terms as necessary to set their hearers far enough from their adversaries , are next carried into a multitude of new made articles or notions , contrary also to scripture sense , when they have once thus left the words . iv. i believe that most honest , plain , less learned christians , and the throughly studied and learned teachers , agree in the true sence of the doctrine of justification which the half studied contenders make to seem more difficult than it is , and muddy it by their unlearned questions and words . that is , all plain christians hold , that [ christ god and man is our only saviour who obeyed , suffered and interceedeth for us , as a mediator , and is become as redeemer the lord of all , even of nature , grace and glory , and hath merited , purchased and made a covenant and law of grace , that whoever believeth in him shall not perish , but have everlasting life ; offering his grace to all , and effectually giving it to some ; and that as our king and lord redeemer he governeth us by this law , and requireth faith and repentance of all that will be pardoned , and sincere obedience to the end , of all that will be glorified ; and as he pardoneth all past sin at our conversion , so to those that believe and sincerely obey him , he pardoneth all their following sins ; and as he maketh them righteous by giving them his spirit to perform the conditions of pardon , adoption and salvation , and by forgiving all their sins , and freely giving them right to life eternal , for the sake of his sacrifice and merits , so he accordingly virtually justifieth them by his covenant , and so esteemeth them , and will so use them , and will so judge them finally by his sentence hereafter , and will receive them as so justified and adopted to his glory . ] this all agree in till wranglers trouble them ; and this much is enough . finis . a defence of christ , and free grace : against the subverters , commonly called , antinomians or libertines ; who ignorantly blaspheme christ on pretence of extolling him. in a dialogue between an orthodox zealot , and a reconciling monitor . written on the occasion of the reviving of those errours , and the reprinting and reception of dr. crispes writings , and the danger of subverting many thousand honest souls by the notions of free grace , and justification , mis-understood and abused by injudicious , unstudyed , prejudiced preachers . by richard baxter . london , printed for tho. parkhurst at the bible and three crowns , at the lower end of cheapside , near mercers-chapel , 1690. to the reader . a postscript to the second book . since the writing of all that followeth , i have seen the new edition of dr. crisp's sermons : there are prefixed to it , twelve reverend names , mr. griffiths , mr. cockains , mr. chancys , mr. howes , mr. alsops , mr. nat. mather , mr. increafe mather , mr. knowles , mr. powels , mr. turners , mr. bures , & mr. gammons . the preface is mr. s. crispes invective against me , unnamed , with the citation of some preachers words as contrary to mine . i must desire those conformists that will write the next friendly debate , and will charge heresy on the non-conformists , that they will lay the charge on none , but the guilty ; and that they take not all whose names are prefixed to be of the judgment of dr. crispe ( a conformist ) : for i am past doubt , that four or five of them are against it . if you ask , why then did they give their names to be hanged up like a sign before the door of a house of seduction , it 's like they have something more to say for it than i know of : but their words shew you that they only testifie the sermons to be the drs. own . they are men of peace , and inclined to gratifie others in attesting a truth , and i suppose , intended not to promote untruth by it . but i see the corrupting design is of late , grown so high , that what seemed these thirty four years suppressed , now threatn●th as a torrent to overthrow the gospel , and christian faith , and to deny the tru● office of christ as mediator and his grace and righteousness , by seeming ignorantly to extol them ▪ and satan designeth to make us a common scorn to papists and malignants , by the palpable grosnes● of such mens undeniable errours . and therefore i dare neither give them my name , nor be silent in such a common scandal and danger , while i can speak and write . it offendeth me that i must but briefly name their errours , instead of a large confutation of them , while the whole scripture is against them ; but i have done it oft largely , which they will not answer . and the booksellers will print no books that are large and insensible of our danger , think th●y are but few that need it . one errour the preface addeth to the hundred ▪ which were it a truth , would carry the cause for them , and bring me to a recantation , viz. that christ and the elect are one and the same person . it is not a relative personality that is the question ; for so christ himself had many persons , as one and the same man may have the person of a father , of a husband , of a master , of a king , &c. but it is physical or substantial personality , which mr. crispe saith , is more than natural , we being one spirit , and bone of his bone , and flesh of his flesh ▪ and if this be so , i shall grant that we are as righteous as christ , and christ now in heaven ( and n●t on the cross only ) is guilty of all our sins , and was indeed as they call him , the greatest blasphemer , hater of god , adulterer , &c. in the world. but 1. if all the elect be really many distinct persons , t●en , either christ must be also as many dist●nct persons , or not be the same person with them a●l , or any of them . but the elect are many distinct persons , and shall be so for ever : peter was not paul or john : they do not the same acts : they be not guilty of the same numerical sins : every man shall answer for all that he hath done in the body , and not for all that all others of the elect have done . all the elect shall not sit on the twelve thrones , as ap●stles : all did not preach the gospel as paul did , nor persecute as paul did : overthrow distinct i●dividuation here or in heaven , and how dismal will be the consequence ? and here , will not each man have right to anothers house , wife , food , goods , if they are but one person ? to be one in spirit , is no more to be one person , than seeing by the same sun-light maketh all lyes to be one eye . for the spirit is not our personality . and if you make christ to be many millions of persons , where is his vnity in himself , or with any . 2. if christ and the elect , be all one , and the same person , then the elect are really god himself : for the person of christ , is god : these men are unfit to confute the schools who have long maintained that the very human nature of christ , is not a part of his person , but an accident of it ; because he is but one person , which is the second in trinity from eternity , and is god ( of which see derodon de supposito . ) and if we are all one god , then god suffers when we suffer , and god judgeth himself when he judgeth us : may not men pray to such then , and worship them as gods , and trust in them as gods ? is not this idolatry worse than image-worship , or than anti-christianity ? 3. if christ and the elect be one and the same person , then christ sinneth when ever they sin : and christ suffered for his own sin , even that which he by them committed : and then he pardoneth his own sin ; ( or who pardoneth him ) ? but all this is false . 4. and it would follow , that all the elect are mediators to themselves , and dyed for their own sins , and pardon their own sins , and justify themselves , and believe in themselves , and save themselves . 5. and are all christ's threatnings against himself , which are against us ? doth satan overcome him , when ever he overcometh us ? is his law made for himself , that is made for us ? doth he command a father to correct christ , when he commandeth him to correct his children ? doth the magistrate hang christ when he hangeth a malefactor , tho' elect , ( that sinneth by surprize . ) 6. where there are divers bodies , and divers souls , and divers vnderstandings , and divers wills , there are divers persons : but of all these , in christ and us there is a diversity . i believe that the vnion between christ and the glorified , will be neerer than we can well now conceive : but not such as will make us one and the same person with christ . i have read in phanatick fryers , such as barbanson , and benedictus de benedictis , and in gibienf the oratorian , of our deification , and being goded with god , and that it is the only perfection to know no being but god : and i have read of such heathen as worshipped demon-gods , that once were men . and it is the top of the now prevalent bruitism , or sadducism , to believe that all souls are but one god , and as candles that are individuate by the oily matter , when extinct , are all one in the common air ; and that there is nothing but god and matter . but i hope few good christians will so far lose the knowledge of themselves , as to take themselves to be the same person with him that is god : angels forbad john to worship them , tho' he took them not for god. do those churches exercise discipline upon such as are one person with christ ? do they excommunicate christ for sin ? no wonder that dr. crispe chargeth david as speaking untruth , for complaining of his sin , and gods displeasure ; tho' john says , he is a lyar that saith he hath no sin , and all god's saints have profess'd repentance ; but i read not that christ did ever repent of sin . i doubt some will think that i feign mr. crispe to say what he doth not , his words are these : first , he accuseth me as saying [ to say our union with christ so makes us flesh of his flesh , that we are the same person with christ ; this is so gross , that i will not bestow time to confute it . ] he answers [ nor cannot as long as that text is in our bibles ; we are members of his body , of his flesh , and of his bones , ephes . 5 — god saith , he that is joyned to the lord , is one spirit ; which is more than a political member , or a natural member either . ] i believe that it is more than political , but not such as maketh us one person with christ . andrew osiander , is condemned by protestants for feigning that the essence of god is our righteousness . nestorius was condemned by general councils , as supposed to feign christ to have two persons : what would these councils have judged of them that feign him to have million of persons , or millions , to be all one person with him ? as to mr. crispes epistle , it calleth more for pitty , than confutation : he pretendeth out of his notes , to tell what i preached at pinners hall , jan. 17. 1673. and aug. 11. 1674. ( so long since . ) and he begins with a gross untruth , that i said , [ a mans first believing is by external arguments , not by the operation of the spirit , but his after believing is by the spirit . ] i do not believe that the man purposed to lye , but trusted h●s false ears , and notes . the world knoweth how voluminously i have written to the contrary : never such an opinion came into my head : but contrarily i have copiously proved , that even common faith , much more the first justifying faith , is the work of gods spirit : my catholick theology , proveth it all at large . i doubt not but both first and second faith is by scripture argument ; but never dream'd that it was not the work of the spirit : indeed i find few of his accusing notes , that be not falsific●tious by his defective or patcht recital . i am sorry that he hath wronged the memory of such good men as mr. fowler , and mr. cole , by telling the world how unstudied , and yet how confident they have been in some points . but he did worse in citing dr manton , that incurr'd their censure for defending me in that very pulpit , where he saith i preach'd against such accusers as he ; and was wholly of my judgment . and reciting arch-bishop usher , who perused my confession written against the antinomians , and altered not a word in it , before i published it ; i got him and mr. gataker to read it ( and it was the last work that mr. gataker did in the world , as his epistle and his sons shew . ) had the prefacer read but that one book , my confession . written in 1655. and there the explications of the co●troversies , and the many score plain texts and arguments , and the hundred testimonies of synod , and protestant divines , for the doctrine which i defend ; and specially if he have read my explication of all these controversies , in my catohlick theology , and methodus , and dispute of justification , and of justifying righteousness ; and yet h●d call'd for an answer to mr. cole or mr. fowler , i should have told him that he , and such as he , are too hard or deaf for me to answer . but he impertinently citeth other men , that say , we are justified by free grace , and the righteousness of christ , and not by works ; as if he would falsly intimate that i deny it , when i neither trust to , nor know any righteousness that is not meerly subordinate to the rig●teousness of christ ; and take his righteousness habun●l , active and passive , to be the only and perfect meritorious cause of our justification , and salvation of grace and glory : and i wonder not , that paul counted his own righteous●ess by the ●aw to be dung in compa●ison of being found in christ , having his righteo●sness . but i abhor the opinion , that c●rist's righteousness given us , is all without us , and none within us , when christ dwelleth in us ; as if 600 texts of scripture were all false , that speak of the necessity of an inherent and act●ve righteousness . i abhor the opinion of any works necessary to justification or salvation , or to any common blessings in the sense of paul ; such as make the reward to be of debt , and not of grace . i think few men living , are less tempted to magnify or trust to any worth of th●ir own , than i am . i look not for a bit of bread , or an h●urs ease , or life , or the pardon , or acceptance of one duty , or of my holiest affections ( so faulty are they by their great imperfection ) but meerly from the free grace of god , and the merits and intercession of christ . but should i take all for errour that this preface reciteth as such , and all for truth that dr. crispe and such men write ; i should look for wiser men than him or mr. cole , to anathematize me , rather as an anti-gospeller , than a meer antinomian . and i am the sorryer for the prefixing of t●e twelve reverend names , when i find by their epistles that they had read this preface , so full of false citations and gross errour , and say not a word against it , nor against such a book . mr. cockain , in his epistle , directing it to them that live godly in christ jesus , t●lls them , that the kingdom of god within them , shall never be shaken ; and the divine nature that hath swallowed them up , shall for ever satisfy them with variety of contentments . and is not that ours which is within us ? and is this kingdom and divine nature , nothing but that which christ did without us , imputed to be done by us ? and if this be no subordinate righteousness , what doth the word signify so many hundred times used in the scripture ? let them but grant justification by faith , and let them assign faith what office therein they can reasonably imagine , without flat denying all pauls doctrine , and they will confute dr. crispe . say but that faith is imputed to us for righteousness , and give not the lye to paul , and sure we shall be reconciled . but if they will tell us that by faith , paul meaneth not faith , but christ's righteousness ; they must prove that they have more than a papal power to make god's word , by making the sense , when god maketh but the letter , before we can renounce the scripture and believe them . and yet , if they will expound imputation soberly , we shall grant them the matter ( that christ's righteousness is accounted to us of god , as the only meritorious cause of our justification and salvation ) tho' we believe that by faith , paul meaneth faith. but if they still say , that by faith is meant only the object of faith , and not the act ; could we but get them to forbear anathematizing men for being so learned , as to understand english , we might yet hope at least , to keep the flame of their zeal out of the thatch within the chimney ; by telling them the difference between the object of faith , as such , and the person that is the object , otherwise considered . in real existence , christ , tho' not yet believed in , is the sole meritorious cause : but it is only in esse cognito , that christ is the object of faith. and school-boyes that have no damnable learning , may teach these confident men , that the object as an object believed , is the very form in specie of the act of faith : it is an act without it , but not this act , viz. the christian faith. as sin in esse reall is damning , but in esse cognito objectivo , it is the form of the grace of repentance ; so is it here . but if they will grant that by faith is meant faith , and not say that paul condemneth justification by faith , as being but justification by works ; let them but tell us , how it justifieth : i say not efficiently at all ; but only as a meer receptive qualification : if they say as an efficient instrument , they give it much more than i do ; and lay it on the act or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , as they speak : for , what else is the instrument ; i hope they mean not that christ and his righteousness is but the instrument : but of this , more after . i thought it meet to have recited many hundred texts of scripture , which they directly contradict , which good men should rather believe than them : but if the reader will peruse my confession , he will find it there done already . and i thought it necessary to commend the good lives of many of them ( excepting the schism and vnrighteousness that faction doth involve them in ) lest the grosness of their verbal errours , which come from unskilfulness in words and methods , should tempt many to judge of the men by their words , and opinions ; and should harden the malignant to justifie all their hard censures and vsage of the non-conformists for their sakes . and yet mr. crispe is one of my sharp censurers , for charitably excusing men from lesser errours than his own ( while he falsifyeth my words about our difference with the papists . ) i have said oft , and long agoe , that i cannot be so harden'd against god's miraculous judgments in new-england , on mrs. hutchison and mrs. dyer , and the case of their governour , and mr. wheeler , recited by mr. weld , in his book , called , the rise and fall of antinomianisme in new-england , as to depise those with the scripture , to bear satan seeming an angel of light or righteousness . i once more counsel them that are prejudic'd against my writings , to read mr. bradshaw ( an independant ) of justification , mr. truman's grand propitiation , ant. watton de reconciliatione , mr. gataker against saltmarsh , and on lucius and piscator . ben. woodbridge ( the first graduate of the new-england colledge , ) mr. thomas warren , mr. hotchkins , mr. gibbons of black-fryers , his lecture at giles , placeus in thes . salmuriens . testardus , codurcus ; but above all , vinc. le blancks theses ; and the breme divines , s. charles wolsley of justification , and the foresaid book of mr. weld a new-england congregational-man : the subject of which , i suppose two or three of the twelve epistlers ( the two mr. mathers , if not mr. chancy also ) will give you a truer account of , than dr. stubs ( a man miserable in life and death ) did do . once more i conculde , that if christ was one person with the elect , before they were men , he was one pe●son with these that were no persons : if he were one person with them , before their conversion , he was one person with millions of wicked men , and slaves of the devil , and the haters , and persecutors of himself , and of holiness . a●d seeing they hold that this vnion is not dissolvable , do they not feign him now in heaven to be one person with all the elect wicked sinners on earth ? i still say , i will not lose my charity as to the persons of these blind zealots , and unskilful talkers : but how conscionably soever they live , it is no thanks to their ungodly unchristian doctrine . if they prevail to make england believe that elect wicked infidels are as righteous as christ ; and that it is impossible that any sin should hurt them , or that any prayer or duty should do them any good , ( the express words of dr. crispe ) and that to intend their own good by any , is to wrong the free grace and full salvation by christ ( with the rest like this ) : i should have more hope of the turks and heathens , than of that land that receiveth and practiseth these principles , notwithstanding mr. cokain's benediction to those that practise what this doctor taught . the god of truth and mercy , save a poor nation from the extream factions that run deeper daily into the guilt of impenitency and doleful divisions ; and let not sober peace-makers mourn in despair , over a hopeless generation of self-destroyers , as having laboured for peace in vain . jan. 15. 1689 / 90 a further advertisement to the reader . he that will know whether i rightly cite dr. crispe , must read his own books , es●ecially , lib. 2. serm. 3 , 4 , 5 , 6 , 7 , 8.15 . and vol. 1. serm. 9 , 10 , 11. he is so large , that i must give you but a taste of his doctrine , in his own words . vol. 2. serm. 3. pag. ( edit . 1644. ) 88 , 89 , 90. it is iniquity it self that the lord hath laid on christ . — it is the fault or transgression it self — to speak it more plainly , hast thou been an idolater , a blaphemer , a despiser of god's word , a trampler on him ? hast thou been a despiser of government , a despiser of thy parents , a murtherer , an adulterer , a thief , a lyar , a drunkard ? reckon up what thou canst against thy self , if thou hast par● in the lord christ , all these transgressions of thine become actually the transgressi●ns of christ , and so cease to be thine , and thou ceasest to be a transgressor , from that time they were laid on christ , ( which he oft saith , was before we were born ) to the last hour of thy life : so that now thou art not an idolater , thou art not a persecutor , a thief , or a murtherer , ( why will not our judges believe this , but hang innocent men ? ) thou art not an adulterer , thou art not a sinful person , ( why did christ then justifie the confessing publican ? ) reckon what sin soever you commit , when you have part in christ , you are all that christ was , christ is all that you were , 2 cor. 5.21 . mark it well : christ is not himself so compleatly righteous , but we are as righteous as he was : nor we so compleatly sinful , but christ became , being made sin , as compleatly sinful as we : nay , more ; the righteousness that christ hath with the father , we are the same righteousness ; that very sinfulness that we were , christ is made that very sinfulness before god ; so that here is a direct change : christ takes our persons , and conditions , and stands in our stead ; we take christ's person and condition , and stand in his stead : what the lord b●held christ to be , that he beheld his members to be ; and what he beheld the members to be in themselves , that he beheld christ himself to be . — christ himself is not more righteous , than this person ; and that person is not more sinful than christ was . pag. 91 , &c. he at large striveth to prove that it was not only the guilt of sin , or the punishment that god put on christ , but the very sin it self . so p. 108. ( having well proved , that imputation signifieth not , that god lyed , or mis-reckoned , but only reckoned that to be , which truly is : he saith , [ that christ became as really and truly the person that had all these sins , as he that did commit them really and truly , had them : ] read more , serm. 6. pag. 139. there is not one passage of scripture that speaks of imputing our sins to christ . vol. 1. serm. 10. pag. 242. for any hurt that such sins can do to us , it is not possible ; for christ hath made satisfaction . pag. 239. tho' sins be committed , there is no peace broken , because the breach of peace is satisfied in christ . p. 234 , 235. that they are to do , they are not to do it with any eye to their own advantage , that being already perfectly compleated to their hands , before they do any thing : but with an eye to glorifie god , and to serve their generation . and page . 236 , 237. he is large in threatning them that pr●y or do any thing for life , or furthering our salvation , do this , and live ; being the voice of the law , therefore we must do nothing that we may live , ( or as e●sewhere he saith ) to ●e ever the better for it . p. 230 , 231. there is n●t any duty you perf●rm , when you have attained the highest pitch , that hath any prevalency or availableness , to produce to bring forth any the le●st good to your selves : i say again , there is nothing you can do , from wh● 〈◊〉 you ought to expect any gain to your selves by doing ; you ought not to seek to find in what you do , &c. — no believer for whom christ dyed , should have the least thought in his heart , of promoting or advanceing himself , or any end of his own , by doing what he doth , but to glorifie god , and do good to men . you cannot propound or intend to your selves any possible gain by duty , &c. why then do men plow , and sow , and trade , and eat , &c. is it not as much against christ to do good for others , as for my self ? is glorifying god inconsistent with seeking to be saved ? reader , i give thee but this taste , to shew thee how truly i cite him in all the rest . i have five arguments against these men. 1. the essential nature of man. 2. the nature of god , and his government . 3. the office and work of christ , and grace . 4. the whole bible . 5. the consent of mankind , especially christians . the dismal effects : 1. the confirming of thousands in popery , seeing our horrid errors . 2. hardening malignants in impenitency , as being but against odious hereticks . 3. seducing ignorant zealots , cheated by good words and names . 4. threatening the land with uncurable division . 5. disaffecting rulers against us as intollerable . to the teachers of dr. crispe's doctrine . the laudable conversations of many of you , shew , that you are not wholly v●id of religi●n : b●t it 's no thanks to your irreligious doctrine . it is no wonder that such men would cast out reason from religion ; for their religion seemeth to be by meer instinct : but if it must be without reason , it is hard that they will make it all against reason . while reason is essential to man , no wonder then if religion meet with much resistance ; and if , as one of mr. crispe's authors saith , ( nigro carbone notandus ) that to cause one to believe in christ , be as great a miracle as christ 's resurrection , and as great an instance of almightiness , as any work that god hath made : no doubt , but it is a hard , and great , and special work , and an effect of omnipotency , or else it were no effect of god : for , omnis potentia est dei est omnipotentia . a hand or tongue moveth not but by omnipotency ; but all that god doth , are not equal instances or demonstrations of omnipotency ; nor are they all miracles , and as great miracles as the resurrection of christ . is not the preaching of the gospel a means of mens believing ? and is that as great a miracle as christ's resurrection , that is wrought by so rational a means , used by man ? i am sure st. paul used not so much to prove the truth of christianity from this medium , [ some believed it ; ergo , it is true ] as by the resurrection of christ : nor is every woman or mans belief as good a proof that the gospel is true : i would not have infidels taught to say , if god damn me for not believing , it will be for not doing that which is as great a miracle as christ 's resurrection , and as great an instance of almighty power , as the making of sun and moon , and of the world : overdoing is undoing . but if the men that i oppose , be religious , i cannot deny but it must be by miracle or madness : consider and judge . is it any other to be for religion , and to preach and labour , and suffer for it , if it have no goodness in it , and will do no good , and must thus be believed ? that is good that doth good . dr. crispe is large and earnest in telling us , that nothing that we do , must be done to do us any good , or give us the least gain or advantage , nor must such a thought come into our hearts , that we shall be ever the better for it ; for christ hath already done all that we need . and if it do us no good , it doth good to none . to god it can do none ; if we be righteous , what do we give him . our goodness extendeth not to him , by adding any thing to him . psal . 16.1 , 2. and to men it can do no good , if it can do none to our selves ; for either those men be elect , or not : if they be elect , all their good was perfected by christ , as well as ours before they were born : and it will be as great an injury to christ , to endeavour to do them any good , as our selves : and this either to their souls or bodies ; for christ hath purchased all good for both : oh what an antidote against charity is here , and against doing good to all men , especially to them of the houshold of faith , and against feeding christ in his members ! but if they are not elect , these men say that christ dyed not for them , to purchase them any good , and to do them good , is impossible ; and what a wrong would it be to christ , for us to pretend to do men good without him , or his purchase ? but they say , we must do it in thankfulness , for being saved already : but what good is in that thankfulness , when it doth no good to god or man , to our selves or others ? is not this to trust to works ? all acts with them are works , and thankfulness is an act or habit. and if we are never the better for love , thanks , and praises to god on earth , what the better shall we be for them in heaven ? what do these men preach for ? what do they gather churches for ? and what do they exercise strictness for , by thier self devised terms of their church-communion ? what do they write for and wrangle for , while they profess that it is not to do any good , to god , to themselves , to the elect , or to the reprobate ( which undenyably followeth ) ? i know you speak for faith , prayer , and holiness , and i think you pray your selves : but to what end , christ saith , ask and have , seek and find ; dr. crispe saith , seek not to find : o think not that you shall be ever the better for praying , or any thing else that you do in the greatest heigth of piety . is prayer only a thanksgiving ? i knew an old man ( one dishforth , by calverley near bradford in yorkshire ) who went among the followers of hacket and coppinger , called , grundletonians ( from the town where they lived ) : and going for novelty among them , they breathed on him , and he came home so transported , that he left his former way of praying in his family , with confession and petition , and did all by extasy , and thanksgiving , and praise , and so continued about a fortnight , and then returned to humility , and repented ( himself and his son were my informers . ) i wonder that it is not so with all that think praying , hearing , reading , meditating , and sacraments do no good : and all from a sottish exposition of [ do this and live , ] as if forbid doing any thing that we may live : and from an vnchristian conceit that christ giveth us all that ●e decreeth or purchaseth , as soon as the price is paid : and that because he freeth us from the law ●f works , and of innocency , he maketh us lawless ; or is a kin● that hath no laws , or laws that are neither the measure of duty or judgment , the keeping of which is no subordinate righteo●●ness in tantum ; because it is n●t as christ's , a purchasing price , and justifi●th not prim●rily n●r in totum : or as if christ comma●●ed and ●ave a righteousness which is no righteousness ; and that because all justifying is not making righteous , therefore making righteous is no justifying , nor any part of it . it s a shame to stay to cite many ●●xts ●gai●st these men , where the whole bible , but especially all christ's own preaching , and parables , are so expresly against th●m , that i admire with what f●ce th●se men pr●fess to believe the scripture . and i w●n●er not that some of them say , that all the w●●tt●● word is a covenant of works , a●d o●ly the spirits i●wa●d work is the covenant of grace : and wh●n they tell us ( as crispe , p. 242. vol. 1. ed. 1. ) that for any hurt that such sins can do us , it is not possible , for christ hath made satisfaction . i wonder why they preach against that which doth no hurt ; and why t●ey excommunicate men for sin ; and why they scruple perjury , liturgies , parish-communion , or any point of conformity ; yea , why some of them will suffer rather than conform , when it is impossible for any sin to hurt them : why do your hearers pay you for preaching against a harmless thing ? why make you so much complaint against vnreforme●ness ? sin doth god no hurt ; it doth not the elect any hurt by your doctrine ; for christ hath satisfied and born all : and the reprobate are uncapable of good , for want of satisfaction for them . i pray you do not speak out this doctrine to the world : if you do , i shall be glad that you are confined to your seduced ignorant congregations . if you will tell the world , if you are elect , no sin can possibly hurt you ; whatever murders , adulteries , perjuries you commit it is none of your sin , but christs : it cannot be his and yours too ; and if not elect , you have no hope ; and if you be elect , you will be never the better for praying , considering , charity ▪ or any act of religion , or justice , which you do , nor must once think to gain any thing by it : how many converts is this like to make ? and what would such a nation come to ? i hope few of the publick preachers that you call scandalous , preach so scandalously as this . i have one request to you , that if you , or any other be questioned by the judges for murder , adultery , false-witness , perjury , or robbery , you will not say as dr. crispe hath taught you [ i am no murderer , adulterer , perjured robber , &c. it is christ that is such a one , and not i ; it cannot be my sin , when he hath made it his ] ; for i doubt , neither the judges or jury well believe you : if you believe not we , ask the judges , whether it be you or christ that is the sinner ? i doubt it is you that will be hang'd . if you say , [ for what may not ignorance say ] that it is not at the bar of man , but of god only , that christ is the sinner , and not we : i answer , know you not that judges and princes are god's officers , and that the judgment is the lords ; and that what they do according to his will , he doth by them : he doth not command rulers to hang men for a sin that is none of theirs . all mens judgments are nullities , that are against the fore-known judgment of god. it is the king that punisheth when the hangman executeth : god punisheth men by rulers , and doth it righteously . i write all this , the rather because mr. cokain , in his preface , exhorteth preachers to go on where the dr. left : i humbly beseech them first to read and believe , mat. 5. & 6. and 7 , 8. and 13.18.25 . and all the sermons and parables of christ ; and not downright to give him the lie , and call it exalting him : and for them that report that there are no such words in dr. crispe , as i report , i wonder not while they think that lying can do them no hurt , and is not their sin , but christs . and they that believe they are under no law , may believe that they have no transgression , nor christ for them , when they had never any . and to them that talk of inherent righteousness , as less necessary than god hath made it ; i desire them but to mark what christ saith of it , and to remember that sin is much of hell , and holiness of heaven : and that christ came to save his people from their sins , as more righteous than the scribes and pharisees inh●rently , and to make them a peculiar people , zealous of good works , and holy as god is holy ; and to bethink them whether to disgrace the building , be to honour the architect ; and whether the ●orth , or the worthlesness of the work , more honour the work-men ; and whether the cure of the sick dishonour the physitian : and whether to say , that my clock or watch will go by artificial means , or only no longer , than the work mans-finger only moveth it , do more honour the artist : and whether the psalms would so much call us to glorifie god for his works , if all that is ascribed to his works , were taken from his honour . the lord teach us better to understand that word , that maketh the simple wise , and not to set christ against himself , and against his own honours , government and laws , a defence of christ , and free grace , &c. chap. 1. prefatory . ortho. sir , having my self , and the congregation which i am related to , been in danger of the errours called antinomian ; i wrote to you , to intreat you , who have done so much heretofore , to conquer and extirpate those errours , to get the london ministers , to publish their judgments against dr. crispe 's book , and such others , now re-printed , and rising up with re-newed danger . reconcil . you did so , and i answered you ; 1. that i thought it not seasonable , till the acceptance and success of that book and such others , made our danger so notorious and great , as would clearly justify our confutation : i have written on that subject so much already , 1. in my confession of faith. 2. in my apologies against mr. craud●n , mr. aaires , and others . 3. in my disputations of justification . 4. in my life of faith. 5. in my justifying righteousness , and there against dr. tully ; and my last animadversions on mr. cartwright . 6. in my cathol●ck theol●gy , especially the five last chapters . 7. and in my methodus theologiae . all which , are unanswered to this day , that i know not why i should be forward to write much more : for they that will not read this that hath been so long written , are not like to read it if i yet write more . and i am so fearful of stirring up the hidden spark of this mischief , that having written fourteen years ago a short decision of a multitude of these controversies , i suspended it , lest it should kindle new oppositions . 2. and i told you , that we have now such publick and dangerous controversies , about royalty , prelacy , conformity , &c. that it is very unseasonable to make a noise of the errours and factions among the tolerated , though they should somewhat increase by advantage of our silence , till we see what publick settlement there will be . 3. and i confess , i have an opinion that accidentally the books which you fear , will so effectually confute themselves , that they will occasion more good among sober knowing christians , than hurt to the ignorant professors , that will be tost up and down with every wind of doctrine . for , 1. the whole tenour of the bible is against them . and will not christians read the bible ? 2. the divine nature on the soul , and all christian experience is against them . and will not christians know that work and doctrine of gods spirit in them ? for ins●ance ▪ 1. will they that are saved from atheism ever believe that the most holy god is the maker of sins , yea , and m●de his own son the greate●● sinner in the world , when the devil himself cannot make one man a sinner , but only tempt him ●o be su●● ; yea , that god made himself ( in the second person ) a sinner . 2. will christian● eas●ly believe , that our saviour came to del●ver us ●rom sin● by making himself worse 〈…〉 becoming the greatest ha●er of god a●d g●●●ness , the greatest infidel , atheist , blasphemer murderer , adulterer , lyar , thief , &c. in all the world , and consequently like the devil , hated of god , and having a hell in himself ? all christians believe that our sins were laid upon christ as to their penalty , that he was vicarius poenae , that he suffered for us , the just for the unjust , to reconcile us to god , and that he was made for us , a sacrifice for sin , that we might be healed by his stripes , and washed in his blood. but what christian can believe dr. crispe and his sectaries , that christ took not only the punishment and guilt ( reatum poenae ) but all the very sins themselves of all the elect , habitual and actual , privative and positive , of omission and commission , and so really became the most wicked man in all the world ; and that lie saveth us from sin , by becoming a thousand times worse himself , than any of us ; when it cannot be proved that any one devil had so great a hand in mans sin , as to make all our sins his own ? and dr. crispe well vindicateth god from false imputation of that sin to christ , which was not his : but it is by blasphemy , making that his , which was never his , even the very sins of all the elect. 3. and do you think any soul that hath the spirit of god , and readeth and believeth the scriptures can believe this dr. that no sin can possibly hurt the elect , because they are fully saved already by christ ? and that it is against christ and his grace , to intend our salvation , or any good to our selves by any duty we do , or to look to be ever the better for praying , obeying , believing , but must do all only in thankfulness , and for the good of others . 4. do you think that a man ( not to say a christian ) can believe that the torments of the stone , gout , collick , convulsion , &c. are no hurt , or no castigatory penalty ? and that it is no hurt or punishment for an elect person to be under decays of holiness , increase of sin , prevalency of temptations , the terrours of god , and loss of his consolations , and fears of death : he that can believe all this , may believe transubstantiation against all the senses of mankind . a hundred of such instances may be named , which have so ugly a countenance , that men that loved their souls , will be affrighted from antinomianism , by the reading of them . and i further tell you , that too sudden and eager disputing against heresy , doth but engage men to stretch their wits to find out what to say to defend it , and to take those for enemys to god and them , who shame their folly . and i must confess , that tho' i am much for ministers associations and consultations in order to concord and mutual edification ; i am not much for the way of deciding doctrinal controversies by majority of votes , remembring what councils have done that way these 1300 years , and how often either errour or unskilful decissions have the greater number ; so that tho' now with us , they will consent against errours ; it may be taken for a precedent for erroneous pluralities , to tyrannize or tread down truth hereafter . ortho. but shall we therefore let heresy spread unresisted . reconcil . no , but you will let it pass uncured , whether you will or not : you let not ignorance , and pride , go unresisted : but if it were not uncured , there would be no such heresies . if all the ministers in england subscribe a detestation of gross ignorance and pride , do you think it would cure them ? doth it cure atheism , infidelity , drunkeness , lust , though all preachers condemn them ? if you can prevail with these men , to read and consider but one half of that which i have written on these subjects , instead of reviling that which they never read or tryed , you will not need to call for more confutations of them . ortho. but a confutation short and newly published , will be read by those that will not read books old and large . reconcil . i have staid since your first motion , to see whether there be like to be any apparent necessity of any renewed opposition to this infection ; and i acknowledge , that now some necessity appeareth to me , in the new and zealous attempts of the erroneous : but god in great mercy , hath raised up many that are fitter to oppose them , than i that in pain and languishing weakness , have time little enough to meditate on my approaching change . but because the erroneous have learn'd of the transformed angel of light , and his pretended ministers of righteousness , to call their errours , the preaching of christ , and free grace , and to say , that all they preach not christ , but the righteousness of man , that wrong not christ as much as they ; i shall by god's help attempt briefly to try , whether indeed they preach christ , or preach against him ; and whether they exalt him , or deny him ; and whether they preach up free grace , or as enemies reproach it . and i shall publish a brief decision of the many controversies of justification , which i cast by these fourteen years , lest i should provoke any to revive the allay'd quarrels : but their new and earnest attempts , do now call it out , by telling us , that this evil spirit is again at work , and calleth us to a renewed defence of truth . chap. ii. an enumeration of the errours which have corrupted christianity , and subverted the gospel . reconcil . before i give you a confutation of the errours of the anti-gospellers , i will promise these two things : 1. i will here give you a catalogue of their errours which i am confute . 2. i think it needful to caution you , what to think of the persons , that you censure them not too hardly , tho' the errours as worded , be very great . i. and 1. as the general fault of their errours , is the confounding of things which greatly differ ; so by this , they corrupt the doctrine of adams communication of sin and guilt to his posterity , and thereby raise more dangerous errours , they feign , that god made a covenant with adam , ( and all his posterity say some , as in him ) that if he stood , god would continue him and his posterity ; and if he fell , god would take it as if all his posterity then personally , sinned in him ; and so , that either we were all then personally in him , or god by imputation would take us to have so been : and so that god's covenant and imputation , made adams sin , ours , further than it is by natural propagation ; not truly distinguishing between our being personally in him , and being but virtually , and seminally in him : and feigning god to make adam not only the natural father and root of mankind , but also arbitrarily , a constituted representer of all the persons that should spring from him ; and so that god made them sinners , that were none , and that , before he made them men . ii. whence they infer , that christ was by gods imposition and his own sponsion , made the legal representative person of every one of the elect taken singularly ; so that what he did for them , god reputeth them to have done by him . iii. hereby they falsly make the person of the mediator , to be the legal person of the sinner , and deny the true mediatorship . iv. but they cannot agree , when this personating of the elect began : some say , it had no beginning , but was from eternity ; because election was from eternity , and we were elected in christ ; and so were persons from eternity in him . v. others say , that it began at the making of the world , christ being then the first of gods works in a super-angelical nature , emaning from the divine , which contained all our persons in it ; as the beams are of , or in the sun. vi. others say , that this personation began at the giving to adam the first law or covenant of innocency , and that christ was a person in the bond or covenant : and that the meaning of it was , thou or christ personating thee , shall perfectly obey ; or thou or he shall die the threatned death for sin. vii . others say , that this personation began at the making of the promise , gen. 3. of the se●d of the woman , &c. and so , that christ personated none under the first covenant . viii . others say , that it began at christs incarnation , when he took the nature of man , and therewith all our persons . ix . others say , that it began on his cross , or at least , at his humiliation , and that he only suffered in our persons . x. others say , that it begins at our believing and our union with christ by faith ; and then he by union personateth us . xi . they deny gods covenant or law of innocency , that required our personal obedience , as the condition of life . xii . they forge a law that god never made , that saith , thou , or thy surety , shall obey perfectly , or dye . xiii . they falsly say , that god justifyeth none that are not really or imputatively perfectly innocent , obedient , and such as never sinned , but kept all that law. xiv . they confound gods covenant with christ as mediator , imposing on him his mediatorial part , and the covenant of the father and son , with faln man , imposing on them the terms of recovery and life . xv. they hold that the first law ( and some of them also moses's law ) is done away as to all the elect , but is still in force to all the reprobates , and was in force to christ : but whether it bound him to obedience as our representative antecedently to mans fall , or only consequently , they are in their confusion at a loss . and they hold that its curse and penalty sentenced after the fall by god , fell on all the reprobate and on christ , but none of it on any of the elect , as having been suffered by christ fully for them . as i have said , the promissary part of that law ceased , and so did the condition of the promise , by mans sin making it impossible ; but the threat did transire in sententiam : and if christ was antecedently in the bond of obedience for us , he was bound not to eat of the forbidden tree , and bound to dress the garden , and bound to take eve for his wife , &c. which are all false . if he were bound by it as our representative after the fall , it bound him when it ceased , and bound not us , which is false : and therefore it was only the law of perfect innocency anew imposed on himself , by the mediatorial covenant that bound him . and if the penal sentence and curse , be executed on all the reprobate , then it is not ceased : and then it must be a penalty , and that curse , even on the elect before they believe , because till then , they have no part in christ . and after they believe , they must bear part of that penalty , called a curse , which was fixed , and not reversed and pardoned ; that is , the privation of those degrees of grace , peace , and joy , which they should have had if there had been no sin : the curse on the earth , sorrow in child-bearing , and death : these cease not now to be penals , but are sanctified penalties . a curse turned to a blessing ; an evil made a medicine to our good ; correction is truly penal , tho' profitable ; christ suffered to attain his own ends , and not to cross them , his ends was not to free the elect from his own government , or correcting justice . xvi . they affirm , that the covenant is made only with christ , for us , but not with us : as it god made none with man , and baptizing and christianity were not covenanting . xvii . they feign god to have made an eternal covenant with his son ; that is , god imposing on god , the law of mediation . xviii . they most dangerously affirm , that christ took not only the punishment of our sin , and that guilt , or reatum poenae , which is an assumed obligation to suffer the punishment deserved by us , ( to be vicarius poenae ) but all our very sins themselves : the very essence of the sin of all the elect ; the reatum culpae : so that , tho' he never did sin himself , yet all our sins , habitual and actual , positive and privative , of commission and omission , became truly and properly christs own sins : and so , that he was truly judged a hater and blasphemer of god and holiness , and the greatest murderer , adulterer , thief , lyar , perjured traytor in all the world , the sins of all the elect being truly his sins . of which dr. crisp is positive and large . xviiii . they say , that god laid these sins of ours on him , and made him properly sin for us , and not only a sacrifice for sin : and so , that god is the maker of the greatest sin. xix . they say , that gods imputation being truly but the accounting one to be what he is ; had not god made him a sinner , his imputing or reckoning him such , had been a lye ; which is true , tho' they nifer falshood from it , taking imputation of sin , strictly for a true estimation . xx. they that make this imputation to be before the incarnation , make god to make himself this great sinner ; that is , christ while he was meer god : and so make us a wicked god. when satan can but tempt us to sin , and it s not proved that any one devil is guilty of all mens sins , they make god guilty of all ; yea , they that lay it on christ only after his incarnation , lay it on him that is god. xxi . they that feign christ to have personated us in his first covenant of redemption , make us by him , to have covenanted to redeem our selves , and to do the mediator-work . xxii . they feign christ to have made such an exchange with the elect , as that having taken all their sins , he hath given them all his righteousness ; not only the fruit of it , but the thing in it self : so that they are as perfectly righteous as christ himself , and so esteemed of god. but here they differ ; 1. some say we have only all his passive righteousness : some say also all his active : 3. others also all his habitual : 4. others , all his essential divine righteousness ; and so are goded . xxiii . this perfect righteousness , they say we have at least from the time of christ's death , before we were born , or had any personal beeing . xxiv . hereby they must needs feign christ , and us to be one and the same subject ; or else the same accidents , habits , acts and relations to be in divers subjects , still the same , which is a contradiction . xxv . hence they say , that the elect have no sin , because it is all christ's , and cannot be his and theirs also . xxvi . they say that christ having perfectly done the work of a saviour , we are perfectly saved , and want nothing necessary to salvation . xxvii . they say all sin past , present , and to come , are pardoned , even that not committed ( that is no sin . ) xxviii . they say , that it is not possible that sin can do an elect person any hurt , christ having been a perfect saviour from it all ; so dr. crispe . xxix . they say , that no prayer , or duty , or act of man , can do us any good , or further our salvation , christ only having done it already for us : so crispe . xxx . they add , that to pray , hear , read , obey , or do any duty , as a means to our own good , or salvation , is to sin against the free grace of christ : but that we must do it , 1. in thankfulness to christ , that hath saved us . 2. and for the good of others . as if it were not as injurious to free graece , to seek other mens salvation as our own ; or we might not do good in love to our selves , as well as to our neighbours : or , as if we ought not to plow , sow , labour , eat , drink , build , &c. for our good ; beca●se christ is all : by this it seemeth , that dr. crispe did not p●each or write his b●oks to do any good ; because he took that to be a denyal of christs grace . xxxi . they say , that under moses law , david and the elect , were not pardoned , till they had sacrificed : but under the gospel , all the elect are absolutely pardoned , without any delay , or condition , or means on their part ; as if there had been so vast difference between the fruits of christ , and the way of his justification , then and now . xxxii . they say , that pardon and justification are absolutely perfect at the first , and so no more sin to be after forgiven , nor any punishment to be remitted or removed . xxxiii . they say , that no elect person suffereth any the least punishment ; because all is forgiven , and christ suffered all ; and that no pain or correction is now penal , or for sin . xxxiv . they talk of our being freed from the law , in so undistinguishing universal words , as if they knew no law , but that of innocency to adam , and that of moses to the jews , and thought it were a priviledge to be lawless , or that christ had no law : and so there were no transgression . xxxv . they hold , that christ was no law-maker , and so must infer , that he was no king , and had no laws of his own , to govern or judge by ; and so deny a chief part of his office , and his kingdom , and government , who is king of kings . xxxvi . they say , if god should punish any sin of the elect , it would be injustice ; because it is all punished already on christ , and the debt is fully paid by him . xxxvii . they take god's covenants and laws to be things so different , as that a law is not his covenant , nor his covenant a law : whereas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both ; that is , god's statute-law , containing the determinate terms of duty , reward and punishment , life and death ; and both have the same parts , his law having precepts , prohibitions , promises , and threatnings ; and his covenant , as his hath the same : and when it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it becometh a mutual covenant by mans consent ; and the law bindeth subjects to that consent . xxxviii . they are so much for a christ without us , that they write as if the work of christ within us , and by us , were a dishonour to christ , that causeth it , if we praise it : as if the pr●●s● of the structure were a dishonour to the builder ; or the cure were a dishonour to the physitian , or the glory of the world , if praised , were a dishonouring of god. god praiseth his servants , and their grace and works ; but if we praise them , they say , we rob christ of his honour . xxxix . they seem to hold , that christ doth all the work of our salvation , immediately , without instruments , or means : and all that is ascribed to subordinate causes , were derogate from him : and so apostles , miracles , ●cripture , writings , preaching , were no means of good , or injured christ ; as if sun and moon , angels and men , dishonoured god. xl. while they say , that no duty must be done , for our own good , or salvation , they destroy natural necessary self love , and directly would drive out all true religion from the world , and harden all the wicked in ungodliness , by taking away those motives , without which , no men are converted , or saved , and kept from sin . xli . they hold , that whatever law or promise in scripture , hath any condition , is part of the law of works : and that the law or covenant of grace , is only of what god will actually and absolutely himself effect , or that efficience it self ; as if the gospel were a law of works . xlii . accordingly , they hold , that god doth not make any conditional promise , or threatning a means of his spirit , or christs communicating of free grace : and so that the gospel hath no conditional promises , tho' there be conditional words ; not understanding that god , who is life , light , and love ; power , wisdom and goodness , worketh by all three , and printeth the image of all on his elect , working by efficient motion , sapiental order , and amorous attractive communication . xliii . they hold , that no mens sins were the cause of christ's sufferings , but the elects : and that the rest are damned for want of a sufficient sacrifice offered for them . xliv . they hold , that all the mercies that the non elect have in all the world , are given them without the purchase of christ . xlv . yea , many hold , that none but the elect have any grace , or any mercy : because it will end in their damnation : and so conscience hath no just accusation , in hell , or here , as for any sinning against mercy ; nor do they owe god thanks for any . xlvi . whereas god hath made , through christ , a general act of grace , or gift of christ , pardon , and life eternal , to all the world , on condition of fiducial acceptance of it as a free gift , and commanded the offer of it to all ; and will doubly condemn the final refuser ; and by this gospel-gift , as his instrument , pardoneth , and justifieth the believing accepters . these men deny the very being of this gospel act : they deny it to be either christ's law , or covenant , or grant. xlvii . they hold , that christ , in our stead , did all that the law bound us to do ; as if he had been a husband , a father , a souldier . &c. xlviii . they say , that christs satisfaction by sacrifice , was the the s●lutio ejusdem , the payment of the same debts of suffering that was due to us ; and not properly satisfaction , which is , redditio aequivalentis , or tantidem alias in d●biti : as if he had suffered death spiritual by loss of holiness , and the torments of hell by an accusing conscience , and the hatred of god. xlix . they say , that by the imputation of his righteousness , habitual and actual , we are judged perfectly just ; that is , such as have no sin , yet he suffered in our person for our sins ; which we are reputed never to have . l. they say , that the inherent and active righteousness which consisteth in our faith , repentance , love , and sincere obedience , wrought by christ in us , doth not constitute us righteous in subordination to christs meritorious righteousness , in any part or degree ; that is , that it is righteousness , that in tantum , maketh no man ever the more righteous , than if he had it not ; q.d. albed● quae non f●cit album , or pat●rnitas quae non constituit patrem ; not distinguishng universal and particular righteousness . li. they talk of justification , in meer ignorant confusion ; not knowing the various senses of the word , or the divers parts of the work : they deride , that distinctions which no reason can deny ; they confound justifying efficiently , justifying constitutively , justifying virtually , by the gospel-gift , or law of grace ▪ justifying by e●i●e●ce , justifying by witness , justifying by plea and advocate , justifying by judicial sentence , and by execution . they set the causes against each others , as if it were a thing that had but one cause ; when they meet with the word used for sen●e and justification by decisive judgment ; they exclude all the included and supposed acts , that is , making men just efficiently , constitutive matter and form , or subject and relation ; the gospel donation and condonation , and all such previous acts : and when they have done , not knowing what they affirm or deny ; they only cry up , the name of christs righteousness imputed , not knowing what imputation is , nor what sort of cause christs righteousness is , whether efficient , or material , or formal by constitution , and and think its true meritorious causality is too little . and in their description , excluded sentential decisive justification , which they had denominated it to be , making it to be only the donation of christs perfect righteousness as in its essence , to be ours ; and so joyning the efficient and constitutive causes , yet leaving out the instrumental efficient , which is the gospel donation , or covenant-gift , and calling faith the instrumental cause , which is no efficient cause , but a moral reception of the free-gift , and a moral qualification as a receptive condition , for our title to the possession : and whereas god never judged a man ▪ righteous , till he had made him righteous ; they say , that to justify , is not to make righteous , but to judge righteous , and yet describe judging by making : yea , and exclude the sentential justification at the day of judgment , thinking that it is all perfectly at our first justification sentenced . as if god the father , christ as king , or prophet , the holy ghost , the covenant of grace , faith , had no hand in our justification , but christs righteousness imputed only . lii . they talk much against being justified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of faith ; and when they have done , ignorantly , are the maintainers of it against those that deny it . for when we say that faith doth not justify us , as that phrase signifieth efficiency , but that we are only said to be justified by it , as signifying a receptive condition , or qualification ; they say , that it justifieth us as an instrument which is an efficient cause : and it is the very act or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere ( or nothing ) which they call that instrument : and thus they make a war against themselves , while they ignorantly accuse they know not what . liii . they blindly take paul by works to mean all humane acts ; when as , 1. the whole scope of his disputing , is , against justification by the wor●s which are set in opposition , or competition with justification by christ , and by free grace , such as the jews thought the keeping of moses's law was ; which is the law that he doth all along speak of . 2. and he expresly describeth the works that he exclu●eth , to be those that are supposed to make the reward to be of debt ( for the value of the work ) and not of grace : and do they know any protestant that is either for justification , or salvation by any such works , or for the being of any such ? 3. and is not faith a humane act ? and doth not paul most plainly and frequently say , we are justified by it ? and did he call faith , works ? liv. but to answer this , they erre as grosly , saying , that [ by faith imputed for righteousness ] and our being justified by faith ] is not meant the the act or habit of faith , but the o●ject , christ's righteousness ; not sticking hereby to turn all such texts into worse than ▪ nonsence ; put christ's righteousness instead of the word [ faith ] in all those texts , and try how it will run ? and why is faith named if it have no part in the sense ? they say , that it justifieth not as a work : i say , it justifieth not efficiently at all ; much less as a work in paul's sense , that maketh the reward to be not of grace , but of debt . nor doth it justify as an act in genere ; for then , a quaten●s ad omne , every act would justify ; nor yet as a meer good act or work : for then , every good act would justify as it doth . but we are justified by , 1. this faith in specie , which is our fiducial reception of christ. 2. and that as it is formally made by god , the condition of our participiation of the gift , which is christ and his justifying meritorious righteousness . christ is not instead of faith , and faith is not instead of christ : it is christ believed in , and received ; and not christ without belief and reception . and when they say , that it is the object and not the act ; they multiply the proclamations of their undistinguishing ignorance , unskilfully pretending to distinguish : for the object christ , is considerable ; 1. in esse reali , in himself . 2. or in esse objectivo , which is , but in esse cognit● , in idea or notion : christ in esse reali , indeed , justifieth us , by dying for us , and meriting for us , and doing that which faith never did : but christ in esse objectivo , or cognito , and in our minds , is the form of this faith in specie it self , and not to be justified by the act of faith in christ , is not to be justified by the object as such ; for the object essentially specifieth the act ; thus illogycal heads confound holy things . lv. but these that must have the o●j●ct of this faith only to justify , exclude most essential parts of the object it self . the baptismal faith , is not their justifying faith : belief in god the father , and in the holy ghost , is none of it , and so god the father , and the holy ghost , are none of the justifying object ; when as it is essential to christ , as the object to be one with the father , and sent by him , and to be his express image , and the way to him , &c. and to be conceived by the holy ghost , and to be attested and to operate by him . lvi . yea , these undistinguishers are such dividers , that they exclude most that is essential to christ himself , as mediator , from being the object of their justifying faith : it is not his prophetical office , nor his holy example or doctrine ; nor his kingly office , either in legislation or judgment ; tho' it be as king , that he justifieth by sentence and execution : it is not any part of his priestly office , but his righteousness , habitual , instead of habitual and original righteousness ; active , instead of our active righteousness ; and passive instead of our punishment . it is not his priestly intercession in heaven , nor his giving the holy ghost , nor his raising , judging , or glorifying us , that are the objects of this faith. lvii . but yet they will fallaciously seem subtile by distinguishing , and say , that tho' none of these are the objects of fides qua justificat , faith as justifying , yet they are the objects of fides quae justificat , of that faith which justifieth by another act , meer fallacy . 1. here they must take faith for the habit ; for if it were for the act , , two divers acts are not the same . 2. how is that habit quae justificat , when they say only reception by its instrumentality justifieth ; and that 's only the act ? 3. but qua justificat fallaciously implyeth that faith efficiently justifieth , whereas it is only a dispositio moralis receptiva as a condition ( and they deny its constitutive causality ) and that ( fides qua fides , justifieth at all ) and as a dispositive condition , it is a belief in much more than christs imputed righteousness . lviii . and these ill dividing men , pretending to subtilty , telling us , that it is but one act of faith by which it justifieth , are so far from being able to tell what that one act is , that , it is enough to cast all their disciples into despair , if , till they know it , they must not know that they are justified . lix . for they feign it to be one only physical act , whereas , in moral subjects , an act containeth many physical acts : faith in christ is a covenanting act , like a contract of marriage , or between prince and subjects , or captain and soldiers , which is many physical acts. lx. hereupon they are at a loss in what faculty it is , whether the intellects assent , or the wills consent , or affiance or practical obedience ; and whether it be one act only ●am●ro , or only specie , and what individuates an act ? lxi . and they unavoidably cast men upon their supposed justification by works , while they seign all acts , save that one ( they know not what ) to be works : yea , many take every act to be works , as is aforesaid . as when they say , that it is only resting on christs righteousnes● , as made ours in it self by imputation ; they hereby make the belief of the godhead , and of the truth of the gospel , and of the life to come , and repentance , and confessions , and love to god and to christ , and thankfulness , and prayer , and self-denial , to be all works of the law , which free grace in this excludeth . if assent be that one justifying act , then he that thinketh it is consent , or hope , or trust ; or that denying his own righteousness is any part of it , is fallen from grace , by looking for justification by works . lxii . they do not only say , that grace is not free , if it have any positive condition , but also if it have any negative condition ; that is , that if a pardon be offered a traytor , on condition that he will not refuse it , cast it in the fire , and spit in the face of him that offereth it , or will not seek his death : this is no free pardon , unless he may have leave to hate and stab the prince that pardoneth him . and here you see what these take for works ; even such things as are neither works nor acts at all , but meer nothings . not to resist , oppose , refuse , dispise grace : not to believe the devil and his agents , that call christ a deceiver , and that deny god and the life to come : i do not say , that such meer negatives are all the condition of pardon and justification ; but these are included in the positive condition ; and yet to take any of these for any part of the condition , is supposed to be , to look for justification by works , because all such conditions are taken for works , save one simple act of faith. lxiii . this is because they know not what a meer condition is , when they have laid salvation on the denial of it ; when as it is no cause at all ( as such ) of the effects , but as imposed , it is a bar put to the effect till the condition be performed ; as the lawyers say , lex addita negotio quae do●●● praestetur eve●tum suspendat ; and as performed , it is the removing of that imped●ment . opening the windows , or not shutting them is no cause of the light ; nor opening our eye-lids any cause of our seeing ; but a removing of that which hindereth the light : it is a necessary disposition of the receiver , but no efficient cause of the effect ; and so is faith to our justification or pardon . and therefore note , that whereas many reforming protestants write for the instrumentall interest of faith in our justification , i number not them with the forementioned subverters of the gospel ; for by instrumentality they mean no efficiency , but receptivity ; unhappily using the name of an instrument improperly and without due expl●●ation ; and as dr. twise tollerably calleth it , causam dispositivam subjecti recipientis ; so dr. kendal likeneth it to boys playing at ball or cat , that make their hats the instruments to catch the ball or cat in : this giveth them no efficiency , so that they only miscarry by choosing an equivocal name , and placeing too much of the controversie on that name , when there be proper words enough at hand ; and also in that they distinguish not duly between physical and moral reception , when they should tell us that faith is not the physical , but the moral reception of christ , to receive in sensu physico , is nothing else but to be the passive t●rminus , of an agents efficiency , and is signified by passive verbs . to receive justification , sanctification , adopti●n physically , is nothing but justificari , sanctificari , &c. to be justif●ed , sanctified , adopted : but to receive morally , is accipere , to accept the gift by consent , and exercise th●t consent by contract , and containeth ( as is a●oresaid ) many physical acts ; as to receive a tutor , a master , a physitian , a king , a husband , &c. and such is faith , a receiving ( not of righteousness only ) but of christ with all his offered benefits . and when they say , that other acts or graces may be conditio●s , but none but faith is the instrument ; 1. certainly that called by them instrumentality , is but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creder● ; the act it self in specie , and the conditionality is the nearest reason of its interest in our justification . 2. and there is nothing more in the nature of assent , trust , or any act of faith , be●●des meer acceptance or consent , why they should be called receiving , than in love , desire , glad●ess , hope , or seeking . 3. and accepting christ as our teacher , king , and intercessor in heaven , is as much conditional and necessary to our justi●●cation and salvation , as accepting his justi●●cation and deliverance from punishment . that which men are most averse to ( love , holiness , and obedience ) is made the condition of that which men more easily accept . and indeed those that ( in sensu phy●ice ) they call other conditional acts , are but modifications , or parts of the same moral act which is the condition . the faith by which we are justified , is that true christianity which includeth our believeing consent to god the father , son , and holy-ghost ; our belief of christ , and our thankful acceptance of him to be our teacher , intercessor or priest , and king , with his offered grace ; and that this acceptance is with desire , love , and hope , exprest in a holy contract or covenant . this is the souls marriage with christ , and allegiance to him , and it includeth the renouncing our trust in all creatures , or in any righteousness of our own , so far as they would usurp the least part of christ's office. work , or honour . none of all this is justification by works . lxiv . they erroneously tell us , that nothing is properly a condition , which is it self a free gift . as if god could not command and give the same thing , and make his command a congruous means of giving . lxv . they erroneously hold , that nothing can be called a condition of one gift of the covenant , which is not a condition of all : whereas god hath many anticedent gifts before any condition be so much as imposed : without any condition , he gave us our being , and gave us a saviour , and the gospel , and the conditional covenant , and offers of grace : and why may not the reception and use ( or not rejecting ) of a former gift of grace , be made a condition of the giving of more ? to him that hath , shall be given : may not faith be the gift of god , and yet be the condition of justification and salvation ? lxvi . they erroneously hold , that when a man is once justified , the continuance of his justification is absolute , and hath no imposed conditions : contrary to christs own words , joh. 15. and many plain texts of scripture . lxvii . they erroneously put free grace and free will in such opposition , as if nothing could be an act of free grace , which imposeth any condition on free will : which is true , if by free will they mean freedom of natural sufficiency , as free without grace from vitious habits and inclinations ; for we have no such free will : but these men know not what free will is , nor distinguish freedom from prohibitions , and from constraint , and necessitating predeterminating efficient premotion , from moral freedom . lxviii . in some points forementioned about faith and justification , the unapt words and methods of some reformers give them advantage ; but dr. crispe and the gross antinomians , take faith to be neither cause nor condition of justification , but meerly the receptive belief , that we are justified already ( before we were born ) ; so that faith justifieth only in our consciences , which is but to be conscious that we are justified . lxix . accordingly dr. crispe maintaineth , that election and justification are known only by two means , the spirit within revealing it , and faith receiving it ; that is , the spirit inwardly saying , thou art elect and justified , and faith believing this ; so that neither of these justifie us , but only make us know it . lxx . they m●stake the meaning of the witness of the spirit ; as if it were but an inward inspiration and impulse equal to a voice , saying , th●u art elect and just●fied ; whereas it is an inherent impress , and so an objective evidencing witness , even the divine nature , and image of god , and the habit of divine ●●lial love , by which gods spirit marketh us out as adopted : as likeness of the child to the father , and love , are an evidencing witness of true son-ship : and as reason is a witness that we are men , and as learning is a witness that we are learned : so sanctity is an evidencing witness that we are the children of god ; holiness to the lord , is his mark ▪ and he that nameth the name of christ , departing from iniquity , hath gods impres : yet there are other subsequent parts of the spirits witness ; that is 1. causing us to exercise ; 2. and to know the grace that he hath given us ; 3. and exciting in us a joyful perception of it . lxxi . hereby they destroy the assurance and comfort of most ( if not almost all ) true christians in the world ; because they have not that inspiration or certain inward word of assurance , that they are elect and justified . i have known very few that said they had it : and of those few , some fell to debauchery , and some to doubting . and though prophetical inspiration prove it self to them that have it , it s not possible for others to know , but that a counterfeit fanatick conceit may be it . lxxii . hereby the ungodly are dangerously tempted to damning presumption , and security : while , if they do but confidently believe that they are elect and justified , they are quieted in sin . lxxiv . dr. crispe copiously maint●ineth , that a man cannot be sure that he is justified either by s●●cerity , or v●iversal obedience , or love to the go●ly , or any such grace ; to the dishonour of holiness , the contradiction of scripture , and the ov●●throw of the comfort of believers . lxxv . they tell us , that we must not fix s●t times for prayer , or other worship , , but stay till gods spirit move us , or tell us when to pray . as if god were not the god of order , but of confusion ; and did not move us as reasonable creatures , by a rational guidance of us : they would be loth to follow their crooked rule in commo● things , and to keep no set-times for their trading , labours , dyet and rest ; and not to work or eat , or sleep , till the spirit moveth them . and god maketh use of reason and order , in things spiritual as well as in things natural : and the spirits of the prophets are subject to the prophets . lxxvi . they reprove us for perswading unconverted men to pray , because the prayer of the wicked is abominable ; and they ●●ould stay till they have the spirit of prayer : and is a tavern or a whore-house , a sitter pl●ce to get that spirit , than on their knees by prayer ? when god himself saith ; to thee shall a●l fl●sh c●me : se●k the lord while he may ●e foun● ; call upon him w●ile he is near : let the wick●d ●●●sak his way , &c. wicked prayers of wicked men , that are but to quiet them in sin , are abominable ; and no prayer of an impenitent unbeliever hath any promise of certain success . but a●ab , and ni●eve , and millions of sinners have found , that there are some prayers of the unregenerate , that are better than none . a●d do they think , when we perswade them to pray , that we perswade them to continue impenitent ? no , it is but perswading them to turn and live : for praying is a returni●● motion , and we say but as peter , repent and pray , if perhaps the thoughts of thy heart may be forg●●●● thee . not to exhort men to pray , is not to exhort them to desire grace , and true conversion : common grace , and natural self-love have their desires , which are not all in vain ; it s better to be near the kingdom of god , than to be dispisers of it . god hath fixed the time of the lord's day , and the undisposed must not say , we will not keep it till the spirit move us ; as it is a dut● to relieve the poor , so it is to pray , as soon as god commandeth it ; and none must say , i will not give or pray till the spirit move me , but wait for more help of the spirit in the way of duty . lxxvii . that , because no man can come to christ too soon , therefore no man can too soon believe that he is elect and justified , though he have no evidence to prove it , and though he know not god , or christ , or the spirit , or the gospel . lxxviii . that men are bound to believe that christ believed for them , and repented for them , and must no more question their faith and repentance than they must question christ ( as saltmarsh speaketh ) , as if christ had had sin to repent of , or a saviour to save him from it ; and , as if this were no covenant-condition required of our selves , as necessary to our justification . they may next say , christ that is holy for them , shall be saved in stead of them . lxxix . that to believe , that we are elect and justified , is fides divina , a believing the word of god , because his spirit 's witness of it , by inspiration is his word . lxxx . that nothing done by an unregenerate man , by common grace , maketh him any fitter to believe and be converted , that if he were without it , because it is sin . lxxxi . that it is no grace , which is not unresistible ; and because we cannot merit it , we cannot resist , and forfeit it . lxxxii . that pardon and justification , being perfect , the first moment of our faith , therefore it is only one momentous act of faith only that justifieth us ; and no act of faith it self justifieth us after that hour . this is held by the more moderate sort , who say not , that we are justified before faith. lxxxiii . that we must act from l●●● , but not ●or life ; as if natural life were not to be used for spiritual life . lxxxiv . they hold , that sin being all ( past , present , and future ) pardoned at first , we must not ask pardon any more , but only the fuller belief and sense of pardon . lxxxv . they hold , that no sin , or declining of a justified person , should ever make him doubt of his justification . lxxxvi . they hold , that the meaning of rom. 8.28 . is , that all the sin that an elect , or justified man committeth , shall certainly work for his greater good , when the text speaketh but of enemies and sufferings , and all the providences of god ; as if it were the way of god's wise and holy government , so far to encourage men to sin , as to assure all that love god beforehand , that the more they sin , the better it shall be for them , whereas he hath filled the scripture with so many terrible threatnings against sin and backsliding . and , as if ●o ●usti●ied person , by sin , did ever gnow wor●e than ●efore , or love god l●●● , or at all disple●se him . or it were for our good to be worse , and love god less , or displease him , or lose a●y me●sures of grace and glory 〈◊〉 title ▪ lxxxvii . they take justification in the great day of jud●m●●t , to be none of our proper justification by faith , because that was done before but a decla●●●●●● of ●● : as if justification had but one degree , and the word but one sence ; or any were persect●r justification than that , and a de●isive sentential declaration , were not the most eminent . lxxxviii . those that confess works of obedience to christ , to be the condition of glorification , yet deny it to be a condition of justification in judgment ; when as to justifie us in judgment , is to justifie our right to impurity and glory , and so the condition must be the same . lxxxix . though god oft , and plainly saith , that all men shall be judged according to their works , and according to what they have done in the body , [ good or evil ] ; and to judge , is either by decisive sentence to justifie , or to condemn ; or executively to reward and glorify , on to punish ; yet many that confess that men shall be so judged , do deny that they shall be so justified , though justifying be judging . xc . though the word [ according to their works ] do plainly signify , the cause to be then decided , in order to the sentence of salvation or damnation ; and christ mat. 25. and elsewhere , hath largely enumerated the parts of the cause , and call it righteousness , and that with a ca●●al particle ; and though the scripture mention our inherent and acted righteousness , ( in terms of the same signification ) above six ●undred times ; and that as the thing that pleaseth god , and that he loveth , hateing the contrary ; telling , us that the unrighteous shall not enter into heaven , &c. yet do they feign , that all that godliness which hath the promise of this life , and that to come , and which god , is said as a righteous judge to reward and crown , is mentioned only as a sign of the elect and right●ous , and of faith , and not as the cause to be then decided , or as a rewarded thing . and for whom is this s●●n so solemnly produced ? god knoweth us without signs : his light in our consciences will make us know our selves , by internal per●eption . and if it be to confute the devil and his servants that slander us , it is for want of righteousness , and not only for want of si●●s of it , that we are accused ; and it is more than sig●s that must co●fute them for our justification . and the judgment is not to be managed as at a human ju●icature , by talking it out with every person , but by an universally convincing light , that at once can shew every man in the world his own part●cular case , as in it self ; it is not sig●s , not ri●ht●ousn●s● , that hath the promises of r●w●rd : and there is no righteousness that so far maketh not a man righteous , and so far justifiable . xci . they ( some of them ) say , that we shall need no justification against any false accusation . for who should accuse us ? christ will not , cons●ience will not ; and devils , say they , will have something else to do : and they know , that false accusation will be in vain before such a judge . the sum of this , is , that there will indeed be no day of judgment , and no justification by decisive sentence ; yea , and no salvation ; for actual glorification will be a sentence , manifested by execution ( which mr. laws●n thought was called the judgment . ) and if no judgment , then no judge , no reward , no condemnation , and no punishment : if any judgment , there must be persons , and a cause to be tryed and judged . 1. the cause of that day , will not be , whether christ be a sufficient saviour , or have made sufficient satisfaction ? it is not for christ to judge himself : it is not to judge god , whether he elected us ? it is not to judge , whether we were of the seed of adam , or whether we ever sinned ? or whether the law of innocency condemn us ; and our sin deserve everlasting punishment ? there is no justifying us against any such accusation : it must be all confess'd we were the sinful children of adam ; we deserved condemnation . but the cause will be , 1. whether we are lyable , by guilt , to future punishment ? and against this , our pardon justifyeth us . 2. and , whether we have right to the heavenly inheritance ? and in this , the gospel-donation , covenant , or promise , justifieth us ; and both thro' the merits of the sacrifice , and righteousness of christ . 3. and the other part of the cause of that day , is , whether we have part in christ , and the merits of his righteousness ? in which our faith , and god's covenant will justifie us . 4. and the question , being , whether this faith be that which had the promise , and not a counterfeit ; the description of it , by its acts and part , and not only by adventitious signs , must be our justifying evidence : the faith that hath the promise , is essentially christianity , or a covenant , accepting of god the father , son , and spirit of christ , as our teacher , priest , and king , by affiance , expressed in assent , consent , and subjection : and all that is essential to this ; yea , the necessary integrality and modification have their parts in being the cause of the day . and as to the case of accusation ; 1. a virtual accusation by the law , which we have broken , and condemneth us , requireth a justification , if there were no more . 2. the glory of christ's merits , righteousness and grace , requireth a justification of us , against our real guilt . 3. and is not satan the accuser of the brethren , and that before god ? and did not his malice so work against job , though god contradicted him ? it is certain , that sentential and apologetical justification relates to accusation ( virtual or actual ) and condemnation . who shall condemn us , it is god that justifieth us ? and if we are not justified against false accusations , we shall never be justified against any . but we all confess , that we are made righteous , efficiently by grace , and constitutively by righteousness , in despight of all satans true accusations , and against all our own unworthiness , ungodliness , ( antecedently ) and guilt ; and that before all works and perseverance , save a true accepting faith in christ : but if we shall in judgment be decisively de●lared righteous , by that which constituteth us righteous ; ( of which , no knowing man herein can doubt , god judging all things truly as they are ) then certainly will men by decisive declaration , be judged righteous , as being pardoned and adopted by the merits of christ , and qualified by true faith , repentance and obedience , for that guift . xcii . they absurdly hold , that to be justif●ed , as to the sincerity of our faith , from the charge o● hypocrisie , or unsoundness , it is not the justification of the person : a contradiction that i am ashamed to be long in confuting . is it the fa● and not the person that is to be judged ? is it not as it is the perso●s faith ? what is it to ●●stifie his faith , but to justifie him to be a true ●elieving christian , and so to be an heir of the pr●mise : the necess●ry qualif●cation of faith ( 〈◊〉 ●t be operative ) is as truly a part of the condition of the promises , as that faith be faith indeed ▪ indeed some sound divines say , [ that fait● just●fi●th us as sinn●rs , and works justifi●th our faith , as ●c●us●d believers . ] but they never meant th●● by justifying our faith , it ●usti●eth not our persons : but that we are at f●rst , co●stitut●d just , and adopted , upon the ●●ndition of a consenti●● covenanting f●ith , b●f●re we h●ve time to she● it by outward works , and that we are conti●ue and judged , j●stified and intitled ●● li●e , o● condition of our performance of the essentials ●f o● covenant . xciii . th●● hold , th●t we are justified ●● the s●me law or c●v●●●●t of innocency , which condemneth ●● : because ●ay they , we have fulfilled it in , and by c●●●●t ; falsly ( as is aforesaid ) supposing , that c●r●st was either such a surety as w●● in the same bond , di●j●nctively with the principal , or else that the principal ( man ) was allowed to do his duty , or ●ear his suffering by another : and so they deny the gospel-covenant , and gift , which is that indeed , which justifieth us by the way of redemption , falsly supposing , that the very damning law doth justi●e us , by way of prevention , as innocent , as having fulfilled it in christ . xciv . they suppose , that christ will not judge and justifie us , ac●ording to any law , by which he governed us , but only by declaring his absolute de●ree and will ; giving no reason of his sentence , from the cause of different performance , or ●on performance of the pers●ns j●dged ; and so that judgment is no act of moral government , or of reward , contrary to all the scripture . xcv . they falsly suppose , that pa●●● of si● , i● no justification , constitutive , or sente●ti●l . because , say they , that doth but save us from punis●ment ; but to be righteous , is to be by imputation , such as have kept all the law , and so h●ve never sinned . but we have no such righteousness a● they thus feign ; when the question is , whether we are s●nners ? we must confess it , and ●ot plead that we have no sin . but when the question is , whether we are to be condemned , pardon is o●r righteousness ; and having the pardon of all sin original , habitual and a●tual , of omissi●n and commission , we are in st●●●● 〈◊〉 p●●●u●● ; and if th●● 〈◊〉 enough , to intitle u● t● glory , a●option added to it , is : and so 〈◊〉 ri●ht is ●●sti●●●d . xcvi . they 〈◊〉 th●● to hold , that c●●●s● , righteousness and me●i● , i● to make our f●i●● and holy obedien●e , 〈…〉 , is a p●●●sh d●ctrine against f●●● grac● : a● if c●ris● had 〈◊〉 ●●me to save his people from their sins , and to make them holy , and zealous of l●ve and ●ood works ; or god were grown so indifferent to his 〈◊〉 , and to christ within us , and so forgetful of all his promises of reward , that he would ac●ept and reward our fidelity , and obedience to christ , ●ever the more for all c●r●st's meritorious sacrifice , righteousness and intercession , which is the only price that purchaseth our acceptance ; and as if judgment should make no difference between mens rewardableness , but only judge christ to have been a saviour to the elect. xcvii . they devise a plea for the justifying of all the wicked damnable hypocrites in judgment ; while they tell them that there will be no need of a justification against the charge of hypocrisie and unholiness , but only against the charge of being sinners ; and so they can say , that all were sinners as well as they ; and that christ was offered them as a saviour that had made a sufficient sacrifice for their forgiveness : and they professed to believe in him , as their saviour : and as to the soundness of their faith , there will be no need of justification . and if christ say , i was hungry , and ye fed me not , i was naked , and ye cloathed me not , &c. they are taught to say , the righteousness of their own personal holyness or obedience , is none of the cause of the day , to justifie them , or to be tryed , and justified . xcviii . some say , that christ reconciled man to god , but did not reconcile god to man ; because god was at no enmity with the elect , but loved them from eternity ; and to the reprobate , he is unreconciled . it is true , that christ made no real change on god by his reconciliation : but by his sacrifice , and merits , and intercession , he made it a thing just and meet for god to forgive and save us , notwithstanding all our guilt , all his holiness , justice and truth ; and so dissolving our obligations to punishment , and removing the impediments of our reconciliation ; he is by extrinsick denomination said to be reconciled to us , when he is no way bound to damn us ; and this without any change in god ; but the clouds being thus dispelled , that were between god and us , his face as reconciled , shineth on us . god was in christ reconciling the world to himself , by making them capable of personal plenary reconciliation , by purchasing a free pardon to be offered to all ; tho' they have after need to be intreated to be personally and actually reconciled to god ▪ 2 cor. 5.19 , 20. gods love of benevolence , goeth before his love of complacence , tho' the change be really in the object only . xcix . dr. crispe , and all that say , that our own obedience and duties and personal righteousness do us no good , nor further our salvation ( christ doing all that ) and that it hindereth salvation to do any thing for salvation , do plainly make heavenly blessedness , and god himself , as sought , loved and enjoyed to be against our salvation . for all our sanctity , is but our love of god , and our fruition of him : and the perfection of this , is our heaven and happiness ; and holiness is here the beginning of it : and if it be against the grace of christ , to seek heaven and the fruition of god , and to be receptive of it by holyness , and to seek god , be the way to keep us from him ( as not going out of our selves to christ ) ; how then is christ the way to the father ? how doth he bring us to god ? why doth he sanctify us , and bid us seek and strive to enter ? will heaven be against heaven , and god against god to us ? if so , then striving to be saved from sin , and hell , is the way to bring us to sin and hell ; which none would hold , that knoweth how much of hell sin it self is , and how much holiness is of heaven . c. they falsly reproach the orthodox that erre not with them , as enemies of free grace , and as not going out of themselves , and by odious words , as being for justificatio● by works : when it is th●y themselves that overthrow all justification , and t●e gospel , as justifying us , and justi●●cation by faith it self , calling it tò cre●●re , and a work : ridiculously , making tò cred●re and faith , to signify diversly : and tell us not when it is the phrase , and when it is the the meaning , that they oppose . if it be the phrase that they oppose , they condemn christ , and the scripture ; that say , men are justified by their words and works . if it be the sence , let them tell what that sence is , which they accuse ; and not consound the controversies of the name , and of the thing . those that they reproach , renounce all works for justification or salvation , that arrogate the least part of the office , merits , or grace of christ ; or that make the reward not of grace , but of debt : yea , all that honour not christ and grace , more than if he had not required them ; and did not , as dwelling in us by his spirit , cause them , and make them acceptable to god : but we will not renounce christ living in us , nor the use , and worth of the image of god. chap. iii. to moderate m●●s 〈◊〉 c●ns●ri●g th● e●r●●● 〈◊〉 . rec●●cil . having enumerated a centur● of their errours , i shall next t●ll ●ou , how , and why ▪ notwithstanding all these gross corruptions , you should m●●erate , and regulate your censure of the men , and of other such . ortho. yo●●av● 〈◊〉 sufficie●tly w●at to think of them , whe● you have told me what they hold ; i must n●ither judge of the faith by the man , ●or forbear judging ●f the man by ●is faith. can any man judge 〈◊〉 hardly of men that overthr●w all religion ? they s●●m to me to be atheists , infidels , anti-christians , prophane , and open enemies of all that is holy and good , ●ave only the name of god , a●d christ , and fr●e grace , and that good which they opp●se . this charact●r of them , i gather from y●ur ●wn words . i. they deny the only true god , and feign or make us another god : the true god is holy , and hateth sin : but they feign a god , who is the maker of sin ; yea , that 〈◊〉 his own son the greatest sinner in the world , by m●king all the sins committed by all the elect , to be really his sins , and so making him the worst of men . ii. yea , whereas devils can but tempt men to sin , they feign god to translate our sins themselves essentially on christ , and so to make him a sinner that could not be tempted to it . iii. they make us another ( pretende● ) christ , and so deny the true christ , and so are anti-christs . the true christ had no sin , but only became a s●crifice for our sin ; which were laid upon him , no further than to suffer for us . but they feign a christ , that was a hater of god , an atheist , a servant of the devil , and the greatest sinner in all the world , and yet sinned not himself . iv. they deny g●d dwelling in us as love , and christ living in us by his spirit , by feigning us to be never the better for his grace and inward operations , as to any furtherance of our salvation ; as if the life of christ within us , were not saving . v. they deny the great ends , and use of a savi●ur , to save us from sin , as a means to save us from hell , and as the means of our glorification ; and as a prophet by his doctrine and example , to teach us how to seek and obtain the purchased salvation . vi. they deny the holy ghost , by denying that his sanctifying work and grace , must be esteemed and used as a furtherance of our salvation : because christ hath saved us by himself already . vii . they d●ny the gospel , while they deny it to be the law or do●ation of god , which as an act of oblivion , is his instrument of our justification and pardon ; our title to life ( for titulus est fundamentum juris ; ) and as the instrument of our virtual justification . viii . they do as anti-christians , deny christ's prophetical offi●e , by which , by doctrine and example , he teac●eth us what w● must do to be saved ; and his kingly office , by which h● maketh laws to rule us , or to ju●ge us by , as the imposed term of life and death . ix . they deny the law of innocency , and forge another of their own instead of it , which nameth christ as instead of us . x. they hold all the elect lawless , and so no subjects of christ , while they say , they are under no law. xi . hereby they deny god and christ's government by law. xii . they have no humiliation for sin , and say , they have no sin ; for since christ's death , it is none of theirs . xiii . they hold , that there is no such thing as sin in the world ( of the elect ) because christ took it from them ( before they were born or had it ; ) and he hath none now in heaven . xiv . they deny all justification by faith , and say , that it is not by faith , but by the object of faith only . xv. they make christ no true mediator , but such a surety as was a party in the bond with us , a●d suffered for his own sin , and was condemned by that law of innocency for us . xvi . they deny justifying faith it s●lf , while instead of it they feign a meer belief that we are justified . xvii . they harden ungodly men in their damning presumption , o●trudi●g on them a belief , that they are elect and justified , tho' un●odly ; and telling th●m , that this is coming out of themselves to christ , and that they cannot believe this too soon ; and that christ hath repented , believed , and been holy for them . xviii . they di●ectly fight against all mens salvation , by telling them , that they ought to do no duty inward or outward , as a means of their salvation , lest it be against christ and free grace which saveth them . and that nothing that they do , can do them any good , nor any sin , possibly can do them any hurt , because they are already perfect , and saved only by christ . xix . they expose christianity to the scorn of infidels , by telling men , that it consisteth in that which every novice in l●gick or reasoning , knoweth to be impossible ; that one mans sins , and one mans righteousness , should be made anothers : not only so far as that others partake of the effects ( christ of our sins in sufferings , and we of the benefits of his righteousness ) which we all maintain ; but that the thing it self , is essentially thus transferred : and so the accidents do transire a subjecto in subjectum : and whereas sin and righteousness , are accidents in the three predicaments of habit ( or privation ) acts , and relation , they feign the habits , acts , and relation , of ●●●us deformity of all the elect , to become in themselves the habits , acts , and r●lati●ns of christ : and the habits , acts , and relations of perfect rig●teousness in christ , to becom● ess●nti●lly the very ha●its , acts , and relati●●s of every person elect. xx. they do ( like the papists that hold transubst●nti●tion ) teach m●n to re●ounce ● m●●●● s●●●● and reason , in believing that no pain , or l●ss o● grac● , is a punishment ( t●● ' but castigatory ) t● the elect , b●cause all punish●ent is suffered by christ . as if c●rists thre●tning [ wh●m i love , i r●●●●e , and chasten ] were a denying ●f himself . xxi . t●●y deny the very essenti●l principle of s●lf-●●●e , w●ile t●●y t●●●h men to do n●thing for their salvati●● . xxii . they co●s●que●tly teach men to d● nothing for t●eir liv●s , h●alth , or any corporal good ; to pio● , ●r so● , or lab●ur . for if they must do nothing for t●● go●d 〈◊〉 the soul , much less of the body : fo● c●rist is suffici●nt f●r b●th . xxiii . t●ey he●eby , dest●oy all preaching , and all 〈◊〉 to ●●hers : for we must love others , but as ●●r s●lves ; and if we may do nothing as for our o●n ●ood , th●n not for any oth●rs . xxiv . they read in scri●ture , a●ove six hundred t●xts , that speaks of i●herent , and acted personal ri●●t●ousn●●● , j●yned with the pr●mises of life and g●ds acc●ptance , and threatnings to th●m that have it ●●t : and yet they by putid contradictio● , say , it is a rig●teousness that maketh no man righte●us , t●● ' ●ut in tantum , subordinate to the me●●●●●●us perf●ct righteous●●ss of christ : and that we are j●●tified never the m●re for it , than if we had it not . and so it is , as learning that makes not learn●d , or li●eness that maketh not like , &c. that is , it is righteous●ess , and no righteousness . xxv . t●ey make the baptismal covenant , and the lords supper , to be no covenanting , or to have no condition : and yet their own church-covenants have conditions , and are of works . xxvi . they deny all the scripture-promises of reward . xxvii . they deny and reproach heaven it self , a great part whereof is in the perfection of holiness , while they make holiness here , and the exercise of it to do us no good , or save us . xxviii . by all this , they would make , 1. the concord of christians impossible , as if they must agree in all this errour . 2. they harden papists in contempt and scorn of protestants . and , 3. they notoriously militate for the kingdom of satan . and now tell me , whether there were ever damnable hereticks in the world , if these be none ? reconcil . many that hold some of the forementioned errours , yet hold not all the rest : all speak not so grosly , as some do . therefore lay your charge , but where it is due . and all are not properly hereticks , that hold the same errour that hereticks do . if all errour were herefy , all men were hereticks . ortho. but he is a heretick , who subverteth the fundamentals . reconcil . if he do it directly and knowingly , he is an infidel : for he is not to be called a christian , or a believer , who denyeth any thing essential to christianity . but you must distinguish between , 1. denying the words , and denying the thing signified by them . 2. between denying directly , and denying by consequence . 1. when words are used in diverse sences , he that denyeth them in one sence , denyeth them not in another : and he that mistaketh the meaning of a word , may deny the word , and yet hold fast the matter signifyed by it and he that speaketh the greatest errour in terms not understood , may mean and hold the truth . 2. and consequences not dis●erned , will n●● prove a man to be a real heretick , or one that holdeth not the truth , which by such consequences he subverteth : therefore all pa●i●ic●t●●s conclude , that consequences are not to be charged too far , when not understood . ortho. who k●oweth mens minds but ●y th●i● words ? what ev●r they be to god who searcheth the heart , they are damnab●e hereticks in foro ecclesiastico ▪ reco●cil . i excuse not the words which i have largely accused : i would save others from them , i confess it is w●rds that the church must judge of , and judge by . but it must be words as signif●cant of the m●tter , and of the mind of the speaker . and therefore the church must try the speakers meaning by informing and convincing questions and explications . i pray you tell me , when you are catechizing your parishioners ( young or old ) do you me●t none that in ignorance speak words that subvert the foundation ? and yet when you better search their meaning , you may find that they mean better than they speak . i write against all their dangerous words , especially to save others from being drawn by them to errour , and to prevent the errour that the church and gospel may receive thereby . ortho. but if they defend them , they are hereticks : for how else shall we know whether they deny not fundamentals ? rec●ncil . i will tell you how ; ask him first , whether he believe the fundamental truth ? if he say , yea : ask him whether if he knew that his consequence contradicted or subverted it , which of the two he would let go ? and by that , you may know which it is that he holdeth fastest . for instance , ask such a one as dr. crispe , whether he would hold that christ was really a sinner , and god made him such , and the essence of all our sins were his , and none of ours , if he knew that this were inconsistent with the perfection and office of christ , and the truth of the gospel ? ask him whether he would hold that the sin of the elect cannot possibly do them any hurt ; nor any duty that they do , be any means or help to their good or salvation , if he knew that this were contrary to the gospel and free grace , and tended to mens damnation ? ask him whether he would hold that our inherent and acted righteousness did not make us so far righteous , and no whit furthered our justification or salvation , if he knew this were a contradiction , and against christ ? ortho. by this rule , we shall judge none hereticks , but infidels ; f●r who will ●xpresly renounce christianity but they ? reconcil . the word hereticks , is variously used as men are inclined : 1. of all that are stiff in any hurtful errour , against sound doctrine ; and so all or most christians are hereticks . for all have many errours , and all men are too stiff in their own conceits . 2. for those that consequentially subvert essentials . amesius is not singular , who saith ( in cas . consc . ) that theology is so concatenated , that every errour by consequence ( near or remote ) subverteth the foundation . i would except only genealogies , chronologies , topography , grammar , & some prophecies & positives : but of meer morals it is not improbable . 3. for all that schismatically separate from the apostolical churches and their commmunion , and gather sects to themselves , for the promoting of their errors ; i provoke you to name to me any text of scripture , that calleth any by the reproved name of hereticks , that did not separate from the catholick church ? though all schismaticks be not hereticks ( for some cause divisions in the church , and yet depart not from it ) : yet all hereticks in ●cripture-sence were schismaticks ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfieth ●ot only the choosing of a new doctrine , but also a new separated sect and church , for the promoting of it . ortho. th●se libertines are generally separatists . reconcil . you are historically mistaken : dr. crispe was a conformist himself ; and so have been many hundreds , who have held some of the forementioned mistakes . have you read luther on the galathians ? and aepinus , and gallus , and am●s●●rphi●s , and s●hlusseloergius , and abundance such lut●erans , who damn george major for saying , that good works are necessary to salvation , and that maintained , that they were hurtful to salvation ( tho' no doubt they meant , that confidence in them was hurtful ) . have you read islebius , that turned from antinomianism to be a papist bishop , and helpt to rectifie luther's phrase , by calling him to oppose him ? have you read learned beza himself , and many , and many such excellent men , both calvinists and lutherans , of imputed righteousness , and against imputing faith for righteousness , and of the definition of faith ? till camero , pla●eus , amyraldas , capellus , testardus , codurcus , bloudel , dallaeus , drelincourt stopt them ; and before them melanchthon , bucer , and after cargius , olevian , vrsine , parcus , scultenus , wendeline , ludovicus crocius , conradus bergius , johannes bergius , martinius , and such other great divines stopt them in germany : how many speak indesensibly ? how many bishops and conformists in england , have held , and written unjustifiable words about justification ? was dr. tully a non-conformist ? no , nor mr. ro●orough , mr. walker , and many such , before the assemblies times . though dr. gell , mr. thorndike , and many such did ill , in inveighing against imputed righteous●●ss , in undistinguishing words ; yet too many by a very ill sence and sort of it , gave them too much occasion ; which put so many learned , judicious divines to explain it , of whom in england the chief were ant. wotton , mr. william bradshaw , mr. tho. gataker , bishop davenant , bishop ro●ert abbot , mr. william fenner , and other zealous converting preachers ; such as jo●n rogers , tho. hooker , tho. shephard , and the new-england churches against mrs. hutchinson , and mr wheeler , that by mr. weld published the narrative ●f the antinomian errors ; and of the strange monsters from mrs. dyer , and mrs. hutchinson , and her death ; and of late , mr. benj. woodbridge , mr. tho. hot●hkis , mr. tho. warren , mr. graile , mr. jessop ; but especially mr. truman , mr. gibbons of blackfryers , and dr. stilling fleet . it is not a thing unknown , that it was not only such as you call separatists , but many bishops and conformists , that in opposition to popery , for want of distinguishing , have such words about imputation , as encouraged the antinomians . therefore you cannot take all as hereticks in the scripture-sence , who hold the same errors . ortho. then we shall not know what h●resie is , i● men d● not segregate themselves to propagat● it . reconcil . you may know what opinions are pernicious , ( or if you will heretical ) when you know not whether the man be a heretick that owneth them : even the heretick hereticating papists say , there must be an obstinacy against sufficient light of evidence . and all ten●tiousness through prejudice , ignorance , or incapacity is not obstinacy . if your schollar or apprentice be seven years learning what you teach him , it may not by that be proved obstinacy . the word heretick is used as please the speaker , in various sences . 1. some call all hereticks that obstinately oppose any opinion ( or truth ) which the church determineth to be believed . 2. some call all hereticks that gather any segregate church to maintain or propagate any error . 3. some call all hereticks , who oppose any poi●t essentiall to christianity ; though but ignorantly by remote consequence . 4. some call those hereticks , who deny some one essential article of christianity , directly and knowingly , while they own the rest . 5. and some call no●e hereticks but those that joyn together , the denying of some essential arti●le directly or by plain evident consequence , and gather segregate churches to propagate it , and do this obstinately against sufficient light : if you will use the name , tell men which of these you mean. ortho. y●u encour●ge heresie , by making it so hard to know a heretick : may we not know them by their doctrin● ? reconcil . you may know what is error , and heretical , when you know not the man to be an heretick : do what you can justly , to save men from their error , without unjust and uncha●itable censuring of the persons . to which end i remember you of the writing of worthy dr. fow●●● , that h●li●ess is the design of christianity : if then it prove that many of these that hold these ●ad opinions , are men of sincere holiness , then christianity in them hath reached to its design : now ●●nd that the most of them that i have known , seem to me to be persons of serious holiness ( notwithstanding their infirmities ) : they are zealous towards god ; they greatly honour christ ; they avoid known sin ; they live justly and charitably towards men ; yea , it is the piety and strictness of the lives of many of them , which hath drawn many well-meaning ignorant persons to their errors . bu●nian , an unlearned antinomian-anabaptist , wrote against the foresaid book of dr. f●wler ; yet ( abating his separation ) i never heard that bunnian was not an honest godly man. if then he attained the design of christianity , was he not a christian ? ortho. could ●e be godly that said a●d did so ●u●h against the truth , and so much to draw men t● his errors ? reconcil . there is no man without many errors : and do not all desire that others should take that for truth , which they take to be truth ? and how few be there in the world , that embody not with some sect or faction , for the promoting of their opinions ? and how few that do not over-vilifie and wrong those from whom they differ ? and bunnians last preachings give me hope that he repented of his errors ; for he zealously preached but the common acknowledged doctrine of christ's readiness to receive and pardon converted sinners . ortho. but unholy doctrine will not make men holy , nor cosist therewith . reconcil . 1. it is holy doctrine , practically received , that maketh them holy ; and that which is unholy , is received but notionally , and so prevaileth not against the power of truth . no doub● but false unholy doctrine greatly tendeth to unholiness of heart and life ; therefore let us all do our best to cure it . but it is not the sharpest censures , nor the greatest fierceness , or foulest words , or punishments , that are the right o● wisest way of cure : but t●e clearest explication of the truth , and the most loving and meek instructing opposers , if god peradventure will give them repentance , to the acknowledging of the truth . ortho. i am sure general councils , and h●ath●ns , bishops and emperors also of old , were severe against hereticks . reconcil . what will you say , if i fully prove , that hereticks themselves , as such , did not mor● hurt to the church , than the stir and violence used against them that were accounted such , hath done , and still doth ? no , nor so much hurt : but what need i more proof of this , than what popery hath done these 800. or 900. years in the world ? did hereticks ever murder so many hundred thousands as the papists did of the waldens●s , b●hemia●s , french protestants , dutch , irish , engl●sh , polanders , hungarians , &c. by wars , massacres , inquisitions , &c. ortho. those men were not hereticks , but men fals●y a●cus●d of heresie : why instance you in papist tyrants ? reconcil . and who think you will be judge who shall suffer as hereticks ? will it not be those that are uppermost , and get greatest strength ? and are those usually the wisest : who is the judge , now in the turks dominions ? and among christians ? who is judge in muscovy , where preaching is forbidden ? ortho. but it is the clergy that is the judge of heresie . reconcil . and how small a part of the earth is so happy as to have the major part of the clergy , wise , sound , honest and orthodox ? where 's the clergy so powerful as in the roman kingdom ? and where more erroneous , or more cruel ? ortho. but you must instance in times of the churches purity , and not in the time of anti christs reign . reconcil . few of us are agreed , when the time of the church-purity ended , from the apostles days ; till the fall of the pagan empire , there were great numbers of hereticks in the church ; and no sword was drawn , or desired , against them , by the churches : and yet all the number of that time , mentioned by epiphanius , hurt not the church , so much as the pride and contention of the clergy , even before dioclesia●s persecution , if eusebius may be believed , lib. 8. c. 1. and for long time after , the church abhorred the use of the sword , or violence , against hereticks : or else martin had not with such abhorrence , separated from the bishops that were for the use of the sword , against the priscilian gnosticks . and whereas austin is cited as the chief that changed his mind herein , his instance is but one , and it is usually abused . 1. it being not against heresie , but schism , that he writeth : the donatists were prelatical zealots , that thought themselves the greater number , and so called themselves the church ; for being the supposed majority in africk , and having the truest bishop , as the papists and some prelatists arrogate the name of the church on those accounts : w●at errour had they more than cyprian , and all his pious councils had , saving their factiousness for their own chosen bishop . 2. and it was not this shism neither , that austin , was for violence against , but to repress force with force ; for the donatists used murder and violence . but come to the times and councils that suppressed hereticks with the greatest zeal . i have nothing herein to say against the council of nice ; though some good men think that they had done better to tolerate the easter-day different ; yea , and to have done less to stir up disputes about one substance : but do you think nestorius did more hurt , by saying , that mary was not to be called , the mother ●f god ; but , [ the mother of him who is god , ] than was done by banishing him ? who was so far from being a sectary , that he was the greatest patriarch , and so deadly an enemy to the tolerating of men , called hereticks , that he began with urging the emperour to prosecute them ; and was justly so used for his violence , as a heretick himself : and being banished , set up so great a party in syria , and other countries , to this day , called nestorians , as continue the abhorrence of the council of calc●don and ephesus , and the church of rome , and the great divisions of the christian church , would the tolerating of the accused phrase have done so much hurt as this ? and did the bishops and councils , that condemned his adversaries , eutiches and dioscorus , and banished him that was the second patriarch of the east , do less hurt to the church , than it would have done , to have patiently instructed them in what sence christ's nature remained two , and to have granted , that in other sence and respe●t , they might be called one , as agreeing and united ? when now the eutychian jacobites , by dioscoru● banishment , fill the vast country of a●a●sia , and many other countries , in divisions from other churches , and opposition to the council of calc●d●n . and did the monothelites do so much harm , by saying , that christ might be said to have but one will and o●eration , ( by concord , called one ) as all the councils and bishops did , by their condemning and prosecuting them , till the imperial churches were by it broken all to pieces ? and did the three words in the writings of theodor●t , ib●● and theodore mopsuest , do so much hurt , as the councils that condemned these tri● capitula did , by woful divisions ? or did they , that justinian called corrupticolae , do more hurt , than he did , by murdering thousands , and wasting aegyp● , and other countries , by his blind zeal against hereticks ? surely there is no comparison in the hurt . epipha●ius himself recordeth how much hurt hereticating heat did , against audius and others called hereticks : and luci●er calaritanus was made a heretick , for his inordinate zeal against the arrians themselves . and i think few now doubt , but the blind zeal of epiphanius himself , and of cyril alexand ; and the council that condemned chrysostom , as if he were not hot enough against origin , did a great deal more harm than good : and that atticus and pr●clus , by their indulgence to the joanites , were fain to heal the wounds that those mens heats had made . and more than socrates and zozomene tell us , that the said atticus and proclus did the church more service , against the novatians , by gentleness and liberty , than their predecessors ever did by their zealous fierceness . the church hath suffered much by sects and heresie , but , i think , much more by the ignorant tyranical attempts of suppressing them , and of such as are falsly accused of them . ortho. but the errours of former times must not stop our zeal against errour , nor reconcile us to heresie . reconcil . but why do we not enquire how far , even the godly orthodox-ministers , in these times , also have been guilty of occasioning that which they justly reprehend ? i have seldom observed any heresie or errour to rise up , but what the orthodox were a culpable cause of : the chief rise of anabaptisty hath been by our most vile abu●e of infant-baptism , 1. receiving all infants of atheists and infidels . 2. and that , on an unproved title , and on the perfidious vows and sponsions of god-fathers and god-mothers , that never owned them , nor intended to perform their vows . 3. and forceing ministers to baptise them against their judgments . 4. and worst of all , instead of causing them at age , solemnly to renew their christian covenants , cheating thousands of ignorant souls , with a ceremony , called , confirmation . so have the separatists risen from the corruptions of the clergy and church , and their wicked lives , and tyrannical impositions and persecutions . and so have these antinomians risen , first , from the papists false doctrines , about their good works ; and next , from many godly protestants , seldom , and unskilful opening the mystery of redemption and grace , and preaching almost all for humiliation , and too little of the wonderful love of god , revealed in jesus christ ; till dr. sibbes and such others , led them into another strein : and , thirdly , by their unskilful managing the doctrine and cont●oversies of justification ; till the breme and french divines abroad , and dav●nant , ant. wotton , bradshaw , gataker , and such others at home , taught them to speak more distinctly and solidly , ( which le blanck hath done above all before him . ) and they , that by unskilfulness have occasioned other mens extreams , should not be over-rigorous against them . enquire into the temper and lives of most of this sort of men , among us of late , [ even dr. crispe , lancaster town , walter cradok , saltmarsh , den , hobson , and such other ] and you will find , that though they had their temerities and blemishes , they were in the main , men , far from wicked and prophane lives ; much more , mr. walker , mr. roborough , mr. craudon , mr. eyir , blind mr. troughlar , dr. tully , and such other that came too near them . i will now instance more largely , in one , who , in the fervour of his zeal , preach'd at pinners-hall-lecture , and after printed a zealous ignorant sermon , against such of us , as judge not as confusedly and erroneously as himself ; when i had avoided preaching on any such subject , and printing what i had long before written on it , lest i should revive the strife ; and yet he is known to be a worthy vertuous man. i will give you yet another proof , that such may be serious godly men , who preach a doctrine , quoad verba , heretical or anti-evangelical . the renovation of an unsanctified soul , requireth a change so great , on all our faculties , as must turn a meer natural man into a spiritual ; and give a man a new end , new principles , and a new heart and life ; and this by divine transforming influence : but to cure one of these erroneous men , there needs not so a great renovation , but only the better informing of an ignorant mans judgment , that was carryed away by education , prejudice ▪ the veneration of his chief teachers , and the weakness of his own dull undistinguishing mind ; yea , perhaps , the cure of his ignorance , in grammar or logick , in some one word , may make him orthodox . could you but get out prejudice and ignorance , so far , as to teach these men but two or three distinctions , in all likelihood , it would cure them , e.g. 1. to distinguish between a surety antecedent , and subsequent . 2. to distinguish between the righteousness of christ , given or imputed to us in se it self , ( one mans accidents made anothers ) and his righteousness given us in its effects and benefits , reputed the sole meritorious cause . 3. between justification by efficiency , ( principal and instrumental ) and justifying us constitutively , ( as matter and form ) justifying by grant in law , or by evidence , or by witness , or by an advocate defence , or by judicial decisive sentence , or executely ; and these , as supposing actual or legal accusations . 4. between the law or covenant of innocency with adam ; the mediatorial law or covenant to christ ; the common law of grace , made with adam and noah ; the covenant of preculianity with a●rah●m ; the political law of mos●s to the jews ; and the law or covenant of christ , of grace , of faith , by which christ doth govern , and will judge his visible church . get unstudied dull heads , but to understand these four distinctions , and you cure them without a new regeneration : and doth not this prove that they are godly ? to instance no more , but in the first ; an antecedent surety is either , 1. a party in the bond ; 2. or an instrument of the party bound . 1. if two persons be bound disjun●tively ( this or that ) to a duty or a penalty , the bond is answered if either of them perform it . if the law to adam had either said , thou , or christ for thee shalt perfectly obey , shalt dress the garden , shalt take eve for thy wife ; or that thou or christ shall suffer for not doing it ; then christ's performance had antecedently freed us from guilt and punishment . 2. or if the law had said or meant , thou shalt obey or suffer by thy self , or by thy substitute or p●r alium as a man may pay his debt by his servant , or appear by his attourney ; then christ's righteousness or suffering would have proved us guiltless . but a subsequent surety , who , after the guilt , doth voluntarily , as a mediator , undertake the discharge of the guilty , is no strict or absolute representative , but , as a mediator , purchaseth the captive , to receive his grace on the terms , and to the ends , which by a law or covenant of grace , the mediator shall appoint . chap. iv. my reasons against a tedious needl●ss c●nfut●ti●n . sect. 1. the chief thing that i intended next to be done , that is , to confute the hundred errors before named ; i am , on further thoughts , discouraged from performing : 1. because , upon perusal , i find that i have already done it so oft and largly in many books unanswered , that repetition is like to be disgracefully nauseous : 2. and they that will neither answer nor read what i have written 34 years ago , or 20 , are not like to read what i shall write now . in my confession of f●ith , printed 1655. i have so largely opened this controversy , about justification , faith , and works , in necessary distinctions , and many score self-evident propositions , and many score arguments , and abundance of express texts of scripture , and above an hundred testimonies of protestant churches confessions , and eminent divines , that i find very little needful to be added : and why should i think they will read more that will not read that ? in my apologies , i have answered them that have opposed , and have had no reply . in my treatise of justification , i have done it over again . in my catholick theology , i have thrice over-done the same by explication and confutation distinctly . in my treatise of justifying righteousness , in a disputation , and an answer to dr. tully , and to mr. cartwright , i have done the same , perhaps too largly . in my methodus theologiae , i have opened the case methodically and briefly . in my life of faith , i have clearly explained it : and must i expect no answer , and yet do all again ? 2. but my great disswasive is , that it will swell the book to so great a magnitude , that few will read it ; should i cite all , or mo●● of the plain texts of scripture that confute them , how great a part of the bible must i transcribe ? yet do they lay salvation on points that no one text of scripture mentioneth . sect. 2. 1. if i should cite all the texts that prove that we are truly sinners , though christ hath been a sacrifice for our sin , and that the guilt of fact and fault , on us , is not taken off by christ's taking the penalty ; but we are verily sinners still ; how great a part of the bible may i recite to prove it ? sect. 3. 2. if i must prove that christ is and was no sinner , by true imputation of our sin , as to the guilt of fact or fault , but only as a sacrifice bear the penalty ; it would be a reproach to the adversaries , to need a confutation of their blasphemy , and all the gospel would confute them . sect. 4. 3. should i cite all the texts that prove us to need , and have an inherent and acted righteousness by grace , besides christs personal righteousness meriting for us , above six hundred texts of scripture expresly prove it ; and how tedious and needless a work is this ? sect. 5. 4. should i prove that all righteousness , so far maketh righteous ; and that making righteous , is a justifying , which goeth before judging us righteous ; and that it is a putid contradiction , to say , that any righteousness doth not make righteous , in tantum , school-boys would turn it into a derision of the opposers . sect. 6. 5. should i prove by argument , that no accident can by ye same numerically in divers subjects , nor tra●si●● a subjecto in su●jectum ; and so the habit , act , and relation of righteousness in christ's person , cannot ●n it self be our habit , act , or relation , unless our persons , and christ's , be really the same ; every novice in logick , would be too much occasioned to insult over the ignorant gain-sayer . sect. 7. 6. should i prove , that to justify efficiently by making righteous , and to justify constitutively ( being our righteousness ) and to justify by plea , or by witness , or by evidence , and to justify in estimation or account , and to justify by decisive sentence of a judge , and to justify executively , and to justify privately in conscience , and to justify publickly before rulers or the world , or more publickly , at the bar of god , are several sences , of the word justification , and several sorts ; what man of sense would not pity the confounder that denyeth it , and talk , as if the word had but one sence ? sect. 8. 7. should i prove that by imputing , paul meaneth truly accounting a man just that is so ; reckoning that to him which he hath , and not feigning him to have what he hath not ; even dr. crispe hath spared me that labour , venturing to say , that the contrary sence of imputing , maketh god a lyar , or deceived . god never judged a man righteous , that was not first made so . sect. 9. 8. should i prove , that by works , paul meaneth those that make not the reward of grace , but of debt ; and james meaneth those that are ●he effects of free grace , and purely subordinate to christ , as commanded by him ; the express texts do make it needless . sect. 10. 9. should i prove , that christ is our king , and ruleth and judgeth by his own law , and hath not made us lawless , and all judgment on rule is now committed to him , and that the very law of nature , is now his law ; and also the law of s●pernatural revelation , called by paul , the law o● christ , the law of faith and of gr●●● ; and by james , the law of liberty ; the whole scope of the gospel , s●veth me that labour . sect. 11. 10. should i prove , that christ in ●sse objectivo , as the object of faith , is the very specifying form of that faith it self ; and so , that to be justified by the object as such , and not by that faith it self , is a notorious putid contradiction ; or should i stand to prove that faith it self , is said by paul , to be imputed for righteousness in meer subordination to the meritorious sacrifice and righteousness of christ , and in conjunction with free pardon and adoption purchased by christ ; how needless a work is this made by the text ? sect. 12. 11. should i stand to prove , that elect infidels , atheists , or wicked men are not justified , while such ( save as god maketh them just by conversion & pardon ) all the scripture tell us , it is needless , and that eternal electing to justification , is not justifying ; nor yet christs dying for us , till he be given to us , as well as for us . sect. 13. 12. should i stand to prove , that men shall be judged according to their works , and that god is the rewarder of them that diligently seek him ; and that christ hath frequently promised rewards , and that the same salvation , which , as to value , is no debt , but meerly a free gift of grace through christ , is yet , as to the order of conveyance , given on condition as a reward , that fatherly love may attain its ends by saptential means , and not only by power ; morally , producing moral effects , in conjunction with love and power ; and thus , that the pardoning and saving acts of the covenant , impose conditions , as receptive qualifications , which yet are all the effects of grace , the whole scripture maketh this a needless task . sect. 14. 13. should i prove the distinctness ; 1. of the law and covenant of innocency . 2. and of the law and covenant of mediation . and , 3. of the mediators law and covenant of grace imposed on us , and sealed in sacraments ; and that the same is both a law and covenant , and that the covenant of grace , is the instrumental gift of pardon and justification ; how much of the bible must i transcribe ? sect. 15. the like i may say , of most of the rest , which i doubt , i have been too large in proving in all the six , or seven , or eight books before named . i thought also , to have distinctly answered th● printed pinners-hall lecture , but he that cann●● find it more than fully answered , in the foresaid books , either never read them , or answers to such a man , will be vain . and i am sorry , that the same hand in another lecture , elsewhere publisheth , that [ that any are brought to believe in jesus , is as great a miracle , as the resurrection of christ from the dead ] p. 223. and after [ there is not a greater instance of the power of god in the whole world , than this , in bringing over the heart of a sinner to believe in christ . ] it grieveth my soul to think what scandals are thus given by good men to papists , infidels and prejudiced scorners , and what work they will make with it . no doubt but faith is a great and difficult work , and wrought by almighty power : for god hath no other power , but omnipotency : omnis dei potentia est omnipotentia , quia infinita . gods power is his essence : but the instances and demonstrations of it , are as various as the effects . your finger or tongue , moveth not , but by omnipotency : but every motion or fly , is not as great an instance or demonstration of power , as faith is . nor faith so great an instance as the making of angels , men , heaven and earth , sun , moon , and stars , their natures , motion and order : divines have hitherto taught , that power is eminently manifested in creation and natural preservation , tho' with wisdom and l●ve ; and wisdom eminently manifested in government , and love in glorifying ( tho' they were conjunct in each ) man cannot work miracles , and that so great . and i do not believe that god damneth all unbelievers , as for want of an act as great as the motion of the sun , or making the world. and if it be a miracle , and as great a one as christ's resurrection , how can any believer doubt at all ? why was christ's resurrection preached by the apostles , so much as the proof of the truth of christianity , and not the faith of every believer ? then we need not go far to prove the christian v●●ity : every poor boy or woman that believeth , hath the fullest proof , and as great and miraculous as christ's resurrection , why send we not infidels and doubters to this miracle , which is about them in all ages in thousands : over-doing is undoing . and yet no doubt , the author saith truly , that faith in christ is so hard a work , that he that never found it hard , hath none ( or hath it but in the seed , and yet unrooted , or untryed . but alas ! infidels find it too hard to them . to conclude , instead of the larger part of the proof or confutations which i intended ; 1. i shall with this , annex a brief treatise , resolving a multitude of controversies about justification , which i have laid by , about fifteen years . 2. i refer you to the foresaid former perforformance of it . 3. were i not disabled by pain , and the approaches of death , i would be ready to answer any sober , rational objector . a post-script . sect. 1. whereas divers say , they were drawn in to prenx their names to this drs. book , because they were told , that the errours were expunged : upon perusal , i find that it is no such matter ; but in vol. 3. ser. 3 , 4. &c. the author rather more frequently inculcateth the worst of them , viz. [ that sin cannot hurt any that are elect , or that christ dyed for . ] and that [ in 1. joh. it is a powerful means to k●ep th●m from sinning , to believe that if they sin , it can do them no hurt . ] sect. 2. the text drew him to use the name of sinning . [ i write to you , that you sin not . ] but did not the contradiction of it to his doctrine convince him , while he read the text against sinning ; judge whether he took not the thing to be impossible ? he saith , tho' such do murder , commit adultery , blasphemy , idolatry , or any such thing , they are no murderers , adulterers , &c. or sinners ; because it is christ's sin , and not theirs , and cannot be his and theirs too ; so that they may live in the act , but cannot sin . object . but it was their sin once , before it was christs sin ? answ . no ; he saith , that it was christ's sin , if not from eternity , at least above sixteen hundred years before we were born . and he that had no being , could have no sin : and gods fore-knowledge of future sin , maketh not sin : nay , he could not fore-know , that which would never be ; so that indeed , christ could not take our sin as his , which was not ours , nor ever would be at all : and if he had , yet i hope they will not say , that now in heaven he is the greatest sinner . and so , there neither was , nor is , any sin in us or christ . sect. 3. but as he repeateth this errour , i will repeat my lamentations and warning to this tempted sect. hear it as speculatoris tubam , the watch-mans trumpet , that would deliver , if it may be , more than his own soul. 1. is it possible , that that which is evil , and the greatest evil it self , can be in us , and done by us , and do us no hurt ? 2. can that do no hurt to the elect , that maketh such calamitous confusions in the world ? what , that which filleth the earth with the darkness of ignorance , idolatry , infidelity , bloody wars , persecutions , torments , flames , famine , malignity , and yet do no hurt to any that are elect , no , not while they are such themselves ? 3. did paul call himself mad against the saints , unworthy to be called an apostle , a wretched man , for that which did him no hurt ? 4. did david write all the lamenting words of psal . 51. and many others ; and asaph , psal . 77 , &c. for that which did them no hurt ? 5. did god pronounce all the curses , lev. 26. and deut. 27. &c. against that sin that will not hurt the elect that then lived ? 6. are the recitals of the jews sins and punishments , psal . 78. and 105 , 106. &c. of things that cannot hurt the elect ? 7. did god send the jews into captivity to babylon for sins that do the elect no hurt ; even for penitent manasses's sins ? 8. are all god's threatnings in the whole scripture , even such as christ's words , joh. 15. heb. 6. heb. 10. and rev. 2 , and 3. against things that are so harmless ? must we serve god acceptably with reverence and godly fear , because he is a consuming fire ; and because it is a fearful thing to fall into the hands of the living god , if no sin can possibly do us any hurt ? 9. doth not this opinion contradict every article of the creed , every petition in the lords prayer , and everyone of the ten commandements ? 10. if it be no hurt to be tormented with possessions of the devil , to be lunatick , blind , lame , dumb , torn , &c. why is christ so praised for healing such , and why appealeth he to his works against unbelievers ? 11. if it be no hurt to be mad , what is bedlam good for ? or to be tormented with stone , collick , convulsion , or any disease ; why will these phanaticks seek to physicians , use medicines , and groan in pain ? possidonius would confute his tongue by a sower-face or a groan ; when he said , o pain , thou shalt not make me confess that thou art ( malum ) ill , or bad . 12. why do we not take up with the three first petitions in the lords prayer , if our own interest be not next to be regarded and prayed for ? 13. why pray we for our daily bread , if there be no hurt to want it ; or for the pardon of sin , if punishment be impossible , or hurt not ; or against temptations and the evil one , and evil things , if they be no such ? 14. should none pray but reprobates , if others have no hurt to deprecate ? 15. why should we compassionate the poor , or sick , if sin do no hurt to them ? 16. why do men plow and sow , and labour , and eat , if famine hurt not , and labour do no good , because christ hath done all ? 17. why do ministers preach so much against sin , if it can do no hurt ? 18. what is it that we are to repent of , if sin do no hurt ? 19. why must fasting , and watchfulness , and resisting temptations be used against lust , and other sin , if it can do no hurt ? 20. what is baptism , the lords supper , confession , and absolution then for ? 21. why then should we exhort each other daily , lest any be hardened by this deceitfulness of sin ? 22. why is he called least , in the kingdom of god , who breaketh the least commandement , and teacheth men so ? 23. why is the education of children so great a duty , and he that spareth the rod , hateth his child , if sin will do them no hurt ? 24. what is god's governing justice good for , in punishing sin , if it hurt not ? 25. why must rulers be just , and a terrour to them that do evil , if sin do no hurt ? 26. how can that hurt any other elect person , that hurteth not the sinner himself ? 27. why is it worse to be cast into the sea with a mill-stone , for scandalizing the least , if that scandal cannot hurt them ? 28. why do libertines labour to escape prisons , banishments , fines , or hanging for sin , if it can do them no hurt ? 29. why is man's nature afraid of devils , and the serpents seed , if they cannot hurt us ? 30. why hurt we others by self-defence ▪ and war , if nothing can hurt us ? 31. why hath god put fear into our nature , if nothing can hurt us ? 32. was it no hurt to the elect to be long the devil's servants , and to have our conversion so long delayed , as with many it is ? 33. is sin worse than suffering , if it can do no hurt ? 34. is it no hurt to live and dye in terrible fear of gods displeasure , and in doubts of our everlasting state ? 35. is it no hurt to have faith , love , desire , and joy , weak , and to have still the remnants of unbelief , and other such like sins ? 36. is it no hurt to lose some degrees of love and holiness , which we have had ? 37. is it no hurt accordingly to have the less of glory in heaven ? 38. why are these men for separation and church-discipline , if sin do no hurt ? 39. why pray they for reformation , and church-prosperity , and the thousand years glorious state , if sin be so harmless a thing ? 40. if all that christ merited , be really the elects , immediately on his purchase , are not all the elect in heaven already ; yea , before they had any being ; whence then is all the gross ignorance and errour , and blind defence of satans falsehoods , under the name of christ and truth ? why censure they conformists and others that differ from them ? if all that christ hath , be already ours , and we are as perfect as he , what can duty , or more grace , or heaven , add to us ? and why would they have men read their books , to do no good , and avoid no evil ? is it to make up any imperfection in the obedience or righteousness of christ ? 41. did christ redeem us from under his own government , and the law of grace ? are we not under the law [ of christ and faith , and liberty ] to christ ? or is there any transgression , if no law ? or is it law that we shall not be ruled and judged by ? 42. is it no greater mercy and grace , to make us like our saviour in holiness , and gods image , and the divine nature , than not ? are christ's graces his dishonour ? 43. is it not a vile abuse of his grace , to contemn it , because it is our own ? and to take righteousness to stand against free grace , if it be but our own ? and to pervert pauls words , that accounted as dung his own righteousness , which he sets in competition or opposition to christ , calling it that righteousness which was of ( moses ) law ; when at the same word , he sets against it a righteousness also made his own , which is by the faith of christ . could christs righteousness justify us , if it were not in some kind of causality ( meritorious , material , or formal ) made our own : can an accident of another subject be an accident of us ? and will not distinct personality continue to men , as well as to angels for ever ? we abhor the thoughts of any righteousness that is of our own possessing or working , otherwise than as given and wrought in us , by the merits of christ , and the free gift of undeserved grace ; or any that must not by the same divine power and grace be continued . and all that pretendeth to the least part of the office or performance of christ ; but only what he freely giveth , and which advanceth the honour of his merits and love , and tendeth to please and glorify god , and attain the designed end of redemption and salvation . as to the twelve names that are prefixed to the book , i leave it to themselves , to speak their own cause : only i can say , that one of them taketh the words , if mean't , as they are written ( and indeed inculcated ) to overthrow christianity , and humanity . and i doubt not , but some of the rest are of the same mind , and had not read the book , or the preface , so as to know what was in them . finis . the contents . chap. 1. prefatory . page 1. chap. 2. an hundred of their errors described . p. 6. chap. 3. to moderate the over-hot censurers of their persons . p. 38. chap. 4. reasons for present forbearing a tedious confutation of them , as being fully and often done by me already , and as further , needless . p. 58. post-script . p. 65. three books lately published by mr. baxter , and printed for tho. parkhurst . 1. english non-conformity , as under king charles the second ; truly stated and argued . 2. knowledge and love. 3. cain and abel . the vanity of continuing ceremonies in the worship of god ; by a minister of the church of england . an healing attempt ; conscience satisfied , in submitting obedience to king william and queen mary . a treatise tending to cleare the doctrine of iustification. written by io. forbes, pastour of the english church at middelburgh, for the instruction of his flocke: and now published by some of them for the good of others forbes, john, 1568?-1634. 1616 approx. 470 kb of xml-encoded text transcribed from 103 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a01033 stc 11136 estc s102456 99838241 99838241 2609 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a01033) transcribed from: (early english books online ; image set 2609) images scanned from microfilm: (early english books, 1475-1640 ; 837:11) a treatise tending to cleare the doctrine of iustification. written by io. forbes, pastour of the english church at middelburgh, for the instruction of his flocke: and now published by some of them for the good of others forbes, john, 1568?-1634. [12], 189, [3] p. printed by richard schilders, at middelburgh : 1616. with a final errata leaf. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual 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tending to cleare the doctrine of ivstification . written by io. forbes , pastour of the english church at middelbvrgh , for the instruction of his flocke : and now published by some of them for the good of others . blessed is he to whom the lord imputeth not sinne , psal . 32. 2. this is the name that they shall call him , the lord our righteousnes , ier. 33. 6. for god was in christ reconciling the world to himselfe , not imputing to them their sinnes , 2. cor. 5. 19. for he made him who knew no sinne to be sinne for vs : that we might be made the righteousnes of god in him , 2. cor. 5. 21. at middelbvrgh , printed by richard schilders , 1616. to his welbeloved in the lord , the faithfull of the english church in middelbvrgh , whose love to the trueth hath entertained his ministerie amongst them , the author wisheth grace to discerne , and in humilitie to embrace and cōstantlie to hold the truth in faith and love vnto eternall life . the love of you , dearely beloved , whom i have and yet do serve in the lord , stirred by the earnest and forward desire of some of you , hath mooved me to alter my former determination , of abstayning from all writing , especially during the present estate of gods church , more wasted and whithered , then watered , and builded in grace , by superfluitie of writing : i ever was loth to put my hande to the penne , and rashlie to adventure the declaring of my minde , in so deepe mysteries : seeing so many , by their inconsiderate forwardnes in writing , doe darken the trueth , more then cleere it , and doe breed contention , rather , then godly edifying . the sight of whose weaknes , ioyned with the conscience of myne owne inabilitie , as being in iudgement farre inferior , so also in vttering by word , and expressing in writt , the conceptions of my minde , fa●re lesse prompt and able , then many who have so stumbled : hath made me afraide , to medle in such sort , with the sacred truth of god. moreover , in this contending age , i see and perceyve , that answering of errours , doth more kindle then quench the fire of endlesse strife : presumption of knowledge , deceyving the mindes of manie : and true humilitie , so necessarie a vertue , for learning the mysteries of god , so farre remoued from men , even otherwayes of excellent giftes , that the most part , striving in preiudged humor , more for victorie , then truth : it is hard to finde , almost one , who in this heate of contention , doth not in something , more or lesse marre the soundnes of gods truth . so dangerous a thing it is to do any thing , in contentious manner , and through vaine glorie , and not in that meeknes of minde , whereby every man esteemeth others better then him selfe . and therefore wisely doth the apostle forbid oppositions of science , falsly so called , in the handling of gods truth : as a thing which maketh both them which professe it , to erre concerning the faith : and also turnes others away from the truth : and commandeth the servant of the lord , not to strive , but being gentle toward all men , to instruct thē with meeknes : and willeth those that are strong in the faith , to receive vnto them , the weake in faith : but not vnto cōtroversies of disputations , because that doth greatly harme such as are weake : who thereby are cast in a greater doubtfulnes and vncertaintie of the maine foūdations . for as a ship before one faire wind , is carried forward in hir course , & saffely brought to the havē : which by contrary blastes , is not onely hindred , but greatly endangered , if not drowned : even so the faith of the saints , which is to be promoved by the onely simple and sound breath of gods mouth , in his faithfull servants , all both minding & speaking one thing , must needes bee marveylously hindred in many , and in many quite destroyed by these so many contrarie doctrines , blowing every one against another , and casting the faith of the children of god , vpon so many daungerous rockes : and tossing it with so manie windes and waves , that it is no marvayle , to see so many , make wofull shipwrackes . it were more to the honour of god , and profit of the saints , if the builders were more carefull of keeping vnitie in the truth , in following the true paterne of holsome wordes , in faith and love , which cannot bee condemned : then curious in shewing their knowledge . and that all pastours , did labour , after th' example of that prince of pastours , to lead his people by the still waters : rather then by the turbulent streames of their fighting opinions , and by strange language , to divert the children of god , from the waters of shiloa , that runnes softlie : which only are able to refresh the cittie of god. in so doinge , they should not have sinned , in quenching so many smoking flaxes , and breaking so many brused reedes . i speake not against the faithfull labours of christes witnesses : cōtending with courage against the errors of the common adversarie , either within or without the house of god : and opposing them selves , both in plaine simplicitie of trueth , and moderate helpe of arte , to everie corrupt doctrine . but my speach is against our owne intestine debates , arising not so much vpon any substantiall contrarietie , as to much curiositie of judgement , whereas in one and the same pointe , they holding the substance , doe contende for the shadowe . as is too manifest in this same pointe , whereof i am by your christian importunitie , forced to write touchinge the iustification of a sinner before god. wherein even they who doe holde christ , to bee our righteousnesse , according to the word : doe yet notwithstanding greatly perturbe the peace of the church , and destroye the faith of many : and give matter of offence to all , in striving for the difference , which is in the measure , rather thē in the matter of their faith . they that see more deepely , by importune and vntimely forwardnes , renting such as are yet old bottells , with their new wine : and they who are not come so farre in knowledge , in vnadvised temeritie , iudging and condempning that , whereto as yet they themselves have not attained . both fayling in the duetie of love : the one not contenting to have their faith with them selves , vntill without hurte and offence of others , they may imparte it to their edification , and not to their destruction : the other sorte , not having learned in sobrietie , to be wise according to the measure of their owne faith , doe not admitt what more the lord reveyleth to others . as though the measure of their faith and knowledge , should bee the rule and limittes of the spirit , to binde the whole church , and every man therein . and this woefull seed of contradiction ( while men are too much addicted to the vaine deceyte of their owne reason ) hath now at last , not onely troubled the faith of the weake ones , but hath begunne , to cast darknes vpon the mindes , of some of the strongest sorte . while they evanish in their owne reasonings about the trueth of god reveyled in the gospell : as did the gentiles , in that trueth which god made manifest vnto them in the creatures . these have bene the causes of my vnwillingnes , to give any thing in write , and that now , being overcome by your request , i doe follow a plaine maner of declaration of my minde , without contention with anie , or direct disputing against anie : as being resolved , to have no parte , in the noysome wrangling , of this contentious age . but as one desirous to walke honestlie , in all things : i endevour , to keepe mee within the measure of my owne faith : and to benefitt the church of god , with that which he hath given me : not hindring , nor envying that others , who have receyved more , do more good in our common lords worke . of whom ( as hee who is onely able to give it ) i most humbly crave the gratious direction of his spirit , in this and all my labours : with his blessing therevpon , to your comfort , and theirs who shall have the vse thereof . his grace be with you . middelburgh , 20. iuly , 1615. yours in the lord jo. forbes . a table of things contayned in this treatise , according to the order of the chapters . chapter i. foure groundes proponed which serve to make vs conceyve aright of the nature of the benefits dispensed vnto vs by god in christ . 1. the knowledge of gods decree . 2. of christ as mediator . 3. of the order of the benefits . 4. of their difference . chap. ii. of the two chief things to be considered in gods decree , to wit , the substance , and chief cause of it . the twofold description of gods decree or predestination . and of that which is the most proper . chap. iii. of the substance of gods decree consisting in three things . 1. the persons who are ordayned . 2. that wherevnto they are ordayned . 3. the meane whereby . of which the first two are spoken of in this chapter . chap. iv. the third part of the substance of gods decree touching the meane of adoption , that is iesvs christ . chap. v. of the cause moving god to decree , that is , the will of god cleared from the persons who are ordayned vnto adoption . chap. vi. the same cause cleared from that thing wherevnto they are ordayned . chap. vii . the same cleared from the meane whereby they are ordayned to be adopted . chap. viii . of the second groūd , which is touching christ the mediator . chap. ix . of the third ground touching the order of gods benefites , specially of adoption and iustification , and of five things serving to cleare the same . chap. x. of the first of those fiue touching the order of subsistinge of the persons of the trinitie . chap. xi . of the second of these five , touching the severall obiectes wherein the grace of god is to be considered . chap. xii . of the third of these five touching the difference of order betwixt gods dispensation and our perception . chap. xiii . of the fourth of these five touching the different extent or largenes of gods benefites amongst them selves . chap. xiiii . of the last of these five touching the covenant of god. chap. xv. of the first reason why most men place iustification in order before adoption . chap. xvi . of the second reason why most men place iustificatiō before adoptiō , drawen from io. 1. 12. examined in the first point , that is touching the persons there described . chap. xvii . the examination of the same reason from the second and third pointes therein to be considered , that is the benefit bestowed , and him who bestoweth it . chap. xviii . of the fourth and last ground , serving to cleare the nature of gods benefites touching the difference of these benefits . and first of the divers manner of speach vsed in scripture touching them . 2. of these things wherein they agree , and vse hereof . chap. xix . of the twofold distinction of the benefits . 1. according to the maner that we enioy them . 2. according to their particular nature . chap. xx. a proposition of the doctrine of iustification & things therein to be intreated , and first of the divers opinions of men touching iustification in generall . chap. xxi . the foure principall points controverted . 1 touching the efficient cause . 2. touching the materiall cause . 3. touchinge the formall cause . 4. touching the subiect iustified . and the first handled . chap. xxii . of the second point touching the materiall cause of iustification : the different opinions of men , reduced to foure principall : and examination of them . chap. xxiii . of the true matter of our righteousnes , what it is , & wherein . & the first handled shewing that christ only is the matter therof . chap. xxiiii . of the second point touching that wherein christ is our righteousnes : the different opinions of men therein : and the truth examined by six grounds out of the word . chap. xxv . of those things in christ which are required to make that wherein he is our righteousnes , to be righteousnes both in his person , priesthood , and actions . chap. xxvi . of the formall cause of iustification cōsisting in three things , 1. in gods giving . 2. in his imputing . 3. in the maner of both . that is by grace . the gift being two fold : the first which is faith is first intreated of in foure pointes : and first , what kinde of gift it is . chap. xxvi . of the second point touching faith : to whom , it is given , and in what part or facultie it is wrought . chap. xxviii . of the third point touching faith : what it is : of the divers significations of it . of the true signification of it , when it is said to be imputed vnto righteousnes : of the particular nature thereof , both as it is wrought by god in our hartes , and as our heartes worke by it . chap. xxix . of the fourth and last point touching faith , that is , the end & vse wherefore it is given vnto vs : consisting in foure things . chap. xxx . of the second gift which god giveth in iustifying , which is christ crucified . chap. xxxi . of the second point touching the forme of iustification consisting in imputation : the signification of the word : the thinges that are said to be imputed , and what it is that in iustification is imputed . chap. xxxii . of the third point touching the forme of iustification , consisting in the grace of god. chap. xxxiii . of the obiect of iustification both what man is in him selfe , and what by grace , when he is iustified . chap. xxxiiii . of the finall cause of iustification . chap. xxxv . of the description of iustification considered in the particular points thereof , gathered out of the former grounds . finis . a treatise tending to cleare the doctrine of justification . chapter i. the evangelist luke , willing to make theophilus , to acknowledge the certaintie of those things , whereof he had bene instructed : did search out perfectly all thinges , from the beginning : and then did write vnto him , frō point to point . according to whose example , ( for giuing the more full assurāce to mindes desirous of knowledge ) it shall not be amisse , being to treat of the true nature of the iustification of a sinner , that we first beginning at the very foundation , do shortlie speak of those points , vpon the knowledge whereof , chieflie dependeth the light and evidence of this matter . amongst divers others : there are foure principall groundes . vpon the sound knowledge ▪ whereof , it evidently appeareth , that the right conception , of the true nature of gods saving benefits in christ , doeth chieflie depend . the first is , the sound knowledge of gods decree or predestination . the second is , the knowledge of christ , as mediator betwixt god and vs. the third is , the right order of the benefits imparted vnto vs. the last is , the sound knowledge of the speciall difference and distinction , of those benefites amongst them selves . these foure points haue such affinitie one with another : and the knowledge of each one so depēdeth vpō another , that hardlie can any one of them be soundly knowne , without the sound knowledge of the rest . for error in one , doth bring commonly , if not continually , errour in all . which is manifest , if we lay before our eyes , the different opinions of men , touching this point , which we haue in hande : in the which we shall evidentlie perceyve , that as many mayne differences as are amongest them , concerning the iustification of a sinner : so many different iudgements have they , touching gods decree , christes merite , the order of gods dispensation , and nature of the benefites dispensed . for according to our mistaking , or confounding , or wrong placing of any of those respectivelie , wee doe mistake , confound and order amisse , the benefites of god : in our conceyving , speaking , or writing of them . wherefore it is more then evident , that it is dangerous to erre in any of these foure : and therefore before we come to the particular consideration of the benefite of our iustification , i doe esteeme it first necessarie , that for the clearing of the true nature thereof , wee lay some solide goundes in our myndes , concerning the knowledge of these foure pointes : so farre as in generall , is requisite to preserue vs from errour in the particular consideration of any one blessing bestowed vpon vs in christ . chapter ii. first then touching gods decree , the true nature thereof cannot rightly be knowne , except besides other thinges therein to be considered , we specially vnderstand : first , what is the substāce of it : and secondly , what is the chief ground and cause of it . which two things doe principally teach vs how to make a right reference of all gods benefits vnto it , and of it vnto them . and therefore they are chieflie to be marked of vs. the matter or substance of gods decree , is two maner of wayes considered in the scriptures : first more properly : which maner in shew seemeth more strict , and yet doth imply the largest sense . secondly , in a more improper manner according to the consequent fruites and effects following necessarily vpon the proper substance and nature of gods decree , whereby it is most properlie described : which proper description is chieflie to be perceyued in those places of scripture , where the spirit of god purposelie sets it downe , in the owne proper nature : expresly distinguishing it both from gods purpose or foreknowledge going in order before it , and from gods election and remanent blessings in the execution thereof following in order after it . of these places there bee two principally to bee marked , which being compared togither , do make vp the full and sound nature and description of the decree of god in so farre as it is restrayned to the vessels of honor , in which respect we speake of it in this treatise . the one place is in the first chap. to the ephes . vers . 5. the other is in the 8. chap. to the rom. ver . 29. in the first it is thus described , he hath predestinated vs vnto adoption through iesus christ in him selfe , according to the good pleasure of his owne will vnto the prayse of the glorie of his grace . and this is the most proper and most perfect definition of gods decree , from the next and most proper blessing vnto which we are predestinate , and wherevpon al the rest ( from which the decree of god in other places is more improperly defined ) do consequently depend as necessarie effects and adherents thereof . and this appeareth to bee manifest by the other place , where it is thus described : those whom hee knew before , he also praedestinated to be made like to the image of his sonne . which place compared with the former , doth shew evidentlie , that in the former description , conteyned in the first chap. to the ephe. all blessings wherein stādeth our cōformitie to the image of christ , are such necessarie consequences of adoption and inseparable adherents thereof : that to be predestinate to adoption includeth them all . and for this cause is it that sometimes the decree of god is described from them , as namely from eternall life , act. 13. ver . 48. as many as were ordayned vnto eternall life , beleeved . and from salvation , as 1. thess . 5. 9. god hath not appointed vs vnto wrath , but to the obtayning of salvation through our lord iesus christ , &c. and these we call more improper descriptions of gods decree , because they are taken from the fruites and effectes , or inseparable consequences of that blessing wherevnto wee are saide most properly to be predestinate , which is adoption , whereby gods decree is most properly described , because in gods dispensation to vsward it presupponeth no preceeding benefite , whereof it should be the effect , but is the next ende wherevnto god doth ordayne vs : and so the first blessing of god , which he doth bestow vpon vs in christ : comprehending in it by necessarie consequence all the rest : as inseparable fruites and effectes thereof : and therefore is it that in that other place , in the 8. to the rom. gods decree is described from the making of vs cōforme to the image of his sonne : which alwayes presupponeth the making of vs sonnes , in his sonne , to goe before it . chapter iii. having now considered the places where the decree of god is most properly described , wee are next out of them to marke what is the substance of it , which is cleerly sett downe to consist in three thinges . the first is , the persons who are ordayned . the second is , the thing wherevnto they are ordayned . the third is , the meane whereby they are to receive that wherevnto they are ordayned . touching the persons , they are described in the 8. chap , to the rom. from gods foreknowledge or purpose , where it is said , those whom he knew before , them also he predestinated : and therefore is it that predestination is said to be according to the purpose of god , ephe. 1. vers . 11. and to the same effect election is said to be according to the foreknowledge of god , 1. pet. 1. 1. and 2. and this is that sure foundation of god which never fayleth : as sayeth the apostle to timoth . the 2. epist . chap. 2. v. 19. whereof also iames speaketh act. 15. 18. as the ground of the calling of the gentiles to the participation of grace with the iewes : when he sayth , from the beginning of the world god knoweth all his owne workes . which two places , lead vs to the consideration of these two things : first , that the foreknowledge of god , or his purpose doth comprehend the determinate and complete number of all that are predestinate , and according thereto effectually called . secondly , that those who are so called , that is according to gods purpose or foreknowledge , doe remayne sure , and never can so fall away from grace and from the trueth of god , that they should erre frō the marke . but heere it is not my purpose to speake more of the persons that are ordayned : because heereafter we wil have occasion at greater length to entreat of them . the second thing in the substance of gods decree to be considered of vs , is that wherevnto they are ordeyned , which by the apostle is called adoption , that is sonneship or filiation . when he sayeth , he hath predestinated vs vnto adoption : which benefire implieth all the rest , which consist in these things whereof we are made partakers in the sonne of god : to make vs conforme to his image both in death and life , in suffering and reigning with him . which as we haue said , appeareth evidently by that other description of predestinatiō set downe in the 8 , chap. to the rom. where it is said , that he hath predestinated vs to be made like to the image of his sonne . whereby it is evident that the thing , whereto first and principally we are predestinate , is to be sonnes , by adoption : and secondarily in and vnder that adoption , we are , by infallible consequent , predestinate , to bee made like vnto the only sonne of god. for first we are made gods sonnes in his sonne : & then we are made like gods sonne , in his sonne , for the conforming of vs vnto christ , succeedeth not only in order , but also in some respect , in time , vnto our being sonnes in him , according to that saying of iohn , in his 1. epist . chap. 3. vers . 2. we are now the sonnes of god , but yet it is not made manifest , what we shal be : and we knowe that when hee shal be made manifest , we shal be made like him , for we shall see him as he is . and to the same effect speakes the apostle to the colossians , chap. 3. vers . 3. and 4. saying , that we are dead , and that our life is hid with christ in god : and when christ , who is our life , shall appeare , then shall we also appeare with him in glorie . for this ground is to be well marked , that the likening of vs who are made sonnes in christ , requireth necessarily , the manifestation of christ vnto vs , to goe before in the same blessings , wherein we are to be made like vnto him . for as to make vs sonnes by adoption , requireth necessarily the revelation of iesus christ , as the sonne of god vnto vs : so the conforming of vs vnto him , either in death or life , requireth necessarily that he be manifested to vs in his death and crosse , and in his life and glorie . therefore doth peter in his 1. epist . chap. 1. vers . 13. ascribe the bringing of all grace to vs , vnto the revelation of iesvs christ , saying : trust perfectly in that grace which is brought vnto you , in the revelation of iesus christ . and of this it commeth to passe , that in this present life , we are in some measure made like vnto christ , in the communion of the benefites flowing from his death and suffering , and his resurrection from the death : because he hath alreadie appeared to vs in these things . but in this life , we are not , neither shal be made like vnto him in his glorie , which followeth the resurrection frō the dead : because in that , we cannot be made conforme vnto him ; vntill that he appeare vnto vs againe , in glorie . but we rest in full assurance of it : because of our conformitie in his death , alreadie begunne . for as sayth the apostle rom. 6. 5. if we haue bene planted with him vnto the similitude of his death , we shall also be planted with him to the similitude of his resurrection . and this assurance made the apostle paul , to labour above all things , to know christ , and the vertue of his resurrection , and the fellowship of his sufferings , in being made conforme to his death , phil. 3. 10. because as in the same place he declareth by that cōformitie , vnto his death , he did know , that he should attayne vnto the resurrection from the dead : that is , the glorious and immortall estate in all perfection , which the saints doe enioy , in the resurrection from the dead . in respect of this ground , it is , that first & principally , as we haue said , we are predestinate vnto adoption , as vnto that wherein christ is first of all to be manifested vnto vs : and in the communion whereof , is builded and grounded , our communion with him , in all other things , wherein he is heereafter to be revealed vnto vs : to this ende that we may bee made like vnto him . this is one of the mayne pointes , chiefly to be marked , in the consideration of the substance of gods decree . which not being rightly conceyved , maketh that not onely the decree of god it selfe , is mistaken by many : but also that the benefites of god in christ , are both wrongly defined , and ordered , and specially the benefite of iustification : as heereafter wee will see more cleerly . chapter iiii the third thing to bee marked in the substance of gods decree , is the meane , whereby we are to attayne vnto that , wherevnto we are predestinate : that is , whereby god hath ordayned vs , to be adopted , which is iesus christ , according as the description of predestination contayneth : when it fayeth . that we are predestinate to be adopted through iesus christ . of which point for avoyding idle repetition , we will not speake much , vntill we come to the second of these foure points : which we haue propounded to be considered : because vnto it , it properly belongeth : onely these two things , we are to marke , by the way : first , that iesus christ , is not the cause why , but the meane , whereby god doth ordayne vs to adoption . which will more clearly appeare , when we speake of the cause , mooving god to predestinate vs. the second thing that we haue to marke , is , that all other secondary meanes , whereby in the scriptures we are said to be made sonnes , or iustified , &c. as namely , the gospell preached , the sacramentes , & faith : are no wayes to be esteemed meanes , simply in respect of them selves , but only by relation , and reference to christ : in and by them revealed , offered , and receyved . which is most evident , by the description aforesaide of predestination : in the which nothing saving christ alone , is set downe to be the meane , whereby god ordayneth vs to be adopted : so that it is not the word but christ revealed by the word , neither the sacraments , but christ signified by the sacramentes , nor faith , but christ receyved by faith , which in proper sense maketh vs sonnes , and iustifieth vs. they only by consequence and mediatly being said in scripture , to make vs sonnes , and iustifie vs , &c. because they are the meanes , appointed of god , whereby we atteyne vnto christ , who is the onely proper and immediate meane , whereby we are adopted and iustified , &c. neither are they appointed mediate meanes , absolutely necessarie , vnto our adoption and iustification : christ onely being the immediate and absolute necessarie meane , appointed of god for the enioying of these blessings : as being the onely matter & substance of them , in him selfe . the word sacraments and faith being in them selves , neither part nor portion of the matter and substance of these benefites , but onely the signes , or seales , or instrumentes of enioying him , who alone is the substance . and that onely vnto such , as are partakers of the outward dispensation of the covenant . others who die before they either heare faith preached , or are made partakers of the sacraments , such as are many children of the faithfull , & such also as are called like vnto the thiefe , in the last houre : being adopted of god , and iustified through christ , without them , and therefore , when in the scriptures , the spirit of god doth indifferently attribute our adoption , iustification , salvation , &c. vnto christ , and vnto ●aith : yet they are not of a like large extent , nor alike relatiue , in all persons adopted , iustified , and saved , &c. for albeit actuall beleeving , doth necessarily imply christ : yet to be adopted and iustified through christ , doth not alwayes , in all persons , necessarily imply actuall beleeving : seeing that faith , commeth of hearing the word preached : and therfore is to be restrayned to such as are by outward dispensation called : which all that are adopted , and iustified , are not : for we are to distinguish betwixt these two things : that is , to be partakers of the covenant , and to bee partakers of the outward dispensatiō of the couenant : and therefore when it pleaseth god by outward dispēsation , to call those who are within the covenant : these meanes are then necessarily required vnto salvation . for we are bound to these outward meanes , when it pleaseth god to vse them towards vs , for our calling : but god is no wayes bound to them , nor his grace in christ , but that he may freely , by his grace , without them , performe his decree through iesus christ in vs : after the manner knowne to him selfe : whose wayes are past finding out , els , if those meanes , were absolutely necessarie in all , who are within the covenant : then certainly the children of the faithfull , who , according to the scriptures , are within the covenant , dying without externall dispensatiō of the covenant : should , contrarie to the scriptures , not be accounted holy . of this it followeth , that whē it is said in scripture , that without faith it is vnpossible to please god : that wee are to vnderstand that saying , prudently , least we fall in a dangerous error : so as to esteeme the children , of whom cōsisteth the kingdome , not to be acceptable to god : who notwithstanding , are baptised , as belonging to god in christ ▪ and heyres of that righteousnes , which is by faith : although they haue never heard saith preached . of all these things we may easily perceive , that seeing christ , who is the matter of our righteousnes & life , is not the cause why but the meane , whereby , god doth decree to adopt vs , & iustifie vs , &c. that faith , which is no material but instrumental meane , can much lesse be the cause why , but a meane , wherby , god doth predestinate vs , to be adopted , iustified , and glorified : otherwise faith , which is powerfull onely in respect of christ : should be of greater respect , with god , then christ himself : which were abominable to thinke . in danger of which sinne , many notwithstāding do fall : in defining , both gods decree , and our iustification . when as they distinguish not , first , betweene the thing which is decreed , and the cause moving god to decree that which he decreed . secondly , whē they distinguish not , in the thing which is decreed , that whervnto we are ordeyned , from the meane , wherby god doth ordayne to adopt vs. & thirdly , whē in the meane , they distinguish not , betwixt that , which is absolutly necessarie , in all within the covenant : frō those things , which only are necessarie , in such , as not only are within the covenant , but also are called by outward dispensation thereof : and which are not , substantial partes of our righteousnes , but accidentall meanes therof . except we will say , that to be iustified by christ , and by faith , is one , and the same thing , in proper and not borrowed speach . which is impossible : except we hold that faith in proper and not figurative speach , doth signifie christ . these oversights , cause some to make faith the cause moving god to predestinate vs to adoption , &c. and others , to esteeme faith , not to be the meane , and that instrumentall & that in some case only : but the very matter of our righteousnes . and that not in borrowed or figurative , but in simple and proper speach . of which matter we shall have occasion to speak heereafter . chapter v. this much being spoken , of the substance of the decree . we are next to consider , what is the cause that moved god to make this decree . where we are to observe , that we doe not speak of the final cause : which is the prayse of the glorie of gods grace . neither yet of the materiall cause , and that which in the schooles is called causa procataretica , that is the formost after the first , or after the beginning : which in the substance of gods decree , we haue already declared , to be christ . but the cause we inquire of , is that , which in the schooles is called proegumena , that is to say , which goeth before all causes , and doth leade , order , & guide al the rest . which the apost . setteth down in these words : according to the good pleasure of his will. by which words , it is evident , that nothing , either in christ as mediator , or in man himself , or any thing els , without god : but only gods owne will in him selfe , was the cause that did move god , to predestinate such as are predestinate , and to predestinate them vnto that wherevnto they are predestinate , that is adoption : and to predestinate them to be adopted , by no other meane , except through iesus christ alone . so that both gods action of decreeing , & the persons who are predestinate , and the thing wherevnto they are predestinate , & the meanes whereby they are predestinate , doth depend vpō no cause without god , but vpon the cause that is in god him self : and vpon no cause in god him selfe , except only his will. which sometimes is called in the scriptures his mercie , his love , his grace , his purpose , his gift , his good pleasure and counsell of his will. and for the clearer vnderstanding of this point , we are carefully to marke , these two phrases , conteyned in the description of predestination . the first is , that god is said to have predestinate vs in him selfe . the seconde is , that he is said to haue predestinate vs according to the good pleasure of his owne wil. by the first of these sayings , the spirit of god would teach vs , that god went not without him selfe , neither consulted with anie thing but him self , neither looked to any thing that was not in him self : when he did predestinate vs. and so cōsequently that the decree of god , or predestination , is an action of god , not in christ the mediator , nor in vs that are his members , but in god him self . for the benefites of god towards mankinde , and the fruites of his love to the vessels of honour , are clearely distinguished in scripture , in three degrees . the first is , of those things , which god doth in him selfe . of which kinde are , his purpose , foreknowledge & predestination . the second is , of those things which he doth in christ the mediator . of which kinde are our election , redemption , and blessing of vs with all spirituall blessings , &c. the third is , of those thinges which he doeth in vs through christ . of which kinde are our adoption or calling , our iustification , and sanctification , and glorification , &c. by the second pharse , the spirit of god would teach vs , that albeit in god , there be many things set downe in scripture , to be considered , as the fountaynes of gods working : as namely his infinite wisedome , his omnipotent power , his infinite goodnes , &c. yet this action of predestinating vs to adoption , is only attributed to the will of god. which limiteth the infinitenes , both of his wisedome , power , & goodnes , in all his actions outward , toward the creatures : both in their creation and government , & dispensation of all blessings towards vs , both bodily & spirituall . heereby we may learne , that our blessednes , if wee shall examine it , in the cause : doth surmount all reason , and all the capacitie of the reason , of man and angell : seeing it is builded vpon no reason of any creature , or ground of reason in any creature : but vpon the will of the creator . which is not mooved , directed , or ruled by any thing , that is in the creature , but by it selfe alone : and is the rule of all reason , in the creature , and of things done by the creator , vnto the creature . this shall yet be more easily perceyved , if we shall severally consider it , in those three pointes of the substance of gods decree , before mentioned : that is in the persons predestinate , in the thing whereto they are predestinate , and the meane whereby . concerning the persons : who can give a reason why iacob should be beloved , and esau hated , before any of them , had done either good or evill : except onely the will of god ? as it is written . i will shew mercie to whom i will shew mercie : and will haue compassion vpon whom i will haue compassiō , exod. chap. 33. ver . 19. rom. chap. 9. ver . 15. and the spirit of the lord , giving the reason , why the lord did set his loue vpon israell , and did choose them : doth remove all respectes , which can bee considered in them . first their number , deut chap. 7. saying : the lord thy god hath chosen thee to be a precious people vnto him selfe above all people that are vpon the earth : the lord did not set his loue vpon you , nor choose you , because you were more in number , then any people , for you were the fewest of all people . secondly , he removeth their power and strength , deutero . chap. 8. saying : beware least thou say in thy heart , my power and the strength of myne owne hande , hath prepared me this aboundance . and thirdly , he remoueth their righteousnes , deut. chapt . 9. saying : speake not thou in thine heart , saying : for my righteousnes , the lord hath brought me in to possesse this land. and shortly after in the same chap. vnderstand therefore , that the lord thy god , giveth thee not , this good lande to possesse it , for thy righteousnes , for thou art a stiffnecked people . fourthlie , he cleareth this ground most evidently in the 10. chapter of deutero . by removing all praerogative and respect of right , or reason in respect of right , why the lord should haue chosen thē aboue any other people , all people being alike belonging to the lord , saying : behold heaven , and the heaven of heavens , is the lord thy gods : and the earth , and all that therein is : notwithstanding the lord set his delight in thy fathers , to loue them , and did choose their seed after them , even you , above all people , as appeareth this day . moreover , the same point is yet further cleared by the lord him selfe in the prophesie of ezechiel , chap. 16. by removing all respect of their worthines , or perfection , declaring their wretched estate , in them selues , in filthines , and naturall corruption , in the very tyme , when the lord did choose them , saying : in thy nativitie , when thou wast borue , thy navell was not cut , &c. and when i passed by thee , i saw thee polluted in thy owne blood , and saide vnto thee : when thou wast in thy blood , thou shalt live , &c. and this ground , is made cleare , by christ him selfe , math. chap. 11. vers . 25. 26. when he speaketh of the persons vpon whō the lord bestoweth his grace , and of the reason moving him thereto , saying : i thanke thee o father , lord of heaven and earth , because thou hast hid these things from the wise and men of vnderstanding : and hast opened them vnto babes , it is so father , because thy good pleasure was such . these wordes doe plainely teach vs , that the will of god onely , without any reason in the creature : yea which is more , contrarie to all reason that may seeme to bee in the creature , is the cause of gods mercy towards man. when the simple are preferred to the wyse : the weake , to the strong : the poore , to the rich : the vyle , to the honorable : and which is yet more strange : the sicke , to the whole : and sinners , to the righteous . therefore to conclude this point , we shall see sufficiently the evidēce of it , by comparing the first of iohn . vers . 13. with the first of iames , vers . 18. in the 1. of iohn it is said , that the prerogative to bee the fonnes of god , is given to those who are borne , not of bloods , nor of the will of flesh , nor of the will of man , but of god. and in iames it is said : that of his owne will , god begate vs. of which it appeareth evidently , that the persons who are ordayned vnto adoption , are pre destinate , chosen and called : for no cause without god , either in christ as mediator , or in them selves : but only of gods free will , & good pleasure . for it is not in him that willeth , nor in him that runneth , but in god , that sheweth mercy , rom. chap. 9. ver . 16. chapter vi. we are next to consider the same ground , in that wherevnto we are ordayned : which is adoption : including in it , our conformitie with christ in righteousnes , holines , life and glory , &c. of all which benefites , there is not one , which is not the gift of god : and that of meere grace : according to his wil & good pleasure . for albeit al blessings be in christ : yet neither he , nor any of thē in him , are given to vs , but according to the wil of god. so that he is a saviour & redeemer of none but of such as pleaseth god of his good will : so that his death & satisfaction for sinne , is not for any , nor imputed as righteousnes . vnto any , for any cause , either in christ , or man : but only to such as it is the wil of god to give it . therefore doeth the apostle say , rom. chap. 11. ver . 7. that the election hath obtayned it . to shew vs that the cause of obtayning the promise , & all blessings therein contayned , dependeth neither vpon christ as mediator , nor vpon man , but vpon the lords free choice : who giveth christ , for whō and to whom he will : and therefore is christ him self called the gift of god , iohn chap. 4. ver . 10. and iohn chap. 3. ver . 16. because even he is given vnto vs of grace : according as the words of iohn declare manifestly saying : god so loved the world , that hee gave his onely begotten sonne . and although all power bee given vnto christ both in heaven and earth : yet in dispensing of life , he is limited by the fathers will. and therefore saith him selfe , that al power is given him to this end , that he may give eternal life , not to all , simply and indifferently : but to all , that the father hath given him . iohn chap. 17. vers 2. and that because such is the fathers will : as christ him self witnesseth , ioh. cha . 6. ver . 39. this is the will of my father that sent me , that of all which hee hath given me , i should loose none . and the reason why hee restrayneth his dispensation of life vnto the fathers will , whose will and pleasure is that he should save only those whom he had given vnto him , is declared by christ him self in the verse immediately preceeding , saying : i am come downe from heaven , not that i should doe myne owne will , but the will of him that sent me . which wordes plainly teach vs , that the dispensation of life , dependeth not vpon the will of christ as he is mediator , much lesse vpon the will of man : but only vpon the good wil & pleasure of god. and this is cleere in all the blessings bestowed vpon vs in christ , & of al the meanes which god grants vs to bring vs to the communion of the blessings , which all , are said in scripture to be according to the will of god : and to be given vs freely by grace : as namely the revelation of the mysterie of godlines , eph. chap. 1. ver . 9. & preachers to reveale it . eph. cha . 3. ver ▪ 7. &c. and gala. chap. 1. ver . 15. 16. also the benefit of our calling , 2. to timot. chap. 1. vers . 9. also our beleeving , and by faith assenting to the calling of god , 1. to the corint . cha . 12. ver . 9. 11. and ephe. chap. 2. ver . 8. phil. chap. 7. ver . 29. and 2. chap. ver . 13. rom. chap. 11. ver . 7. ioh. chap. 6. ver . 36. 37. and 44. 45. and math. chap. 11. vers ▪ 25. 26. and mat. chapt . chap. 13. ver . 11. also the gift of perseverance , 1. to the corinthi . chapt . 1. vers . 8. 9. and iohn chap. 10. verses 28. 29. and 1. epist . of iohn chapter . 2. vers . 27. and chapter 3. vers . 9. 1. to the corinthians chapter 15. vers . 57. and 58. 1. epist . to the thess . chap. 5. ver . 23. 24. and 2. epist . to the thessal . chapter 16. verse 17. and i eremy chap. 31. vers . 32. 33. and chap. 32. ver . 40. & so forth of all the remanent benefites of god , and namely of our iustification : for we are iustified freely by grace . and therefore even the righteousnes of christ whereby we are iustified , is said to be the gift , of god , & that of free grace , rom. chap. 5. vers . 15. 16. 17. for of whatsoever worth , vertue , & value , the satisfaction made by christ be of in gods sight : far exceeding al vnworthines and weaknes of all mankinde : yet it is no farther extended nor given to any moe , but such as is the good will & pleasure of god , neither is it contrarie vnto this , that all the blessings of god are said to be in christ , and we said to be blessed with all spirituall blessings in him . for neither he nor they in him are made ours for any cause , either in him , or vs : but onely by the will & good pleasure of god , which is manifest by the saying of the apostle , ephe. chap. 1. ver . 6. which is , that god by his grace hath freely made vs acceptable to him selfe in his beloved sonne . which wordes doe evidently witnes , that although god give vs no blessing but in christ , yet the cause moving god is only his owne grace and good pleasure : which excludes all other cause whatsoever , either in christ or in vs. neither is this to be vnderstood of the benefites themselves onely , but also of their measure : which also dependeth wholy vpon the purpose and good pleasure of gods will. which is cleare by the speech of christ , in the 20. chapt . of math. ver . 23. and marke , chap. 10. ver . 40. where he sayeth : to sit at my right hande and at my left hande , is not myne to give : but to whom it is prepared of my father . moreover , this is not onely to be vnderstood of the blessinges them selves , and of their measure : but also of all the circumstances concerning their dispensation . which wholy depend vpon the will of god : who hath assigned the seasons , which were ordeyned before : and the bounds of mens habitatiō , act. chap. 17. vers . 26. and who hath put the times and seasons in his owne power . actes chap. 1. vers . 7. and hath appointed a day of grace to every one that shal be called . hebr. chap. 3. ver . 13. and 15. and hebr. chap. 4 vers . 7. 8. and 9. so that the reason that one is called from the wombe : another in his mid-age : another in the houre of his death . why the gospell is salvation , first vnto the iewes , and next vnto the gentiles : why christ did come at such a time : died at such a time : and the gentiles not called till such a time : is the onlie appointmēt of gods will , who , as saith the apostle , ephe. chap. 1. vers . 11. doth all things according to the counsell of his owne will. thus it is manifest , that not onely the blessings in christ , & the measure of them : but all circumstances of these blessings , either in respect of persons , place , time , or maner , doe depend wholie vpon the counsell of gods will. chapter vii . it resteth now thirdly , that we trye the truth of this same ground in the third point of the substance of gods decree , that is in the meane whereby we are predstinate vnto adoption , which is iesus christ . of whom it is manifest in the scriptures , that he is the meane of our happines by the same will of god. as is evident by the apostle , coloss . chap. 1. vers . 19. & 20. for it pleased the father that in him should all fulnes dwell , and by him to reconcile all things to him selfe , making peace by the blood of his crosse . for first there was no cause in christ , why hee should haue beene made man , and sinne for man. secondly , there was no cause nor reason in vs which could move the father , to give him to the death for vs : or which could move him , to become our brother , and to lay down his life for vs , but as sayth iohn , cha . 10. vers . 18. he receyved this commandement from the father to laye downe his life . and the apostle peter acts chap. 2. ver , 23. sayeth plainly : that he was delivered by the determinate counsell and foreknowledge of god. and the scriptures doe witnes , hebr. chap. 3. ver . 2. & hebr. chap. 5. ver . 5. that christ did not take this office to him selfe to be either king , priest or prophet of the house of god : but that the father did give it him . and as he receyved it from the father , so doeth he performe it , not according to his owne will , but according to the will of the father that sent him . that is , hee layes downe his life for none but such as the father willeth : that is the sheep which the father giveth him : that he should give them eternall life , ioh. chap. 10. 14. 15. 16. compared to ioh. chap. 17. ver . 2. and esay chap. 8. ver . 18. compared with hebr. chap. 2. ver . 13. 14. and 15. 16. & 17. neither doth he make intercession for any but for such as the father had given him : but secludeth all who were not given him of the father from al benefite of his intercession , and fruit of his death , ioh. cha . 17. ver . 9. thirdly , he manifesteth the name of god , and giveth the wordes and the glorie which the father hath given him , to no others , saving those alone whom the father had given him . in the same chapter 6. vers . 22. and 26. fourthly , he giveth eternall life to none but such as the father hath given him . iohn chapter 6. verses 37. 38. and 39. and iohn chapter 10. vers . 26. 27. 28. 29. and iohn chapter 17. vers . 2. for the worke which he performed on earth ▪ the father did give it him , that hee should doe it : as he him self witnesseth iohn chapter 17. and verse 4. wherefore also in the performing thereof , when the bitternes of that cuppe which the father had given him to drinke , maketh him in his agonie to will , if it were possible that it might passe from him : he rangeth his owne will in order , and submitteth him selfe to the will of his father , saying : but not my will , but thy will be done . mathew chap. 26. vers . 39. and 42. of all which groundes it evidently followeth , that what christ is , as mediatour : and what he doeth , as mediatour : and to whom he doth any thing , by mediaton and intercession , is all by the will and appointement of god , according to his good pleasure . whose decree , and free election , according to his will , boundeth and limiteth iesvs christ the mediatour , in his suffering , intercession , and whole performance of his office , and dispensation of all blessings vnto righteousnes and life , as is cleare in the 11. chapt . to the romanes , verses 5. and 7. of all that is spoken , touching either the substance or cause of gods decree : we may easilie perceyve , that the whole decree of god , in all the substance of it , dependeth vpon nothing but onely vpon the will of god : so that he predestinates , because it is his will , and he predestinates so many and no moe , because it is his will. and hee predstinates them to adoption , because it is his will. and he predestinates this adoption to be thorough iesus christ , because it is his will. whilest men in humble reverence , doe not acknowledge this , and acquiesce in it , as the trueth of this matter , they not onely fall in blasphemouse errores against god : but involve themselves in the daunger of that curse , pronounced by the prophet esay , chapt . 45. vers . 10. woe be to him that striveth with his maker . woe vnto him that sayeth to his father , what hast thou begotten ? or to his mother , what hast thou brought foorth ? which surelie they doe , which search for a reason of this will of god , as though the lord could not be iust , in ordayning some vnto adoption , and not others , vpon his onely will : but that some cause there must be in the creatures of this difference of his will : what is this else but to buyld the equitie of gods doeings vpon the creature , and not vpon god the creator him selfe . making things iust , not because he willeth them , but because he willeth them according to that , which he findeth in the creature : and which in the iudgement of man , seemeth to be a iust reason why god should doe so . even as though the potter , of one & the same lumpe of clay , did not freely according to his owne will , make one vessel to honor , & another to dishonor , without any respect of any worthines , or any reason whatsoever taken frō the clay . surely it is a wretched divinitie which doth not simply acknow ledge all things iust which god willeth : evē because he willeth thē : although they not only passe the capacitie , but also appeare most cōtrary to humane reason . for , are not his iudgements vnsearchable , & his wayes past finding out ? who thē shal finde out the reason of his counsels , and declare the causes of his will ? we will conclude this point , with the saying of augustin , touching these mē , lib. pri . ca. 2. de genes cont . manich. they seeke to know the causes of gods will , when as the will of god it selfe , is the cause of all things that are : for if the will of god have a cause : there is something that goes before the will of god , which is not lawfull to beleeve . the vse we are to make hereof , in the doctrine of iustification , is great : for first , heereby wee learne , that gods decree is not buylded vppon our righteousnes , as the cause thereof , but by the contrarie , that our righteousnes is builded vpon gods decree . for god doeth not predestinate vs , because of our righteousnes : but he maketh vs righteous , because he hath predestinate vs : so that whether our righteousnes consist in christ and his sufferings , or as some doe thinke in workes , or as others doe esteeme in faith : yet it still holdeth , that this righteousnes , is never the cause why god predestinateth vs. secondly , wee learne of this point : that whatsoever be our righteousnes , we must goe aboue our selves , & aboue our righteousnes , to search the cause why it is ours . for it is not any thing in vs , nor any thing in that , that is our righteousnes , but the will of god in god himselfe , which is the ground of our enioying it . thirdly , we learne heereby , that whatsoever we seclude from the meanes of our righteousnes , iustification , and life , yet christ can never be secluded . seeing god decrees , to doe all what he decrees : thorough him alone . thus much concerning the decree of god , and the nature thereof . chapter viii . now followeth the second point : which standeth in the knowledge of christ , as he is mediatour . whereof , because divers things have bene already spoken , we wil be the shorter . the mayne point , chieflie to be considered in this head , is this : that no man is made , that , vnto the which god doth predestinate him , in him selfe and through him selfe , but in and through another , which is iesvs christ onely : who being ordeyned of god , the meane of al his mercie to mākinde , he commeth in , as mediatour betweene god & vs , in all things decreed of god for vs : so , as we are to expect nothing of all that is decreed concerning the vessels of honour , whether it bee in making of vs sonnes , or making vs cōforme to the image of his sonne , in righteousnes and glorie : but only in and through iesus christ our lord : in whom alone all the promises of god are yea and amen . for he is the first borne among all the sonnes of god : and the beginning and first begotten of the dead : for it is the fathers will , that in all things hee have the praeeminence , rom. chap. 8. ver . 29. col. chap. 1. ver . 18. thus , albeit god in him selfe and of him selfe ordayne vs to great dignitie and manifold vnspeakeable blessings , yet this honour doeth he reserve vnto his only begotten sonne , that of all these blessings we shall enioye none , except in & through him onely : so that it is true that we are ordayned to nothing without christ : but not in that deceitfull sense , whereby the mindes of many are deluded : as though he were the cause why god doth ordeyne vs to adoption . the scripture teacheth vs farre otherwise : distinguishing betwixt the cause why god decreeth vs to adoption : and the cause why he ordeyneth vs to this adoption through christ onely . setting downe the cause of the decree , to be his owne will & good pleasure in him selfe . and declaring the cause , why he ordeyneth vs to be adopted through christ to be this , that christ might be the first borne among manie brethren : and that he might have the praeeminence in all things : wherevpon it followeth , that albeit he be not the cause why we are ordeyned to adoption , yet notwithstanding seeing it is gods will to performe towards vs his gracious purpose and good pleasure of his wil , only in and through christ , that of necessitie , we must first enioy him , before we can enioy any thing , of that that is decreed . and therefore it was the fathers will that in him should all fulnes dwell , coloss . chap. 1. vers . 19. that out of his fulnes , we all should receyve . iohn chapt . 1. vers . 16. and for this same cause is it said , that god hath made him wisedome , righteousnes , sanctification , and redemption , and that vnto vs , 1. corinth . chapt . 1. verse 13. for whatsoever god hath made iesus christ the mediatour , he hath made him that for our cause : so that the love of god to vs and the good pleasure of his wil towards vs , is the cause why christ is made of god the meane of our salvation . and therefore , in the consideration of gods decree , christ as mediatour , commeth in order , after the consideration of that wherevnto we are ordayned : although in the executiō and performāce of gods decree , christ in vs must goe before all other things ordayned for vs : for that is the nature of all meanes , which are subordinate to that , whereof they are appointed to be meanes . thus god first in order purposeth and decreeth what to doe to vs : and secondly by what meanes : but when hee performeth his decree , he first prepareth the meanes : and then accomplisheth thereby , his purpose and decree towardes vs. for if the lord had never ordayned vs , that are men , to bee made his sonnes : he had never ordayned his sonne , to bee made a man , this is cleere by the apostles speech wherein he declareth the cause why the sonne of god , did take mans nature vpon him . hebr. chap. 2. ver . 14. saying : for asmuch therefore , as the children were partakers of flesh and blood , even he likewise tooke part with them : and thereafter shewing the cause why not only he tooke our nature● but also did take it with the same infirmities ( sinne only except ) wherewith our nature is indued , he vseth these speeches : for it became him in all thinges to be made like to his brethren . hebrewes chap. 2. vers . 17. according to which grounde it is saide in another place , that god sent his sonne in the flesh , in the similitude of sinnefull flesh , roman . chap. 8. vers . 3. this point is evidently cleare by the same apostles speech , galath . chap. 4. verses 4. and 5. when hee sheweth the ende wherefore god sent his sonne in the flesh , saying : vvhen the fulnes of tyme was come , god sent foorth his owne sonne , made of a woman , &c. that we might receyve the adoption . letting vs see that in gods execution hee giveth vs the adoption to the which he ordayned vs by the same meane thorough the which he ordayned to give it vs. thus we may see evidently , that that parte of gods decree , touching the meane of our adoption : doeth in order of decreeing , depende vpon the former parte , touching the adopting of vs : but in order of performing , the sending of christ , made of a woman , and made vnder the law , and made righteousnes , sanctification , and redemption , &c. doth goe before our adoptiō . for he was not made the cause of eternall salvation to his owne , till he was perfited , hebr. chap. 5. vers . 9. for which cause the apostle sayeth hebr. chap. 2. vers . 10. when hee gives the reason why he was made to taste of death : that christ being to bring many children to glorie , it became him for whom are all these things , and by whom are all these thinges , to perfite or to consecrate the prince of their salvation , through afflictions . this shall be yet more cleare if wee consider who it is that is appointed the meane , of our adoption , that is not the father , nor yet the holy ghost , but the sonne only . and that because hee onely is that , vnto the which wee are ordayned . for this grounde we must holde : that what so ever wee are made by grace : it must firste bee in god him selfe : and then made ours by our communion and fellowship with god. now this blessing of sonne-shippe which is ordeyned vnto vs , is no propertie of the father , nor yet of the holy ghost , but of the seconde person onely : who by that propertie is distinguished , both from the father , and from the holy ghost : and therefore although the father and the holy ghost doe with the sonne , not onely ordeyne vs to adoption , but also adopt vs : yet they neither ordeyne vs to adoption , neyther doe adopt vs , through any , but the sonne alone : for the father and the holy ghost are not the sonne , neither can be , because their personall properties are incommunicable : howsoever their naturall properties bee common : yea one and the same in all three . because the nature of all three is most simply one and the same . of which it commeth to passe , that we being adopted thorough christ : and so consequently called to the communion of christ in that , which he is by subsisting , that is sonnes : wee are also made partakers of the divine nature , as sayeth the apostle peter . that is , we are made like to all three , in that which they are by nature . for all three have but the selfe same common nature and essence , albeit in subsisting and personalitie , none be that that the other is , and therefore none of them , except the sonne alone , can bee a meete mediatour betwixt god and vs in the worke of our adoption . for this office of mediation is not the office of the divine nature : but of a divine person , that hath the divine nature . for if it were the office of the divine nature which is common to all three alike : and as we have said one and the same in all three , surely it should no lesse belong to the father , and to the holy ghost , then to the sonne : but as saith the apostle , 1. to timoth . chap. 2. ver . 5. there is but one mediatour betwixt god and man , that is the man christ iesus . but as every common nature is communicate to others by their personall subsisting , flowing from a person of that same nature ( for no nature hath any existing but by subsisting ) even so we can not be made pertakers of the divine nature , except first we have our subsisting from one that is of the same nature , and from that person of that nature , which is that , in personalitie and subsisting , which we are ordayned to be : that is fonnes . for we must be pertakers of the divine nature , by subsisting the sonnes of god , which cannot be naturally , neither in , nor thorough our selves : therefore it is ordayned to be through christ . by making vs one with him , who by nature , is the onely sonne of god , that by our fellowship with him , through grace , in that which he onely is by subsisting , or personalitie : we only consequently by grace , be made pertakers of the divine nature , in our conformitie to the image of god. for as among men nature doth not produce nature , but one person by procreation of another person doth communicate the same nature : even so in the godhead , the nature produceth not nature , else there should be many deities , & so many gods : but a person produceth a person : and production of a person , carieth with it , communion of nature : even so god doth first make vs his children by adoption in christ : in which respect he is saide in the scriptures to beget vs : and we are said to be borne of god : which birth bringes with it the participation of the divine nature . thus we have to distinguish our communion and fellowship with christ : which god by his grace bestowes vpon vs , in that personall proprietie of his sonne : whereby we are made members of his bodie , flesh of his flesh , and bone of his bones : that is , the sonnes of god , and brethrē of christ : which is our adoption . from that communion which foloweth herevpon , & standeth in our participation of the divine nature : whereby we are made one with father , sonne , and holy ghost . thus by gods mercie , in calling vs to the felowship of christ in his sonne-ship : the father of christ is made our father , and his spirit our spirit , and so consequently the nature of all three communicated vnto vs. and for this first vnion with christ , which standeth in the communion of the dignitie of his sonne-ship : all gods children are said in the scriptures to be one , in christ , galath . chap. 3. ver . 28. and the whole body mysticall is said to be but one , and is called christ , 1. corinth . chap. 12. ver . 12. and for that cause , the promise of god is said to be made , to the seede , as to one , & not to the seedes , as to many , galat. chap. 3. ver . 16. where we may perceyve , the vnspeakeable goodnes and infinite wisedome of god , in his decree : goodnes , in ordayning vs to be his sonnes : and wisedome , in ordayning him onely to be the meane of our adoption , who in him selfe only is that which god ordayneth vs to be . of which it is manifest , that the decree of our adoption , goeth in order before all , not only other benefites in christ , but also before the ordayning of christ him selfe , to be a mediator . for if this office of mediation , did not hang and depend vpon that , which we are ordeyned to be , surely the father , or the holy ghost , should no lesse have bene mediators , then the sonne . besides these things , it is also heereby manifest , that the benefite of adoption , is the first of all benefites in christ , and foundation of all the rest . for which cause it is that gods decree is most properly defined from it : but of this we shall haue occasion to speake hereafter . the vse that we haue to make of this point , in the doctrine of iustification , is : that seeing god , ordayneth vs to nothing , but through christ : our righteousnes , can not consist of any thing , that is not in christ : for as we are made all other thing , whatsoever we are made , in him , so also are we made the righteousnes of god in him , 2. corint . chap. 5. ver . 21. which ground wel marked , doth cleare many errors : specially those , which are about the matter of our righteousnes . of which , it is a wonder , that such controversies should be among learned men . when as the scripture of god speaketh plainely , that god hath made christ , righteousnes vnto vs. 1 corinth . chap. 1. vers . 30. and that hee is , all in all things . coloss . chap. 3. vers . 11. and that he filleth all , in all things . eph. chap. 1. vers . 23. wherevpon it followeth , that neither , in whole , nor in part , can possibly our righteousnes , consist in any thing , that is in our selves , nor yet in any other thing without our selves , but in christ only . and thus much concerning the second point . chapter ix . the third thing , needfull to be knowne , for the right vnderstanding of the nature of gods saving benefites is , the order in the which they are decreed , and accordinglie dispēsed vnto vs. in which point , i know there is great neede , of circumspect & considerate dealing : because , albeit in my iudgement , the mistaking of this point , bee no small occasion of the errors , which are mantayned by many of great learning , as in other things ; so speciallie in the point of iustification : yet , notwithstanding the speaking against an error , by the most part received : and almost contradicted by none : must needes at the first , bee distastfull to many : except their mindes bee by grace sanctified , with a greater love of the truthe , then of themselves . the maine point which cleareth all , standeth in this , whether adoption or iustification be in order first . the greater part , doe holde that iustification is first . so that first , we must bee iustified in christ , before wee be adopted to bee sonnes . and therefore , they devide reconciliation , which they make to comprehend both : in iustification , as the first part , and adoption as the second . but what inconvenience may aryse vpon this opinion , and what an open entry it maketh to many errors , we shall perceyve by these things that follow . some there bee , and those but fewe : that holde the contrary opinion : and doe rather point at it , then expresly treate of it . esteeming adoption , to be before iustification : or rather to bee as if it were the whole : and iustification reconciliation &c. to be comprehended in it , as the parts thereof : or to follow vpon it , as inseperable accidents and infallible consequences thereof : or to bee nothing , except the way of adoption . which opinion seemeth most to agree with the scriptures . the special ground wherby the first of these opinions is maintayned , is ( besides other places of scripture ) that saying which is in iohn chap. 1. vers . 12. which is : as manie as receiued him to them he gaue prerogative to bee the sonnes of god , that is , to those that beleeved in his name . vpon which place , they , who defend the former opinion , seeme chieflie to rely . as though it did import , iustification necessarilie to goe before adoption : because that christ , giveth prerogative to be the sonnes of god , to none , except such as first have received him , and have beleeved in his name . but before i either speake of these opinions , or yet of this place of iohn : it shall bee first expedient , for the better satisfaction of all mindes , to lay some groundes , vpon the knowledge whereof , the light of this point dependeth much , in my iudgement . besides other grounds , there be five of greatest consequence and most expedient to be knowne , for clearing our iudgement in the knowledge of the order of adoption and iustification . the first is , the order of subsisting in the blessed and eternall trinitie . the second is , the distinct consideration of the order of gods gracious love , in the three severall obiects , in the which it is to be considered . the third is , the order of our sense and perception of the blessings of god in our selves . the fourth is , the difference of extent and largenes , of one benefite , in respect of another , amongst themselves , by mutuall reference of one to another . the fist and last is : the consideration of the covenant of grace , which god hath made with man in christ . chapter x. the first ground , is most necessarie to be knowne : not only to the end that we may know god in him selfe aright : but also , that we may know , his gracious working towards vs aright . wherein by the speciall consideration of the trinitie : three things are to be marked . first , that every worke of grace , is the worke of all three . secondly , that the order of their working , is according to the order of their subsisting : so that in every worke , the father is first , the sonne second , the holy ghost third , in order of working . thirdly , that in respect of these two former groundes , these workes of grace , which according to the maner and order of subsisting , are most properly attributed to every person : according as their maner of working doth chieflie shine and appeare in every worke : are to be ordered , according to the order of the persons them selves . so that the actions , attributed to god the father , are in order first : the actions attributed to the sonne , in order seconde : and the actions attributed to the holy ghost , in order third . and this consideration , of the order of gods working , is no more to be altered , then the nature of god it selfe : in whom the vnitie of essence , is no more essentiall , then the trinitie of persons . these three pointes , are cleare in the scriptures of god. the first : when one , and the selfe same worke , is sometimes attributed to the father , sometimes to the sonne , and sometimes to the holy ghost . to teach vs that not onely these three persons , are but one god in nature : but further , that what thinges the one doth , the other doth also . according as christ sayeth : my father worketh vnto this time , and i also worke , iohn chap. 5. ver . 17. and againe : vvhatsoever things the father doeth , the same things doth the sonne . likewise , ihon chap. 5. vers . 19. the second of these pointes , is likewise manifest in the scripture : when in one and the same worke : the father is made in order of working , first : the sonne , second : and the holy ghost , third : according to the saying of christ : the sonne can doe nothing of him selfe , except he see the father working . iohn chap. 5. ver . 19. and againe , i doe nothing of my self . as i heare i iudge . ioh. cha . 5. ver . 30. and againe : the thinges that i speake , i speake them so as the father said vnto me , iohn chap. 12. ver . 53. and againe , the spirit he shall not speake of him selfe : but whatsoever he shall heare , he shall speake . he shall glorifie me , for he shall receyve of myne , and shew it vnto you . iohn chapt . 16. verses 13. and 14. by which speeches , it is manifest , that as the father , subsisteth in order first , and so in order possesseth life before the sonne : and the sonne before the holy ghost : even so in operation of life and all good grace in vs : the father in order worketh before the sonne , and the sonne , before the holy ghost . according to which order , we are taught in the scriptures , to worship god , praying and giving thankes to the father , in the sonne , by the holy ghost . according to the order of our accesse vnto god : which is vnto the father , through the sonne by the spirit , ephe. chap. 2. vers . 18. drawing neare vnto god , in our ascending vp to him , according to the order of his drawing neare vnto vs. that is , we ascende by god , in god , vnto god : who of him selfe , and in him selfe , and by him selfe , worketh all grace in vs. of him selfe as the father , in him selfe , as the sonne : and by him selfe , as the holy ghost . for no man hath any grace , either of him selfe , but of god alone , and that as he is the father : either in him selfe , but in god alone , and that as he is the sonne : either by him selfe , but by god alone , & that as he is the holy ghost . the third point , is likewise manifest in scripture . when as the worke of creation , and of the first beeing and existing of all thinges , be it either naturall or spirituall , is attributed vnto the first person : of whom are all things and the worke of dispensation , and redemption is attributed to the seconde person : in whom onely we enioye all grace . and the worke of consummation and sanctification is attributed to the holy ghost . for according to the distinction , that is inward , arysing from the inward properties , whereby these persons are distinguished : there is also a distinction outward , in the workes of outwarde dispensation : according to the terme in which is the beginning of acting . neither is this only to be considered , in the actions of outward dispensation , towardes vs : but in the actions that are inward in god himselfe . according to which ground , christ acknowledgeth that the father hath given him to have life in himselfe . iohn chap. 6. vers . 26. for albeit all operation of blessings in vs , proceede from the nature and essence of god , as the common beginning and terme in all three : yet notwithstāding thy are restrayned in respect of order , to one beginning : that is to one of those three persons : according as in every worke , the manner of every persons working , either of , in , or by , doth most cleerely shine . and as they are thus restrayned : so also they are in order to bee considered . so that whatsoever workes of grace , are chieflie attributed to the father , must needes in order of dispensation bee first . and what workes are chieflie attributed to the sonne , must needes in order bee second . and the workes chieflie attributed to the h. ghost , must needes in order bee third . of this it will follow , that adoption being chiefly the action of god the father ( for none save he who beares the person of a father can properly bee said to adopt any to be sonnes : for the father and the sonne are relative ) must in order goe before our redemption , which is chiefly the action of the sonne : for he only dyed to redeeme vs : and he only bought vs by his blood vnto god. revel . chap. 5. vers . 9. and seeing our iustice or righteousnes , consisteth in the action of our redemption ; for as sayeth the apostle rom. chapter 3. vers . 24. we are iustified freelie by his grace through the redemption which is in christ iesus . therefore it must follow , that iustification in order of dispensation must follow adoption . for albeit all blessings be bestowed vpon vs of the father , in the sonne , in whom alone wee are adopted iustified and glorified , &c. yet still the former respect of order must perpetually be kept . for which cause it is that in the scriptures , the decree of god or his predestination , is defined from the benefite of adoption : as the first and chiefest of all blessings : and the first fruite of the love of god , in the first person , that is the father vnto mankinde . and for this same cause is it that in the scriptures wee are said first to bee the fathers : and to bee given by him vnto the sonne : for as the sonne hath nothing of himselfe , but of the father : so he hath not vs of himselfe but of the father . therefore sayeth he : thyne they were and thou gavest them vnto me , iohn chap. 17. vers . 6. and againe ; behold i and the children whom god hath given mee . esay . chap. 8. vers . 18. and hebr. chap. 2. vers . 13. thirdly it is for the same respect , that in the scriptures the first of all the workes of grace in vs , which is the bringing of vs vnto christ , is still attributed vnto the father : as his speciall worke . for no man commeth vnto the sonne , but by the father . iohn chapter 6. verse 65. neither can any man come to mee sayeth christ , except the father which hath sent mee , drawe him . iohn chapter 6. vers . 44. vpon which worke , dependeth two other principall workes of grace . the first is , our embracing and receyving of the sonne : according to the saying of christ , all that the father giveth mee , shall come vnto mee . iohn chapter 6. vers . 37. the second is , the infalliblenes of christ his saving of vs. according to his owne saying : this is the fathers will that hath sent mee : that of all which hee hath given mee , i should loose nothing : but should rayse it vp againe at the last daye . iohn chapter 6. vers . 39. for whatsoever we have of christ , whether it be righteousnes , sanctification or life , &c. it wholy dependeth , vpon this worke of the father his giving and bringing vs vnto him . for as the sonne hath vs not of himselfe but of the father ; so he dispenseth nothing to vs of himselfe : neither is hee redeemer to vs of himselfe , but according to the will of the father . for according to the order of the persons , so becomes god our god in order . and therfore according to that order , are we baptized in the name of the father , of the sonne , and of the holy ghost . god sealing vs vnto himselfe , and his blessings vnto vs , according to the order that he is our god : and in which he dispenseth his blessings vnto vs. thus by this first ground it is manifest , that the benefite of sonne-shipp , ( which is the proper worke of god , as he is the father ) must in order be first of all . and next the benefite of freedome and christian libertie by redemption , and so consequentlie of righteousnes , must be second in order : seeing it is the work of the sonne . for if the sonne make vs free , we shal be free in deed , saith christ , iohn , chap. 8. ver . 36. and that the worke of sanctification or glorification in the which it comprehended sanctification , must be third in order of dispensation : seeing it is the worke of the holy ghost . and this order the apostle plainly confirmeth , in setting downe the order of gods working , in the execution and accomplishing of his decree , rom. chap. 8. verse 30. saying : vvhom he predestinated , them also he hath called : and whom hee hath called . them also he hath iustified : and whem he hath iustified , them hee hath also glorified . the whole execution of gods decree beeing comprised in these three workes : our calling , our iustification , and glorification : according to the number of the persons and order of their working . for ( as we haue marked ) two speciall blessings in gods decree or predestination , are ordayned vnto vs. the first and principall is our adoption , or making vs sonnes through christ . according as is manifest by the definition of predestination , set downe by the apostle , ephe. chap. 1. verse 5. the second which is included and implyed in the first , is , the making vs ( now being sonnes ) to be like to the image of the sonne of god. as is cleere by the definition of predestination set downe by the apostle , rom. chapter 8. vers . 29. both these blessings are accomplished in the execution of this decree . the first blessing which is adoption , is chieflie performed in our calling : when as we are brought by the father to the sonne , and are given vnto him , and haue it given vnto vs to come vnto him , that is , to beleeve in him , or to receyve him : which are all one in effect . the second blessing which is the making of vs like to the image of the sōne of god , is performed in the other two points : that is in our iustification and glorification . for the image of god , consisteth in righteousnes and holines of truth : which begunne in this life , is the beginning of our glorie , wherein wee shall be perfited in the life to come . chapter xi . the second ground followeth , which consisteth in the beholding of gods saving grace , in the several obiects wherin it is to be considered , which are three . the first is god himselfe , in whom our life is hid , colloss . chap. 3. vers . 3. who is the father of lightes , from whom every good giving and perfect gift commeth downe to vs. lames cha . 1. vers . 17. for our grouth in blessednes , is nothing els but a filling of vs with a greater fulnes of god. eph. chap. 3. vers . 19. vntill at last he be all in all . 1. corinth . chap. 15 , vers . 28. the second obiect is christ , god and man , as mediator betwixt god and vs : in whom it pleased the father that all fulnes should dwell . coll. chap. 1. vers 19. and out of whose fulnes we all receive grace . iohn chap. 1. vers . 16. therefore he is said to fill all in all things . eph. chap. 1. vers . 23. and to be the first borne amongst many bretheren . romanes chap. 8. vers . 29. and to have the preeminence in all things . coll. chap , 1. vers . 18. and to be the first fruites , 1 corinth . chap. 15. ver . 23. the third obiect is our selves , who out of christs fulnes have received grace . for even in vs it may be seene what is the riches of the glory of the inheritance of god : and what is the exceeding greatnes of his power . eph. chap. 1. vers . 18. and 19. thus our life and salvation , is first in god himselfe , as in the first fountaine , and in him it is ours , by the eternall purpose and decree of his good will and pleasure . secondly it is in christ , as the mediator betwixt god and vs : to whom belongeth the birthright and all the blessings thereof : and that not only in consideration of his divine nature : in respect whereof he alone is only sonne and heyre of all things : but also in consideration of his humane nature , in the which by personall vnion thereof , with his divine nature , hee is become the sonne of god and our brother , and is made head both of men and angells . thirdly , life and salvation is in vs , who are in christ : through whom , as the appointed meane , we receive from god all saving graces . for nothing cōmeth to vs from god immediatly , but mediatly , through christ : in whom only all the promises of god are yea and amen . 2 cor. cha . 1. ver . 20. and therefore the decree of god is first accomplished in him as our head and prince of our salvation : who must bring the rest of his fathers children vnto glory , heb. ch . 2. ver . 10. as being the first fruites of them that sleepe , 1 cor. cha . 15. ver . 20. and our forerunner vnto heaven , hebr. chap. 6. vers 20. of this it is evident , that nothing of all gods decree is accōplished in vs , vntil first it be accōplished in christ . and in whatsoever order god performeth al things in him , in that same order doth he also performe thē in vs : so that whatsoever blessing is first accomplished by god in christ the man , must needes be the first in order , both in gods decree and dispensation towards vs. now albeit in all these three obiects our happines bee to bee considered : yet in none of them can we so cleerlie perceive it , as in christ : who is the only image of the invisible god. colloss . chap. 1. vers . 14. in whom onely god is manifested . for all that ever we are to see of god , either in this life , or in the life to come , we are to see it only in christ . for which cause the ministers of the gospell , are said to give the light of the knowledge of the glory of god in the face of iesus christ , 2 cor. ch . 4. ver . 6. and as god himselfe , so also his grace is only to be seene in the lord iesus . therfore saith the apostle , 2 tim. c. 1. v. 9. 10. that the grace of god which was given vs in christ , before the world was , is now made manifest by the appearing of our saviour iesus christ . and as touching our selves , whatsoever grace or glory commeth vnto vs , by the sight of the glory of god in the face of iesus christ : it is in vs but in part , which in him is fully . and many things yet rest vnaccomplished in vs , which are accomplished in him . having in vs no other subsisting , but that which faith giveth them . wherefore the apostle speaking of the glory wherewith god hath crowned man , which yet we cannot see in our selves : sendeth vs to iesus , as to the cleerest light , whereby to perceive the accomplishment of that which is written , touching man in the 8. psalm . hebr. ch . 2. vers . 6. and for this cause saith augustin , that christ himselfe is the cleerest light of predestination and grace . whose humane nature did by no preceeding merit either of faith or workes , purchase that it should be received in vnitie of person by the sonne of god : so that that man , should bee the only sonne of god : for christ the man as he is man , is made the sonne of god of meere grace , who according to his divine nature was from everlasting the only begotten sonne of god. seeing therfore that in christ , the cleerest sight of predesti . and grace is to be had : if we would know in what order god doth adopt & iustifie vs , we must first cōsider in what order god maketh christ adoption & righteousnes vnto vs. for if he make him our brother in order , before he make him our redēption of righteousnes : thē surly our adoptiō in order must go before our iustificatiō . concerning christ , it is cleere in the scripturs that it is so , whether we respect gods election before all time , or his performing therof in time : for the one , that is the dignity of christ , as man to be the son of god : is performed in the incarnatiō ; the other wherby he is made our righteousnes : is therafter accomplished in his suffring . for when the word was made flesh , that flesh in subsisting and personalitie , was made the son of god : never having frō the first moment of cōception , any subsisting a part of it own , but only that of the second person of the trinitie . beeing not so much as cōceived by the h. ghost in the wombe of marie , but in vnitie of person , with the eternal son of god. therfore iustly do the fathers call this benefit , gratiam vnionis , that is , the grace of vnion . thus in the very first action of dispensation , toward the son of marie , the grace of siliation shineth cleerely , before all other grace . after which in order followeth the action of god , making him our righteousnes : when as he made him , now being his sonne in our nature , sinne for vs , which he could not haue bene made for vs , vntill first he was our brother . like as we can have no right to his redemption , except we first be his brethren . for brotherhood is the foundation of redemption : in so farr that according to the lawe and ordinance of god , christ can not offer vp him selfe a ransome for any vnto god , but such as are his bretheren . neither can any have part or portion in his oblation , whose brother he is not . for hee that sanctifieth and they that are sanctified are all of one , wherefore he is not ashamed to call them brethren . hebr. chap. 2. vers . 11. this ground is made manifest by the lawe of god : whereby it is ordayned , that the first borne of every man and beast , that is the male that first openeth the wombe : and the first ripe of all fruites , shall be offered and consecrate to the lord : that in the consecration thereof , all the rest comming of the same wombe , or being of the same masse or kinde , might likewise bee consecrated to god. for as sayeth the apostle , rom. chap. 11. vers . 16. if the first fruites be holy , so is the whole lumpe . and this is that which the apostle will signifie , when hee sayeth that christ is the beginning & first be gotten of the dead , that in all things he might have the preeminence , coll. chap. 1. vers . 18. revel . chap. 1. ver . 5. as also when he sayeth that christ was made the first fruites of them that sleepe . 1 corinth . chap. 1. vers . 20. this same thing doth the apostle declare in the 8. to the romanes . when hee sheweth the reason why god hath predestinate vs to bee made like to the image of his sonne , which is , that he might bee the first borne amongst many brethren . for his prerogative in birth , is made manifest by this , that in his consecration we are consecrated , according as sayeth the apostle , hebr. chap. 10. vers . 14. with one offring hath he consecrated for ever , those that are sanctified . thus the very lawe of god doth teach vs , that as the first borne male did consecrate all the rest of the same wombe , that is brethren begotten of the same parents , and no other : and every first ripe fruite of every mans ground and in heritance did consecrate to god the remanent fruite of the same ground and inheritance and no other : eaven so iesus christ is consecrate for none but for his brethren , and none are consecrate by him , who are not brethren with him . for it is not his oblation that maketh brotherhood , but it is brotherhood that maketh his oblation . wherevpon it must follow , that seeing christ must first be our brother , before he redeeme vs , that we also must first be adopted , before we bee iustified . this same the lord would seeme to declare by the lawe of redemption which he established in israel : whereby all right of redemption , is given to the neerest kinsman . as also by the law touching the prerogative of the first borne : whereby he is made lord amongst his brethren , but amongst none other . by which it appeareth cleerly , that brotherhood is both the ground and limitation of christs office , both as redeemer and head of the church ; and this same brotherhood is the ground of all right that we can pretend vnto the death or life of iesus christ ourhead . chapter xii . the third ground serving to cleere the order of the blessings of god : is the difference betwixt the order of gods dispensation and our perception or sense of his benefites . for that is not alwayes formost in order of dispensation , which is first perceyved by our sense : for in our conception of gods benefites , we ascend from the later in order , to the former . gathering the knowledge and certeintie of the blessings going before , by the sense and feeling of those which follow after . hereof we have many examples in scripture . for as christ teacheth vs , it is with every man that is borne of the spirit , as it is with him , who heareth the sound of the wind blowing , but cannot tell whence it commeth , nor whither it goeth . iohn cha . 3. vers . 8. thereby informing vs , that the man begotten of god , knoweth neither from whom the working of the spirit is , nor yet what is the end of it at the first , vntill afterward , that the effects following manifest both the author , the worke , and the end thereof . according to which iohn sayeth , 1 epist . chapter 1. vers . 6. by this we know we have fellowship with god , because we walke in the light : and againe , by keeping his commandements , we know that we know him , and yet surely wee must have fellowship with him , and knowe him , before wee either walke in the light , or keepe his commandements . so also by confessing that iesus is the sonne of god , we know that god abideth in vs & we in him , as saith the same apostle , ephe. chap. 1. ver . 15. yet god must be in vs by his spirit , & we in him , before we can give any such confession : for no man can doe so much as call iesus lord , but speaking by the spirit , 1. corint . chap. 12. ver . 3. likewise it is said , that we know that god loveth vs , because we love him : and yet as saith the same apostle , we love him because he loveth vs first , 1. epistle , chap. 4. vers . 19. for the former blessings lying in our heartes vnperceyved , are made manifest vnto vs by these effects following . for as iohn sayeth , heereby do we perceyve gods love to vs , by giving his sonne for vs , 1. epistle chap. 4. ver . 9. for the love of god towardes vs , which did goe before as the cause , is not perceyved of vs , but by the giving of his sonne for vs , as the effect following . and to this end is it , that peter 2. epist , chap. 1. ver . 10. willeth vs by our succeeding holines , as the fruite of our righteousnes , to make our calling and our election sure . thus wee see , that the blessinges of god are not at the first perceyved of vs , in the order wherein they are dispensed . for there is a cōtrarie course of order , betwixt the lords dispensing of his grace to vs in christ , and of our perceyving of the graces imparted vnto vs. for we ascend vpward vnto god the fountayne of all blessing , backe agayne by the same steps , by the which he did descend first vnto vs. the ladder of god , reaching from heaven vnto earth , doeth bring god downe to vs , from the vpmost steppe to the lowest : but it leadeth vs vpwarde to god , from the lowest to the vpmost . therefore god doeth not beginne in dispensation to vsward , where wee beginne according to our apprehension , to rayse our myndes vpwards , in the collection of the benefites dispensed . but if we will rightlie know how god hath made that ladder : we must beginne at the vpmost , nearest vnto god , & steppe downe to the lowest , where first wee began to steppe vp vnto god. so shall we know the right order of gods dispensation towards vs. it may be probablie thought , that the negligent consideration of this point , maketh many to mistake the right place of adoption . for although we doe not thoroughly perceyve , neyther have the cleere knowledge of our adoption , vntill the time that we have remission of sinnes , and feele the peace of god , and ioye of his spirit in our heartes , and that confidence and boldnesse whereby we may crye abba father : yet it followeth not , that these goe in order before our adoption . but even as our iustification is thoroughly perceyved and confirmed in vs , by our succeeding sanctification ( for hee that doeth righteousnes in righteous , iohn first epistle , chapter the thirde , verse 7. ) eaven so our adoption , is cleered and confirmed vnto vs by our succeeding iustification and fruites thereof . for our adoption hath the accomplishment of it , partly in everie one of the remanent blessings of god , and wholy , in the ioynt and full accomplishment of them all . therefore are wee saide still in this life , to waite for our adoption , rom. chapt . 8. vers . 23. because our adoption is not fully finished , vntill our full redemption be performed . but more cleerely of this in the next ground : which serveth to cleere both this third ground , and the mayne point which we have in hande . chapter xiii . the fourth ground standeth in the marking how every benefite goeth above each other amongst them selves , in largenes of extent . for that benefite , which is comprehended vnder another , must needes in order follow that which doth comprehend it : and that which doth cōprehend all the rest , must needs in order go before them all . for things which are vniversal and general , go before things which are speciall & particular . now amongst the benefits of god , we finde in scripture , that redemptiō is of very large extent : so that it doth cōprehend vnder it , both our iustification & glorification , for it is defined oftētymes by both . touching iustification it is cleere , when as redemptiō , is defined so oft by remissiō of sinnes : and we are said to be iustified freely through the redemption that is in christ iesus , ephe. cha . 1. ve . 7. and rom. 3. 24. and as concerning glorification , christ expresly calleth it our redemption , luke chap. 21. ver . 28. as touching the rest of the benefites , wee shall have occasion to speake of them hereafter , and we will now only speake of adoption : comparing it with redemption : to try which is of largest extent : for if it bee larger then redemption : i thinke in the iudgement of all men , it shall bee without contradiction esteemed , the first blessing of all : but especially it shall be found in order to go before iustification : seeing that our righteousnes , is comprehended in our redemption . for cleering this point , if we marke narrowly the scriptures of god , we shall see , that as our redemption comprehendeth vnder it , our iustification , sanctification and glorification : so our adoption comprehendeth vnder it our whole redemption , and all the parts thereof . which is manifest by three speciall reasons . the first is , because adoption is extended by the spirit of god , to the last blessing , wherein standeth the accomplishment of our redemption , that is the redemption of our bodies : from the which , as from a part , adoption is described , rom. chap. 8. vers . 23. and that because our adoption , is not fully accomplished , but in the full accomplishment of our redemption . therefore sayeth iohn , 1 epist . chap. 3. vers . 2. that now we are the sonnes of god : but yet it hath not appeared what we shall be . thereby declaring , that eaven to our selves , the cleere and full sight of our adoption , is not , nor shall not be given : vntill the day of the second appearing , of the lord iesus : when all things decreed shall be finished . therefore that day , is called by the spirit of god , the day of the revelation of the sonnes of god , rom. cha . 8. ver . 19. out of which place , it may evidently bee gathered , that our whole redemption and every part thereof , and especially the last part , is nothing els but a manifestation of our sonne-ship or adoption . and therfore it must follow , that iustification , which is a part of redemption , must serve to this same vse in part , like as the whole parts of redemption fully accomplished , serve for it in whole . and this is the cause , why by a most learned divine , iustification and all subsequent benefits , are called via adoptionis , that is the way whereby adoption is performed . the second reason is taken from that ground , which was layed downe in the xi . chapter , by which it was cleared , that christ can redeeme none , but such as are his brethren . for by his consecration , he was to bring none but childrē vnto glorie , hebr. chap. 2. ver . 17. and therefore it must follow , that adoption in order must goe before iustification : seeing whatsoever christ doeth in the flesh , he doth it wholy for his brethrens sake . so that our whole redemption is the fruite of our adoption , and an infallible consequence thereof . the third reason , is taken from the definition of gods decree or predestination : which vnder the benefit of adoption alone , comprehendeth all the blessings of god , and whatsoever god of his eternall purpose hath ordayned vnto vs , for our full felicitie in christ . for by it alone , without mentioning any of the rest of the benefites in christ , predestination is defined , ephe. chap. 1. vers . 5. to shew vs , that it contayneth all vnder it , and is of the largest extent of all : as being before all , in all , & through all the rest . for then is an adopted sonne , fully a sonne , when he enioyeth the full inheritance . and we know that to be adopted , includeth and implyeth the enioying of the inheritance alwayes : and therefore the adoption of god must needes have included vnder it our righteousnes : seeing that righteousnes is a part of the inheritance , which is by faith , heb. chap. 11. vers . 7. it is true that adoption is taken in two diverse senses , not onely by divines , but also by the scriptures themselves . but in what sense soever it bee taken , yet in respect of order , it is ever first . for if we take it in that sense , whereby the nature of adoption is thought most properly to be expressed , when it signifieth a severall blessing , distinguished from all the rest : then it is nothing different , either from our eternall election in christ , before all time , or then our effectuall calling in time . which is the first action of god his gracious dispensation , preceeding our iustification : as witnesseth the apostle , rom. chap. 8. vers . 30. and it consists in the bringing of vs vnto christ , by the father , and ingrafting of vs by faith in him , as the sonne of god : and by that vnitie with him , making vs sonnes : that we may bee likewise heyres . but if we take adoption in that more large sense : wherein it is taken in that foresaid definition of predestination ; wherby it comprehendeth all the remanent blessings , from the first to the last : then it partlie differeth from the rest , and partly is nothing els but the rest . for in so farr as it concerneth our calling or chosing in time , it is different from iustification and the rest , and goeth before them all : and the rest must necessarily follow it , as inseparable adherents thereof . for whom hee calleht them he iustifieth : and whom he iustifieth , them he glorifieth . rom. chap. 8. vers . 30. but as it concerneth the rest of the benefites , it is nothing different from them . therefore it is described by them , as parts : because they are the full accomplishment of it . in which sense as wee have said before , they are called by some , the way of adoption . chapter xiiii . the last ground for cleering this point , is the due consideration of the covenant of god with man. in the which , two things are especially to be marked . the first is , those to whom the lord maketh his promise . the second is , the promise it self , which god maketh to them . touching the first , the promise is not indefinitely made to all men , but to abraham and to his seed alone . for god hath said , he will be his god , and the god of his seed after him . therefore no man that is not of this seed , doth obtayne any part of the promise : because it is a benefite belonging to none , except to the seed onely . of which it is manifest that we must bee abrahams seed , before we have right to the promise . now what is meant by the seed , the apostle telleth vs , gal. chap. 3. vers . 16. saying : he sayeth not to the seeds as speaking of many , but vnto thy seede as of one , which is christ . that is christ mystically considered with his members : who all spirituallie ingraft in him , make the body , whereof hee is the heade : as is manifest by the apostles speech , 1 corinth . chapter 12. vers . 12. nowe we are made the seed , by our adoption . for to be the seed of abraham , is to be the children of god , as is cleere by the apostle , rom. chap. 9. where he saieth : neither are they all children , because they are the children of abraham , but in isaack shall thy seed bee called , that is , they that are the children of the flesh , are not the children of god , but the children of the promise are counted for the seed . this same the apostle confirmeth gallat . chapter 3. verse 29. saying , and if yee be christs , then are yee abrahams seed and heyres by promise . of these things it followeth , first , that to be of the seed and to be the children of god and to be christs , is all one thing . secondly , that wee must be the children of god , that is of the seed , before wee can enioy the promise . and so consequently , that we must be adopted before we be iustified : seeing iustification is a part of the promise , made vnto the seede : as is cleere by the words of the covenant . ierem. chap. 31. and hebr. chap. 8. i will be mercifull to their vnrighteousnesse , and i will remember their sinnes and iniquities no more . this ground is yet more cleere , by the apostles speech , rom. chap. 9. where he answereth the doubt which might rise , vpon the reiection of the iewes . videli . whether god had fayled in performing of his promise ? seeing they were the seed of abraham which were reiected . the apostle answeres this , and cleeres the constant truth and veritie of god , in performing his promise vnto the seed , according to his covenant : by defining the seed aright : shewing that they are not accounted for the seed , because they are the children of abraham , according to the flesh , but because they are children of the promise . in which discourse , the apostle layeth those as necessary and infallible grounds . first , that we must be of the seed before wee claime the promise . secondly , that beeing of the seed , wee must be partakers of the promise . for otherwise god should faile in his truth , and his word should be of none effect . of which things we may perceyve , that the grace of god in which standeth our adoption , by which wee are made of the seed , must goe before all the graces contained in the promise , which is made vnto the seed , seeing the beeing of the seed is the ground and foundation of enioying the promise . this leades vs to the knowledge of another point , which serves to cleare our iudgement touching this same ground . to wit , in what order to place the fruites and effects of our faith . which , as we shall heare hereafter , is the effectuall instrument of god , by the which all blessings are communicate vnto vs. for in this life wee enioy no saving blessing but by faith onely : for by it we embrace our adoption , and are made the sonnes of god. as witnesseth the apostle , galath . chap. 3. vers . 26. saying : ye are all the sonnes of god by faith in iesus christ , and by faith we apprehend our righteousnes & are iustified , rom. c. 3. v. 28. gal. c. 3. v. 8. and so of all the rest of the blessings . thus both the parts of the covenant , are wrought & effectuate in vs by god , through faith . for by it wee are both made the seed , and doe obtaine the promise : but as being the seed , must goe before the enioying of the promise : even so that fruite of faith in christ , whereby wee are made the sonnes of god , must in order of dispensation , goe before that fruite of faith , whereby we are made that , which is promised vnto the seed : and so consequently by faith wee must first be made sonnes before we be made iust . thus much touching these five grounds , which serves for cleering the order of the blessing of god , dispensed vnto vs in christ . which was the third of these foure points , which we laid downe , as necessarie to leade vs to the knowledge of the right nature of the saving benefites of god : and so perticularlie of iustification . so that it followeth , that wee should enter to speake of the last of the foure , touching the difference of one benefite from another : but first it shall not be amisse , to speake somewhat of that other opinion , which houldeth iustification to bee in order before adoption : and to consider the groundes wherevpon it is buylded . chapter xv. the grounds of any moment , which i have marked , whervpon this opinion is buylded , are two . the first is : it is thought an impossible thing , that god should adopt vs before he iustifie vs. because god cannot esteem those that are vniust , to be his sonns . and this is the cause apparantly , that makes so many to put reconsiliation in the first place , and to divide it in iustification , as the first part thereof , and adoption as the last . the other ground is taken out of the scripture , especially out of that saying , which is in the 1. of ioh. ver . 12. where it is said , as many as receiued him , to them he gave prerogative to be the sonnes of god , even to them that beleeve in his name , which are borne , not of blood , nor of the will of flesh , nor of the will of man , but of god. as concerning the first ground , although it seeme to have great shew of trueth : yet it is most dangerous , if it be not rightly conceived . for it may import so much as that the love of god and his grace , is not free , and freelie bestowed vpon vs : if so bee it should be builded vpon our iustification : which is contrarie to the course of gods trueth in scriptures . which sheweth plainly that god loved vs , even while yet wee were sinners and vniust : yea while wee were enemies , romanes chapter 5. and that when wee were polluted in our owne blood , hee did pittie vs , and of his love did promise life vnto vs , and washed vs with water , and purged away our blood from vs , and anoynted vs with oyle , and decked vs with ornaments . ezek. chap. 16. whereby it is evident , that our iustification is not the cause why god acknowledgeth vs to be his children : but by the contrarie , his taking of vs to be his children , is rather the cause why hee doth wash away our filthines from vs , & iustifieth vs. for seeing the lord loveth vs , before he iustifieth vs : there must bee some ground of this love , before our iustification : seeing he loveth vs not , then as iust men : because we are yet sinners : and god doth iustifie the vngodly . and no other ground can preceede in dispensation , except our calling : which is nothing els in effect , but our adoption : or at least , the first part and beginning of it . which is the first fruite of his love toward vs : by the which wee are made of the seed , and so heyres of the promise of righteousnes , conforme to the reason of the apostle peter , acts chap. 2. vers . 39. where he sheweth that the promise belongeth to all that the lord our god shall call . which calling , is nothing els but the applying to vs in time of our eternall election in christ before all time : which election is nothing els but our adoption . this point is cleere if we consider , who they are , whose filthines god promiseth to wash away , esay . chap. 4. and to whom he promiseth to open the fountayne for sinne and vncleanes , zach. chap. 13. that is , to the doughters of ierusalem , and to the house of david , and inhabitants of ierusalem . which in effect is as much as to say : those who are the children of god , who are citizens with the saints , and of the houshold of god. and this is that which we said before , that we must first be of the seed , before we enioy any part or portion of the promise : and so consequently righteousnes . for the love of god to his sonne , as his sonne , being the only foūdation of gods love vnto vs : it must follow that the first ground of gods love to vs in christ , must be buylded vpon our communion with him , in that which is the foundation of all gods love to vs : that is the sonne-ship . for it is for this cause , that it is saide in scripture , that christ is the sonne of gods love , and his beloved : and that god is said to make vs acceptable or beloved to him selfe , in that his beloved sonne . secondly , we shall perceyve the trueth heereof more cleerly , if we consider the grounds in christ , wherevpon dependeth our adoption and iustification in him . touching our adoption , it must of necessitie be grounded , neither vpon the divine nature of christ , nor simply vpon his humane nature , neither vpon his obedience and suffering in that humane nature , now assumed : but onely vpon his personalitie and subsisting , whereby he is the sonne of god. for which cause our nature , which hee assumed , was taken by him , in vnitie of subsisting or person with his divine nature . in that personall vnitie of our nature assumed , with the sonne of god , laying the foundation of our adoption , to bee the sonnes of god. as touching our iustification , it is buylded vpon his obedience , in giving him selfe to the death of the crosse for vs : as it is cleare throughout all the scriptures . these groundes being considered , we have next to marke in which of these two , is our communion by faith with christ , first in order accomplished : that is whether first by faith , we are made partakers of his sonne-ship , in being made one with him as the sonne of god : or whether first we be made partakers of his obedience and death . in answering of this question , i thinke there shall no man be founde , who shall not agree , that we must by faith have fellowship and communion with him selfe , as he is the sonne of god : before we can have communion and fellowship of his sufferings . for how can his death be our death , vntill first he and we be one : seeing all vnitie and communion of his sufferinges , floweth from our communion and vnitie with himselfe . wherevpon it may easilie appeare , that if that saying of those learned and holy men bee not rightly vnderstoode , it may make many to cast from them selves , the verie foundation and grounde , wherevpon the assured confidence and knowledge of their iustification in christ dependeth . for no man can ever have hope , to have part in his death , that firste doeth not finde , that he hath parte in him selfe : for first we must bee fleshe of his flesh , and bone of his bones , and he of ours , before any thing that ever he hath done in the flesh , be made ours . of which it followeth , that we must first be sonnes , before we be iustified . for as in earthly mariage , man and woman are made one flesh , by coniunction of their bodies in one : and therevpon followeth communion of all other things : even so in our spiritual mariage with christ , we have no communion with him in any thing that is his , vntill the time that first hee be ours and we be his : so as he and we be but one . and this agreeth with the saying of the apostle , gallath . chapter 3. vers . 29. where hee sayeth , and if yee bee christs , then are yee abrahams seed and heyers , according to the promise . where the apostle sheweth , that our beeing christs , maketh vs the seed , that is , the childeren of god. and that our beeing the seede , maketh vs heyres of the promise : and so consequently , of the righteousnes , that is by faith . this same is evident by the apostles speech , ephez . chapter 5. where hee exhorteth men to love their wives , as christ loved his church . which love is declared in these effects , that hee did give himselfe for her , to this end that he might sanctifie her , purifying her by the washing of water , that he might make her to himselfe glorious , not having spot or wrincle , &c. by which place it is manifest , that the death of christ and fruites thereof , are the effects of his love , to those that are nowe alreadie his spouse , and ioyned with him in that spiritual vnitie , which is by faith . and this we must acknowledge , except we will consent to that vile opinion , which overthroweth the foundation of all religion : which is , that even in the intention and purpose of god ; christ dyed equally and indifferently for every man alike . that is , that he did give himselfe to death , as well for those that perish , as for the elect of god. whereas this place of the apostle , sheweth the direct contrarie : that he gave himselfe only for his church . which is cleere by the apostles argument , wherevpon he vrgeth the like love in husbands towards their wives , as was in christ towards his church . for the analogie of love , is builded vpon the analogie of vnion . the force whereof is this : if christ so loved his church , because those of his church , are members of his body , of his flesh , and of his bones , so likewise ought men to love their wives : because they are one flesh and one body with their husbands . for as the apostle requireth of husbands towards their wives , more then that common love , which they owe to all women : and that because they are one flesh with their wives : but not with any other women : even so he vrgeth it , from a like example in christ : who beside and above that common love , which he carrieth to all flesh : did in greater measure declare his love to those that were members of his body , flesh of his flesh , and bones of his bones : in that he did give himselfe to death for them : to this end , that hee might iustifie them . for as the bonde of mariage , doth oblige the husband to a particular and speciall love to his wife , wherein he is obliged to none other : even so the lord iesus , did submitt himselfe vnto the fathers will , to lay downe his life for none , but such as were given him of the father , and made members of his body , and his spirituall spouse . and if any will obiect , that this place of the apostle is to be vnderstood of the order of christ his doing , according to the eternall purpose and decree of god : and not according to the dispensation of god towards vs in tyme. it is easie to be answered : that the order of god in both is one and the same . for as the lord doth particularly predestinate men , to adoption , before he give his sonne to the death for their iustification ; even so in tyme , he doth adopt vs , that is effectuallie call vs , & bring vs to his sonne , and make vs one with him , before he iustifie vs. moreover , this shall yet be more manifest , if we shall marke this one distinction of the fruites of faith . to wit , if we can discerne betwixt the immediate fruite of faith , and the mediate fruites . the mediate fruite we call that , which is wrought by god in vs , even by the very working of faith in our heartes , together and at once : and that is , our verie vnion and coniunction with christ . for by faith christ dwelleth in our heartes : and this is the worke whereby we are made the sonnes of god. for as sayeth the apostle : if we be christes , we are the seed , gal. chapt . 3. vers . 29. the mediate fruites of faith i call those , which by vertue of this vnion , as the necessarie forerunning meane , faith produceth in vs : such as is our iustification , sanctification , &c. so that in a manner , we can distinguish betwixt these benefites and our faith : but more hardly betwixt our faith and adoption : seeing our abyding in christ , and christes abyding in vs , is all one thing with our beleeving in christ . that saying therefore , of these learned divines , that god cannot acknowledge vs his sonnes , before he iustifie vs : is not simplie and absolutelie to be vnderstood : but by comparison & relation : that is , because god powreth in our heartes , after our iustification , a more lively sense of his love , and a cleerer sight of our adoption , then we receyved in our calling . and this maner of speach the spirit of god vseth familiarly in the scriptures : which is comparatively to be vnderstood . as iohn chap. 7. vers . 39. for the holy ghost was not yet , because christ was not yet glorified : which is not to be vnderstood , as though the holy ghost had not bene at all , but only that he was not in that measure that he was therafter to be given . likewise in that of iohn ch . 16. christ sayeth , touching his disciples : hetherto have ye asked nothing in my name : which were great prophanes in vs , to vnderstand simply of those holy men of god : who knew christ to be the christ , & sonne of the living god : and who were directed in their prayers by the spirit of god , who inditeth none , but in the name of christ : albeit more darkely and obscurely manifested in our hartes , then after the comming of the holy ghost in greater measure . even so it may bee iustly saide of our adoption : that god doeth not acknowledge vs his sonnes before hee iustifieth vs : because that , which in small measure and darkely was manifested to vs , in our calling , is more fully and clearely revealed in our iustification . because then the spirit of adoption is more aboundantly shed abroad in our heartes , for the sealing of our adoption . for as we haue saide before , although our adoption be begunne in our calling , before our iustification : yet hath it the clearer manifestation , and fuller accomplishment , in , and through all the rest of the benefites following our calling . for as sayth iohn in his first epistle , chapter 3. verse . 2. vve are now the sonnes of god , but yet it is not made manifest , what wee shall be . therefore are we , who are already called , iustified and sanctified , still saide to wayte yet for our adoption , rom. chapter 8. verse 23. not as though we were not already adopted , but because our adoption , is not fully accomplished , vntill our bodies bee redeemed and fully glorified . so that with as good reason , wee may saye , that god doth not acknowledge vs to be his sonnes , whylest our bodyes are yet vile and corruptible : seeing we must waite for our adoption , vntill our bodyes be redeemed ▪ chapter xv. the second ground wherevpon this opinion is builded , is , the testimonie of iohn . which not the lesse in my iudgemēt , makes not much for it , if it be wel wayed . for it would appeare , that that place is mistaken by many : & that especially in three things . the first is , in mistaking the right sense of that description , wherein the propertie of these , to whom christ gives this benefite , is set downe . the second is , the mistaking of the benefit it self givē by christ . the third is , the ground of both the former two : in not distinguishing betwixt the fathers part and the sonnes , in that worke of our adoption . touching the first . the description of those persons , is set downe three maner of wayes . i. those that receyved him . ii. those that did beleeve in his name . iii. those that are borne of god. of these three , the first two , are interpreted to signifie iustification . of which sense , that place well marked , doth give no warrant , seeing in scripture these phrases , may as wel be interpreted of adoptiō , as of iustificatiō . for as by faith in christ , we are iustified , so by faith in christ , we are the sonnes of god , gal. 3. 26. and therefore to restrayne beleeving in christes name , & receyving of him , vnto the benefit of iustificatiō , is an oversight which easily may breed mistaking of the true sense , not onely of this place , but divers other places of scripture . so they take it for granted , which in it self is questionable . moreover , the place it selfe , and the very words of this description doe yeelde two sufficient arguments , to prove , that heere adoption by these phrases , is rather designed , then iustification . the first argument lieth in the first wordes of the description : which is , those that receyved him . which phrase , is in the scripture still meant of the worke of the fathers calling of vs vnto the sonne , and not of his iustifying of vs in him . for no man ( sayeth christ ) can come vnto mee , except the father that hath sent me , drawe him , iohn chap. 6. ver . 34. now to come vnto christ , & to receive christ , are both one . as is manifest by ioh. cha . 5. where that , wherwith in the 40. verse christ chargeth the iewes , vnder these words : ( but you will not come vnto me ) is in the 43. verse , interpreted by christ him selfe , in these wordes : and you receyved me not . for there is a great difference betwixt these workes of the father : to witt the bringing of vs to the sonne , or giving of vs vnto him , or making vs to receyve him , which are all one , and the same thing : and the fathers iustifying of vs in the sonne , whom now we have receyved . the first is the proper worke of god calling vs ▪ the other is the worke of god , after our calling . which evidētly appeares by the speech of christ him selfe , math. cha . 11. ver . 28. where first , he invites vs to come vnto him , and then promiseth to such as doe come , that he will give them rest vnto their soules : for god iustifieth none , who have not first receyved the sonne . for who cā be made the righteousnes of god in christ , who is not first ingrafted in him . now the first worke of faith , standeth in our receyving christ , and making him to dwell in our heartes : in , and through whom now receyved and possest by faith , the lord doth thereafter iustifie and glorifie vs. so to make a man to be iust , before he be a sonne , is as much as to make an accident or qualitie to be before or without a subiect : or to make a man wise , before he be a man. and this ground the apostle cleers by his owne speech , when he coūted all but dongue , that he might gaine christ , and be found in him : to this end , that he might not haue his owne righteousnes , but the righteousnes which is by the faith of christ , phil chap. 3. thereby playnelie he sheweth vs , that we must first gayne christ and be found in him by faith , before we can haue the righteousnes that is by the faith of christ . so that to receyve christ , and to be iustified in christ , are in no sorte to be confounded : although they cannot be separated . for this is the principall cause , why iustification and all remanent blessings are attributed vnto faith : because by faith onely , we are made one with christ , and ioyned vnto him , who onely is the substance of all our blessings : as being made of god vnto vs wisedome righteousnesse , sanctification , and redemption , 1. corint . ahap . 1. vers . 30 vpon which vnion with christ , followeth our cōmunion with him , both in death and life . for being once in him , we can not but be pertakers of all blessings in him . and of this worke of the father , it is that the evangelist speaketh in this place . which is the first worke of his gracious dispensatiō : when as he maketh vs to beleeve in his onely sonne . as is manifest by the evangelistes owne words , interpreting the first phrase , that is , those that receyved him : by these wordes , that is , those that beleeue in his name . the second argument lieth in the third phrase of this description , which is , those that are borne of god. by which wordes , both the two former phrases , that is those that receyved him , & those that beleeved in his name , are , interpreted . thereby teaching vs , that this worke is not the worke of iustification , but of adoption , and of our receiving of christ himselfe by faith : that in vnitie with him , we may be the sonnes of god : and not our receiving of his obedience by faith , vnto righteousnes . for by beeing borne of god , we are made the sonnes of god. which birth , especially is performed by the father : when by his spirit , he brings vs vnto the sōne , & makes vs to receive him by faith in our hearts : so making vs one with him . by which vnitie alone , it is , that we are made the sonnes of god. for as the vnitie of christs humane nature in subsisting and personalitie , with his divine nature , maketh that iesus christ the man , is the sonne of god : so our spirituall vnitie by faith , with iesus christ the sonne of god , makes vs also , to be the sonnes of god. thus it is plaine by the third phrase , that the former two are not rightly taken , when they are expounded of those that are iustified . if any man would expound this birth , not of our effectuall adoption it selfe , but of the preparation of vs therevnto , ( as some most learned and reverent divines doe . ) yet never can it make the former opinion true : for our beeing borne of god , in the scripturs can never be showen , to be meant of our iustification . and if they take it for our regeneration or sanctification to the obedience of god , then it will follow , that wrongly they make adoption to be a part of reconciliation : if sanctification which is no part of reconciliation , must goe before . for they them selues acknowledge that reconciliation hath but two parts : iustification and adoption . besides : this distinction of adoption , wil hardlie be warranted by the 9. of the romanes except men will make the apostle playnely to contradict himselfe : who restrayneth the adoptiō , which he ascribes to the iewes , onely to the seed of abrahā according to the promise , and not according to the flesh . because otherwise , the trueth of god in his promise would have failed . which consideration likewise appeareth evidently to destroy that distinction of adoption ( albeit first devised by one of the auncient fathers ) whereby one adoption is made adoption , but by figure and resemblance : the other in substance and effect . but it seemeth that the ground of this opinion , ( in some , though not in all , ) is buylded vpon this , that they esteeme our righteousnes to consist in the very act of beleeving : which may be more iustly said of our adoption , albeit in a circumspect meaning . chapter xvi . tovching the benefite it selfe , which christ bestowes vpon those that receyve him : although we should grant it to be the same in sense which they expound it to be : yet it will never inferre , that in this place , to receyve christ and beleeve in his name , is to be vnderstood of iustification : but ( according as some of themselves say ) of the worke of god in making vs to beleeve . of the which followeth , the dignitie and prerogative of being sonnes : as the first and immediate fruite of faith , in iesus christ . in which sense we denie not , but this place may be commodiously interpreted : although it seemeth that the spirite of god doth meane somewhat more . for vnderstanding whereof , we are first to consider the third point , which we have said to be the ground of the mistaking of this place : which stands in the not distinguishing , betwixt the fathers worke and the sonnes , in our adoption : although in the same place , they bee cleerely distinguished by the evangelist . which oversight maketh great confusion in knowledge . for we are to vnderstand , that although the three persons of the trinitie , be neither in subsisting nor working to bee separated : yet in both , they are still to be distinguished : and never to be confounded : if ever we thinke to have a cleere and vnconfused sight , of these great workes of grace , which they performe in vs. now in this place , the worke of the father , and the worke of the sōne in our adoption , are cleerely and distinctly set down . like as in other parts , the worke of the spirit , in the same adoption , is distinguished from both : the worke of the father , is our vnion with christ : when he brings vs vnto him , and makes vs to receive him , by beleeving in his name . and this is our comming to the sonne : which is the proper worke of the father . for none can come vnto the sonne , except the father drawe him . and this is the principall act of our adoption : which most properly is to be called adoption : and as we have said , consisteth chiefly in our calling . for seeing most properly , it is the worke of the father to adopt : certayne it is , that our adoption , most properly must consist in the action of the father . for which cause , the fathers worke , in making vs to receyve the sonne , that is to beleeve in his name , is in this place expounded , by way of similitude , in a borrowed speech , that is , to be borne of god. for the begetting and working of faith in our hearts , is the chiefe and principall part of our spirituall birth : beeing the roote & ground of all that followeth . the worke of the sonne is next subioyned : which stands in giving to those who have receyved him , prerogative , or as some do render the word , dignitie , as others authoritie , and as others power to bee the sonnes of god. of all which significations of the word , there is none which doth not fitt this place : without giving any advantage vnto the papists , in their forged sense of the word power . which benefite proceeding from the sonne , is alwayes to bee distinguished in our adoption , from our vnion and communion with him by faith : which is the worke of the father : vpon which , as the cause , dependeth the other as the effect : for to those , whom the father doth give to the sonne , to be his brethren , and in vnitie with him , to be the sonnes of god : the sonne doth give the prerogative , the dignitie , the authoritie and the power belonging to the sonnes of god. and this work consisteth in the sonnes bringing vs to the father . for none can come to the father , but by the sonne : for christ suffred for vs , that he might bring vs to god , 1. pet. chap. 3. vers . 18. and this is that , which is so often spoken of in scriptures by christ himselfe : that to those whom the father giveth him , to those he giveth eternall life : and that he giveth the glorie that the father hath given him , vnto those that beleeve in him . for whatsoever prerogative , dignitie , &c. the father hath given vnto the sonne , the same doth the sonne impart to vs that are his brethren . for the prerogatives and priviledges of sonne-ship , appertayne onely to iesus christ , as the onely sonne of god. and therefore it belongeth to him alone , to communicate those prerogatives , to such as the father doth first by adoption make his brethren . for the prerogative of a sonne , is a dignitie depēding , not vpon the essence and nature of our redeemer , but vpon his subsisting and personalitie . for as the prerogative of a father , is proper to the first person : so the prerogative of a sonne , is proper to the second person . and therefore , as we doe holde that to adopt , is the prerogative of the first person , because he onely is the father : so to communicate the prerogatives belonging to those who are adopted to bee children , is the prerogative of the second person , because he only is the sonne . and therefore is it said , if the sonne make vs free , wee shall bee free indeed , iohn chap. 8. ver . 36. for freedome , is the prerogative of a sonne , and not of a servant . and therefore the whole libertie and freedom , bee it from ignorance , sathan , sinne or death , which the saints enioy in christ , is called by the apostle , the libertie of the sonnes of god. in which libertie is comprehended , both our wisdome , righteousnes , sanctification and redemption . which prerogatives , when we doe enioy them , then may we bouldly esteeme our selves the sonnes of god. and this is that , which it seemes the spirit of god doeth meane , when he sayeth , that christ doth give vs the prerogative to be the sonnes of god : that is , that he bestowes vpon vs such priviledges and blessings , or such authoritie and power , over all our spirituall enemies , as may make vs , not only to glorie in god the father of christ , as our god and our father : but also to carrie our selves in our whole conversation , as becommeth the sonnes of god. for we do esteeme , that to be adopted or made sonnes , and to receyve prerogative to be sonnes , are two distinct benefites , of the two first persons of the trinitie . for a man may bee a sonne , and yet wante the prerogative , dignitie , authoritie , and power of a sonne . for as saith the apostle , gallath . chap. 4. vers . 1. 2. the heyre while hee is a childe differeth nothing from a seruant , though he be lord of all , but is vnder tutors and governours . vntill the time appointed of the father . which custome of men , the apostle applyeth to the church of god. to let vs know , that it is a thing to be considered in the children of god , aswell as in the children of men : so the oversight standes in the not distinguishing betwixt the being of a sonne simply , which comes by procreation and birth : and the being of a sonne in prerogative , dignitie , authoritie and power of a sonne , which comes by age and fulnes of time , appointed by the father . for every child is a sonne to his father , as soone as he is borne : yet longe after he receyveth not the prerogative of a sonne : but still is in condition as a servant . but when the time appointed , for his freedome commeth : he , who was before a sonne by birth , but a servant in condition , becōmeth to be a sonne likewise by condition , aswell as by birth : when as the prerogative , or dignitie , or authoritie , or power , to be a sonne in estate , is given vnto him . and in this sense is this place to be vnderstood , if it be rightly taken : that is , that vnto them who were borne of the father , and so which were sonnes by the fathers begetting of them : christ the sonne did give prerogative , or dignitie , or authoritie , or power , to be sonnes in cōdition and state . for as we have said before , the benefit of being sonnes simply , by begetting , or birth , or by adoption , is the proper worke of the father : but to make vs sonnes in the condition and estate , belonging vnto sonnes , is the proper worke of the sonne . for we have no boldnes to call the father our father , nor have wee any accesse vnto him as vnto our father , but through christ alone . neither have we the libertie of the sonnes of god , from sinne , either by righteousnes or sanctification : nor any part of the glory of the sonnes of god , but frō christ alone : in whom doth all fulnes dwell , and out of whose fulnes , we all receyve : and by whom only we come vnto the father . and this distinction of these two works , of the father , and of the sonne , shineth cleerly in the wordes of the evangelist : when he sayeth , that christ did give prerogative to bee the sonnes of god , only to those who were borne of god : plainelie distinguishinge the fathers worke , in begetting vs to be his sonnes , from the worke of the sonne in giving vs the prerogative to bee sonnes . which verifieth that to be a sonne by birth , and to be a sonne by prerogative , are not to be taken in one sense , nor for one benefite : but for two distinct actions , of the first two persons of the trinitie . which the same apostle iohn seemeth playnly to confirme , 1. epist . chap. 3. vers . 1. 2. when he ascribeth the benefite , of being called the sonnes of god , vnto the love of the father , and the benefite of the beeing that which the sonnes of god are , in prerogative and dignitie , vnto the sonne : by whose appearing vnto vs , wee are made that , which the sonnes of god should bee . and therefore , in this life , according as hee hath appeared vnto vs , by the fathers worke in our calling , bringing vs vnto him , illuminating our vnderstandinge with the knowledge of him , and by faith making vs one withhim : so have wee receyved the prerogative to be the sonnes of god , in righteousnes and holines , with freedome and boldnesse to call his father our father : but because as yet he is not manifested vnto vs in all the prerogatives of the sonnes of god , therefore ( although wee bee now , both sonnes by adoption , and likewise in some measure by prerogative and dignitie , ) yet it is not fully manifested what wee shall be : but when he shall appeare in glory , then shall wee appeare like him , in all things . in which likenes either in parte , or in whole , accomplished in vs , standeth the prerogative of the sonnes of god. for cleering of which point , wee are to observe that saying of the apostle , 1. cor. chap , 1. vers . 30. for of him you are in christ jesus , who is made of god vnto vs , wisedome , righteousnes , sanctification and redemption . in these wordes two distinct actions , are attributed vnto the father , which must needes preceed in order , that action of the sonne , whereby he gives vs prerogative to be the sonnes of god. the first action of the father is the making of christ vnto vs , wisedome , righteousnes , sanctification and redemption : which are indeed the prerogatives of the sonnes of god. the second action of the father is , the making vs to bee in christ : to the end that we may bee pertakers of these blessings , which christ is made of the father , vnto vs. which action of making vs to be in christ , cannot be distinguished from making of vs sonnes and adopting of vs. vpon which two workes of the father , followeth the action of the sonne : who when we are by the father , in him , hee maketh vs pertakers of all his own prerogatives , dignities & glory . and after this worke of the sonne , followeth the action of the holy ghost : sealing vp in our hearts , both our adoption or son-ship , and the prerogatives belonging to the sonnes of god. of this distinct consideration , of the distinct working , of the father , sonne and the holy ghost , it may easilie appeare , that the worke of the sonne , is mistaken in this place , when it is interpreted to be adoption , or making of vs sonnes simplie : wheras it is to bee vnderstood , of a benefite , succeeding our beeing sonnes by adoption , which is already accomplished , when we are begotten and borne of god the father : after which , it is the sonnes parte , to make vs in condition and estate the sonnes of god : by communicating with vs , the prerogative , and dignitie , and authoritie which is proper to the sonnes of god. thus fare have we thought good to speake touching the order of the benefits of god : in which point we have more largely insisted , because it is the speciall ground , wherevpon ryseth , not only the oversight of good men , but also divers heresies of wicked men , in this age . and we have further labored to cleere that place of iohn , which most misleades men in this matter : that thereby it may be manifest , that by the scriptures rightly vnderstood , adoption goeth in order before iustification . chapter xviii . having finished the three first grounds , serving to cleere the nature and order of the saving benefites of god : now it rests that wee speake of the last : which is touching the speciall distinction and difference of those benefites amongst themselves . in which point , leaving all other opinions , we wil follow that which hath the greatest warrand and cleerest evidence , in the truth of god : which only in all such thinges , wee are to follow , as our guide and informer . but before we beginne this point , there are three things needfull to be considered of vs. the first is , the diverse manners wherein the spirit speaketh of them in the scriptures . the second is , what things they have common , in which they all agree and have no difference . the third is , the vse that we are to make for our instruction of the preceeding point . in these three things wee will be shorter perhaps , then their nature requyreth , setting them downe in short propositions . touching the first , we are to marke that in the scripture those benefites are set downe , two manner of wayes : that is , either confusedly , or then distinctlie . the confused manner of speech , is likewise two fold . first , when as in respect of the inseparable coniunction of these blessings , and presence infallible of all the rest , where one is , beeing all lincked together , and every one imperting and impleying , all the rest : the scripture putteth one for all . the second manner is , when some one benefite , is putt for another : and these two sortes of speeches are playne by these places . rom. chap. 8. vers . 23. 2 cor. chap. 5. vers . 19. eph. chap. 1. vers . 7. col. chap. 1. vers . 14. rom. chap. 5 , vers . 9. 10. 11. &c. the distinct manner of speech is , when these benefites are both in name and signification specially distinguished , one from another : as namely , rom. chap. 8. vers . 30. 1 cor. chap. 1. vers . 30. this we thought good , first to marke , because there is great probabilitie , that in not consideration of the spirites different manner of speaking , is the speciall ground and cause , of many mens mistaking of the speciall difference and true order , of these saving benefites of god. as speciallie , when iustification and adoption are made partes of reconsiliation : which beeing properly taken doeth in order , according to the scriptures , succeed to them both . as also when one benefite is defined , by the propertie of another : which error many doe fall in . wee are therefore to take heed , that wee put a speciall difference betwixt one and the same benefite , according as it is vsed by the spirit of god , in proper or improper manner of speech : when either it is put in the owne proper signification , or when it is put particularly , for another benefite then it selfe , or generally for all . touching the second point , there be six special things , wherein all the saving benefites of god agree . the first is in their originall , or efficient cause : which is god alone : for he is the father of lights , from whom commeth down all good gifts and every perfect donation , iam. chap. 1. vers . 17. this may be confirmed by particular testimonies of scripture , touching every particular benefite , as of faith , adoption , iustification , peace or reconciliation , sanctification , glorification , and our whole redemption . for they are neither bred in vs by nature , nor acquired by our industrie , nor ministred by humane education , but are all the gifts of god. the second thing wherein they all agree , is the cause which moueth god to give them : which is nothing but his grace and good pleasure . for none of them is obtayned by our desert , or meritt . for as , sayeth the apostle , 2 tim. chap. 1. vers . 9. god hath saved vs and called vs with an holy calling not according to our workes , but according to his owne purpose and grace . and this likewise is cleere by particular testimonies of the scriptures , touching every one of these benefites . the third thing wherin they all agree , is the meanes , through which god of his grace doth give them : which is iesus christ the sonne : who is made of god vnto vs all these blessings : for in him all fulnes dwelleth , and out of his fulnes , we all receive grace . which point also is most evident , throughout all the scriptures in everie particular benefite . the fourth thing wherein they all agree , is the instrument by the which god maketh vs to apprehend them all in christ , which is faith only . the fift thing wherein they all agree , is that they are inseparable one from another : so that none can have one of them , but he must needs have all : for whom he calleth , them he iustifieth , and whom he iustifieth them he glorifieth . rom. chap. 8. vers . 30 and as sayeth the apostle : by the grace of god which is given vs in christ iesus , we are made riche in him , in all gifts : 1 cor. cha . 1. ver . 4. 5. and the same apostle gives thankes to god , because he hath blessed vs with all blessings in christ , eph. ch . 1. ver . 3. the last thing wherein they all agree , is that they are never taken away againe , from those that receive them : for the gifts and calling of god are without repentance : rom. ch . 11. ver . 29. and whom christ loved , hee loveth to the end . iohn chap. 13. vers . 1. now followeth the third thing to be considered of vs , which is , touching the vse arising vpon those former 6. points , which wee are to marke , for our right vnderstanding of the nature of gods saving benefites : and this vse is sixe fould . the first is , that none of these blessings is in vs by nature , nor from nature , nor any power or facultie in nature , but are all the supernaturall gifts of god. the second vse is , that we are to acknowledge the good will of god and his free grace , to bee the only cause moving god to give these benefites . for by his grace he hath made vs freely accepted in his beloved : so that even what in christ hee gives vs , he gives it freely of grace : so that all respects is removed , why god should bestowe his blessings in christ , except his owne grace in himselfe . which we are carefully to marke , that we may keepe our selves from the error of these , who confound either the subordinate meane , through which , or the subordinate instrument , by which god bestowes his blessings , with the cause moving god to bestow them : for although christ be the meane through which , & faith be the instrument by which , god gives all spirituall blessings , yet the cause moving him to give all , is his grace . for hee gives christ , and the righteousnes that is in him , and faith , freely , to whom he will , and withouldes them from whom he will. thus although the subordinate meanes , in and by which , god dispenseth his blessings , are not to be separate from his grace , yet they are never to bee confounded with it : but even christ himselfe , and all blessings in him , and the merit of his sufferings , and faith , by the which wee apprehend all , are still to bee distinguished from the grace of god , which is the only cause , why eyther christ himselfe , or the meritt of his suffrings , or faith to apprehend it , is given vs of god. therefore in gods working , the scriptures still ioyne these three together , to wit grace , christ and faith . faith , as the instrument whereby we apprehend , and christ as the subiect in which wee apprehend the blessings of god , and the grace of god , as the only cause moving god , both to giue faith , and christ by faith , and in christ al these blessings . so that it is a greevous sinne against the grace of god ( for the prayse of the glory whereof , the lord doth bestowe vpon vs all spirituall blessings ) when we spoyle it of this prayse due to it alone : by making any other thing to bee the moving cause why god doth blesse vs. as likewise it is a great sinne , when separating this grace , from the subordinate meanes , wee doe despise the meanes , and turne the grace into wantonnes . the third vse is , that no where , except in christ alone , is any of the saving blessings of god to bee found . and therefore it never can be accompted to be gods adoption , gods righteousnes , sanctificatian , reconciliation or redemption , which is placed in any thing without christ . wherevpon it must follow that they erre farre from the trueth , who place their righteousnes , either in their faith , or workes : or who place reconciliation , in their owne satisfaction . for though christ be the obiect of faith , yet it hath the being of it , in mans hart : & concerning works and our own satisfactions . it is cleere that they are not in christ : who notwithstanding is all in all things , and filleth all in all things . the fourth vse is , that without faith , god by his grace , communicates noe blessing in christ , in ordinarie dispensation . therefore they must erre , who thinke that christ and the blessings of god in him , may be apprehended , by the externall bodily action of man , in receyving the sacraments : that is , as they call it , by the very externall worke wrought . this likewise teacheth vs , to perceive their error , who doe make faith , which is but the apprehending instrument , to bee the blessing it selfe , thereby apprehended in christ . of which sort they all are , who place the matter of our righteousnes , in the act of our beleeving . the fift vse is , to teach vs to be wise , in iudging of our selves , whether we be truly in the state of grace or no : for he that is destitute of any one of these saving blessings , he is destitute of them all : whatsoever foolish confidence he have to the contrarie . for as sayeth the apostle peter , 2. epi. chap. 1. vers . 3. god through the knowledge of him that hath called vs , hath given vnto vs al things , that appertayne to life and godlines : and therfore iames sheweth that it profits nothing that a man say , he hath faith , if he have no workes . and iohn 1. ep. cha . 2. vers . 9. sayeth , hee that sayeth he is in the light , and hatetb his brother , is in darknes vntill this tyme. and chap. 3. vers . 6. vvho soever sinneth , hath not seene christ , neither hath knowen him . the sixt and last vse is , to discover to vs the error of those who prophainly affirme , that the saints effectually called , may fall from grace : which is a blasphemous denying of gods faithfulnes , his righteousnes , and the stablenes of his counsell : vpon which the scriptures , so often build , the certayntie of the saints persevering vnto the end : vpon his faithfulnes , 1. cor. chap. 1. ver 8. 9. who also shall confirme you vnto the end , for god is faithfull , by whō ye are called . and 1. thess . chap. 5. ver . 24. faithfull is hee who calleth you and will also doe it . vpon his righteousnes . 2. thess . chap. 1. vers . 6. 7. for it is a righteous thing with god , to render to you which are troubled , rest with vs in the revelation of the lord iesus from heaven . and heb. ch . 6. ver . 9. 10. but we perswade our selves better things of you , and such as accompanie salvation , for god is not vnrighteous , &c. and vpō the stablenes of his counsell in the 17. and 18. verses of the same chapter , saying : wherein god willing more aboundantly to shewe vnto the heires of promise the vnchaingeablenes of his counsell , did binde himselfe by an oth , that by two immutable things , wherein it is impossible that god should lye , we might have strong consolation , which have our refuge to lay holde vpon the hope , that is layde before vs. chapter xix . thvs having spoken of these 3. points : it followeth now that we speake of the particular difference , whereby the blessings of god , are every one distinguished frō another . the difference that is amongst these benefites , is of two sorts . the first is more general , depending vpon the different manner that we enioy them . the second is more particular , rising vpon the particular nature of every benefite . touching the first , the benefites of god in christ , are either such , as are made ours only by imputation and gods gracious accompt : the thing imputed , remayning still in substance inherent in christ , and not in vs. for then they are such , as ( flowing from the vertue of christ ) doe abide inherent in our soules and bodyes eternally . of the first sort , are adoption and iustification , which never can be said properly , to be inherent in vs ( adoption , beeing taken in the proper sense , whereby it is distinguished from the rest : & not in that general sense mentioned before ) for christ alone , remayneth in himselfe , the only sonne of god , and only righteous without sinne : wee beeing sonnes and righteous , never by any inhesion of these blessings in vs , but only by the imputation of that sonne-ship and righteousnes which is christs alone , vnto vs. therefore the scriptures , ( touching these 2. benefites ) doeth specially vse this phrase : to witt , that wee are the sonnes of god in him , and that we are made the righteousnes of god in him . of the second sort , are these benefits , which necessarily follow , vpon the two former : as being the end wherefore we are adopted and iustified . and these be peace with god , or reconciliation , ioy in the holy ghost , sanctification and glorification , which is all one with redemption : as it is taken in most particular sense . which all are so given vs in christ , that by the sense and feeling of them inherent in vs , they are made to vs , sure tokens of our effectual calling or adoption & iustificatiō . which being blessings , not perceyved by any sense of them selves , in substance inherent in vs , are confirmed in vs by the others , as infallible effectes following them . for which cause the apostle peter willeth vs by them , to make our calling and election sure . for in this are the children of god knowne , and the children of the divell : vvho soever doeth not righteousnes , is not of god , 1. iohn 3. 10. and againe , know yee , that he that doeth righteously , is borne of him , 1. iohn 2. 29. and againe , hee that doeth righteousnes , is righteous , as he is righteous , 3. chap. vers . 7. this difference , serveth both to cleare the order and nature of the benefites of god. for these , which are ours by gracious accompt , remayning still inherent in christ only , they are both first in order , and are the grounds and subordinate causes of all the rest of the benefits , inhesively bestowed vpon vs in christ . therefore vnto these two , that is adoption and iustification , all the rest , are attributed , as effectes and infallible consequences , whyle it is saide : if wee bee sonnes , then are we also heyres , rom. cha . 8. ver . 17. and againe , whosoever is borne of god , sinneth not , 1. iohn 3. 9. and againe , the sonne abideth in the house for ever . iohn 8. 35. so touching righteousnes it is saide , the iust by faith shall live , rom. 1. 17. and againe : being iustified by faith , we haue peace towards god , & reioyce in the hope of the glory of god , rom. 5. 1. 2. and againe : that , we being iustified by his grace , should be made heires , &c. tit. 3. 7. the second difference , ariseth vpon the different nature of the benefites : which appeare in the effectes of every one towardes vs. which effectes may generally bee reduced to two . the first is , the effect , of the making vs the sonnes of god. which is most properly performed in vs in the blessing of adoption . the second is , the making of vs like to the image of the sonne of god. which is performed by the rest of the blessinges : that is our iustification , sanctification , and redemption . which albeit they serve to accomplish our adoption , by making vs to bee the sonnes of god by prerogative , dignitie , &c. yet wee are sonnes , before they be accomplished in vs. for as saith iohn , 1. epist . 3. 2. we are nowe the sonnes of god , although it is not manifest what we shall be . so this generall difference , of the nature of gods benefites , is carefully to be marked : that we may distinguish betwixt these benefites , by the which we are properly made sonnes , and so of the seed : which onely is adoption . and these benefites , by the which , we enioye the promise , made vnto the seede : where by we are not properlie saide to be made sonnes , but onely in respect of the condition and estate , belonging to the sonnes . but properly by them we are made like vnto the image of the sonne of god. but although all these benefites agree in this pointe , and they all serve to make vs like vnto the image of the sonne : yet they differ in nature , every one from another , according to the difference of these thinges , wherein they make vs like vnto the sonne of god. for by iustification , the lord makes vs righteous , and without sinne : as christ is righteous , and without sinne . and reconcileth vs vnto him selfe , making vs one with him selfe , as the sonne is one with him . for peace or reconciliation with god , is the effect and fruite of iustification , as is cleere rom. chap. 5. 1. in which we have to observe , that as the father , by adoption , maketh vs one with the sonne : so by iustification , hee maketh vs one , with him selfe . conforme to the saying of the apostle , 2. corinth . chapt . 5. vers . 19. for god was in christ , reconciling the worlde vnto him selfe : by not imputing to them their sinnes : therefore is our peace and reconciliation with god , attributed vnto the crosse of christ , by the which sayeth the apostle , hee killeth hatred , ephe. 2. 16. and also our libertie and boldnes , to enter into the most holy place , is attributed vnto the bloud of iesvs , heb. 10. 19. secondly , by sanctification , the lord makes vs like to his son by puritie , and holines of nature . thirdly by redemption , as it is particularly taken for glorification , the lord makes vs like vnto his sonne , in immortalitie , glory ▪ and power . this order and difference , of these benifites , is cleere , 1 cor. chap. 1. vers . 30. where wisdome , is put in the first place : which , specially answeres to our calling , wherein consisteth our adoption . in the second place , righteousnes . in the third , sanctification : and in the fourth place , redemption . which place , is specially to be marked : for the right knowledge , both of the order and difference that is amongst is benefites of god. for in other places of scripture , redemption , as likewise iustification , and reconciliation , are taken in a larger sense : to signifie the whole freedome of the sonnes of god , and every parte thereof in particular . and that because all libertie , peace and reconciliation , whatsoever is given vs of god , floweth from the death of christ : in the which standeth our righteousnes , peace & redemption . for which cause it is , that in the scriptures , sometymes our iustification is ascribed to the death of christ : sometymes our sanctification : sometymes our reconciliation : and sometimes our redemption . because , howsoever these blessings , ( as they are imparted vnto vs ) differ both in order and nature : yet they proceed all , from one fountayne : and are all comprehended , only in that one oblation , of iesus christ vpon the crosse . for cleering our iudgements therefore , in this point : we are carefully to marke these two senses , in the which , in the scriptures , redemption , iustification , and reconciliation , and sanctification are taken . sometymes they are taken , for the action of god in christ for his saints : when as god , was in christ , reconciling the world to himselfe : according to that which hee had purposed in christ . which was , as sayeth the apostle , eph. chap. 1. vers . 10. that in the fulnes of tyme , he would gather together all things in christ iesus , & as sayth the same apostle , coll. chap. 1. ver . 20. it pleased the father to reconcile all things to himselfe , by him : making peace by the blood of his crosse . in this sense , god at one tyme , by the only one oblation of iesus christ , in one worke , once performed , did eternally redeeme , iustifie , sanctifie and reconcill to himselfe , all his ellect , that ever were , is , or shall bee , vntill the end of the world . for christ bare all their persons , vpon the crosse : and god did lay vpon him , the iniquitie of them all : and did wound him , for their transgressions , and breake him for their iniquities : and did lay vpon him , the chastisment of their peace . esa . 53. therefore sayeth the apostle , heb. 10. that by that will of god we are sanctified even by the offringe of the body of iesus christ once . and in the 9. chap. 12. verse , hee sayeth that christ by his owne bloud entered once in the most holy place , and abtayned eternall redemption : and in that same chapter ver . 28. it is sayd , that christ was once offered , to take away the sinnes of many . now in this sense , there is neither , difference of tyme , nor order , nor distinction to be made : all beeing accomplished together and at once : by one worke , of one man , iesus christ the lord. sometymes againe , they are taken for the worke of god in vs , and toward vs : in his owne tyme applying that , which hee wrough in christ for vs , to every one of vs in particular : bringing vs , by effectual calling , to the knowledge & apprehension by faith , of our redemption , iustification , and reconciliation , which god accomplished onely in that day of christ , which all the fathers desired to see : howsoever in divers ages , and divers tymes , they bee applyed , by god , to these , whō then , and in that day , by the death of his sonne , he did redeeme , iustifie , and reconcile vnto him selfe . and in this sense , we speake of these benefites , in this treatise : not as they were wrought by god , in christ , for vs : but as in the dispensation of god , they are applied vnto vs , for whom christ dyed . in which sense the apostle speakes of them , 1. coll. 1. 21. 22. saying : and you also which were in tyme past straungers and enemies , having your mindes exercised in evill workes , hath he now reconciled in that body of his flesh , by death . and in this sense , it is , that both order and difference , is to be marked amongst these benefites . in consideration whereof , how so ever adoption , and iustification agree , in this , that they both are benefites bestowed by imputation , without inhesion in vs : yet , as they differ in nature , so doe they in order : in respect of the grounds , wherevpon they are builded , & whence they flow . for adoption , neither dependeth vpon , nor floweth from the death of christ : but from his personall propertie , of beeing the sonne of god. whereas iustification , dependeth vpon , & floweth from his suffering . and therefore as our cōmunion with him in person goeth before our cōmunion with him in his suffrings , so doth our adoption , in order goe before our iustification . chapter xx. hitherto have we spoken , of those groundes , whereby both the nature and order of gods saving benefites , are most cleerly knowen . so that by these things , which are alreadie set downe , a modest minde , onely searching truth , and abhorring contention , may sufficiently knowe , what iustification before god , is . yet notwithstanding , for the further contentement of those of weaker iudgement , we will speake something more particularly of the benefite is selfe . for the clearer vnderstanding whereof , and discovering of the trueth , which now almost lyeth hid , by the manifold opinions of men : it were needfull , that we should speake of divers things : as namely , of god him selfe , what place he hath in that worke . 2. of his grace . 3. of christ and his obedience . 4. of faith . 5. of man him selfe , and of his workes . and lastly of the lawe and of the gospell . for all these points are called in cōtroversie : and mens iudgements is divers concerning every one of them , in the worke of iustification : but to eschew longsomnes , wee will reduce all , that we are to speake , into these few grounds . the first , shal be touching the special divers and severall iudgements of men , concerning iustification . the second , shal be touching the discussing of these pointes controverted , which are of greatest moment . the third , shal be concerning the worke it selfe of iustification : according as it is set downe in the truth of god. and intreating of these three , we shall touch by the way , everie one of these points mentioned . in doing whereof , if we shall insist somewhat more largely , then shall seeme expedient to riper iudgements , yet we hope that heerein we shall easily be pardoned : seeing we take this paynes , not for the instruction of those , that are of greater iudgement then our selfe , but for the helpe and cōfort of the simplest sorte . who in this mayne point of salvation , may ( through the diversitie of opinions ) be brought in danger of destruction . for seeing there is no hope of life to anie , but such as are iustified by the righteousnes of god which is by the faith of christ : it must followe , that this iustice being taken away , and any other whatsoever put in the place thereof , all ground and certeyntie of salvation , must needes bee also taken away . to come then to the first point . there be foure principall different opinions : beside the opinion of osiander : which beeing odious to all , we need not to speake of . the first is of those , who devide the worke of iustification betwixt god and man : christs merit and mans merit : faith and works : grace & debt : the law & the gospell : but in divers respects and considerations . for in respect of that , which they call the first righteousnes ( which they esteeme nothing but a preparation of a man , to iustifie himself , by a formall righteousnes infounded in vs by grace ) . they give place to god , as the author & worker : and to his grace , as the cause moving him : and vnto christs sufferings , as the cause meriting that grace : & vnto faith as the benefit in founded into vs by grace : and vnto the gospell , as the instrument whereby this benefit is wrought in vs. yet with god & his grace , they ioyne man in this worke : ascribing vnto him , freedome of will , so that god by his grace & man in his will concurre in the worke . god by his grace , helping mans will to beleeve . but in respect of that , which they call the second righteousnes , wherein they place the merit of eternall life , they seclude god from beeing the iustifier : and ascribe iustification to man him selfe . they seclude grace and establish workes of free will , they seclude christ , and the merit of his obedience , and place them selves and the merit of their owne workes . they seclude beleeving , and establish working : and for the gospell , place the law. the second opinion is of those , who in iustification , make god to be the iustifier , and that of his grace , and that by faith , but as our worke , of our free will : yet not of the law , but of the gospel . secluding christ and his obedience wholy from our righteousnes : as likewise the law and the workes thereof . so they give to god the worke of iustifying : but the matter of their righteousnes , they wholy ascribe to their owne worke and act in beleeving . and place grace in nothing , but in gods gracious accepting of mans imperfect faith , in place of the perfect righteousnes of the law. and attribute vnto the merit of christes obedience , this gracious acceptation of our faith : as though hee had dyed and suffered not for our iustification , but to merit and obtayne at gods hande , that our owne worke of beleeving , should bee graciously accepted as perfect righteousnes , albeit in it selfe imperfect . and where they may seeme to agree with the papist in asscribing righteousnes to their owne working , they thinke that they doe sufficientlie purge them selves from that blott by this subtill evasion : that they doe not attribute their righteousnes , to a worke of the lawe , but to a worke of the gospell . the third opinion , is of those ; who attribute the worke of iustification vnto god , but place their righteousnes , partlie in their faith , as their owne worke , and partly in the obedience of christ . and make two actions of god , in iustifying . in the one whereof , they give place vnto grace : in the other not . the first action is the imputation of our imperfect faith , for righteousnes . and that by grace . the second action is the imputatiō of christs perfect obedience , for the supplying of that , which is wanting in our imperfect faith , for righteousnes , and that by iustice . all these three opinions , doe attribute mans righteousnes , either wholy or in parte to his owne working , the first and last doe ioyne grace & merit together in iustification . which things are most contrarie to the truth of god : whether the workes bee of nature or of grace : of the law , or of the gospell . the fourth and last opinion , is of those , who attribute the worke of iustification to god alone : and placeth our righteousnes onely in christes obedience : and doe acknowledge saith to be nothing but the applying and apprehending instrument of christes obedience : and the gospell , to bee the instrument of faith : and all to be of grace . because god , giveth christ , to bee righteousnes vnto vs , by grace : and imputes his obedience vnto vs , by grace : and by grace , giveth vs faith , and vnto faith the gospell . so that they attribute the whole prayse of the iustification vnto god : and place the whole matter of righteousnes , in the obedience of christ : secluding all workes of men , eyther of the lawe or of the gospell : and acknowledge the grace of god to be the onely cause , moving god to iustifie vs , by christes obedience : as likewise of the giving of vs faith , to apprehend it , and this opinion only agreeth with the trueth . chapter xxi . now we come to these things , wherein especially stands the chiefest controversies , whereby the trueth of iustification is most darkened . which we will reduce all , to these foure points . the first shal be , touching the efficient cause of iustification . the second shal be , touching the materiall cause of it . the third shal be , touching the formall cause . the fourth shal be , touching the subiect , that is iustified . vnder these foure are comprehended the chiefe controversies touching this matter . for touching the finall cause , there is no great disagreement : therefore we have no need to speake much of it : yet notwithstanding because it serves to cleare that which we have so much insisted in before , touching the order of adoption and iustification , we will speake something thereof , after the other foure . first then , touching the efficient cause of iustification , the controversie is only with the papistes : for in this point , albeit they agree with vs in parte , or rather in shew : yet they disagree from vs , in the chiefest substance of this question . for wee saye , that god onely doeth iustifie : but they , albeit they graunt the first iustification to god in parte , yet they asscribe the second iustification ( wherein they place the merit of eternall life ) wholy to man him selfe . now for discussing this controversie , wee have three thinges that may sufficientlie cleare our iudgement therein . the first is , the manner and forme of the scripture phrase , touching the iustification of a man. the second is , the testimonie of the scripture , declaring who it is , that iustifies a man. the third is , the nature of the worke it selfe . touching the first , the scripture speaking of iustification , even whereas it is supposed to bee by the workes of the lawe , speakes passivelie of man , and never activelie : to shewe it is a worke which he him selfe doeth not , but which is done vnto him by another . as for example , rom. chapt . 3. vers . 20. by the workes of the lawe , shall no flesh bee iustified . and againe , gal. chap. 2. ver . 16. knowing that a man is not iustified by the workes of the law. and againe , gall. chap. 5. vers . 4. and yee are abolished from christ , who soever are iustified by the lawe . as likewise , when iustification is attributed vnto faith , the same passive forme of speach is vsed , as rom. chapt . 3. vers . 28. vve conclude then , that a man is iustified by faith , without the workes of the lawe . and againe , rom. chap. 5. ver . 1. being then iustified by faith , &c. and tit. chap. 3. ver . 7. that beeing iustified by his grace , &c. which forme of speech is most cleerely vsed , matt. chap. 12. v. 37. for by thy wordes , thou shalt bee iustified : and by thy wordes , thou shale be condemned . all these testimonies doe shew plainlie , that the worke of iustification is not the worke of man him selfe , but of some other : and therefore christ , luke chap , 16. 15. layes this to the pharises charge , as a speciall iniquitie , saying : yee are those who iustifie your selves . and that this is to bee vnderstood , not only of a man in iudging him selfe , but also of one man in iudging an other , it is plaine by the apostles doctrine , rom. 14. 4. 10. 13. where he takes al power from all men of iudging one another , and to conclude this point , the apostles testimonie touching him selfe , is sufficient , 1. corint . cha . 4. ver . 3. whereby he cleereth both these pointes , to witt , that no other man had power to iudge him : and that he had no power to iudge him selfe , saying : i passe little to be iudged of you , or of mans iudgement , no i iudge not my owne selfe . in which places , all power of iudging , as it is referred either to iustifying or condemning , in pardoning , or not pardoning sinne , in the absolving or not absolving from sinne , is vtterly taken from all men , whether in respect of them selves or others . touching the second grounde , which cleereth who it is that iustifies : there is nothing whereof the holy scripture giveth more cleere testimonie then of this : still affirming , that is is god onely , who iustifieth : as is manifest , rom. chap. 8. ver . 33. where expressely it is sayde : it is god that iustifieth : and in that same chapter 30. verse , it is saide : those whom hee hath predestinate , those hee hath called : and whom hee hath called , those also hee hath iustified . which place sheweth playnely , that it can belong to none but to god alone . seeing that he who iustifieth , must bee he who calleth , and hee who calleth must be he who predestinateth , which is onely god. and againe , the same apostle giveth a cleere testimonie heereof , rom. chapt . 3. ver . 30. saying : for god is one who shall iustifie circoncision of faith , and vncirconcision thorough faith . the like testimonie is conteyned , 1. corinth . cha . 4. vers . 4. where the apostle sayeth : hee that iudgeth mee is the lorde . therefore sayeth the same apostle , rom. chap. 14. ver . 12. that every one of vs shall give accompt of him selfe vnto god. nowe wee come to the third ground , which consisteth in the nature of iustification it selfe : which is not ( as some interprete it to be ) the making of vs inhesively iust , by renovation , or change of our nature : as though the word iustificare , that is to iustifie , did signifie , iustum facere , that is , to make just . by which opinion , our iustificatiō , and our sanctification , are confounded , and made one thinge . as though to iustifie were the action of god , in regeneratinge and recreatinge vs : whereas it is the worke of god in iudging vs. so that iustificar● doeth signifie iustum pronuntiare , that is , to pronounce righteous , which is manifest by two reasons . the first is , because in scripture . iustification is opposed to condemnation : as is cleere by the testimonie cited before , mat. 12. 37. the second reason , is taken from the description of iustification , set downe in the scriptures : where sometymes it is defined to consist , in the remission of sinnes , sometymes in the forgiving of wickednes , in the covering of sinne , and not imputing of iniquitie : sometyme by the imputation of righteousnes . which all doe prove manifestly , that iustification is the action of him , who is the iudge of mankinde , in absolving man from sinne and the punishment thereof . of this it followeth , that vnto god onely it belongeth to iustifie . and that for two speciall reasons . the first is , because the lord is the onely iudge of all , hebr. 12. 23. and therefore acts 17. 31. it is sayd : he hath appointed a day in the which he will iudge the world in righteousnes . of which day the apostle also speaketh , rom. 2. 5. 16. and the reason heereof is given by the apostle , rom. 14. 7. 8. to witt , because hee is our onely lord , to whom we both live and die : and therefore according as in that same place the apostle concludes , vve all shall appeare before the iudgement seate of christ , and every one of vs shall give accompt of him selfe to god. whereby it is cleere , seeing god is the onely iudge of the world , that to iustifie and to cōdemne , must onely belonge to him . the second reason is : seeing iustification consistes in remission of sinnes , and not imputing of iniquitie : it followeth , that not any , except god alone , can iustifie : because none save god alone , can forgive sinne , as is cleere , mark. 2. 7. and luke 5. 21. therefore doeth the lord him selfe saye , esa . 43. 25. i , even i am he that putteth away thy iniquities for myne owne sake . and againe , 44. cha . vers 22. i have put away thy transgressions like a cloud , and thy sinnes as a mist . likewise david doth attribute the not imputing of iniquitie to the lord , psal . 31. 2. saying : blessed is the man to whom the lord imputeth not iniquitie . which also the apostle cleerely sheweth , 2. corinth . 5. 19. saying , that god was in christ reconciling the world to him selfe , not imputing to them their sinnes . now , whereas it might seeme , that in treating of the efficient cause of iustification , we should speake not onely of god himselfe , but also of his grace : yet because the question touching his grace , doeth also fitly belong to the formall cause , therefore wee referre it vnto that place . chapter xxii . now followeth that we speake of the materiall cause . and in this pointe , out of the former thinges , it may be easilie gathered , that there be foure different opinions . the first is , that the workes of the law done by man , are the matter of our righteousnes . the second is , that the onely act of mans heart in beleeving , is the matter of it . the third is , that partly faith , and partly christes obedience , is the matter of our righteousnes . the fourth and last is , that onely christ , in his obedience , is the whole matter of our righteousnes . the vanitie of the first 3. opinions will more fully appeare , when we speake of the formal cause of iustification , & when we shall treat of iustificatiō it selfe : as likewise when we shall cleere the truth of the fourth opinion : therefore we wil speak the more shortlie of them now . against all three , this ground generally serveth , to witt , that no man is iustified before god , by any worke inherent in himselfe , or done by him selfe , whether it be of nature or of grace , or whether it be a worke of the lawe , or of the gospell . the reason is : if man be iustified in any sorte by workes , iustification can not be by grace , according as sayeth the apostle , rom. 11. 6. if it be of grace , it is no more of workes , els were grace no more grace : and if it be of workes ▪ it is no more grace , els were worke no more worke . thus none of these three formost opinions can stande : excepte we will destroy the grace of god , and abolish it altogether frō the worke of iustification : for grace and workes , ( even though they bee of grace ) can never stande together in the worke of our iustification . which also manifesteth , the grosse impietie of all these three opinions , in placing faith either in whole , or in parte , in our righteousnes , as it is our owne worke : seeing by no worke of his owne , can man possibly be iustified . for otherwise it cannot be , but christ must have died in vaine . secondly , our righteousnes consisteth not in gods acceptation of any thing that proceeds from vs to godward : but in gods imputation of that that comes from him to vsward by his gift . as is cleere , rom. 5. 15. 16. 17. where our righteousnes is still called the gift of god : & we are saide to receyve righteousnes as a gift . whereby it is most evident that no worke of the law , nor faith , as it is the worke of our heart , can possibly be our righteousnes . for our act of beleeving , is an action passing from vs to god-ward : and being attributed ( as it is by them ) to mans free will , is no lesse the worke of man , then any other worke of the law what soever . but our righteousnes is called in the scriptures , the righteousnes of god , and not of man : because it goeth not from vs towardes him , but it commeth from him to vs. thirdly , it is manifest by the scriptures , that no man is iust in him selfe , but in another . for among men there is none righteous , no not one , psal . 14. but if that whereby hee is iustified , & which is the matter of his righteousnes bee in him selfe , he must not onely bee iust , but iust in him selfe : which both doe playnely contradict the trueth of god : which plainlie denies , that there is any man righteous , and that any man is made righteous in him selfe : but whom soever god iustifieth , he iustifieth them in christ , and maketh them the righteousnes of god in him , 2. corinth . 5. 21. fourthly , the nature of iustification consisting in the remission of sinne : it can not possibly stande , in that , that is the direct contrarie . but all these three opinions maketh it stande in the contrarie , that is in gods acceptation of obedience . for whether the lorde iustifie vs , for doeing the workes of the lawe , or for fulfilling the condition of the gospell , required by god of vs vnto iustification : it is alwayes for and by our obedience that he iustifieth vs. so that iustification , shall never consist in pardoning of sinne , and covering of iniquitie : but by the contrarie , in the acceptation of obedience . which saying is so impious , that nothing can be devised more contrarie to the grace of god , and mans salvation . these groundes serve generally to shewe the wickednes of all these three opinions . nowe we come to speake somwhat concerning the first alone . against which these groundes conteyned in scripture , shall sufficiētly serve : of which divers make against the rest also . first , that which excludes not mans gloriation , can not have place in his righteousnes : for god will have no flesh to glory in his sight , in any thing except in him alone : wherevppon it followeth , that no man can bee iustified by the workes of the law. for as sayeth the apostle rom. chap. 3. vers . 27. gloriation is not excluded by the lawe of workes . for if abraham was iustified by workes , hee hath wherein to glory , rom. chap. 4. vers . 2. and the reason heere of is declared in the fourth verse , saying : that to him that worketh , the wages is not compted by favour , but by debt . wherevpon it followeth , that if man bee iustified by workes , he hath wherein to glorie : because he is not iustified by grace , but by deservinge : and gods iustifying of him , is not a worke of his favour , but a worke , which hee is indebted to doe . and this is the same very thing , which the romish church doeth meane by their merit ex condigno . whereby gods free grace iniustification is quite overthrowen . secondly , man can not be iustified , by that , which makes the death of christ of none effect : but as sayeth the apostle gallat . chapter 2. verse 21. if righteousnes bee by the lawe , then christ hath died without a cause . which place doeth evidently convince them all of errour , and proove them all to bee enimies to the crosse of christ , and to his death , that make righteousnes to bee by any other thinge then by his death : for if christ died without a cause , if righteousnes bee by the lawe : he must have much more died in vaine , if it bee by any other thing . for righteousnes is not to be found in any other thing , but either in the law of god , or christ . by this we may perceyve , that the opinion of those men , who place our righteousnes in faith properly taken , as it is the acte of our heart : without relation of it as an apprehending instrument vnto christ : is much more pernitious , then the opinion of the papistes . and that by cleere evidence of both their doctrines cōpared together . for the papist placeth his righteousnes , in that which conteynes in it selfe perfect righteousnes in deed : so that if their other ground could holde ( wherein also the other sorte doeth agree with them ) that is , that it were in mans power to fulfill the lawe , certaynlie they should be iustified by the works of the law. for the doers of the lawe shal be iustified , rom. 2. 13. and if there had bene a lawe given which could have given life , surely righteousnes should haue bene by the lawe , sayeth the same apostle , gal. 3. 21. but these other men , doe place their righteousnes , in that which they them selves confesse to be imperfect , and not to contayne in it selfe , perfect righteousnes . for when , faith is not relatively or instrumentally taken in respect of christ apprehended by it : it can never contayne perfect righteousnes : and so the lord can never iustifie vs by it : for the iudgement of god is iust , and according to trueth , rom. 2. 2. and 5. verses . and the lord shall iudge the world in righteousnes , acts 17. 31. of which it followeth , that there is much more iniquitie , in these mens opinion , then in the papistes : because they wittingly lay a ground to them selves , touching iustification : wherein it is impossible that gods iudgement can be according to trueth : seeing they make him to iustifie them , by that , which in their owne confession , is never answerable to the iustice of god. thirdly , that can never iustifie a man , that causeth wrath , and makes both faith and the promise vaine , and of none effect . and therefore righteousnes can never be by the law. for as sayeth the apostle , rom. 4. 15. the law causeth wrath . and againe , gal. 3. 10. vvhosoever are of the workes of the lawe , are vnder the curse . and that this opinion doth make both faith and the promise of none effect , it is manifest by the apostle , rom. chap. 4. vers . 14. saying . for if they which are of the lawe be heires , faith is made voide , and the promise is made of none effect . and againe , gall. chap. 3. vers . 18. for if the inheritance be by the law , it is no more by promise . by this may evidently appeare , the grosse ignorance of the papistes , who doe ioyne faith and the workes of the law together , in the worke of our iustification : which two can never more stande together , then grace and workes . for to be by faith , and to bee by grace , is all one thing , according to the saying of the apostle . rom. 4. 16. therefore is it by faith , that it might be by grace . fourthly , that whereby cōmeth the knowledge of sinne , and which maketh transgression to abound , and which includeth all men vnder sinne , and which stoppeth all mouth , and maketh all the world subiect to the iudgement of god : can never serve to the iustification of a man. now that all these are the effects of the law , it is manifest by these testimonies of scripture . rom. chap. 7. vers . 7. i knew not sinne but by the law. and againe , rom. 5. 20. the lawe entered in therevpon that the transgression might abound . and againe , gall. 3. 22. but the scripture hath included all vnder sinne . whereby the word scripture , is vnderstood the law : as is cleer by the testimonie of the apostle , rom. chap. 3. vers . 19. where he interpretes these scriptures , by the which he had convinced all , both iewes and grecians , to be vnder sinne : saying , wee knowe that whatsoever things the law speaketh , it sayeth it to them , which are vnder the law , that every mouth may be stopped , and all the world be made subiect to the iudgement of god. and that the strength of this reason may appeare to be vncontrolable : the 20. verse of that same 3. chap. sheweth it to be the argument , of gods owne spirit : when as the apostle concludes after this manner . therefore by the workes of the law , shall no flesh be iustified before him : for by the law commeth the knowledge of sinne . lastly , this opinion fighteth directly , not only against the testimonie of god himselfe , but also against the testimonie of the knowledge and cōscience of the chiefest saints of god. touching gods testimonie , it is cleere throughout all the scriptures : where he convinceth all men of sinne : saying , there is none righteous no not one , &c. rom. 3. and the apostle in the same chapter witnesses : that by the workes of the lawe , shall no flesh bee iustified before him . and expresly in the 4. chap. he sayeth , that to him that worketh not , but beleeveth in him that iustifieth the vngodly , his faith is imputed vnto righteousnes . and david placeth the righteousnes of man in gods imputing of righteousnes , without workes . rom. 4. 6. and the apostle paul expresly concludeth . gal. 5. 4. that they whosoever are iustified by the lawe , are abolished from christ , and are fallen from grace . now touching the knowledge and conscience , of the chiefe saints of god : we have cleer testimonies from them . esa . 64. 6. wee have all bene as an vncleane thing , and all our righteousnes is as filthie clouts , &c. the like confession and plaine acknowledgment wee have in daniel , chap. 9. in the prayer that he makes vnto god. but most clearly in the apostles speach , touching himselfe , and peter , and remanent apostles , and all the faithfull amongst the iewes , gall. 2. 15. 16. where he sayeth , vvee , who are by nature iewes , and not sinners of the gentils , knowing that a man is not iustified by the works of the law , but only by the faith of iesus christ : even we have beleeved in iesus christ , that wee might bee iustified by the faith of christ , and not by the workes of the lawe : for by the workes of the lawe , noe flesh shall bee iustified . therefore the same apostle paul , albeit hee was vnrebukeable , touching the righteousnes which is in the lawe : yet notwithstanding , he accompted that righteousnes , to bee but losse vnto him , and did cast it from him as filtie dounge , that he might gaine christ , and bee found in him : that is , ( as himselfe interpreteth ) that he might be found , not having his owne righteousnes , which is of the law : but that which is through the faith of christ : that is the righteousnes which is of god through faith . phil. chap. 3. now to conclude this point , wee will shew , not only the vanitie , but the impossibilitie of this opinion , by this one ground , which is cleere in scripture . first , it is evident that the next and immediate end , of our iustification is our peace and recōciliation with god. for being iustified , we have peace toward god , saith the apostle , rom. 5. 1 and therefore peace is said to bee made by the bloud of christ . collos . 1. 20. and the manner how god reconcileth , is saide to bee by iustifying , 2 cor. 5. 19. for god was in christ , reconciling the world to himselfe , by not imputing to them their sinnes : which is all one , as to say , that god was in christ reconciling the world to himselfe , by iustifying them . secondly , it is evident , that there is no reconciliation betwixt god and vs , without a mediator . therefore the law was not given , but by the hand of a mediator . gall. 3. 19. neither is the covenant of the gospell confirmed , without a mediator . and all confirmation of whatsoever covenant is by bloud : because without shedding of bloud , there is no purgation , nor iustification from sinne : and that by him who is mediator . for then is the covenant of peace , betwixt god and man confirmed , when he , who is the mediator of the covenant , hath by the sprinckling of bloud , purged away all filthines , and obtayned full remission : as is cleere by the 9. to the hebr. and therefore sayeth the apostle in the same chapter verse 18. that even the first covenant , was not ordayned without bloud . and moyses the mediator of that covenant , when with that bloud , he had sprinckled all the people : he said , this is the bloud of the testament , which god hath appointed vnto you . exo. 24. 8. heb. 9. 20. nowe it is playne , that iesus christ , in his bloud , is our peace and reconciliation with god : for no bloud , save his bloud alone , can purge vs from our iniquities , and iustifie vs. and there is no mediator betwixt god and vs , save hee alone . for as sayeth the apostle , 1 timoth. chap. 1. vers . 5. there is but one mediator betwixt god and man , even iesus christ the man. whereby it is playne , that none can make a firme and stable covenant of peace , betwixt god and vs , but hee alone : neither can he make this covenant sure , by any other meane , except his death and blood shedd : because no other thing in heaven or earth , can purge vs , and obtaine remission of sinnes and iustifie vs. therefore is it said , 1 pet. chap. 3. vers . 18. that christ once suffered for sinnes the iust for the vniust , that he might bring vs to god. vpon which respect it is that by him we are said to have accesse to the father . ephes . 2. 18. and 3. 12. now vpon all these grounds , we have to gather , of what covenant christ is mediator : that is , whether of the covenant of workes , or of the covenant of grace , or ( which is all one thing ) whether of the covenant of the law , or of the gospell . for god hath never made any other covenant of peace with man , then these two . so that in one of these two must consist , both our iustification and peace with god : and of which soever of these covenants , hee is mediator , and which of them soever hee hath confirmed by his death , in that only must consist our righteousnes and peace . but it is manifest by the scriptures , that he is not mediator of the old , but of the new testam . as is cleere by the apostle , heb. 9. 15. where he sayeth , for this cause is hee also the mediator of the newe testament . and againe , heb. 12. 24. and vnto iesus the mediator of the new testament . and this is confirmed by the same apostle , heb. 7. from the nature of his priest-hood . for as the apostle there witnesseth in the 12. verse , where the priest-hood is changed , of necessitie , the law also must be changed . therefore it must follow , that christ , beeing a priest , not after the order of aaron ( vnder the which the law was given ) but after the order of melchisedech : that he cannot possiblie bee the mediator of the old testament , that is of the covenant of the law : and therefore in that same chap. ver . 22. it is said , that iesus is the mediator of a better testament then the law. herevpon followeth this conclusion : that it is not only a vaine opinion , but also an impossible , that any flesh can ever be iustified by the workes of the lawe . for no covenant whereof christ is not the mediator , and which hee hath never confirmed by his death , can ever possibly serve to our iustification : but of the covenant of workes or of the law , iesus is no wise mediator , neither hath hee died and shed his bloud to confirme it . therefore by the covenant of workes no flesh shall ever bee iustified and have accesse vnto god. chapter xxiii . now for the second and third opinion , the discussing of them is coincident with the points following , and especially in the next point : which concerneth the 4. opinion : that is , that only christ is the matter of our righteousnes . whereof now we are to speake , which beeing sufficiently cleered , is enough to overthrow all other opinions whatsoever . now to make it manifest , that in christ alone is the matter of our righteousnes , wee are : first , to divide this point in two : and secondly to set downe the confirmations of both . the two partes wherein this point is to be divided , be these : first , that nothing in heaven or in earth , in man or without man , is the matter of mans righteousnes before god , except only christ . the second is , touching that , wherein in particular christ is our righteousnes . now for the confirmation of the first point , we have these six grounds shortly to be considered . first , nothing can be our righteousnes , but that only which is made by god righteousnes vnto vs. for he is only righteous , and the only author of all righteousnes . for as there is no man righteous , so there is no man that can make any thing , to be righteousnes , either to himselfe or to others . and therefore wee are to consider what it is , that god the creator and ordayner of all the righteousnes of men , hath ordayned and made righteousnes to vs. nowe in all the trueth of god , nothing is ever said to bee made of god vnto vs righteousnes , except iesus christ alone : neither is there any thing whatsoever , that is called our righteousnes , whereby wee are iustified by god , except christ alone , and his obedience . wherevpon it must follow , that he only must be the matter of our righteousnes . therefore is it said by the apostle , 1 cor. 1. 30. that hee is made of god vnto vs , wisdome , righteousnes , sanctification and redemption . and in the prophete ierem. 23 6. this name is given him of god , as the name by the which the children of god , shall call him : while it is said , and this is the name whereby they shall call him : the lord our righteousnes . and againe , chapter 33. vers . 16. and hee that shall call her , is the lord ou● righteousnes . secondly , that only must be our righteousnes , which only is all in all things , and only filleth all , in all things . for he that is vnto vs , all , in all things , must needes be our only righteousnes : and hee that filleth vs all , in all things , must needes fill vs likewise in righteousnes . now christ only in the scriptures of god , hath both these attributed vnto him . the first is shewen cleerly . collos . 3. 11. and the second is cleerly shewen , eph. 1. 23. therefore is it , that the apostle peter , act. chap. 4. vers . 12. sayeth : that there is not salvation in any other . for among men , there is given none other name vnder heaven , whereby we must be saved . and for this same cause doth the apostle say , that we are made the righteousnes of god in him . 2 corinth . chap. 5. vers . 21. as likewise , that in him wee are made perfect or complete . col. chap. 2. vers . 10. therefore also doeth the apostle blesse god the father , for blessing vs with all spirituall blessinges in christ , ephes . chap. 1. vers . 3. and if with all blessinges , then also vndoubtedly , with righteous in him : except wee will denie righteousnes to bee one of the spirituall blessinges of god. therefore the scripture , admitteth nothing to bee ioyned with him : neyther hath the father ordayned any thing , to have parte or place with him , in the matter of our righteousnes . for it hath pleased the father , that in him all fulnes should dwell : and that out of his fulnes wee should receyve , what soever grace wee receyve from god. and this is a parte of that preheminence which christ hath in all thinges : so that whosoever placeth the matter of his righteousnes in any thinge but christ , denieth flatly , that hee hath preheminence in all things . thirdlie , nothing can bee the matter of our righteousnes . which is not the matter of our redemption . for as sayeth the apostle rom. chapt . 3. vers . 24. vvee are iustified freely by his grace , through the redemption that is in christ iesvs : therefore is it that in the scriptures , redemption is so often interpreted , to bee remission of sinnes : which is in effect righteousnes , as ephes . chapt . 1. vers . 7. and colos . chapt . 1. vers . 14. thereby shewing vs , that our righteousnes , consisteth of that same , whereof consisteth our redemption . and it is cleere and manifest throughout all the holy scriptures , that we have redemption in christ alone . therefore in the same places , cited before , the redemption whereby wee are iustified , is saide to be in christ iesvs : and wee are saide to have redemption in him . wherevppon it must needes followe , that seeing our redemption is in him alone , our righteousnes must also bee in him alone . for although in the holy scriptures it bee saide , that wee are iustified by faith , yet it is never saide , that we are redeemed by faith : or that our redemption is in faith . whereby it is most evident , that when the spirit of god sayeth , that wee are iustified by faith , or that god doeth iustifie vs through faith , or that hee imputes faith vnto righteousnes : that these speeches , are never to bee vnderstood of faith , materially : as though faith properly taken were the matter of our righteousnes before god : except wee will say likewise , that faith is the matter of our redemption : which no man is so ignorant , as once to imagine . for nothing can bee the matter of our redemption , and so consequently of our righteousnes , which is not made of god sinne for vs , and a propitiation for sinne . for it is saide expresly , that god made our saviour christ sinne for vs , that wee might bee made the righteousnes of god in him . 2 corinth . chapter 5. verse 21. and christ is said to have redeemed vs from the curse of the lawe , by beeing made a curse and malediction for vs. gallath . chapter 3. verse 13. all to shewe vs that nothing can bee the matter of our righteousnes , and of our redemption , which is not made both sinne and the curse due to sinners for vs. which two thinges were lively and openly shadowed in the lawe . the first levit. chapt . 16. by the live goat : where it is saide , and aaron shall put both his handes vpon the head of the live-goat , and confesse over him all the iniquities of the children of israel , and all their trespasses in all their sinnes , putting them vpon the head of the goat , and shall send him away by the hand of a man appointed into the wildernes : so the goat shall beare vpon him all their iniquities . and this the prophet esay expresseth plainly , when he sayeth that the lord laid vpon christ the iniquities of vs all : and that he bare the sinne of many . chap. 53. as also peter , when he sayeth , that christ himselfe bare our iniquities in his owne body vpon the tree . 1 pet. 2. 24. the second was shadowed vnto vs , in the ordinance of god concerning all offerings for sinne . in which , when the trespasser had laid his hande vpon their head , the priest was commanded to kill them before the lord , and to burne them with fire . levit. 4. which also the prophet esay expresseth , when he sayeth : that hee was wounded for our transgressions : he was broken for our iniquities : the chastisement of our peace was vpon him . chap. 53. as also pet. when he sayeth , that hee suffered for sinnes , the iust for the vniust . now there is no man so foolish , as to thinke that these things can bee attributed vnto faith : or yet to the workes of the law : or to any thing whatsoever except vnto iesus christ alone . therefore nothinge , save he alone , can possibly be the matter of our righteousnes : seeing , nothing , except he alone , was ever made of god for vs , either sinne , or a propitiation for sinne , by death . fourthly , nothing that is not the matter of our peace and reconciliation with god , can possibly be the matter of our righteousnes . for nothing can procure peace vnto vs , but that only which iustifieth vs , and covereth our iniquities . for there is no peace for the wicked sayth the lord : and it is our iniquities that seperates vs from god. esay 57. 21. and 59. 2. therefore the apostle sayeth , rom. 5. 1. that beeing iustified , we have peace toward god. for the cleanging of vs from sinne , ( which is the cause of hatred ) makes vs to be reconciled vnto god. now the lord iesus only , in the scriptures , is called our peace : and in him only , god reconciled the worlde vnto himselfe : and that by iustifying vs , and this peace & reconciliation , is said to be made , by the bloud of his crosse : because therein only , we have remission of sinnes : and therein onely is christ ordayned a propitiation for sinne . wherevpon it followeth , that seeing nothing is our peace but christ onely : nothing can be our righteousnes but he only . for nothing but righteousnes , makes peace betwixt god and man. fiftlie , righteousnes and life , are ordayned to be brought into the world : as sinne and death were brought into the worlde : therefore is it that adam ( in respect of the effectes that come from him to all men ) is saide to be the type of christ in the effectes that flow from him to his members . for it is saide , that as by one man , sinne entred into the world : so by one man , righteousnes shal be brought into the worlde . and as in adam all die , so in christ shall all be made alive . according to which ground it is also saide , that as we have borne the image of the earthlie , so shall wee beare the image of the heavenly . wherevpon it followeth , that nothing in the world , except christ , can be the matter of our righteousnes : as none in the worlde , save onely adam , is the authour of sinne in vs , otherwise the trueth in christ touching righteousnes , should never answer to the type in adam , concerning sinne . therefore as sinne commeth from adam alone vnto vs all , as he in whom wee have all sinned : so from iesus christ alone , commeth righteousnes to all , that are in him : as he , in whom they have all satisfied the iustice of god. in which comparison , ( if we had eyes to marke it ) faith never hath the place of our righteousnes , but answeres in our participation of righteousnes in christ , to that , which is the ground of our being partakers in the sinne of adam . for as wee were one with adam , and in respect of origine and nature were in him , and so by being in him and one with him , did all in him and with him , transgresse the commandement of god : even so , in respect of faith , whereby onely we are vnited vnto christ ▪ and spiritually made one with him , and ingrafted in him : wee all in him , and with him , did satisfie the iustice of god , in his death , and suffering . thus , our vnion with christ , and meanes thereof , is alwayes to be distinguished , from our communion with him , in the participation of his righteousnes , as the fruit thereof . like as our being in adam , and one with him , is to be distinguished , from the fruit thereof : which is , communiō with him , in the participation of his transgression . for clearing of this pointe , we have to marke carefully , the wordes of the spirit of god vnto daniel , chap. 9. vers , 24. in the which , an appeinted tyme is set downe , for the finishing of wickednes , the sealing vp of sinnes , the reconciling of iniquitie , and bringing in of everlasting righteousnes in the worlde . thereby shewing vs , that it is impossible , that faith can bee the materiall righteousnes of god , whereby we are iustified . for then , this everlasting righteousnes , should have beene in the worlde , before christ came into the worlde : and so should not have beene brought in by him . for faith was in the worlde , from the dayes of adam . therefore sayeth the spirit of god , that by it , our flders obtayned good report : and yet in that same place , the spirit witnesseth that they receyved not the promise , distinguishing betwixt faith , and christ apprehended by faith , as the matter of the promise , and so consequently , of righteousnes . the one whereof , that is faith , they had receyved : the other , that is the promise , they had not receyved : because christ ( in whom their blessednes was promised ) was not exhibited in their dayes . for , albeit by faith , they apprehended christ crucified , to come , and the righteousnes , which hee was to bring vnto the worlde at his comming : yet notwithstanding , that righteousnes , in the substance and matter of it , was never brought into the worlde , vnto the tyme , that christ iesvs was brought into the worlde . therefore doeth the lord vse this phrase of speech : my salvation is at hande to come , and my righteousnes to bee revealed , esay chapter 56. vers 1. according vnto which likewise , the apostle paul speaketh , that god had purposed in the dispensation of the fulnes of tyme , to gather together all thinges in christ , eph. ch . 1. ve . 10. which the same apostle declareth more cleerlie , gallath . chap. 4. vers . 4. 5. saying : but when the fulne : of tyme was come , god sent foorth his sonne , made of a vvoman , and made vnder the lawe , that hee might redeeme them which were vnder the lawe , &c. so that the verie designing of a precise tyme , for the bringing in of our righteousnes into the worlde , declareth manifestly , that that righteousnes , is to bee materially distinguished from faith , which was in the worlde in all ages , before ever it was manifested . for faith could bee in the worlde , and apprehende righteousnes , which was to bee brought into the worlde , long before it came : as well as nowe , long after that righteousnes is performed , it can lay holde vppon it vnto iustification . for , the faith of gods children , before the day of christ , and the faith of gods children , nowe after the day of christ : did ever , and yet doeth apprehende no righteousnes , but that , which in that day was brought into the worlde . for it is as easie to faith , to apprehende righteousnes to come , as it is to faith , to apprehende , by gone righteousnes . like as our faith , yet apprehendeth many thinges to come . as specially our glorification , which is yet a thing no wise manifested : neither shall be manifested , vntill christ appeare agayne in his second comming in glorie . this same grounde serveth to prove , that the lawe and workes thereof , was never the matter of our righteousnes : seeing the lawe was given longe before christs comming into the world . lastly , that which doeth not make manifest , god to be iust , and the iustifier : can never possibly bee that righteousnes , whereby we are iustified . this ground is cleere by the apostles wordes , rom. chap. 3. where hee declareth the ende wherefore god doeth manifest his righteousnes , and to that ende setteth foorth christ to bee a propitiation by faith in his bloud : which is , that he may be iust , and the iustifier of him that is of the faith of iesvs . for the rightousnes of god , whereby hee iustifieth vs , beeing manifested , must of necessitie , not onely declare god to bee mercifull , but also iust . and therefore it is nor sufficient and enough , that grace doe shine in our iustification , in respect of gods grace and mercie towardes vs : but moreover , it is necessarie , that iustice doe shine in our iustification in respect of god him selfe : so that albeit wee receyve remission of sinnes , without any merit , or reason in our selves , but of gods free grace toward vs in christ : yet notwithstanding god in doeing so , must still be iust . for as sayth abraham , gen. 18. shall not the iudge of the worlde doe right ? now this iustice of god in iustifying , is perceyved by the fight of the righteousnes of god , whereby he iustifies . as is plaine by that speech of the apostle in rom. chap. 3. for to this ende doeth god show his righteousnes , that he may be iust . now it is certayne , that if god should iustifie vs , eyther by the workes of the lawe , or by faith , as it is a worke or habit in vs : god could never bee seene to be iust , in iustifying of vs , because there is no flesh that abides in every jot that is written in the lawe of god. neyther is there any that doeth it . and concerning faith , the very saints them selves in the scriptures have acknowledged their faith to be imperfect . and they who now place faith for the matter of our righteousnes , doeth acknowledge that it is not answearable to the iustice of god : because it is not full and perfect righteousnes . but iesus christ whom god hath made righteousnes vnto vs , in his death , being manifested vnto vs , in his satisfaction , doeth let vs see a full and perfect righteousnes , answerable to the iustice of god in all things : so that god is not vniust , in iustifying thereby . seeing in that iustification , hee iustifieth vs , by that which in it selfe is a righteousnes , as full and perfect , as his iustice doeth require , and the conscience of this , hath forced some of these men , who holde our righteousnes to consist in faith : to confesse , that the obedience of christ must be imputed vnto vs , as well as our owne faith . so making a double action of god , in iustifying . one gracious , in respect of faith : another iust , in respect of christes obedience . vpon this ground it followeth necessarily , that nothing can be our righteousnes , except christ alone . seeing the lord cannot be seene to be iust , in instifying vs , by any thing , except by him alone . chapter xxiiii . it followeth now that we speake of the second point : which concerneth the matter of our righteousnes , that is , what is that thing , wherein christ is made of god righteousnes vnto vs : and this in one word in the scripture , is saide to bee his obedience , rom. chap. 5. vers . 19 , where it is said : for as by one mans disobedience , many were made sinners : so also by the obedience of one man , many shall be made righteous : and this general is embraced of all , who acknowledge christ to be our righteousnes : but yet in a threefolde different sense . the first is , of those who by the obedience of christ , vnderstande the whole worke of his humiliation . in the which , they lay three groundes , wherein they place the matter of our righteousnes . the first is , the worke of christ in taking vpon him our nature without sinne . the second is , his active obedience in fulfilling the lawe of god , during the whole course of his life . the third is , his passive obedience in submitting him selfe to the death , and that of the crosse . in the first of these actions , they place our iustification from originall sinne , and the inborne corruption of our nature . in the second , they place our iustification from all our actuall sinnes , both of commission , and of omission . in the third , they place our iustification and absolution from the punishment due to our sinnes . the second sense , wherein the obedience of christ is taken , is when thereby his active and passive obediēce are only meant : without respect of the integritie of his nature : and this twofold obedience , they esteeme to be necessarie in our iustification , against the two evills wherevnto wee are subiect through the fall of adam . the first is the evill of sinne . from the which , they esteeme vs to bee iustified , by the imputation of christes active obedience in fulfilling the law. the second is the evill of punishment . from the which they esteeme vs to be iustified , by the imputation of christes passive obedience in his death and sufferings . the third sense , wherein the obedience of christ is taken in our iustification : is when thereby the passive obediēce of christ only in his death , is vnderstood , by the imputation whereof only , as that wherein christ only is made our righteousnes : wee are iustified from all sinne and punishment thereof . these three opinions , agreeing all in the mayne pointe : ( that is , that onely christ in his obedience , is our righteousnes ) may well ( without any contention , strife or scisme ) bee tollerated in the church of god : if christian modestie , humblenes of mind , & meeknes did in that measure possesse al , that they could support one another in love : and studie more to keepe the vnitie of the spirit , in the baunde of peace : then by controversies of disputations , to engender strife . especially seeing none of these opinions , overthrowe the foundation : or yet contayneth in them , any impietie : or leadeth any man from the marke or matter of his righteousnes . seeing all three , exclude all things , except onely christes obedience , from our righteousnes . moreover , if wee shall consider two thinges distinctlie : we shall easilie perceyve , that these three opinions , may easily be reconciled , and made all to agree in one : and that none of them is contrarie to the trueth of god. the two things which are distinctly to bee considered , are these . the first is that wherein standeth the righteousnes it selfe , which is imputed vnto vs. the second is of these thinges , which are requisite in christ , to the end that in the other , he may be righteousnes vnto vs. for these two thinges are not to bee confounded : that is , that wherein christ is made righteousnes : and that whereby he is made meete , to be our righteousnes , in that wherein hee is made righteousnes vnto vs. like as the bloud of the lambe , ( shadowing christes bloud ) is to bee distinguished from these thinges in the lambe , which made the lambes bloud , to serve for a propitiation for sinne . for the properties of the beast which was to bee sacrifised for sinne : are to bee distinguished from the bloud of the beast , which onely was carried in to the most holy place , to make expiation of sinnes before the lord. this ground being considered , wee shall easilie perceyve , that although christ , bee made righteousnes vnto vs , in one particular thinge : yet , before in that thinge , hee can bee our righteousnes : all his perfections , both in nature and action is required . for cleering hereof yet more : we have to consider , that the matter of our righteousnes in it self , is not to be confunded , with the action of god in iustifying vs thereby . vnto the which , many things are required , that are no parte nor portion of the righteousnes it selfe . so that , if wee speake of the action of our iustification : all what soever is conteyned , in all these three opinions , and more also , in christ , is required thereto . but if we speake of the matter of the righteousnes it selfe , whereby wee are iustified : wee are to consider of them , otherwise . therefore it shall bee needfull , that wee consider these two points severally : that is first , what it is wherein particularly christ is righteousnes vnto vs. secondly , what thinges they are , that are required in him , to the ende , that in the other , hee may bee righteousnes vnto vs. touching the first , the question or doubt seemeth chieflie to arise vpon the worde obedience : which in deede is oftentymes in the scripture , referred to the whole worke of christs humiliation : even from his conception , to his resurrection . so that all whatsoever hee did in the world , is accompted obedience vnto the father . thus his very incarnation , and takinge vppon him our nature , and taking of it in the similitude of sinfull flesh , his becomming vnder the lawe , his taking our sinnes and transgressions vpon him , his becomming a curse for vs , his becomming our high priest , his offering of him selfe vnto the father , his doctrine , his actions , his sufferings and resurrection , are all to be accompted obedience . for it was the father that sent him into the worlde : and he came into the world , not to doe his owne will , but the will of the father that sent him : therefore he witnesseth him selfe , that hee spake nothing , but according to the commandement which his father had given him , iohn chap. 12. vers . 49. the same hee witnesseth of his actions , ioh , chep . 14. vers . 31. as also of his death and resurrection , iohn chap. 10. ver . 18. and yet there is no man , that will say , that all the particulars of christes sayings and doinges , are parte and portion of the matter of our righteousnes : albeit every one of them be a parte of his obedience . therefore we must needes take the name of christes obedience , in a more strict sense : when we vnderstand by it , the matter of our righteousnes . and this stricter sense , we are not to gather , out of our owne conceyts and fantasies , but out of the expresse word of god. the word , every where , when it speakes of our righteousnes , not vnder the generall worde of christes obedience , but particularly , by those workes of his obedience , wherein our righteousnes consisteth : doeth onely mention his sufferinge , death , or laying downe of his life , or his bloud , or his oblation , or offering of him selfe , or his being made sinne , or his bearinge the chastisement of our peace , and such like phrases . which all signifie one thing : that is , his suffering in the flesh . for no where in the scriptures of god , is our righteousnes , particularly attributed to any other action of christ . neither can it bee collected , to consist in any other action , except out of the generall worde of obedience . neither is there any necessitie ( if the matter bee well waighed ) to adde any thing , to the sufferings of christ , in the matter of our righteousnes . yea moreover , it would appeare by divers groundes of the trueth of god , that nothing can , or may be added therevnto , in the matter of our righteousnes . which groundes , we will shortiy touch , leaving them to everie mans consideration : intending no wise to stirre vp any strife in the church of god , for this matter . neyther minding , vpon presumption of knowledge , to determine or give sentence , in a matter of such waight but only to communicate the light that god hath given me , with others , for their helpe , and no wayes for their hinderance . the first ground , which we marke in scriptures , is this : wee are not to esteeme christ , to be our righteousnes , in any thing , but in that only , wherein god hath purposed , and according to his purpose ordayned , & according to his ordaynance , set forth , christ to be our righteousnes and propitiation . nowe the purpose of god , is cleerely sett downe by the apostle , col. chap , 1. ver . 19. 20. where it is saide : it pleased the father , that in him should all fulnes dwell : and by him to reconcile all things vnto him selfe : making peace by the bloud of his crosse . the ordinance of god , conforme to his purpose , may be received , 1. pet. 1. 18. 19. 20. where it is sayd , that we are redeemed or ransomed , by the precious blond of christ , as of a lambe vndefiled and without spot : ordayned before the foundation of the world was . his setting him foorth according to his purpose and ordinance , is declared rom. chap. 3. ver . 25. where it is saide : whom god sett foorth before a propitiation , by faith , in his bloud : to shewe his righteousnes . all which places , are in all appearance , to be interpreted of the eternall purpose of god , concerning the matter of our righteousnes and peace : although our vulgar translations doe interprete that place of peter , to be of gods ordināce : and that place of the rom. to bee , of the lords setting foorth of christ in the ceremonies of the lawe . yet all serveth to one purpose : that is , to declare that god hath purposed and ordayned christ , in his bloud , to be our righteousnes : as all these three places doe expreslie witnes . and if we shal take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which properly signifieth fore-purposed ) in that signification wherein it is commonly rendered ( that is to sett foorth ) wee shall finde nothing in all the ceremonies and types of gods lawe , wherein christ was set out or shadowed to be our propitiation and attoneme●● except only his death and bloud . for without shedding of bloud , ther●●● no remission : and according to the lawe almost all things were purged by blond , hebr. chapt . 9. vers . 22. therefore the apostle attributeth our righteousnes , vnto his bloud onely , in many and divers places . as rom. chapt . 5. vers . 9. ephes . chapt . 1. vers . 7. colos . chap. 1. vers . 14. &c. and this grounde is made sure , by the apostles reasoning , heb. 6. and 10. chapt . giving the reason , why those , who sinne against the holy ghost , can never receyve grace , nor bee renewed by repentance . which is , because there remayneth no more a sacrifice for sinne : seeing christ can die no more , neither bee exposed any more to ignominie and shame . out of which speech , wee may most surely gather , that christ is appointed our righteousnes and peace , in nothing , but in his death and bloud of his crosse . for if there were any other thing , whereby remission of sinnes might be obtayned , the apostle would not have concluded impossibilitie of remission of that sinne , vpon that onely grounde , that christ could be crucified no more . this same is yet further confirmed , by those thinges wherein adam as the type and figure , is compare vnto christ , in the matter of our righteousnes , rom. chapt . 5. for not onely is one man , compared vnto one man , and the sinne and transgresgression of one man , to the obedience of one man : but also , one transgression of one man , committed but once , to one obedience , of one man , performed but once . in which respect it is sayde in the holy scriptures of god , hebr. chap. 9. vers . 14. that by one offeringe , hee hath consecrated vs for ever . and againe . vers . 10. vvee are sanctified by the offeringe of iesvs crist once made . even as adam ( albeit thereafter hee committed many transgressions , whereof none of his seede is guiltie ) did never transgresse but once the cōmandement of the forbidden fruit . which one disobedience , once committed , is the only sinne and transgression of adam , that makes vs sinners in him : and this type , is a cleere evidence , of gods eternall purpose , touching our righteousnes in the obedience of christ : as all types whatsoever appointed of god , are evidences of his minde , in that whereof they are appointed to be types . now this type , doth shewe vs the minde of god : ( as witnesseth the apostle plainly ) touching our righteousnes in foure pointes . first , that our righteousnes should proceede from one man iesvs christ : like as sinne entered into the world by one man adam . secondly , that our righteousnes should consist , in the obedience of that one man , like as our commune sinfulnes , doth consist in the disobedience of one man adam . thirdly , that our righteousnes should consist , in one obedience onely , of that one man christ : like as our sinfulnes doeth consist , in one onely disobedience , of that one man adam . fourthly , that our righteousnes should consist , in the onely one obedience , of that one man , once onely performed : like as our sinfulnes , did consist , in that onely one disobedience , of that one man adam , once onely committed . therefore sayeth the apostle : as it is appointed vnto men , that they shall once die : so christ was once offered to take away the sinnes of many , heb. chapt . 9. vers . 27. 28. thus if god had given no other type from the beginning : adam alone is sufficient , to teach vs that god from the beginning , did neither purpose , nor ordayne , nor set forth christ , to bee a propitiation vnto vs , in any thing , but in his death and bloud . the second grounde in holy scripture , which proves this assertion , to bee according to the minde of god : is the signes and seales of the righteousnes which is by faith . which are , baptisme , and the lordes supper . which are called the signes and seales of the righteousnes which is by faith : because they doe first signifie and represent vnto vs , what is the righteousnes it selfe , whereby ( being apprehended by faith ) we are iustified . and secondly , because they seale and confirme vnto vs , that righteousnes is ours . so that they are appointed vnto vs of god , as cleere documents of his minde , wherein wee may see and perceyve most evidently , what is the matter and substance of our righteousnes before god. now in them , nothing but water and the washing thereby : and bread broken , and wine poured out with eating & drinking thereof , is set before vs , as either the signes or seales of our righteousnes . to teach vs , that our righteousnes consists in nothing , but in christs bloud shed , and sprinkled vpon vs , and in his body broken vpon the crosse , and his bloud communicated vnto vs. but it is most certayne , that if there had bene any other thing in his obedience : in which had consisted any part or portion of our righteousnes : he would likewise have left it , in the seales of the covenant , to bee remembred of vs , and vsed by vs , for our instruction and comfort . for nothing is to be esteemed , to bee any part or portion of our righteousnes in christ : wherof christ himselfe hath institute , neither signe nor seale . this ground is confirmed further vnto vs , by divers sentences of the holy ghost , touching baptisme : which beeing answerable vnto circumcision , is most properly , both the signe and seale of the righteousnes which is by faith . in which sentences , baptisme is made to have referēce to no part of christs obediēce except vnto his death only . as is manifest rom. chap. 6. vers . 3. where it is said , knowe yee not that all wee which have bene baptised into iesus christ , have bene baptised into his death . therefore also , this same apostle , 1 cor. chap. 1. vers . 13. taketh his argument from no parte of christs obedience , but his death only , and from baptisme in the name of christ , as the signe and seale of our righteousnes , in his death and suffering , to remove the schismes and divisions , that were amongst the corinthians , saying : was paul crncified for you , or were ye baptised in the name of paul ? for which cause also , the apostle to the eph. chap. 5. vers . 25. 26. 27. doth wholly attribute the worke of our iustification & purgation from sinne , vnto christs giving himselfe vnto the death for vs : the vertue whereof , hee makes to bee applied vnto vs by the washing of water , through the word . and this point is most cleere , by the words of the apostle peter , who sheweth the veritie hereof , in the practise of god , towards his saints : both before the comming of christ and now after . for hee affirmeth that noach and these that were with him in the arck , were saved by water : and that now , we are saved by baptisme : as answering in analogie , to the waters of the floud . thereby expresly teaching vs , that from the beginning , christ was crucified and set forth in nothing , but in his death and bloud , to be the matter our righteousnes , as by the apostle peter in the same place ( interpreting the benefite that redounds vnto vs , by baptisme : or rather defining what baptisme it self is , whereby we are saved ) may easily be gathered : when he saith that this baptisme , is uot a putting away of their filth of the flesh , but a confident demanding , which a good conscience maketh vnto god. 1 epi. chap. 3. vers . 20. and 21. which discription is nothing els in effect but iustification . which the apostle in another place calleth , the purging of our consciences from dead workes , heb. chap. 9. vers . 14. and the sprinkling of our harts from an evill conscience , heb. chap. 10. vers . 22. which by the apostle peter is discribed from the effect , which is our accesse with confidence vnto god , in calling vpon him as our father , vpon the sense and frelling of the remission of all our sinnes in the bloud of christ . this same also is manifest touchinn the other seale of the covenant : which is the supper of the lord : by the wordes of christ himselfe , luke chap. 22. vers . 19. 20. and of the apostle , 1 cor. chap. 11. vers . 24. 25. where expounding his owne minde , touching the bread and wine : he sayeth , that the bread was his body which was given , and as the apostle sayeth , which was broken for them , and that the cup was the new testament in his bloud , which was shed for them , for iesus christ flesh and his bloud , are vnto vs no righteousnes , vntill his body be broken , and his bloud shed vpon the crosse for vs. for neither did hee destroy the devill , but by his death : nor set vs at libertie from our bondage , but by his death . heb. chap. 2. vers . 14. 15. neither did he put away our sinnes , but by the offering of himselfe . heb. chap. 9. vers . 26. 28. and therefore sayeth christ himselfe , ioh. chap. 12. vers . 24. except the wheat corne fall into the ground and die , it abydeth alone : but if it die , it bringeth forth many fruite . thus by the seales of the righteousnes of faith , and by the phrase of the spirit concerning them , and by the testimonie of christ himselfe , touching his owne death , it would evidently appeare , that the matter of our righteousnes , consisteth in no parte of his obedience , proceeding his death : but consisteth wholly in the onely one oblation of him selfe vppon the crosse . the third grounde in holy scripture , confirminge this pointe : is builded vpon the testimonie of christ him selfe , and the apostles interpretation of his minde : sett downe , hebr. chapt . 10. where first , out of the 40. psalme , the speech of christ is cited : wherein hee declareth , what is the will of the father , touching the expiation of our sinnes in him . which is by his obedience vnto the father , in doeing his will. which will of the father , is expounded by the apostle in the 10 , verse , in these wordes : by the which will , we are sanctified : even by the offering of the body of iesus christ once . now the obedience of christ , in the matter of our righteousnes , is not to bee esteemed of any larger extent , then is the will of god which hee did obey , and by which wee are sanctified . therefore seeing the will of god , in the matter of our righteousnes , is restrayned onely to the offeringe of christ : surely his obedience , ( as it is saide to make vs righteous ) must bee of no larger sense , except we will be wise above that which is written . if the lordes owne interpretation , of his owne minde touchinge his owne will , and obedience of his sonne therevnto , whereby wee are iustified , will not serve to satisfie mens mindes : it is in vaine to labour , by any other meanes , to give contentement to those , who cannot be content with that which god him selfe hath revealed touching this point . whose minde , must needes be best knowne to him selfe : and in the which , we are to rest according as it is revealed . and that this interpretation , set downe in this same place , is the vndoubted mynde of god him selfe : it may evidentlie appeare , by the cōstant course of his speech , set down thronghout all the new testament . in the which still all the partes of our redemption , touching iustification , reconciliation , and sanctification : are ever attributed vnto the bloud of christ● vnto his death , and vnto his crosse and sacrifice of him selfe . and the killinge of hatred , the blotting out of the hand-writinge which was against vs : the removinge of the partition wall , and abolishinge of all principalities and powers , and all our spirituall enimies : is still attributed vnto his crosse . and therefore , the whole worde of the gospell , is called the worde or preachinge of the crosse , first corinth . chapt . 1. vers . 18. and the speciall thinge which the apostle respected , in preaching nothinge but christ , and him crucified : and why christ will not have the gospell preached , in wisedome of wordes , is : that the crosse of christ , may not bee made of none effect , 1. corinth . chap. 1. vers . 17. which should make vs all , to take heed vnto our selves , in layinge downe any other grounde , except the death of christ : or ioyning any other thing vnto the death of christ , in the matter of our righteousnes : least wee make his death and crosse of none effect . the fourth grounde which seemeth cleerlie to confirme this pointe , is , the argument which the apostle vseth , hebr. chapter 10. ver . 18. conteyned in these wordes : vvhere there is remission of sinnes , there is no more oblation for sinne . by which argument , hee both proveth , the ineffectuallnes of all the sacrifices of the law : and the eternall vertue of the death of christ , vnto the remission of sinnes . by which argument of the apostle , it seemeth necessarilie to followe , that in nothing which is in christ himselfe , before his death , consisteth the remission of our sinnes : and so consequentlie our righteousnes . for where remission of sinnes is , there is no more offeringe for sinne . therefore if in christes actuall obedience , or in his habituall righteousnes , there had beene remission of sinnes , originall and actuall : ( as it behoved to bee , if they bee imputed to vs for righteousnes ) surely the death of christ is needlesse . for to what ende should christ have bene delivered to death , for our sinnes , ( as sayeth the apostle rom. chapt . 4. vers . 25 ) or to what ende , should hee haue beene offered , for the takinge away of sinne , ( as hee is saide to bee , hebr. chap. 9. vers . 26. 28. ) if so be that all our iniquities , both originall and actuall , be pardoned in his preceeding actuall obediende . surely it seemeth that this opinion would have made christ to die without a cause . for where it is aledged , that he was offred to remove the punishment of our sinne , it seemeth to conteyne a double contradiction to gods truth . for first , it is manifest by the scriptures , that he was offred not only to deliver vs from the curse and punishment , but also from sinne it selfe . secondly , it seemeth to impugne the iustice and righteousnes of god : who never punisheth where guiltines is taken away . for death is the reward of sinne . therefore where sinnes are removed , death can not bee inflicted . for where there is no sinne , there is no death . and therefore sayeth the spirit of god : that where remission of sinnes is , there is no more sacrifice for sinne . according to which saying : either christs death and suffring vpon the crosse , is no sacrifice for sinne : or then there was no remission of sinne before : either in his habituall righteousnes , or actuall obedience , or any other thing whatsoever . thus the very offring of christ for sinne , secludes all things preceeding whatsoever , from all vertue or efficacie of purging sinne , and removing of iniquitie . for as witnesseth the same apostle , heb. chap. 10. vers . 2. 3. where there is a new remembrance , againe of sinnes , they have never bene formerly taken away . an therefore , seeing in christs death , there is a new remembrance of sinnes againe : it cannot bee , that they were ever taken away , by any thing , preceeding his death . for otherwise , christ should not have bene offred : because that the offerers beeing once purged , have from that tyme forth , no more conscience of sinnes , heb. chap. 10. vers . 2. the first ground , which serveth to cleere this point , is set downe by 1. ep. ioh. chap. 1. vers . 7. where he sayth , that the bloud of iesus christ , purgeth vs from all sinne : which wordes importe playnlie , that it is a needles and vnnesseccary thing , to adde any thing to the death of christ , in the matter of our righteousnes . for if it alone , performe the whol worke of our iustification : it is an idle curiositie , and a fruitles contention , when men contend for any other thing , to bee ioyned in this worke , with it . but these wordes of the apostle doe plainly manifest , that the bloud of christ alone , accomplisheth our iustification . for whatsoever purgeth vs from all sinne , must needes accomplish our righteousnes , and fully iustifie vs , both from originall and actuall sinne . therefore it must needes holde , that in his bloud consisteth the full matter of our righteousnes . for nothing , that contayneth not full and perfect righteousnes , can possibly cleanse vs from all sinne . moreover , by this sentence of iohn , it would appeare that the opinion of those men , who put a difference , betwixt an innocent man and a iust man : hath no soliditie at all : nor any warrant in gods trueth : if we compare the saide sentence , with the wordes of david , psalm . 32. repeated by the apostle , rom. 4. in the which , the man whose sinnes are pardoned , is pronounced to be blessed . by which wordes it is manifest , that vnto eternall blessednes , it is sufficient , to have remission of sinnes : which could not be true , if after remission of sinnes ( which is alleadged to be by imputatiō of christes actuall obediēce , and fulfilling of the lawe ) men should yet be in dāger of punishment , vntill christ did die for thē . for hovv can he be blessed that still is liable to punishment , & vnder the sentence of death . therefore , either remission of sinnes , maketh not a man blessed , or then remission of sinnes must onely cōsist in the bloud of christ . seeing , as saith the apost . heb. ch . 2. ver . 15. we are not delivered from the feare of death , but by the death of christ only , by whose stripes onely wee are healed . by the same reason it is evident , that by christs actual obedience , there can be no remission of sinnes : seeing in the cōfession of those , that are of that opinion , by that obedience , men are not exempt from punishment : and so cannot be said to be blessed . besides , this opinion doth flatly contradict the trueth . for the scriptures placeth righteousnes in the remission of sinnes : and vnto life , it requireth no more but righteousnes . for the iust by faith shall live . moreeover , innocencie before god , cannot preceede righteousnes . for as the lord holdeth not the wicked innocent , so by the contrarie , he holdeth him that is righteous , to be innocent therefore , betwixt a sinner and a iust man , there can be no mid , dell estate and condition of a man , before god. except we will place a middest , betwixt righteousnes & sinne : and a middell condition , betwixt heaven and hell , in the world to come . for as heaven is for iust men , and hell for wicked men : the same iustice of god requireth , that there bee a middell condition , for such as are betwixt both : seeing they are neither in the state of the iust , nor of the wicked . men doe not see , what a foundation this opinion layeth , for establishinge the papistes limbus patrum , and vainely invented purgatorie . furthermore , this opinion seemeth to imply a contradiction in it selfe . for first , it affirmeth , that the actuall obedience of christ , is imputed vnto vs as righteousnes : and yet they holde that it doth not iustifie vs from punishment . secondly , they confesse that it maketh vs innocent , and yet denie that it maketh vs iust . which are thinges impossible . for whatsoever is imputed as righteousnes , must iustifie vs , and whatsoever maketh vs innocent , must necessarily make vs iust . for nothing , but righteousnes , can make a man innocent before god. therefore , seeing that sentence of iohn , asscribeth the purging of all sinne to the bloud of christ : be it originall , or arctuall , it is the safest way for vs , ( being warranted by the h. ghost ) to accompt it , onely the matter of our righteousnes : and to beware , of adding any thing too it , whereof we have not the like expresse warrant . and to make this ground yet more sure : we are to cōsider the nature of the death and suffering of christ . which is manifest by the wordes of christ him selfe , math. cha . 20. ver . 28. marke cha . 10. ver . 45. where he sayeth : the sonne of man is not come to bee served , but to serve , and to give his live a ransome for many : therefore was he called iesus , because he saved vs from our sinnes . and for the same cause , we are saide , in his bloud to have redemption , and by the bloud of his crosse to be reconciled vnto god. and for this same cause , the lord is said to have set him foorth , a propitiation for sinne , in his bloud : and to have wounded him , for our transgressions : to have broken him for our iniquities : and to have made him , sinne and a curse for vs. all which phrases import three thinges . the i. is , that christ did pay by his death , a price for vs , to set vs at libertie from sinne . the ii. is , that by his death he reconciled vs vnto god , removing his wrath frō vs. the iii. is , that god did execute vpon him , in his death , the iudgement due to vs , for our iniquities . therefore is hee saide , not to have spared his owne sonne . vpon the which it followeth , that both the whole price of our redemption , the whole matter of our peace , and the whoie satisfaction for our sinnes , consisteth in the death of christ . and so consequently of our full righteousnes . now , as we have said before , the iudgemēt of god is alwayes according to truth , so that in wounding his sonne for our transgressions , he behoved to have chastised him , in proportion and measure , answerable to all our iniquities . so that this satisfaction , by his death , being layde in ballance , with the perfect obedience of the law , required of vs : it behoved , in the iustice of god , to be of equal waight with it : and no lesse able , fully to answere , the iustice of god : then the full obedience of the lawe . for the onely iust god , and iudge of all the worlde , can not ordayne a punishment and satisfaction to his iustice for sinne , neither execute it , in greater or lesser measure or proportion of iustice , then the fault required . hereof it must follow : seeing christes death & bloud , is the chastisement of our peace , & punishmēt inflicted of god , for the sinnes of his elect : it must contayne in it , as full iustice & righteousnes , as the full accomplishment : of the lawe by vs , should have done . therefore saith ioh. that the bloud of iesus , purgeth vs from all iniquities . to teach vs , that his bloud being imputed vnto vs , as our righteousnes , by god : doth put vs in the same estate & case , ( touching righteousnes vnto life , before god ) wherin we should have bene , if we had performed the condition of the law . which is , do this , & thou shalt live : and therfore , it being equivalent in the iustice of god to that which was required of vs , vnto life : it is in vaine to adde anything vnto it , vnto perfect righteousnes . this same is also cleere , by the apostles speech , rom. cha . 3. ver . 25. when he sheweth , that god did set foorth christ , a propitiation in his bloud : to shew his righteousnes : to this end , that he might be iust . for heere two thinges are to be observed , serving to this purpose . the first is , that only in the bloud of iesus , the righteousnes of god , whereby we are iustified , is to be seene . the second is , that by the sight thereof , god is knowne to bee iust , in sparing his elect , and iustifying them freely , by the redemptiō that is in christ . wherevpon it must follow , that christ in his death must have , in most full and perfect manner , answered the iustice of god : no lesse , then our full and perfect obedience , should have done . otherwise , it could never have shewen the righteousnes of god : neither could he have bene manifested iust , in iustifying vs thereby . for the law of god , is fulfilled : and the righteousnes or iustice of god therein required , is accomplished two manner of wayes . that is , eyther by doeing all thinges commanded therein : or els , by suffering such punishment , as in the iustice of god ( for the transgression thereof ) is in iust proportion answerable therevnto . so that , in eyther of these fully finished , the iustice of god , vnto eternall life , is answered . the sixt ground , is builded vpon the lawe of the priesthood , which was ordayned particularly of god , for this end , to make expiation of our sinnes , and bring vs vnto god. which two benefites , were shadowed in two actions , of the lev●ticall high priest , in the day of expiation . the first was , in offering sacrifice for the peoples sinnes , and sprinkeling the bloud thereof , before the lord. the second was , the carying of the names , of the tribes of the lord , into the sanctuarie , ingraven in the two stones vpon his shoulders , and twelve vpon his brest : for a remembrance continually before the lord , exod. 28. now the law of this priesthood is , that none performe this office , before the 30. yere of his age . as is manifest , nomb 4. where all , that enter in the assemble , to doe the worke , in the tabernacle of the congregation , are commanded to bee nombred , from 30. yeare olde and above vntill 50. according to which lawe , christ him seife , who was the substance of all those shadowes , did not enter in that office , vntill hee began the thirtie yeare of his age . as is cleere , luke chap. 3. vers . 21. heereof it must followe , that no action , performed by christ before that time , can be accompted the action of expiation of sinne , or reconciliation of vs vnto god. therefore the scripture attributeth our redemption , and reconciliation , and particularlie our iustification , to no action preceeding : but to his death , thereafter following . and the action of bringing vs vnto god , is particularie asscribed by the apostle peter , vnto the death of christ , 1. epi. chap. 3. vers . 18. and the apostle declareth , that our lib●rtie to enter into the most holy place , that is , to come vnto god , proceedeth from the bloud of iesus , hebr. chap. 10. ver . 19. which summarily seemeth to be expressed by the apostle in that saying , hebr. chap. 5. ver . 9. and being consecrate , he was made the authour of eternall salavtion , &c. by which saying , it is manifest , that christ is not the authour of righteousnes , or life to vs but by his consecration : that is by his death . for therein did his consecration consist . as is manifest , hebr. chap. 2. vers . 10. and therefore is he said , hebr. chap. 10. ver . 14. to have consecrate vs for ever by that one offering , wherein consisted his owne consecration . and for this same cause is it , that the apostle , hebr. chap. 9. 17. sayeth , that the covenant , or testament is coufirmed when men are dead , and that it is yet of no force as longe as he that made it is alive . thereby evidently witnessing , that no blessing promised of god , in the covenant of grace , is made ours : but by the death of christ . so that whatsoever went before his death , could no wise make the covenant of god , of any force or effect vnto vs. thus , neither in respect of tyme , assigned of god vnto the priestes , for entring into their office : neither in respect of the priestlie actions , ordayned to bee accomplished by them for reconciliation of the people , and expiation of sinne : can any thing in christ , before the 30. yeare of his age , bee accompted a priestlie action of expiation : neither any action after , except onely the offering of him selfe , and enteringe with his owne bloud , into the heavens for vs all , whose names hee carried in that action , before the lorde : & whom , by vertue of his bloud , he bringeth vnto god. thus have we shewed such things , as in the worde of god , doe seeme to exclude all things , from the matter of our righteousnes , except the blood and death of christ alone : of which opinion , it appeareth evidently , that calvin was : if his minde bee wel marked , in his owne writings , in the third book of his institutions . chap. 11. secti . 4. 11. 21. 22. where 4. things are expreslie set down by him , making all to this purpose . the 1. is , that righteousnes , is simplie opposed vnto guiltines . the 2. is , that he affirmeth the manner of our reconciliation , to be expressed in the words of the apostle , when he saith , that christ , who knew no sinne , was made sinne for vs. 2. cor. 5. 21. the 3. is , that in that place , he affirmeth reconciliation , to signifie nothing but iustification . the 4. is , touching the place of david , psal . 32. cited by the apostle . rom. 4. in the which he plainiy affirmeth , that neither david , nor the apostle , doeth speake of one parte only of our iustification , but of the whole . and therfore addeth , that seeing the blessednes of a man ( which hee taketh to signifie righteousnes ) is said by the prophet and apostle , to consist in remission of sinnes : there is no reason why we should define it otherwise . by which sentence , hee plainly cuts away the ground of these men , whereon they build their evasion , when they are vrged out of that and such other places , to acknowledge , that full righteousnes , consists in remission of sinnes only . for to maintayne the imputation of christs , actuall obedience , they alledge , that vnto eternal life , it is not sufficient , to have all iniquitie pardoned . that is , ( as they interprete it ) to be innocent : but that it is requisit , beside the remission of sinnes , to have righteousnes . which they accompt to come , by the imputation of christ actuall obedience . therfore when these places are aledged , wherein blessednes and iustification is only attributed to the death of christ , and only placed in remission of sinnes : they answere , that these places are synecdochically to be vnderstood . as though a parte of righteousnes , were put for the whole : in which , calvin sheweth himselfe plainly to disagree from them : by affirming the direct contrary . thus , they who seeme to be followers of calvin in this point , are deceyved . chapter xxv . now it followeth , that we speake of these things , which are required in christ , to the end , that in his bloud , hee may be righteousnes vnto vs. for , albeit without shedding of bloud , there be no remission of sinnes : yet many things are required , both in the bloud that is shed , and in the action of shedding it : before it can serve vnto the remission of sinnes . first them , to speake of the bloud : it must needes bee better then the bloud of goats , of lambes , of bullocks , or all the sacrifices of the law. for although , the similitude of heavenly things bee purified with the bloud of such sacrifices : yet heavenly thinges them selves , must be purified , with greater and better sacrifices then these , hebr. chap. 9. vers . 23. and that because the bloud of those sacrifices , which were offered according to the lawe , can never make holy , concerning the conscience , him that doeth the service . to trie then what bloud it must bee . first , the bloud of a man , is better then the bloud of a beast . and that it must bee the bloud of a man , it is cleere by the holy scripture : for he which sanctified . and they which are sanctissed , must be all of one , heb. chap. 2. 11. and as by one man sinne entered into the worlde , so by one man , rigreousnes is brought in the world : therefore is it saide , that iesvs for a little space , was made lower then the angels , that by the grace of god he might taste of death for vs all , hebr. chap. 2. ver . 9. for , the iustice of god requireth , that sinne be punished in that nature , that hath committed it . but yet this is not sufficient , to make that bloud that is shed , righteousnes vnto vs. for the bloud of a sinner cā never recōcile a sinner vnto god and he that hath need , to offer sacrifice for his owne sin , cā never by his bloud , purge any other man frō sinne . therfore it is requisit , not only that it be the bloud of a man : but moreover , that it be the bloud of a iust mā : in whom there is no iniquitie . and this is declared plainly by the types of the law : in the which , no vncleane thing could be offred for sinne : neither behoved there to bee spott or wrinckle , or blemish in the lambe : as is cleerly seene in the commaundement of god , levit. chap. 22. ver . 20. yee shall not offer any thing that hath a blemish , for that shall not bee acceptable for you . according to which lawe , it is said of christ , that he offered vp him selfe without fault vnto god , heb , chap. 9. vers . 14. and the apostle peter sayeth , that christ suffered once for sinne , the iust for the vniust , 1. epist . chap. 3. ver . 18 and againe , that we are redeemed by the precious bloud of iesus christ , as of a lambe vndefiled and without spot . neither is this yet sufficient , to make the bloud that is shed , to be righteousnes before god , but more is required in it , then that it be the bloud of a man , or yet of a iust man. for no man , that is nothing more but a man , can possibly redeeme his brother : or give his ransome to god : that he may live still for ever . so precious is the redemption of their soules and the continuance for ever , sayeth the prophet , psalm . 49. for the bloud of no flesh , can be able to satisfie the infinite iustice of god. for he that liveth not for ever , can never be the cause of eternall life vnto others . and he that is not eternall , can never bring in , eternall righteousnes . and no righteousnes , but that which is eternall , can possibly procure eternall life . for , all being infinit , that is , the iustice that wee have transgressed infinit : our guiltines in trasgressing infinite : the punishment of our guiltines infinite : as being the iust recompence of the transgression of an infinit iustice : proceeding from the iust iudgement , of an infinit god : it is impossible , that a finit creature , can performe it : seeing he should never be able to loose the sorrowes of death . therefore it is required , that the bloude should be the bloud of him , who is eternall : to the end , that hee should not be holden of death eternally , act. chap. 2. vers . 24. and that his bloud , might be of an infinite value , and that our righteousnes might be eternall , and make vs eternally righteous : therefore is it saide by the apostle , that god hath purchased his church with his owne bloud , act. chap. 20. 28. thus , it is required in the bloud , that iustifieth vs before god , that it bee not onely the bloud of a man , and of a iust man , but also that it bee the bloud of him who is god blessed for ever . and all these considerations are necessarilie requisit in the bloud vnto our iustification thereby . and as in the bloud , so in the shedding of it , divers things are required in it , to the same end . which that wee may the more cleerely perceyve , we are first to consider , that the shedding of bloud , must needes be by way of oblation and sacrifice . therefore christ is saide to have offered vp him selfe , a sacrifice , of a sweet smelling favour vnto god , ephe. chap. 5. vers . 2. and also he is said to have bin made manifest once , to put awy sinnes , by the sacrificing of him selfe , heb. chapt . 9. vers . 26. and therefore also saith the apostle , that christ our passeover , is sacrificed for vs , 1. cor. chap. 5. ver . 7. now , the things requisite in the offering of this sacrifice , are partlie to be considered , in the nature of the sacrifice it selfe , and partly in those thinges which are necessarilie required , for the offering of a sacrifice . touching the sacrifice it selfe , besides that it must bee by bloud : because without shedding of bloud , there is no remission . it must needes be but one : and of such nature , as never needeth to be repeated . for the sacrifices that are oft repeated , can never sanctifie the commers therevnto . and therefore it is said , that we are sanctified by the offering of the body of iesus christ once , heb. chap. 10. ver . 10. and againe , in that same chap. verse 12. it is said : but hee having offered by one sacrifice for sinne , sitteth for ever at the right hand of god , of which it is manifest , that this sacrifice alone , without anie other thing ioyned therewith , and without anie iterating of it , ( contrarie to the blasphemous doctrine of the papistes ) must needs make vs eternally righteous . according to which it is said by the apostle : that christ is entered into heaven , not that hee should offer him selfe often : because then it behooved him to die often . but as it is appointed that men once die , and thereafter commeth the iudgement , even so christ also being once offered , to take away the sinnes of many , hee shall appeare the second tyme without sinne &c ▪ and this point is most cleerlie set downe , heb. cha . 10. ver . 14. where it is said : for by one offering , he hath consecrated for evermore , those which are sanctified . wherevpon it must followe , seeing by one offering hee hath obtayned vs eternal remission ( according to the promise of god in his covenant : and their finnes and their iniquities i will never remēber anie more ) that there remayneth no more sacrifices for sinne . for according to the saying of the apostle , vvhere remission of sinnes is , there is no more sacrifice for sinne , heb. chap. 10. vers . 18. the thinges that are required for the offering of a propitiatorie sacrifice for sinne , are especially three . the first is a priest . for none but a consecrate priest , appointed by god and not by man , might ever offer sacrifice for sinne vnto god. the second is the altar , vpon which it must bee offered . the third is the tabernacle or sanctuarie , wherein it must be offered . the thinges to be considered in the priest : concerne partly the nature of the priesthood it selfe : and partly the actions to be performed by the priest . touching the nature of the priesthood : the first thing to be considered , is that no man can take this office to him selfe : but he who is called of god , heb. cap. 5. ver . 4. 5. the second thing to be considered , is , that it must not bee according to the order of aaron , but according to the order of melchisedeck . for there is no perfection by the levitical priesthood , hebr. chap. 7. ver . 11. and this , that he must bee according to the order of melchisedeck , comprehendeth vnder it these particular pointes . first , that he is not made a priest by the lawe , but according to the power of endlesse life . for as we have saide , if his priesthood had bene after the lawe , it could never have made vs perfect . for the lawe made nothing perfect , hebr. chap. 7. ver . 19. and of this ground , followeth other two consequences . the first is , that seeing hee is made a priest , after the power of endlesse life , none save hee alone , can ever enioye this priesthood . for , as sayeth the apostle : amongest the leviticall priestes , many were made priestes : because ther were not suffered to endure , by reason of death : but christ , because hee endureth for ever , hath a priesthood which can not passe from him to an other , hebr chap. 7. ver . 23. 24. the seconde consequence , is , as saveth the apostle , hebr. chap. 7. ver . 25. that hee is able perfectly to save those that come to god by him : seeing hee ever liveth to make intercession for them . the third thing to bee considered in the nature of the priest is , as sayeth the same apostle , that he bee without sinne : because such a high priest , it became vs to have , as is holy , harmeles , vndefyled , and seperate from sinners , hebr. chapt . 7. 26. which also was expreslie commanded in the lawe , levit. chap. 21. where it is saide : vvho soever of the seede of aaron , hath any blemish , hee shall not come neare to offer the sacrifices of the lorde : neither shall he presse to offer the bread of his god : neither shall he goe in vnto the vayle , nor come neare the altar : least he pollute my sanctuarie . the fourth thing to be marked in the priest , is , that hee must not be vpon the earth . for if hee were vpon the earth , hee were not a priest , heb chap. 8. vers 4. therefore is it saide of him : after that hee had offered one sacrifice for sinne , he sitteth for ever at the right hande of god , hebr. chapt . 10. ver . 13. as also , that the heavens must conteyne him vnto the tyme that all things be restored , act. chap. 3. ver . 21. the fift thing to be considered in the priest , is , that he behooved to be subiect to infirmities . that having experience of them , he might be a mercifull and faithfull high priest , hebr. chap. 2. ver . 17. and chap. 4. ver . 15. nowe wee come to the actions to bee performed by the priestes . which likewise are of two sortes . the firste sorte are those , which are performed in offering of the sacrifice . the seconde sorte is , those which are to be performed , after the oblation . in the sacrifice especially is to bee considered . first , the priestes puttinge all our iniquities and sinues vpon the head of the offeringe : that hee may beare them all . accordinge to which it is saide of christ , that hee bare the sinne of many , esay 53. 12. and the apostle peter sayeth : that he him selfe did beare our sinnes in his body , vpon the tree . for he was made sinne for vs. the second action consisteth in killing of the offering before the lord. according to which , it is saide of christ , that hee offered vp him selfe by the eternall spirit vnto god. hebr. 9. 14. and he is saide to put away sinne by the sacrifice of him selfe , hebr. 9. 26. and christ him selfe saieth , i lay downe my life , that i might take it againe , no man taketh it from me , but i lay it downe of my selfe , iohn chapt . 10. vers . 17. 18. according to which also esay saith , that he p●wred out his soule vnto death . chap. 53. ver . 12. the third action is , the offering of the sacrifice it selfe , by fire vnto the lord. and al these actions are accōplished in the death of christ . in the which principally consisteth the matter of our righteousnes . for therein was hee made both sinne and a curse for vs. the actions following , are especially three . which all serve to our iustification by his death and bloud : although they be no parte nor portion of the righteousnes it selfe . the first is , his rising from the dead . the second is , his sitting at the right hande of god in heaven . the third is , his making intercession for vs. therefore the apostle , in the 8. chap. to the rom. ver . 34. setteth downe these foure actions of christ , as the things whereby wee are saved from all condempnation . when he sayth : vvho shall condemne , it is christ that hath died , or rather , who is risen againe : who also is at the right hande of god : and who also maketh intercession for vs. which saying is carefully to bee marked of vs , for many waightie reasons . first , it sheweth vs that as the worke of god in iustifying vs , doth save vs from all accusation : so the groundes whereby we are saved from being condemned , of god , ( that is by which we are iustified and absolved ) are these foure actions of christ : whereof his death is first . secondly , it cleareth that point which we have in hande : to wit , that many things serve to our iustification , which are no parte of our righteousnes . for his resurrection , his ascending into heaven , and sitting at the right hande of god , and his interceding for vs : are all necessarily required to our iustification : and yet none of them is any parte of the matter of that righteousnes , which is imputed vnto vs. for his rysinge from the dead , is not our righteousnes , and yet except he had risen , we could not have bin iustified by his death . according to the saying of the apostle , 1. cor. chap. 15. ver . 17. if christ be not raysed , your faith is vaine , ye are yet in your sinnes . for so longe as christ was holden of death , vnder the guiltines of our sinnes , we could never be absolved from sinne & death , in the sight of god. because , our satisfaction and redemption ( although they were in doeing ) were not fully performed , vntill christ having vtterly abolished sinne , was raysed from the dead . but his suffering beeing finished , and hee having loosed the sorrowes of death , our redemption and satisfaction for our sinnes , were fullie accomplished : and so our righteousnes , full and compleate in gods sight . by the imputation whereof , god then , might iustly iustifie vs. therefore is it said by the apostle , rom. chap. 4. 25. that he was delivered to death for our transgressions , and is risen againe for our iustification : shewing vs , that as the matter of our righteousnes consisteth in christes death , ( because he was delivered therevnto , for our sinnes ) so the iustification of vs by his death , dependeth vpon his resurrection . because therein , his death was ended : and so the satisfaction for our sinnes , and our righteousnes was fully and perfectly finished . likewise , his entring into heaven , and sitting at the right hande of god : is no parte of the matter of our righteousnes : and yet it is a necessarie action of his priestlie office , required vnto our iustification by that , which is our righteousnes . for the high priest once a yeare in the day of expiation , entered into the most holy place , with the bloud of the expiatorie sacrifice : to make an attonement for the children of israel . the true sanctuarie , resembled by the most holy place , is heaven : into which the bloud of our sacrifice , must be brought by iesus christ our high priest : there to make our attonement . therefore is it said , that christ being come a high priest of good thinges to come : entered once by his owne bloud in the most holy place , and obtayned eternall redemption , hebr. chap. 9. ver . 11. 12. and therefore also is it saide , that if hee were on the earth , he were not a priest , heb. chap. 8. vers . 4. for which cause , in that same place , the apostle esteemeth this , to bee the chieff and principall point , of all that had bene spoken of his priesthood : videlicet , that we have such a high priest , that sitteth at the right hande of the throne of the maiestie in heaven , &c. thus howsoever the sacrifice of christ in his death , or his bloud : be the matter of our righteousnes , and that christ in his bloud , be ordayned a propitiation for vs : yet , to the iustifying vs by that bloud , this action of our high priest , even the entring with the bloud into heaven , is necessarily required . even so also concerning his intercession . albeit it bee not the matter of our righteousnes : yet it serveth to our iustification by his blood . for all his intercession , is by vertue thereof : that god by it , and for it , may pardon all our iniquities , and iustifie vs. for this action , is the end of the three former : that is , of his death , resurrection , and ascending into heaven . for he died , that by his death and sufferinge , havinge satisfied the iustice of god , for all our iniquities , he might have a sufficient ground and matter whereby to make intercession . and he rose again . thereby putting an end to his owne death and suffering : that the satisfaction being finished , & the ransome fully payed : it might be answerable to the iustice of god : and be sufficient for our iustification . and he ascended vp to heaven , as vnto the true sanctuarie : that he might bring into the presence of god , the bloud of our sacrifice : and there , ( as the minister of the sanctuarie , by his death , as the ransome of our iniquities , now full and perfect by his resurrection , and brought in by him , as our high priest into heaven , and presented vnto god ) might make intercession for vs. and as saith the apostle , obtayne eternall redemption for vs , heb. 9. 12. therefore is it saide of him , in that same chap. ver . 24. that christ is not entered into the holy places made with handes , which are similitudes of the true holy places : but vnto heaven it selfe , to appeare now in the sight of god for vs. and to this same effect iohn the 1. epi , cap. 2. ver . 1. it is said , if any man sinne , wee have an advocate with the father iesus christ the iust , and he him selfe is the propitiation of our sinnes . and so to conclude this point christs being a priest : & many actions done by him , as our high priest : are no part of the matter of our righteousnes . and yet it is requisit , that he both be a priest , & performe those actions , to our iustification : even as the priests vnder the lawe , were no parte of the attonement . for hee that makes the attonement , and the actions done by him , in making the attonement , are to be distinguished from the bloud , in the which only standeth the attonement it selfe . now we come to speake of the altar . which likewise is necessarily required , for offering of our sacrifice , and yet is no parte of our righteousnes , but serveth to the qualification of the sacrifice , to be righetousnes vnto vs. and as christ is the priest , and also the offering : so also , he alone is the altar . which we shall easilie perceyve , if we marke these two groundes . first , what is the nature of our priest , and of the sacrifice that hee doeth offer , and of the sanctuarie and tabernacle wherein hee must exercise his priesthood : and of the things which by this sacrifice are purged . secondly , if we consider the vse of the altar , wherevnto it serveth in sacrificing . touching the first , all are heavenly . the p●iest , the lord from heaven . the sacrifice , heavenly : the sanctuarie , heaven it self : the the tabernacle , his body not pight by man but by god : and the things that are to be purged , all heavenly , heb. 9. 11. 23. 24 , of which it must follow , that the altar also must be heavēly . for a heavenly sacrifice , offered by a heavenly priest , in a heavenly tabernacle , for the purging of heavenly thinges , can not possibly bee offered , but vpon a heavenly altar . this is manifest by the second point , which is touching the vse of the altar , & that is to sanctifie the offring : as is manifest by the words of christ , mat. 23 19. of which it followeth : according to christs reasoning in that place : that the altar must bee greater then the offering . for that which sanctifieth , must be greater thē that which is sanctified by it . of which it is manifest : that no altar of earth , of wood , of stone , or any earthly thing , cā possibly serve in this priesthood , to sanctifie christ , who is the offering . but as he him selfe is not of this building : so likewise the altar that sanctifieth him , must not be of this building , therefore saith he him self : for their sakes doe i sanctifie my self : that they also may be sanctified , io 17. 19. to shew vs , that as he is the priest , the sacrifice , & tabernacle : so he only is the altar . for he is the body of all the shadowes in the law . therfore , as he is said to have offred , by the eternal spirit , as the priest him self , as the sacrifice vnto god : so is he to be vnderstood by that same eternal spirit , as by the altar , to have sanctified him self , that is , that body : by the offering whereof once , we are sanctified for evermore . and we are to holde this truth most carefully : both to eschue the foolish opinion of some , who esteeme the crosse to have bin the altar , whereon christ was offered . as also to keepe our selves from falling into that blasphemous errour : to thinke , that there is any thing greater then the sonne of god ▪ least wee pollute our selves , with the abominable idolatrie of the church of rome . who make their wood and stone , greater then christ , & make their earthlie priestes , greater then both sacrifice and altar . and give them priestlie power , being in the earth , and being of this building , and being loaden with sinne , in an earthlie tabernacle , vpon an earthly and corruptible altar , to offer vp , and that oft and many times , this heavenly sacrifice : which is never to be repeated . as also , to give them power to sanctifie a stocke , or stone : and to give it power , to sanctifie christ . now concerning the sanctuarie , which is the thirde thing requisite , for offering the sacrifice : wee have somewhat spoken thereof alreadie , in his action of sitting at the right hande of god. neither is it necessarie that we speake much more of it : onely we are to knowe , that this sacrifice , can not be offered els where , but in the true tabernacle , that is the body of his flesh . therefore doeth he call his body , the temple , iohn chap. 2. verse 19. neither could the bloud thereof , be carried in , by our high priest , els-where , but in the true sanctuarie , that is heaven it selfe . by all these preceeding thinges , we may perceyve , that there is a manifold consideration to be had of christ , in the worke of our iustification . first , as he is our high priest . in which point , we are to consider , both the godhead , and his manhoode , and the properties of his manhood , qualifying him to bee a meete high priest . secondly , as hee is the altar that sanctifieth the offering . thirdly , as he is the tabernacle in which the offering is to be made . and fourthly , as he is the offering and oblation itselfe . now in all these , the obedience of christ to the father , doeth manifestly shine . as likewise in all the rest of his actions whatsoever . and all these , that we have spoken of , are necessarily required in the worke of our iustification , but are not all to bee included in the matter of our righteousnes . for as he is our priest , altar , and tabernacle , he cannot properly be called our righteousnes , except it be efficientlie : but no wise materiallie . for he is our righteousnes materially only as hee is the sacrifice and offering . thus , if we shall distinguish christ him selfe , in that thinge , wherein he is made our righteousnes : from him selfe in these things , wherein he is made beside , to serve vnto our iustification , by that , wherein he is made our righteousnes . and secondly , if we shal distinguish the matter of our righteousnes it selfe in christ , from the action of god in iustifying by it : wee shall perceyve evidently , that the matter of our righteousnes , consisteth only in the death and bloud of christ ▪ and that all the rest of christes obedience , doeth serve not as the materiall , but rather as the subordinate efficient causes of our iustification . and so all the three former opinions , touching the obedience of christ , may well agree in one : when the question is , concerning the action of god in iustifying : and not concerning the particular matter of the righteousnes , which god imputes vnto vs vnto iustification . for , there is no parte of christes obedience , which is not ( as it is said in the schooles ) causa sine qua non : that is , a cause without the which , wee cannot be iustified . for if he had not bene a man , and a iust man , and a priest , and such a priest as we have said : yea if hee had not risen from the dead , and ascended vnto heaven , and made intercession for vs : his death and bloud could never have iustified vs. and yet still his death and bloud is the only matter of our righteousnes : but so , as it is the bloud , of such a sacrifice , offred by such a priest : vpon such an altar : in such a tabernacle ▪ carried in by the same priest , after resurrection from the dead , into the heavens . and as by vertue of the same bloud , the same priest , sittinge at the right hande of god , maketh intercession for vs. thus , the matter is not of such moment ( being rightly waighed , and charitablie considered ) that it needed ever to have bred , such bitter contention amongst brethren in the church of god. chapter xxvi . having thus spoken of the materiall cause of our righteousnes . it followeth now that we speake of the formall cause . in the which three thinges are specially to be marked , for clearing vnto vs , how and in what manner wee are made the righteousnes of god , by the death and bloud of iesus christ our lord. the first is , gods giving vnto vs. the second is , gods imputation of that which is given vs. the third is , the cause moving him both to give and impute . for god iustifieth vs by gift , by imputation , and by grace , neither can the true forme of our iustification bee knowne of vs a right , except we acknowledge all these three in it . for mā hath no saving grace , which he hath not receyved of god. according to the saying of the apostle , 1. cor. chap. 4. ver . 7. for who hath seperate thee , or what hast thou that thou hast not receyved : and if thou hast receyved it , why gloriest thou , as if thou hadst not receyved it . and to the same purpose saith i am . 1. chap. 17. all good giving , and every perfect gifte is from above . therefore also our righteousnes speciallie is called a gift , and a gift by grace , rom. chapt . 5. ver . 15. 16. 17. as also rom. chap. 6. vers ▪ 23. but the gift of god is eternall life . where the word gift ( if that place be rightly vnderstood ) doth signifie righteousnes given vs of god. secondly , howsoever many confounde , imputation and giving , as one thinge : ( as in some sense they may both bee taken for one ) yet it is expedient for our sounder knowledge , that wee distinguish them . for howsoever nothing is imputed , which is not given : yet many things are given , which are never saide to be imputed . yea moreover : in which imputation hath no place . beside , the imputation of a thing ( if we shall rightly consider it ) doth alwayes presuppone the thing imputed to be in our possession , either by nature , working , or gift . as by gods grace wee shall heare hereafter . and therefore , in the forme of our iustification , gods giving of a thing vnto vs , is to be distinguished from his imputing of it . specially if we marke one thing : which is , flat contrarie sayings , and yet of equall force , vsed by the spirit of god , in the description of iustification . for sometimes it is defined by imputation of righteousnes , and sometimes by not imputation of sinne . thirdly , in the manner and forme of our iustification : grace is specially to be considered : because both the givinge , and imputation of the thing given , is of meere grace . therefore are wee saide to bee iustified freely by grace . so that the perfect forme of our iustification , consisteth in this : that is , in gods gracious givinge , and gracious imputinge of thinge given , vnto vs : to bee our righteousnes . so that whosoever make our iustification , to consist , without giving of righteousnes . or without imputing the thinge given , or esteeme eyther the matter of our righteousnes , which is given vs , to be given otherwise then by grace : or to be imputed as righteousnes vnto vs , otherwise then by grace , doe destroy the true forme of the iustification of a sinner before god. and because this is a pointe of speciall moment : and bringeth great light , in the matter of iustification : wee will speake severally of these three pointes . and first , touching the action of gods giving . secondly , of the action of gods imputation . thirdly , of his grace , as the only cause of both . touching the first : there be two thinges which are given vs of god vnto iustification . the i. is faith . the ii. is christ . & both these giftes of god , are necessarie vnto iustification . as we shall see by gods grace hereafter , when we speake of iustificatiō it self . therfore in this place wee will onely speake of faith , as it is the gift of god. in which we have these pointes to be marked . first , what kinde of gift it is . secondly , to whom it is given . thirdly , what faith it selfe is . and fourthly , to what ende and vse it is given . first then . that it is a gift , and the gift of god , it is cleere in the scriptures . according as wee have showen before , of all the saving graces of god. and therefore it is called by the apostle , heb. chap. 7. vers . 4. a heavenly gift . and in ephe. chap. 2. ver . 8. it is expresly called the gifte of god. and the same apostle , phil. chap. 1. ver . 29. teacheth vs , that to beleeve in christ , is a gift given vs. therefore 1. cor. chap. 12. it is uombred amongst the giftes of god , by his spirit . so that in this there is no great contradiction , but the speciall question is what kinde of gift it is . that is , whether it bee a naturall or a supernaturall gift . depending either vpon the naturall power which god hath created in man. or vpon the supernaturall power of god. for clearing hereof . we are to consider that , which in the scriptures is spoken concerning faith . first , touthing the ground and cause of our beleeving . secondly , touching the propertie , that is attributed vnto faith , and which still is in him , that beleeveth . and thirdly , touching certaine effectes attributed vnto faith . besides these things which heereafter will shewe them selves , when we treate both to whom faith is given , and what faith it selfe is , and what is the vse and end of it . concerning the ground and cause of our beleeving : if wee carefully marke the scriptures of god , it is placed especially in three thinges . the first is , the will of god , and his eternall decree , according to his will. as is cleere , by math. chapt . 11. vers . 26. where christ attributed vnto the good will and pleasure of the father , that some did beleeve , and some did not . and acts chap. 13. ver . 48. where it is expreslie said : that as many as were ordayned vnto eternall life , beeleved . and this teacheth vs two things : first , that faith is no worke depending vpon the will of man , nor any power in nature . secondly , that it is of the nomber of those blessings , not which god did communicate in the first creation , but of those which were hid vp in the mysterie of gods , will , touchinge the dispensation of life , in , and through christ . the second thinge , wherein the ground and cause of beleeving , is placed in gods free gift , accordinge to the sayinge of christ him selfe , ioh. chap. 6. vers . 37. and 65. which gift of god , is there also declared to be two folde . the first , the giving of our persons vnto christ , according to these wordes : all that the father giveth me , shall come to mee . the second is , the giving vnto vs grace to beleeve . according to that other saying : no man can come vnto mee , except it be given him of my father . for as saieth the apostle , rom. chap. 11. vers . 32. god hath shut vp all men vnder vnbeleefe , that he might shewe mercie on all . and againe , gallat . chap. 3. vers . 22. the scripture hath concluded all vnder sinne , that the promise by the faith of iesus christ , might be given to them that beleeve . and this ground is verified by the saying of ioh. chap. 12. ver . 39. 40. where he giveth a reason , why the iewes for all his miracles , not only beleeved not , but also why they could not beleeve in christ . saying : therefore could they not beleeve , because that esay saieth , hee hath blinded their eyes , &c. the third thing wherein the ground and cause of our beleeving is placed , is our spirituall birth . therefore saith iohn 1. ep. chap. 5. 1. vvhosoever beleeveth that iesus is the christ , is borne of god. therefore the same iohn describing , who they are that doe beleeve in the gospell , chap. 1. vers . 13. sayeth : which ar borne , not of bloud , nor of the will of flesh , nor of the will of man , but of god. by al these three groundes , it is evident , that faith is no naturall , but a supernaturall gift . and therefore the praise of our beleeving , is taken from vs , and given wholy vnto god. as is cleere in the wordes of christ , to peter , math. chap. 16. ver . 17. flesh and bloud hath not reveiled that vnto thee , but my father which is in heaven . now we come to the propertie that is attributed to faith , and which through faith is in every one that beleeveth . and this propertie is the power of god , according to the saying of the apostle , ephe. chap. 1. ver . 19. where the apostle prayeth , that they might knowe what was , the exceeding greatnes of the power of god , in them that beleeve . and therefore is it , that faith is called , the faith of the effectuall working of god , coll. chap. 2. ver . 12. and that for two reasons . first , because no power , nor working of any power , can ever worke faith in our hearts , except the power of god onely : and therefore the prophet esay doeth put beleeving , and the having of the arme of the lord revealed , for one thinge , chapter 53. verse 1. secondly , because the power and the effectuall working of faith in vs , is nothing but the very power , and the workinge of the power , of god him selfe . who , as saith peter , by his power , through faith , keepeth vs , 1. epist . chap. 1. ver . 5. and for this cause , it is not only , that faith is compted , for the chiefe piece of the armour of god , and of the might of his power , ephes . chap. 6. but also that to have christ livinge in vs , and to live by the faith of christ , are put for one thinge , gallat . chapt . 2. ver . 20. thereby shewing vs , that the power of faith , is not any thinge but the power of god , and of christ , dwelling by faith in vs. and that faith is the effectuall instrument , whereby christ is powerfull in vs. vpon which grounde it is , that the effectes of christ him selfe , are often attributed vnto faith . as in these sayinges of christ : thy faith hath made thee whole : thy faith hath saved thee . and when we are saide to bee saved by faith , to have our heartes purged by faith : to bee iustified by faith , &c. a cleere example of this wee have , acts , chap. 3. ver 16. where the apostle indifferentlie attributes to the power of christ , and to faith , the healing of the creeple man. which place is carefully to be marked , because it giveth a marveillous light in the vse of faith . for there it is saide : that through faith in his name , his name had made the man sound . which saying doth shew vs expreslie , that it was not faith it selfe , as it was the worke of that man , but the name of christ , in which his faith was , that did make him sound . so that the power of faith is nothing , but the power of christ , embrased by faith . and that the worke of faith , is nothing but the worke of christ , dwelling in our heartes by faith . which doeth iustifie their opinion , who affirme , that to be iustified by faith , is alwayes to bee vnderstood , to bee iustified by christ . for as by faith in his name , his name made the man sounde , even so by faith in his bloud , his bloud maketh vs righteous . therefore sayeth the apostle rom. chap. 3. vers . 25. that god hath set christ forth a propitiation by faith in his bloud . where reconciling by faith , in his bloud , is to be vnderstoode , in the same sense , that making soūd by faith in his name is to be vnderstood . in the other place , by which it is evident , that faith is never rightly taken , in our iustification , when it is taken for the thing , wherein standeth our righteousnes , and not for the instrument , apprehending that thing , which is our righteousnes . thus the power of god , working faith , and the power of god , accompanying faith , doeth evidently shewe , faith to bee a supernaturall gift , being wrought by a supernaturall power , and possessing vs with a supernaturall power of god him selfe . this is cleerily verified , by the third pointe , touching these effectes that are attributed vnto faith , in the booke of god : when it is saide , to doe things that are above the strength of all created nature : and when saintes are saide to have done by it , such thinges as are supernaturall . of these first sorte are those sayings , where in the iustifying of vs , the saving of vs , & miraculous healing of diseases , by nature incurable , are attributed vnto saith : as also the keeping of vs vnto salvation . of the other sorte , are those sayinges wherein we are saide by faith to overcome the divill , to quenche all his fierie dartes , 1. pet. cha . 5. ver . 9. ephe. chap. 6. vers 16. by faith we are saide to overcome the world , 1. iohn chap. 51 ver . 4. 5. and of these effectes of faith , there is a large rehearsall made , hebr. chap. 11. by which it is evident , that faith is a supernaturall gift : seeing it produceth such supernaturall effectes . for nature never did yeeld or produce any thinge , no not in the integritie of it , whereby wee could bee able , in resisting to overcome the divell , and the world , or to performe such great things , and endure such heavie torments , ioyfully , as by faith wee are made able to doe , and suffer . and this may well be verified , by the dolefull experience , of the fall , both of men and angells , who by all the strength of nature , vncorrupted , could not preserve them selves in their blessed estate , nor overcome their temptations . which sheweth vs , that the power which accompanieth faith in the heart of the beleever . is more stronge and mightie , then any power , which god placed by creation , in any nature whatsoever . seeing it is able to save a man , even now in his corrupted estate , and ro preserve him , vnto salvation . whereas all the power naturall of man & angells , could not keepe them . now being in safetie from falling from their felicitie , as also , that thereby , a sinnefull fraile corrupted man , is able to overcome the devil , whom man created in the image of god , yet perfect and without sinne , was not able to withstande . for this cause it is , that the apostle doth so extoll , and magnifie , the exceeding greatnes of gods power , which is in them that beleeve , ephe. chap. 1. ver . 19. by all this , it is evident , that faith is no worke of nature , or the effect of anie power in nature , but a supernaturall gifte , flowinge from the supernaturall power of god. by the which god effectually worketh in vs , and by vs , supernaturall effectes , as beeing the supernaturall instrument , whereby his power is effectuall in vs , as it was in christ , when he raysed him from the dead , and crowned him with glorie and with honour : and this gift of god cometh vnto vs , in ordinarie dispensation , by hearing of the word , rom. chap. 10. for there be three ordinarie meanes , by which god vseth to bestow faith vpon vs , and whereby his spirit is effectuall in vs to that end . the first is the gospell . therefore is the gospell called the power of god , vnto salvation , rom. chap. 1. ver . 16. as also , the gospell is said to be written to this end , that we might bileeve , iohn chap. 20. ver . 31. and we are saide to bee called vnto the faith by the gospell , 2. thess . cap. 2. ver . 14. but the speciall parte of the gospell , vnto faith , whereby we are called , is the promise . for this cause , abraham is saide not to have doubted of the promise : and we are saide to be children of the promise , gal. cha . 4. ver . 28. rom. chap. 9. ver . 8. the second ordinarie meane , is the sacramentes , which are the signes and seales , of the righteousnes which is by faith . the third instrument and meane is the ministers of the gospell , who therefore are called , the ministers , by whom we beleeve . chapter xxvii . now it followeth that wee speake of the second point , touching faith , that is , to whom it is given , of which point , some what may bee collected , out of these three grounds , and causes , of beleeving , set downe heretofore , therefore wee wil be the shorter herein . in handling this point , we have two things specially to bee marked . the first is , what persons they are amongst men , in whom the lord doth worke faith , that is , whether he worketh it in all men indifferently , or in some certaine nomber only . the second is , in what part , power , or facultie , of man , faith is wrought . touching the first , the first ground or cause that wee laid downe , of beleeving , may alone sufficiently cleere this , seeing our beleeving depends vpon , the lords ordayning vs to eternall life , of his good will and pleasure . it must follow , that god giveth faith to no more , then hee hath predestinated , and that faith is not indifferently given to all , it is manifest by experiences in all ages , and by the testimonie of gods trueth , math. cha . 11. vers . 25. where christ giveth thankes vnto the father , because hee had denied faith vnto the wise , and men of vnderstanding , and had given it vnto babes . and againe , math. chap. 13. vers . 11. it is expresly said by christ , that it was given to his disciples to know the secretes of the kingdome of heaven , but vnto the rest of the iewes it was not given . therefore the apostle , 2 thes . chap. 3. vers . 2. affirmeth plainly , that all men have not faith . or rather ( as the words seeme to importe ) that faith belongs not to all men . and these testimonies preceeding doe prove , that this is true : not only in respect of the action of mans will , reiecting the meanes of knowledge and faith , offered by god , but in respect of the action of god , in denying the meanes , yea which is more , in blinding their eyes , that they shall not see . esay . 6. and ioh. 12. and rom. 9. 18. besides this it is manifest by the description of those to whom faith is given . first , they are described to be the sheepe of christ , ioh. chap. 10. ver . 26. and therefore sayeth christ to the iewes that beleeved not , but yee beleeve not for yee are not of my sheepe . whereby it is manifest , that none ( save they which are christes sheepe ) doe receyve faith : and that because christ did lay downe his life , for none but for his sheepe , iohn . chapt . 10. ver . 11. 15. for none can have faith in the bloud of christ , for whom christ never shed his bloud . the second thing whereby they are described , is the fathers giving of them to christ , and this is the ground of the former . for none are christes sheepe , but such as the father gives him . and therefore he him selfe acknowledgeth , those who are his sheepe , to have bene given him by the father , iohn cha . 10. ver . 29. and 17. 6. &c. according to which ground , christ speaketh iohn chap. 6. vers . 35. 36. 37. shewing this to bee the cause why the iewes beleeved not . to wit , because the father had not given them vnto him , while he takes his argument , from the contrarie effect , in this manner : all that the father giveth me , commeth vnto mee . vpon the which it must followe , that of the contrarie effect , there must bee a contrarie cause . that is , that who do not come vnto him , must not be given of god vnto him . for it is the will of the father , that sendes christ , that he save those only whom he hath given him , ioh. chap. 6. ver . 39. and 17. 2. for which cause christ him selfe declareth , that he did manifest his fathers name , and give the words which his father had given him , and did pray vnto the father for none , but those that the father had given him , out of the world . the third thing whereby they are described , is , that they are the elect of god. therefore faith is called the faith of gods elect , to shewe vs that gods election limiteth faith , which is dispensed to no more but such , as god hath elected . as is manifest , rom. chap. 11. ver . 5. where the apostle sheweth the reason why , in the reiection of the iewes , in their infidelitie , a remaynent of faithfull ones were reserved . saying : so also at this present time , there is a remnant according to the election of grace . and this is the ground of the former point : for as we are the sheepe of christ , because wee are given him . so wee are given to christ , because wee are elected . therefore wee may boldly conclude , that gods decree , according to his purpose , is not generall , or indefinite , but particular , and definite , of a certayne number of persons . for most sure and certayne it is , that the office of christ , as prince of our salvation , is of as large extent , in bringinge men to salvation , as is the fathers will , in ordayninge them to salvation , through christ iesvs . for hee came to doe the will of his father . seeing therefore , that christ layeth downe his life for none , and giveth eternall life to none , and interceedeth for none , but such as are his sheepe . and seeing hee accomptes none his sheepe , but such as his father gives him : and seeinge the father gives none vnto him , but such as hee hath elected in him : and seeinge hee elected none in him , but such as hee had predestinate , to bee adopted through him , ephe. chapt . 1. ver . 4. 5. it must needes followe , that gods decree is of a definit number , and that the redemption , and intercession of christ , are of no larger extent , then the number of those that beleeve . and that faith is of no larger extent , then gods decree , and his election following therevppon : neither by purpose , or intention in god , or possibilitie in man. so that it is playne , by the holy scriptures , that none except those who are elected of god , doe ever receyve the gift of faith from god. for our election dependeth not vpon our faith , but faith vpon our election . therefore faith and the fruites of it are testimonies of our election , as is cleere by the apostle , reasoning , 1. thes . chap. 1. touching the parte , power , or facultie , of gods elect , wherein faith is wrought by god , and receyved of vs , the apostle cleeres it to vs , rom. chap. 10. ver . 10. sayinge : vvith the heart man beleeveth vnto righteousnes . thus it is manifest , that the heart of man , is the parte wherein faith is wrought , & with the which man beleeveth . of which it will followe , that their opinion must bee erronious , who doe make gods workinge in vs , for the begetting and building of faith in our heartes , to be only in our vnderstanding , and not in our will , and affection , except only by way of persuasion . whereas notwithstanding in the iudgment of all men , the hart is chiefly taken for the will and affections , which yet shall appeare more evidently , when we shall see first that beleeving is an action of the whole heart . secondly , when we shall see , that in the scriptures , by the heart is vnderstood , not any one power only , or facultie of the soule , but all the powers and faculties of it , even after the largest manner , of the division thereof , which is , when it is divided in the vnderstanding , will , affection , and memorie . touching the first , that faith is a worke of the whole heart , it is manifest by the words of philip to the eunuch , acts 8. 37. saying : if thou beleevest with thy whole heart , thou maist be baptised . the second also is manifest , that by the hearte is vnderstood , all the powers of the soule . and first the vnderstanding , esa . cha . 6. and math. chap. 13. where it is saide , that god had hardened their heartes , that they shoud not vnderstand with their hearts . and salomon in the 1. of kinges , chap. 3. ver . 9. asketh of god , an vnderstanding heart . and therefore the apostle , the 2. cor. chap. 3. ver . 15. attributeth the ignorance of the iewes , to the vaile that is laide over their heartes . secondly , touching the will and power of election , it is also attributed to the heart , acts chapt . 7. where it is saide , that the fathers would not obey the angell , but refused , and in their heartes turned backe againe to egypt . and actes 11. barnabas exhorted all , that with purpose of heart , they would continue in the lord. and 1. cor. chap. 7. it is said , he that standeth firme in his heart , that he hath no need , but hath power over his owne will , &c. and againe , 2. cor. chap. 9. ver . 7. as every man hath fore-determined ( or chosen ) with his heart . thirdly , touching the affections , it is a thing out of controversie , that they belong to the heart . and the scripture witnesseth the same , math. chap. 6. ver . 21. where christ sayeth : vvhere your treasure is , there wil your heart be also . and rom. chap. 1. ver . 24. it is saide , that god did give vp the gentils , in the lustes of their heatres , vnto vncleannes . and in the 14. and 16. chap. of iohn , feare , sorrowe , ioye , are attributed vnto the heart . fourthly , memorie , and retayning in minde , is attributed vnto the heart . luke chap. 1. ver . 66. all they that heard , did lay vp all these wordes in their heart . and luke chap. 21. ver . 14. christ sayeth to his disciples , lay it vp therefore in your heartes . and for this same cause god sayeth in his covenant , that he will write his lawe in our heartes . for this cause doeth christ attribute vnto mans heart , the treasure of man. math. chap. 12. a good man out of the good treasurie of his heart , bringeth foorth good things : and an evill man , out of the evill treasurie of his heart bringeth foorth evill thinges . thus the power of retayning , and keeping in minde , & laying vp in store things both good , and evill , is attributed vnto the heart of man. of this we may perceyve , that seeing beleeving , is an action of the whole heart , that it must needes be wrought of god : and receyved by vs in all the se foresaide powers , of the soule : and that the action of our heart in beleeving , is not an action of the wil only , but of all the powers of the soule cōiunctly . for seeing faith is the roote of our regeneration , out of which springeth all good motion , and all the partes of the renewed man , in all the powers of the soule . it is most necessarilie requisite , that faith it selfe be placed in them all : that by it , all may be purified , and all may be filled with christ : and all may live by the faith of the sonne of god. for no more of the soule of man is renewed , but so farre of it , as is iudued with faith . neyther is any more possessed with christ , then is possest with faith : nor can christ live in any more of our soule , then that wich liveth by the faith of christ . by this it may appeare , how vngraciouslie they speake of gods grace in the worke of faith , who make him effectually to renewe , no more of man but his vnderstanding : leavinge the action of consenting , and embracing by faith the things reveiled , to the will of man. as also how slenderly they speake of faith , who place it in nothing , but in the willes assentinge to the trueth of god. chapter xxviii . now it followeth , that we speake of faith it selfe , what it is . in which point wee will first intreate , of the divers significations of faith , in the word of god. and secondly of the true signification and nature of it , in the wroke of iustification . touching the first , faith is taken in foure divers significations in the scriptures of god , besides that signification which it hath in the worke of iustification . the first signification is , when faith is taken for fidelitie and trueth , as math. chap. 23. 32. yee leave the waightier matter of the law , as iudgement , mercie , and fidelitie . likewise , rom. chap. 3. ver . 3. shall their vnbeliefe make the faith of god of none effect . and 1. timoth. cha . 5. ver . 12. having damnation , because they have broken their first faith . secondly , faith doeth signifie the doctrine of the gospell , because it is begotten in vs , by the gospell , for faith commeth by hearing , therefore faith is called the faith of the gospell , as also because the gospell , preacheth salvatiō , to be no otherwise but by faith . and therefore the gospell is called the worde of faith . rom. chap. 10. ver . 8. in this signification it is taken , gall. chap. 3. receyved ye the spirit by the workes of the lawe , or by the hearing of saith . and againe , galla chap. 1. ver . 23. he which in time past persecuted vs. nowe preacheth the faith , that he before destroyed . and acts chap. 6. ver . 7. and a great companie of the priests were obedient to the faith . thirdly , faith is taken for particular knowledge , rom. 14. 22. hast thou faith , have it with thy self , &c. that which in this place the apostle calleth faith , in the same question , matter , and purpose , he calleth knowledge , 1. cor. chap. 8. fourthly , faith is somtimes put for christ himself in the gospel . because al that ever faith in the gospell apprehendeth , is christ , who is the only true obiect of faith vnto salvation . in this sense it is takē gal. 3. 23. before faith came , we were kept vnder the law , as vnder a garrison , shut vp vnto that faith , which afterward should be reveiled . which words being cōpared with the 24. & 25. verses folowing & with the 19. verse preceeding , it shal be manifest , that by the name of faith , in that place , christ the obiect of faith is vnderstood . thus much for these foure divers significations : wherein faith is taken in the word of god. now we come to the special significatiō and nature of it , as we are said thereby to be iustified . and when it is said to be imputed vnto righteousnes . in which point there is greatest need of carefull attention , because vpon the mistaking hereof , ariseth principally , the mistaking of iustification it selfe . specially in that sentence where it is saide , that faith is imputed vnto righteousnes . concerning which there is a two-folde controversie . the first is , whether faith in this place be taken in the owne proper signification , or in a borrowed sense . the seconde controversie is , touching the proper signification , of faith what it is . in the first controversie , these who take faith in a borrowed speech , doe expound that sentence metonymically by faith vnderstanding christ crucified , apprehended by faith , and so doe esteeme that faith , relatively , or instrumentally taken , and not properly , is imputed vnto vs for righteousnes . and this opinion agreeth with the trueth of the matter it selfe . but there is no necessitie , why faith in that place , should bee taken in a borrowed sense : if the right minde and meaning of the holy ghost , in this phrase , be gravely and maturely considered , so that if they who take it properly , did not erre , eyther in the signification of it , or in the true sense of the imputation of it , their opinion might wel be allowed . for faith in this sentence , is in my opinion , to be taken properly in that sense , whereby in it selfe it is distinguished , both from the worde , whereby it is begotten , and from the obiect of it , in the worde which is christ . as also , from the naked knowledge of the worde , and christ , therein reveyled : how soever it doeth comprehend knowledge . for searching out therefore , the true significatiō of the word faith , in this sentence , we will first set downe , the divers significations wherein it is taken . secondly , wee will speake of the true nature and signification of it in this place , where it is saide to be imputed vnto righteousnes . cōcerning the first , we are not to speak of that differēce which in the scriptures is warranted of historicall faith , miraculous faith , and iustifying faith , but onely of the different opinions of men , touching iustifying faith . in one thing all men doe consent , and agree , that faith is an action of the heart , consisting in iudgement : but they differ in three sortes . the first sorte make this iudgment of the harte , in beleeving , to be nothing but a naked opinion . which is a doubtfull inclination of an vncertayne minde , to the best part of the contradiction with feare of the contrarie parte , beeing destitute of the knowledge of the true cause . as for example , in this contradiction , christes death shall save vs. and christes death shall not save vs : they have an opinion of the best , that is , that christes death , shall save them , but no certaine knowledge , because they are ignorant of the cause of that effect : and therfore , feare that they shall not bee saved , and in this opinion they place faith . the seconde sorte , which are the wiser amongst the papistes , doe make faith to be an action of the heart , in iudging , neyther by way of opinion , nor yet by way of certayne knowledge , but by a middle way of iudgement , betwixt opinion and knowledge . which participates of both , and yet is neyther of them . for they will not have it , a doubtfull inclination of the minde , vnto the best parte , with feare of the worst , vpon ignorance of the cause . neither will they have it , a certayne inclination of the minde , to the best , without all feare , of the worst , vpō certayne knowledge of the cause , and necessarie meanes . but will have it middle conceyte of the minde , neither altogither contingent , neither altogither necessarie . and now in these dayes , there is a sorte of men , which agree with this second sorte , in substance , whatsoever deceitfull shew , their wordes doe make to the contrarie . therefore as touching this point , wee make no severall order of them . for albeit in word they seeme to admit , in beleeving , knowledge of the thing beleeved : yea which is more , albeit they graunt application , yet seeing they make neither of the two , necessarie , stable , or constant , but variable , and subiect to change , affirming that the saintes , may fall from saving grace , they must needes agree with the former , touching the sense and meaning of the word faith , as it is the action of our heartes in iudging and apprehending of our salvation . the third sorte are they , who esteeme faith to signifie , the assured confidence of the heart , vpon certayne knowledge of the best parte , without any feare of the worst . and this opinion onely agreeth with gods truth . for nothing can be more contrarie to the nature of faith , then an vncertayne opinion : seeing no demonstration , can ever make a surer conclusion then faith maketh in the heart of man , of all whatsoever it beleeveth . so that iustly we may say , that salvation beleeved , and embrased by faith , is more sure and stedfast and certayne vnto vs by faith , then ever it was in the beginning to adam , or angells , by possession . for he that beleeveth , shall never perish , and the gates of hell shall never prevaile against him . for hee that beleeveth , is perswaded that neither death , nor life , nor angells , nor principalities , nor powers , nor thinget present , nor thinges to come , nor height , nor depth , nor any other ereature , shall be able to seperate him , from the love of god , which is in christ iesus his lord. and for confirmation heereof , wee referre the reader to that which we have spoken before , touching the supernaturall effectes of faith , and to that which heereafter followeth , in the description of the true nature of faith , vnto the which we nowe come , leaving to speake of the error concerning the imputation of faith , vntill we come to treate of imputation it selfe . wee have heard alreadie , that faith is the supernaturall gift of god. and that the meanes whereby the holy ghost worketh it , is the word , the sacraments , and the ministerie . and that the persons to whom he giveth it , are only his elect , whom he hath given to christ , to be his sheepe . and lastly , that the whole heart of man , and the powers of his soule , are the subiect wherein it is wrought . so that nowe it resteth to know , what it is that god worketh in our soules , when he giveth vs faith . for in these things , that have already beene said , it differeth nothing from the rest of gods saving graces . for they are all heavenly , spirituall , and supernaturall giftes of god , wrought in the whole heart of every one of gods elect : eyther by the inward operation of the holy ghost , extraordinarily , or els in ordiraaie dispensation , by the effectuall revelation of the gospell . therefore seeing faith , hath these things common with all the rest , wee are nowe to trie the particular difference , whereby it is distinguished in substance , and nature , from all the rest of gods blessings . the consideration of the nature of faith in it selfe , is twofolde . first , faith is to be considered , as it is the gift of god , cōming from him , and wrought by him , in our heartes . secondly , faith is to be considered , as our hearts ( having it not wrought in them ) worke by it againe , towards god , vnto iustification . this twofold consideration of faith , is necessarie for the right knowledge , both of the nature & of the working of it . for faith passively taken , signifieth the effect of gods working : framinge faith in our heartes : but actively taken , it signifieth the action of our hearts now beleeving , in laying holde vpon iesus christ , as he , who is made of god vnto vs , wisedome , sanctification , and redemption . first then we will speake of it , as it is the worke of god in vs. and next , as our hearts worketh by it . and this we are carefully to consider , for herevpon dependeth all our fellowship with god in christ . and all participation of the promise , and inheritance promised to the children of god. & all true reioycing , and gloriation , in god. and in this worke of faith , consisteth all the strength whereby we are made able , to stande against all powers of darknes , and sinne , and are vpholden to the ende . in the scriptures of god we finde , that all blessings that come from christ vnto vs , are attributed vnto faith : as also our beeing christs , and the children of god in him , is likewise attributed vnto faith . for there be two speciall grounds in the which consists all our felicitie . the first is our becomming christes , that is when wee are made his . the seconde is , the infallible consequence of the former , when all that christ is made of god for vs , is made ours . so that his death , his resurrection , his ascention , his glorification , &c. are all made ours . and this followeth vpon the former , for as sayeth the apostles , if yee bee christes , then are yee abrahams seede , and heyres by promise , gallat . chapt . 3. ver . 29. according to which also the apostle sayeth , all thinges are yours , and ye christes , & christ gods , 1. cor. chap. 3. ver . 21. 32. 23. now faith is the meane and instrument , of both these points . for by faith wee are made christs , and by faith christ is to vs , wisdome , righteousnes , sanctification , and redemption . the first of these two is the fruite of faith , as god worketh it in our hearts , or rather the work of god , by working faith in our hearts . the second is the fruit of faith , nowe wrought in our hearts , or rather , the worke of our heartes by faith . thus faith is the mean , & effectual instrumēt of al our blessednes : both in our vnion with christ the sonne of god , and also of our cōmunion with him , both in his death , life , and glory : and therefore we are said both to bee the sonnes of god by faith in christ , and to be iustified by faith in him , and to live by faith in him , and to be saved by faith in him , so that faith is the supernaturall gift of god , given vs , for these supernaturall endes , that by it we may be in christ , and christ in vs , for by faith he dwelles in our hearts , and that in him , and by him , we may enioy righteousnes and life . to speake then of the first , that is , of faith as god worketh it , it consisteth specially in foure things . the first is , in gods opening & illuminating of our vnderstandings , making our hearts in our vnderstanding power , not only to know the promise in christ , & christ to be the seed in whom blessednes is promised to all nations , and in whom all the promises of god are yea and amen : but also to iudge and esteeme these thinges reveyled of god , to be a most vndoubted and vnfallible trueth . so that by this first worke of the father , the heart of gods elect is made to see , & vndoubtedly to acknowledge , that there is no blessednes vnto man , but onely in iesus christ crucified . so that his eyes are open to see in him selfe , nothinge but iust cause of condemnation : from the which there is not any helpe , neither in him selfe , nor any creature , but in iesus christ alone . and therefore is made of god , to determine with him selfe , to knowe nothing vnto life and salvation , but christ and him crucified : and this worke of the father ( which is the beginning of all grace ) is expressed in the scriptures , by gods teachinge vs : according as christ sayeth , iohn chap. 6. ver . 45. every one that hath heard of the farher , and hath learned of him , cōmeth vnto me . shewing vs thereby , that the first cause of our beleeving , or rather the first parte and portion of the worke of faith wrought in our heartes by god , consisteth in god teaching of vs : according to his promise made in his covenant , esay chap. 54. ver . 13. and all thy children shal be taught of the lord. and ierem. chap. 31. ver . 33. 34. i will put my lawe in their inward partes , and write it in their heartes , and they shall teach no more every man his neighbour , and everie man his brother , saying , knowe the lord : for they shall all knowe mee from the least of them , vnto the greatest of them , sayeth the lord. for it is true which christ speaketh , math. chap. 11. ver . 27. no man knoweth the sonne , but the father : neyther knoweth any man the father , but the sonne : and he to whom the sonne will reveyle him . so that the knowledge of god , is a secrete belonging to god alone , which no flesh is everable to attayne vnto , by any power of his owne naturall light and vnderstanding : therefore saieth the apostle , that this is the wisedome of god hid in a mysterie , which none of the princes of this worlde have ever knowne , 1. cor. 2. for as he saith in that same chapter , the naturall man , perceyveth not the thinges of the spirit of god. for they are foolishnes vnto him : neyther can hee know them , because they are spiritually discerned . and this he confirmeth by a strong argument , in that same chapter , vers . 11. saying : for what man knoweth , the thinges of a man , saue the spirit of a man which is in him : even so the thinges of god , knoweth no man , but the spirit of god. for which cause also , in that same place , he attributeth the cause of all our knowledge , vnto god reveyling vnto vs by his spirit , the thinges that are given vs of god : according to which christ saieth vnto peter , when hee did confesse him to bee the christ the sonne of the living god , that flesh and bloud had not reveiled that vnto him , but his father which was in heaven , math. cha . 16. ver . 17. thereby witnessing plainly , that no naturall light , nor information of mans owne minde , can possibly make a man to know iesus , to be the christ , and sonne of the living god : but that this knowledge commeth vnto our heartes , by the supernatural gift , and revelation of god by his spirit : according to which the apostle saith , 1. cor. chap. 1. ver . 18. that the preaching of the crosse , is to them that perish , foolishnes : but vnto vs that are saved , it is the power of god. for god hath cast away the vnderstanding of the prudent , and hath made the wisedome of this worlde foolishnes . for by that wisedome the world doeth not know god , therefore sayth the apostle in that same place : vvee preach christ crucified , vnto the iewes even a stūbling blocke : and vnto the graecians foolishnes : but vnto them which are called , both of the iewes , & graecians , we preach christ the power of god , and the wisedome of god. thus it is playne , that this wisedome and light of the heart , whereby we know christ crucified , to be our onely saviour and sonne of god , is a gift supernaturally given vs by god , when he calleth vs , and therefore saith christ : that it is not given to every man to know the secretes of heaven , math. chap. 13. vers . 11. shewing vs thereby , that the power to knowe these things , is givē vs of god. which is yet more cleere by the speech of christ , touching them to whom this gift is not given : when he sayeth , that seeing , they doe not see , and hearing , they heare not , neither vnderstande . and this worke of god in the scriptures , is signified , by opening of the eyes of our vnderstanding : ephes . chapt . 1. ver . 18. and sometymes , by opening of the heart : actes . chapt . 16. ver . 14. and in this firste worke of god , by his grace , consisteth the chiefe foundation of our strength : as is showen by ioh. 1. epi. chap. 5. vers . 5. saying : vvho is it that overcommeth the worlde : but hee that beleeveth that iesus is the sonne of god. as likewise this is the seale of out adoption , as witnesseth the same apostle , 1. epi. chap. 5. saying : every one that beleeveth that iesus is the christ : is borne of god. and thirdly , on this dependeth our ereruall life : as witnesseth christ him selfe , iohn chap. 17. ver . 3. this is eternall life , that they knowe thee the onely true god : and whom thou hast sent iesus christ . and therefore , whosoever is ignorant of this point ( and so much more they that impugne it ) shal never inherit eternall life : according to christs owne testimonie , ioh. ca. 8. ver . 24. therefore i said vnto you , that ye shall die in your sinnes : for except yee beleeve that i am hee , yee shall die in your sinnes . to conclude this point then , the first action of god in man , and so the first gift bestowed vpon the heart of man vnto life , is the power and facultie , of conceyving , and knowing , god in christ the saviour , as he is reveyled in the worde : accordinge to the saying of iohn , epi. 5. 20. but we knowe , that that sonne of god , is come , and hath given vs a minde to knowe him that is true : and wee are in him that is true , that is , in that his sonne iesus christ , this same is that very true god , and that eternall life . the second worke of god wherein our faith consisteth , is in giving a wil to come to christ , and to enioy him , & to obey him according to the saying of the prophet , psalm . 110. 3. thy people shall come willingly , at the time of the assemblinge of thine armie in holy beautie . for as the vnderstanding power of man , is darkened , & al his wisdome , is but foolishnes : so his will , is rebellious against gods will , in all thinges . so that as he cannot naturally perceyve , nor know , the thinges of god : so can he not naturally will , nor desire , the thinges of god. and this oftentymes is signified in scripture , by the hardnes of mans heart that cannot repent : and by his stiff-neckednes , and by resisting of the holy ghost , according to the words of god by the prophet esay , ca. 65. ver . 2. & 3. i have spred my hands out all the day , to a rebellious and gaine-saying people , &c. and this worke of god is expressed in scripture , by the phrase of gods drawing vs , ion. 6. 44. no man can come vnto me , except the father that hath sent me , drawe him . as likewise is signified by the opening of the eare : as esay cha . 50. ver . 5. the lord god hath opened myne eare , and i was not rebellious , neyther turned i backe . this also is signified by the lord , ier. 32. when he promiseth , that he would put his feare in their heartes , that they should not departe from him : and most cleerly , eze. cap. 36. 26. 27. a newe heart also will i give you , and a new spirit will i put within you : and i will take away the stonie heart out of your body , and will give you a heart of flesh , and i will put my spirit within you , and cause you to walke in my statutes . for this cause it is , that christ calleth them blessed , who honger and thirst for righteousnes : for it is most certaine , that the earnest desire of the heart , to enioye christ and his righteousnes , &c. is an vndoubted token of gods saving grace , and of his effectuall calling , in the which he bestowes this , as a supernaturall gift , vppon the elect , as the seconde effect , of his working power , whereby hee changeth our willes , which are of them selves rebellious , and maketh them willing to come vnto christ , and to obey his voyce . therefore is it saide , that god is the worker , both of the will , and of the deed , of his good pleasure in vs , phil. cap. 2. 13. so this is the second parte of that supernatural gift of faith , when as our will maketh choise of that which is the will of god , and wee submit our willes to his will in all thinges , which is most contrarie to the nature of fleshe . for as sayth the apostle , rom. chap. 8. ver . 7. the wisedome of the fleshe , is not subiect to the law of god , neither can be . therefore doeth the prophet david say : that the man is blessed , whom the lord choses , and causes to come , psalm . 65. 4. it is for this same cause , that david prayeth so often : that god would incline his heart to his statutes . the thirde parte of gods workinge in givinge faith vnto vs , is the sanctification of our affections , to make vs to love christ above all thinges , and that by the powring of his love in our heartes by his holy spirit : for as hee inclineth our myndes to mynde heavenly thinges , by insinuatinge his mynd towardes vs in christ iesus into our myndes , & as by the sense , and feelinge , and proofe of his good will towarde vs in all thinges , hee drawes out willes vnto his will : so by the sense of his love , in his giving his deare sonne to the death for vs , while wee were his enimies , hee enflames our heartes with the love of him againe , so that with our affection , wee are set vppon christ more then all thinges , and are content to lose all things , that we may gaine him . therefore saith christ , math. cha . 10. ver . 37. he that loveth father , or mother , better then mee : is not worthie of me , &c. and luke chap. 14. ver . 26. if any man come vnto mee , and hate not his father , and mother , & vvife , and children , and brethren and sisters , yea and his owne life also : he can not be my disciple . wherein it appeareth most plainly , that faith is a gift supernaturall : seeing it bringeth a supernaturall love into the heart , which overcommeth all the love and affection , which can be in nature : especally when it overcommeth the love of man to him selfe , and his owne life . fourthly , the lord by working faith , doeth imprinte his knowledge , and his will , and love to vs , in our memories , working such a stedfast impression in our hearts , of his mercie and grace , towards vs in christ , as can never be defaced : therefore the wicked in the booke of god are noted by this name , they that forget god. whereas the childrē of god have him alwayes before theit eyes . thus the lord when he worketh faith in our hearts , he worketh it in all the powers of our soule , filling the whole heart with such supernaturall vertue , and power , in all the faculties thereof , whereby the heart , which of it selfe naturally could never be able to knowe , or to desire , or to love , or to keepe any heavenly thing belonging vnto life and godlines : is made able both to knowe , and to will , and to love , and with the will , and affection , to apprehende , and to keepe constantly the lord iesus , and all blessings in him vnto eternall life . and all these pointes are wrought by god , in the heart of everie one of his elect , particularly , as in them selves so also concerning them selves , so that their knowledge , and assurance of the trueth of the things reveyled , touching christ , and redemption in him , is not a generall notion , & perswasion of the heart , that god hath given his sonne to be a redeemer to mankinde , and that he hath performed redemption in his death : for such a faith not onely the reprobate , but sathan him selfe , hath , but it is a particular sight , and assurance of every mans owne heart , concerning him selfe , that god hath elected him , & for him in particular hath given christ , to bee a redeemer , and hath made him particularly vnto him wisedome , righteousnes , sanctification , and redemption . for it is not my faith-concerning the minde of god vnto others , nor yet of the minde of god conceyved generally toward all his elect , but the particular knowledge , and assurance , of his minde concerning my selfe , that doeth saue mee : for the iust shall live by his owne faith , habac. chapt . 2. ver . 4. but this will appeare more cleerely in the next point : while we consider faith , being newe wrought in our hearts , howe we are saide with our heart to beleeve . in this point we have to consider : first , that it is the man him selfe who beleeveth : secondly , that it is his heart whereby he beleeveth : and thirdly , beleeving is the action which man performeth with his heart . as for the first , man is said to beleeue , because that this supernaturall gift is given him of god , and that in his heart it is effectuall in him in all the points forespoken : for by gods enlightning of him , he sees , and by his teaching , he vnderstandes , and by the lords enclining of his will , he willeth , and by the lords sanctifying of his affection , he loveth , and by the lords imprinting , and writing , in his minde , and sealing by his spirit , whatsoever he reveyleth vnto him , he both possesseth , retayneth , and keepeth , christ and all the blessings promised in him : so that faith actively considered , is nothing but the motion of mans hearte , which is wrought in him by the spirit of god : and therfore in substance , nothing els but the very action of god in man : but considered in a divers manner , that is , passively , as it is wrought by god in him , and actively , as he by this working of god , in all the powers of his soule , apprehendeth , and receyveth grace from god : so that the action of man in beleeving with the heart , is nothing but his knowing , & acknowledging of things , by gods making him know , and acknowledge them , and his willing them , by gods making him to will them , and his loving , by gods making him to love them , and his apprehending and retayning them , by gods making of him to apprehende and reteyne them , god imprinting , writing , and sealing them in mans heart : this worke therefore of man , is likewise attributed vnto god vnder these two phrases . first , when it is saide , that he giveth vs to come vnto the sonne , iohn chap. 6. ver . 65. secondly , the fathers giving vs vnto the sonne , iohn . chap. 6. ver . 37. and 17. 6. thus the motion of man with his heart being moved of god , is called mans beleeving with the heart , evē as a wheele which of it selfe cānot move , yet being moved by an other , doth move , whose motion therefore though it be but one , yet is said to bee the motion of two , that is of the maner , and of the thing moved : and therefore is both actively , and passively to be considered : in the one sense god is said to bring vs vnto christ : in the other sense we are saide to come vnto christ . and this is carefnlly to be marked , least with a great many we erre , in esteeming faith to be mans owne proper worke , flowing from the natural power of his owne will , and so mistake the saying of the prophet , the iust shall live by his owne faith : as alfo christes forme of speach , when he sayeth , thy faith hath saved thee , for faith is called ours , and our owne , not in respect that we are the authors , the cause , or workers of it : but because we possesse it , and are the speciall subiectes of it , in the which it is wrought by god , as also because it concerneth onr selves in particular , and what wee beleeve , wee beleeve it particularly touching our selves , so that faith is called our owne faith in the scriptures of god , to declare the perticular nature of savinge faith in two particular thinges : the firste is , that it is not the faith that god workes in another mans hearte , but the faith which hee worketh in myne owne hearte , that saveth me . secondly , it is not the faith which i have in myne owne hearte , concerning others , but the faith that i have concerning my selfe in particular , that saveth me . so that this worde vsed by the spirit of god , saying : thy faith hath saved thee , and the iust by his owne faith shall live , is set downe , not to designe the cause , but the subiect , of savinge faith : and that in two respectes , that is , both in respect of him in whom it is wrought , and also in respect of him concerning whom it is wrought : so that my faith that saveth mee , must bee wrought by god in my owne hearte : and what hee maketh mee beleeve , hee must make mee beleeve it concerninge my selfe in particnlar . if the papistes did rightly vnderstande this , they would see that every particnlar christian , hath a particular warrant , by particular revelation from god , of the certaintie of his owne salvation : for when hee saide , to beleeue with the heart : the same beleeving , includes in it a particular knowledge , by the particular revelation of god in his heart cōcerning him selfe in particular , that hee is chosen and elected of god , that christ is given for him , that in him hee is redeemed , that in him hee hath remission of his sinnes , that through him , hee shal be glorified . secondly , they should likewise knowe , and with them such as in the church of god , follow their opinion : that when it is saide , that man with the heart beleeveth , the heart is not to bee esteemed the cause of beleeving , as though naturally of it selfe it could beleeve , but as a wheele moved by another , doth move : so our heartes action of beleeving , is nothing but the action of god moving our heartes . chapter xxix . now it followeth that we speake of the vse , and ende , wherefore this supernatural gift is given vnto man : this shortlie we may reduce vnto foure points . the first is , faith is given for knowledge . secondly , faith is given for possession of the things knowen . thirdly , faith is given for keeping , and constant retayning , the things possessed , and that during this life . fourthly , faith is given for practise . wee saye , that it is given for these vses , during the time of this life : because , that in the life to come , both knowledge , possession , and keeping , are performed in vs by another meane , that is by sight : for in this worlde wee walke by faith , and therefore doe neither knowe , possesse , nor keepe but by faith : but in the world to come , we shall walke by sight , for we shall see him as he is : and therefore we shall both knowe , posses , and keepe by sight . now concerning the first vse and end of faith which is knowledge , we are to remember the saying of the apostle 1. corinth . chap. 2. ver 9. the things which god hath prepared for his elect , are such which the eyes of man hath not seene , and which the eare hath not heard , & which hath not entred in the hart of man. whereby the apostle will declare vnto vs , that the thinges which god hath ordayned for our glory , are such , as the heart of man can never possibly of it selfe conceyve : therefore as sayeth the apostle iohn ▪ god must needes give vs a minde to knowe them , before wee ever can perceyve them , and this minde that god giveth is a beleeving heart : for the heart of man , is able by faith to know thinges , to will , & affect thinges , to enioye , and possesse things , and to keepe and retayne them , which of it selfe by all the power of reason , will. &c. it never could , nor possibly can , bee able , to knowe , possesse , &c. thus we saye by faith , that the worlde was made by the word of god : and that thinges that are seene ▪ were made of thinges which did not appeare , hebr. chapt . 11. which all the philosophers , and princes of the world , by all the light of nature , could never vnderstand . for the things of god , are not naturally , but spiritually , discerned : therefore the naturall man , can not perceyve them . in the same sense , abraham is saide to have seene the day of christ , and to have reioyced : and by the vertue of our faith it is , that we knowe iesvs to be that christ , and the sonne of god : and by faith we knowe , that we are elected of god : and by faith we knowe , that in christ alone consisteth our adoption , our righteousnes , fanctification , and redemption : so that wee knowe , that it is impossible to any man , to be the sonne of god , or iust , or holy , or free from death , but in , and by christ onely : thus take me away faith from the heart , it is impossible to all the wisedome of the wisest hearte , ever to vnderstande these thinges , and to know them for vndoubted verities : therefore it is ( as wee haue marked before ) that christ sayeth to peter : flesh and bloud hath not reveyled that vnto thee : but my father that is in heaven , math. chap. 16. for this cause christ sayth vnto the iewes : except yee beleeve that i am bee : yee shall die in yonr sinn●● . shewing vs by that speech , that there is no way to knowe christ to be the sonne of god , but by beleevinge onely . nowe this knowledge that commeth by faith , is not to bee taken in that sense , wherein sometymes the worde knowledge is put : which is when it signrfieth the naked , and bare vnderstanding of thinges that are reveyled : but it is taken for an infallible science , when as the heart knoweth god , and knoweth him vndoubtedly to be god : and when as it knoweth christ ▪ and knoweth him vndoubtedly to bee the sonne of god : and when it knoweth gods trueth , and knoweth it vndoubtedly to be the trueth of god : therefore saieth iohn the baptist , hee that receyveth his testimonie , hath sealed that god is true , iohn chap. 3. ver . 33 and againe , iohn 1. epi. chap. 5. ver . 10. hee that heleeveth not god , hath made him a liar , because he beleeved not the record that god witnessed of his soune . neither is this all which is meant by the knowledge of faith , but a third thing is yet to be added for the full vnderstandinge thereof : for besides the sight , and knowledge , of the thinges which are reveiled by god , and also besides the knowledge of the vndoubted veritie , and trueth of them , it is required , that wee knowe them to bee reveyled by god vnto vs , and knowe the vndoubted trueth , and veritie , of them toward vs in our particular person , that is , that whatsoever god reveyle to vs , he reveyleth it vnto vs as a thing which he hath appointed for vs : and when he giveth vs the sight , and knowledge of the vndoubted veritie of the things reveyled : he maketh vs assuredlie to knowe , that they shal be truely & verily accomplished in our persons , conforme to that ground which we have laide downe before concerning faith : that is , that what we beleeve , we must beleeve it concerning our selves in particular : according as it is said of abraham , that he beleeved god that he should bee the father of many nation●s : and as iob speaketh of him selfe , chap. 19. verses 25. 26. 27. i am sure that my redeemer liveth : and i shall see god in my flesh , whom i my selfe shall see , and my eyes shall beholde , and none other for mee . according to which certaintie , the apostle paul speaketh also of him selfe , rom. chap. 8. and for this maner of knowledge which commeth by faith , the fathers doe call faith , the eye whereby we see the invisible things of god , as also the ingravē forme of the sonnes of god : and for this same cause it is called by the apostle heb. chap. 11. the evidence of things which are not seene . where by the word evidence , is vnderstoode , that faith doeth not onely shew them , but by evident demonstration confirme the vndoubted veritie of them , and that to vs in particular : so that it letteth me not only see life eternall in christ , and this eternall life to belong to all that are in chtist , but particularly it letteth me see my selfe in christ , and this life to belonge to me in him : and that so certainlie , as nothing in heaven nor earth , can bee more certaine : and thus much for the first vse of faith . the seconde ende wherefore faith is given is possession : and this confirmeth evidently and plainely the former ground touching knowledge , that it is so to be vnderstood , as we have spoken : for the knowledge of faith is never without possession , according to thar saying of christ , ioh. cha . 14. ver . 17. speaking of the spirit , whow the world can not receyve , because it seeth him not , neyther knoweth him : but yee knowe him , for hee dwelleth with you , and shal bee in you . according to which ground it is , that ioh. sayth : hee that beleeveth in that sonne of god , hath the witnes in him self , 1. epist . chap. 5. ver . 10. thus faith maketh vs to know nothing , but that which it also maketh vs to possesse : therefore doeth the apostle pray to god for the ephesians , that christ might dwell in their hearts by faith , chap. 3. vers . 27. for as the heart of man , can never know christ by it owne light , but by the supernaturall light of faith : so it can never apprehend christ , nor any blessing in christ , by any natural power that is in the will & affection thereof . therefore god giveth to his elect the supernaturall gift of faith in their hearts , that his elect , whose heartes could never by any naturall strength , ever attaine to the possession of christ , nor ever desire to have him , nor yet embrace him with vnfayned love , as their only treasure , righteousnes , and life , might chose him , and count all things but dunge to gaine him , forsaking them selves and their owne righteousnes , and to love him , and embrace him , with such affectiō , that they prefer him to all things , evē to their owne life : so that man by faith is not only made to know his redeemer : but also to possesse him , and all blessings in him . and for this cause is it , that in the scriptures we are saide , to be the children of god by faith in christ : to be iustified by faith in him : to bee saved by faith in him : and as saith the apostle peter , beleeving in him , we carrie about with vs the end of our faith , the salvation of our soules , 1. epist . 1. 9. and for this working of faith , it is called by the apostle the subsisting of things hoped for . hebr. 11. 1. because it giveth a certaine being , and subsisting , vnto things that are yet invisible , and are yet only expected , and hoped for : and maketh thē to subsist in our hearts : therfore saith christ , he that beleeveth , is alreadie translated from death to life : and hath everlasting life , ioh. 5. 24. thus we see , that faith being taken away , the heart of man should never be able to possesse , nor apprehend christ , nor righteousnes , or any other spirituall blessing in him . therefore , because it is the effectuall instrument of gods supernaturall power in our heartes , whereby we apprehende and possesse christ , and all blessings in him : the fathers doe call it the hand of a christian , as also the mouth of a christian , and likewise the bound of a christian : because by faith , as by a hand , we lay holde on him , and by faith , as by a mouth , wee receyve him into our heartes , and by faith , as by a bande that never can be broken , wee are so vnited to him , and hee , with all the benefites that are in him , vnto vs : that we never can possibly bee seperated from him , nor he or his blessinges from vs : for this cause is it , that augustine sayth , beleeue onely , and thou hast eaten him . and for cleering of this grounde , it is that these phrases of speech are vsed , to wit , that christ is the ende of the lawe vnto righteousnes , to all that beleeve : that the promise is given to them , that faithfully beleeve : that the gospell is the power of god vnto salvation , to everie one that beleeveth , &c. all to teach vs , that neither the gospell can helpe vs to salvation , neither is the promise made ours , nor christes righteousnes belongeth vnto vs , except we beleeve : because there is no mean to make any thing conteyned in the gospell ( especially the promise , or christ him selfe ) to be ours : but faith onely . and for this same cause , our righteousnes is saide to bee the righteousnes of god , which is by faith : and the righteousnes which is through the faith of christ , phil. chap. 3. ver . 9. and christ is saide , to bee a reconciliation through faith in his bloud , rom. chap. 3. ver . 25. all serving to teach vs , that faith is not our righteousnes it selfe : but only the meane by the which we attayne to that which is our righteousnes , that is christ in his bloud : for in that sense is righteousnes faid to be through faith , and by faith . moreover , it is for this same cause , that faith is called in the scriptures the faith of christ , rom. chap. 3. where righteousnes is saide to be , the righteousnes of god by the faith of iesus . and that because the whole matter , and substance , which by faith wee eyther knowe , or apprehende vnto righteousnes , is onely christ : sometimes it is called the faith of his name , acts cha . 3. ver . 16. as also the faith in his name , as ioh. chap. 1. ver . 12. because all the vertue , strength , and power , whereby we beleeve to bee iustisied , is in christ alone , and in the vertue of his death , and resurrection : so that the vertue is not in faith it selfe , but in iesus apprehended by faith . sometimes againe it is called the faith towardes christ , act. chap. 20. ver . 21. because faith setteth nothing before it as the obiect , but christ alone : for the gospell which is the worde of faith , propoundeth not any thing vnto vs , but onely christ , as eyther promised , or given vnto vs of god , to bee the matter eyther of our righteousnes , sanctification , or redemption . sometimes againe it is called the faith in christ , gal. chap. 3. ver . 26. and that for two causes . first , because that wherein by faith our heartes are fastened , and in the which our heartes only setleth their full confidence of righteousnes , and remission of sinnes , is onely christ , in whom onely , our faith is , and we also by faith : for thereby we are made to be in him , and hee in vs : and therfore in the scripturs to be in christ , & to be in the faith , are put indifferently , rom. cha . 8. vers . 10. compared with 2. cor. cha . 13. ver . 3. 5. and for this same respect , the proper effectes of christ him selfe , are attributed vnto faith . the second reason is , because faith neither suffereth vs to rest vpon it , nor on our selues , nor on anie other thing , nor yet in any thing that is in faith , or in our selves , or in any thing except christ onely , and that which is in him , as the ground of our confidence , or as the matter of our righteousnes or blessednes : therefore are we saide in him to have redemption , in him to be made righteousnes , and in him to be circumcised . for whatsoever we are made by faith , we are made it in christ : and what soever faith maketh to be ours , it is also in christ : therefore faith maketh not god our god , but in christ : nor vs the children of god , but in christ : nor righteous but in christ , &c. for whatsoever faith layeth holde on , it findeth it in christ : so that the hart of man , when it beleeveth vnto righteousnes , sendeth out faith , & fixeth it in christ , thereby laying holde vpon him , and his obedience vnto righteousnes : bringing him , and his obedience , with all the vertue both of his death , and life , into our heartes to dwell in them . sometimes also it is called the faith by christ : because hee is the author , fountayne , and occasion of it , not so much because he with the father , and holy ghost , doeth worke it , as because hee alone is the meane , and occasion of it : for as the father redeemeth vs by christ , and by him maketh vs his sons , and righteousnes , &c. so also he maketh vs to beleeue by christ so that take mee away christ , all ground and foundation of saving faith in god is taken away : for god hath layde the whole foundation of our beleefe in him alone . for which cause pet. 1. epist . chap. 1 ver . 21. sayeth : that by his meanes wee beleeve in g●d : and in that same place it is saide . that god hath raysed him from the dead , and given him glorie , that our faith and hope might bee in god. and to this same effect the same apostle sayeth in the same chapter , ver . 3. that god hath begotten vs againe to a lively hope : by the resurrection of iesus christ from the dead . vpon which respect it is , that the apostle paul 1. cor. chap. 15. ver . 17. sayeth expresly : if christ bee not raysed , your faith is vayne . vpon which we may easilie gather , that faith , is a vaine fooilsh faith , whereby a man is made to beleeve , or hope for any blessing from god , which maketh it not first to bee performed by god in christ . for our faith of our vniō with god ariseth vpon the knowledge of christ his assuming in vnitie of person , our nature vnto his : the faith of our being the sonnes of god , ariseth vpon christ the man our brother being the very sonne of god : our faith that god will make vs righteousnes , ariseth vpō this , that god hath made christ sinne for vs : and so foorth of the rest , the hope of our resurrection , is builded vpon his resurrection : the hope of our assention , vpon his assention : the hope of our glorification , vpon his glorification : so that the lord worketh in our heartes , neither faith , nor hope in him , of any blessing whatsoever , whereof hee doeth not first reveyle vnto vs , a cleere ground , and evident foūdation in iesus christ the sonne . and therefore it may appeare how detestable a doctrine that is ( and execrable be the teachers of it ) that affirmeth , that a man may be saved without the knowledge of iesus christ our lord. thus by all these phrases concerning faith , the lord would teach vs , that christ is the matter , and hee is the ground , of all whatsoever wee beleeve : and that there is nothinge in christ , which is not made ours by faith . and for this same purpose in scriptures it is sometimes called the faith in the bloud of christ , rom. chap. 3. ver . 25. and that to teach vs , what is the particular thing in christ , wherein god hath made him our righteousnes , and whereby the lord would haue vs to beleeve remission of sinnes in him : for albeit christ be vno vs , all , and that in all thinges , and doeth fill vs all in all thinges : yet ( as wee haue marked before ) there is no benefite which wee apprehende by faith in christ , but it hath the owne particular ground and foundation wherevpon it is builded : and therefore as his faith is but vaine , who expects his resurrection in christ , if he doe not know christ to bee risen againe : so his faith must be vaine , who beleeveth the remission of sinnes in christ , and yet knoweth not that christ did shed his bloud expressely for his iniquities . for as god begettes vs to the hope of life by the resurrection of ieses from the dead : so he begetteth vs to the faith , and assurance of the remission of our sinnes , by making him sinne for vs , and woundinge him for our transgressions . so to conclude this point , albeit all blessing bee in christ , and he be made of god wisedome , righteousnes , sanctification , and redemptiō : yet all this shal be in vaine to vs , except we beleeve , because there is no meanes in the world , whereby to obtaine & possesse christ , or any blessing in him , except faith only : for as concerning the word , and sacraments , they are not so much the meanes of our possessing christ , as the meanes of our faith whereby we possesse christ . the third vse and end wherefore faith is given , is keeping , & preserving vs in the possession which it hath brought vnto vs : and that both because through faith wee are kept vnto salvation , as saieth pet. 1. epi. 1. 5. and also because by it , wee keepe christ and all his blessings in our heart . for which cause the scriptures place our victorie over satan , sinne and the world in our faith , ioh. 1. epi. ca. 5. ver . 4. 5. and the apost . paul placeth the chief strength of a christlan in his faith , as that whereby we are made able to quench all the fierie dartes of the divell , eph. 6. 16. so that there is no enemie of our salvation so great , neither any temptation so vehement and fierie , which by faith wee are not made able to overcome . thus faith wrought in our heartes by god , is of a stronger might , and power , then the divel himselfe , and all the powers and principalities of darknes , therfore pet. 1. ep. 5. willeth vs to resist the divel , by being stedfast in the faith , thereby to teach vs , that in a stedfast faith , there is strēgth to overcome him . the examples of the great power of god which is ●n them that beleeve , set downe in heb 11. doth su●●iciētly cleer the truth hereof , who only by faith are said to have performed , & suffered so strange & wonderful things , as no power that ever nature hath given vnto man , was able either to performe , or suffer . this also is manifest , if we marke , another pointe , which is , the saintes recouering of them selves , when they have appeared , to have bene overthrowen by sathan in sinne : who notwithstanding have by the strength of faith , onely recovered victorie over sathan and sinne . so when as in our practise , and obedience to god , we fall most fearfully : yet by faith we not onely overcome our owne guilthines , but also all the feare of gods iust deserved wrath , for our guilthines : so that our verie sinnes cannot seperate our heartes that beleeve , from christ , nor remove the favour of god from vs. for whatsoever blessing wee have once obtayned by faith , by that same saith wee are made able to holde it fast to the ende : and the faithfull heart sayeth , as iob chap , 27. ver . 6. i will keepe my righteousnes , and will not forsake it , and my heart shall never cast it away all my dayes . vpon this ground it is , that the apostle willeth timothie , to fight the good fight of faith , 1. tim. chap. 6. vers . 12. because indeed our faith hath the greatest labour , in our spiriruall bataile . for when all other grace faileth vs , yet faith must vpholde vs : otherwise we could not possibly but perish : for what should have become of pieter after his fearefull fall , if faith had not sustained him ? this point is yet more cleere , if we marke the strength of faith in other two thinges . the first is , if we shall consider the examples of the children of god , who have drawn from god manifold great blessinges by faith : as their vncurable diseases to bee cured : their dead to be raysed , &c. of which a lively example wee have in math. chap. 9. and luke chap. 8. in the woman that had an ishewe of bloud 12. yeares longe : and in the wordes of christ vnto iairus , luke chap. 8. ver . 50. where he saith , feare not , beleeve onely , and shee shal be saved . the other thing to be considered of vs , is , when god himself seemeth to set him selfe against his children , and they are compelled to wrestle with god , as with their owne enimie , yet by faith they overcome & say with iob , 13. 15. though hee slay me , yet will i trust in him . and this was liuely shadowed in the lord his wrestling with iacob , gen. chap. 32. where it is saide , of the lord , that when he sawe that he could not prevaile against iacob , he touched the hollowe of his thigh , &c. therefore saieth the prophet hose , cap. 12. ver . 3. 4. by his strength , hee had power with god , and had power over the angell , and prevayled . and this the lord setteth downe expresly , to shew vs that the power of god in him that beleeveth , is able so to strengthen him , that nothing is able to overthrow him . to conclude this point , that which angells by nature could not doe in heaven , and that which adam could not doe in paradise , a poore fraile wretch beleeving in the lorde iesus , is made able to doe , by the power of god , which dwelleth in his heart by faith : for the verie weaknes of god , is stronger then men , and angells , and it pleaseth the lorde to magnifie his strength , in our weaknes , that the excellencie of this worke , may be knowen to be of him , and not of vs. for this cause , as the scripture calleth faith our victorie , and our shield , so the fathers likewise cal it : and moreover the key whereby the treasures that are in christ , are opened vnto vs , & the ladder by the which we climbe vp from earth to heauen . now the last vse , and end , wherefore faith is given , is practise , that is , to make vs able to doe the will of the lord , and obey his commandements : for man , whose imaginations are nothing but vanitie , and that continually , and is of no strength of him selfe to performe any good worke , neyther is , nor can be subiect to the lawe of god , having his minde continually sett on evill workes , & having no goodnes at all dwelling in him , is by this supernaturall gift of faith , made able to doe the will of the lord from the hearte : for thereby not onely is his darkened vnderstanding illuminate , that he may know what is that good , acceptable , and perfect will of god : but also his rebellious will subdued , to will and to doe , the will of the lord , and his whole affections sanctified to love the lawe of god , and to delight in it more then in all treasures , and to esteeme it more precious , then gold . for by faith he is buried with christ , and also hee is raysed vp with christ by the faith of the effectuall working of god , who raysed christ from the dead , colos . chap. 2. ver . 13. for which cause also the apostle paul to the ephe. ca. 2. shewing what is the exceeding power of god in thē that beleeve , saieth : that we that were dead in sinnes , are through the grace of god by faith quickened , raysed , and made to sit together in heaven in christ jesus : therefore also saith iohn 1. epist . 5. that the commandements of god , are not greevous to him that is borne of god. and he addeth this reason takē from the former ground , which is , because by faith they overcome the world , and all thinges whatsoever within them , or without them , opposeth it selfe vnto their obedience . for this cause , the obedience of the saints is called the obedience of faith , rom. cha . 1. ver . 5. and obedience to the gospel , is called obedience to the faith , acts cha . 6. ver . 7. and for the same reason , whatsoever is not of faith , is said to be sinne , rom. cha . 14. 23. as also that without faith , it is impossible to please god. heb. chap. 11. 6. which sentence sheweth cleerely the trueth of this point , that there can be no strength in mans nature , to performe any thing according to the will of god , of it selfe : but that all his strength and abilitie , to doe according to gods minde , is from iesvs christ dwelling in his hearte by faith . by whose helpe strengthening vs , we are able to doe all things , as saith the apostle of him selfe , phil. chap. 4. ver . 13. vpon the same respect it is , that the apostle interpretes his owne saying , that christ liueth in him , in this speech , the life that i nowe live in the flesh , i liue it by the faith which is of the sonne of god , galat. chap. 2. ver . 20. shewing vs that to haue christ living in vs , and to liue by the faith of christ , is all one thing , albeit in divers considerations : for our life is the life of christ properlie , because indeed from him alone floweth al goodnes , and in him is the vertue of our well doing : but our life , is the life of faith not properlie , but because it is the meane , by the which onely christ ( who is our life ) dwelleth in our heartes , and liveth in vs. this thing it is , that maketh one and the selfe same action , externally performed ( according to the cōmandement ) by two diverse persons , to be acceptable obedience to god in the one , and abhominable wickednes and sinne in the other : according to the speech of the apostle touching the sacrifices of cain and abel , because the one did offer in faith , the other not . now in respect of this fruit and efficacie of faith , the fathers doe call faith , the seale of our election , conforme to that of peter , 2. epi. chap. 1. who willeth vs by the vertue that is in our faith , to make our calling and election sure : as also they call it the soule of our soule , because as our soule quickeneth our bodies , so doth faith our soules : also they call it the root of a good life : by which all fruit is good , and without the which all fruit is rotten and corrupted . of all these things which we have spoken of faith , wee may easily perceive that faith is neither a parte , nor portiō of any naturall power , or facultie in man : neither the effect , or work of anie power or facultie naturall in man , neither serving for any naturall vse , in any naturall thing vnto man : but that it is a gift supernaturall , given freely by god , and wrought supernaturallie above al naturall power in our hearts , vnto a supernaturall end , that we might be able to obtaine , and to performe things which by nature it is impossible that we either cā obtain or do . and this supernatural gift is placed in our harts by god , as the effectual instrument & mean of his power : whereby ro make vs able to be capable of heavenly and supernatural things , and to performe heauenly and supernaturall obedience to god. of which it is evident , that faith is the first blessing in order of all the blessings of god , & also that no other blessing is eyther possessed by vs , or preserued in vs , but by it alone : so that it is not so much any parte of the matter of our blessednes , as it is the mean & instrument of it : so that our righteousnes , life , and glorie , doth not consist in it , but rather subsisteth in vs by it . of these things we may collect what faith is , both as god worketh it in vs , & as our hearts worketh by it : as god worketh it in our harts , it is a supernatural gift , wrought by god of his free grace in al the powers of our soule , to be the effectual instrumēt of his power in vs , whereby our heartes are made able both to perceyve , & to embrace , and constantly to keepe christ and all spirituall blessings in him , belonging to life & godlines of life , as also to be able to walke worthie of our heavenly calling . as our heart worketh by it , faith is the very motion of all the powers of our hart , wrought by the former working of god in them , whereby our heartes now beleeving , lay holde vpon the promise , and vpon christ crucified for vs , and vpon righteousnes , and life in him , and whereby all these are brought into our heartes , and wee possessed with them , and whereby the things possessed , are kept in our heartes , in the middest of all temptation , overcomming all our spirituall enemies , and whereby our hearts doe serve god so , as to please him . and vpon this worke of faith , follow these effectes in our soules : first our heartes reioyce , bo●● in the sight of the salvation , and in the hope of the glory of god , psalm . 105. 4. 5. rom. chap. 5. ver . 2. secondly , our hearts are filled , with a confident boldnes towardes god , that wee dare drawe neare vnto him confidentlie , and call him abba father , rom. chap. 8. ver , 15. gal. chap. 5. ver . 6. ephe. chap. 3. ver . 12. heb. chapt . 4. ver . 16. and chap. 10. ver 16. thirdly , our heartes are filled with the peace of god , and a good conscience , rom. chapt . 5 ver . 1. iohn chap. 14 ver . 1. so that , in patience we possesse our soules , wayting for that blessed hope , and that appearing of the glorie of that mightie god , and of iesus christ our saviour , and this is the first gift that god in iustifying giveth a ma● . chapter xxx . now it followeth , that we speake of the seconde gift , whereby we are iustified : and that is chri●t iesus himselfe . for god first giveth vs faith vnto righteousnes , and then by faith he giveth vs christ as our righteousnes : therefore is christ also called the gift of god , and that in two respectes . first , in respect of gods sending him into the worlde , to suffer the death of the crosse , and by his death to redeeme vs : in which respect , it is saide , that god so loved the world , that hee hath given his onely begotten sonne , &c. iohn chap. 3. ver . 16. secondly , in respect of gods particular giving of christ now crucified vnto the beleeving heart : according to which the apostle speaketh , coll. chap. 2. ver . 6. as therefore yee have receyved ghrist iesus the lorde , walke in him : and rom. chap. 5. our righteousnes is called the gift of god. for which cause also christ is said to dwel in our heartes by faith : and of this gift it is that in this place we speake : for howsoever by the fathers givinge christ vnto the death , the full redemption of all gods elect was wrought : yet in our particular persons we enioye it not , vntill wee bee called of god : therefore iustificatiō is placed after our calling , rom. chap. 8. and this giving of christ , is the cause why god firste giveth vs faith : because before we receyve faith , it is impossible to vs to enioye christ , because we have neyther hande , heart , nor will to receyve him : and in this gift , as wee have showen before , standeth the matter of our righteousnes , and the forme of our iustification consisteth in parte in the giving of it : and this is needfull to be marked of vs , for their cause that make our iustification to consist in gods gracious acceptation of our faith , and not in his gracious giving of faith vnto vs , and christ by faith . touching this second gift , which is christ in his death and bloud , i will speake no more , the things preceeding serving sufficientlie to cleare it , and therefore we come to the next pointe , wherein we have said consisteth the forme of our iustification . chapter xxxi . the second thinge wherein consisteth the forme of our iustification , is the lords imputing of the thinges given vnto vs : that is both of faith , and christes obedience : and for the observation of the imputation of both , wee are to marke these two phrases . first , where it is saide that faith is imputed vnto righteousnes , rom. cha . 4. ver . 5. 9. secondly , where it is saide , that righteovsnes is imputed , rom. chapt . 4. ver . 11. for the one importes plainely the imputation of faith : the oher importes the imputation of righteousnes it selfe , which is by faith . for we have alreadie shewen , that our faith is neither our righteousnes , nor called in the scriptures our righteousnes , howsoever our righteousnes be called the righteousnes of the faith of iesus , or by the faith of iesus : and it may be , that the not observing hereof , hath made some worthie and learned divines , to denie al imputation of christes obedience , & to maintaine nothing to be imputed vnto vs but faith only , & that not ( vnto ) righteousnes , but ( as they interprete the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for ) that is in the place of righteousnes . for cleering of this point of imputation , we will first speake of the word imputation what it signifieth . secondly , what sorte of things are saide to be imputed in the scriptures : whether thinges that are inherent in vs , or thinges not inherent , or both . thirdly , we will speake of these things , which are saide in scripture to be imputed to vs for our iustification . concerning the first , the word it selfe signifieth the sentence of our iudgement , or resolut opinion of his minde , and in this sense it is taken rom. chap. 3. 28. as also rom. 6. 11. secondly , it is referred to the reasoning of the minde , and the disputing of the vnderstanding , as marke chap. 11. ver . 31. thirdly , it is referred to a mans purposing , or imagining , or plotting any thing , as 1. corint . chap. 13. ver . 5. fourthly , it is referred to the estimation , or accompt of the minde touching any thing , as acts chap. 19. ver . 27. in which sense also it may be taken mark , 15. 28. luke chap. 22. ver . 37. fiftly , it is re●erred to the laying to a mans charge of any debt , or guiltines , as 2. timoth. chap. 4. ver . 16. lastly , it is taken in a borrowed sense , frō accompts and reckonings , for accompting vnto a man , or reputing vnto a man , and reckoning to a man any thing to bee his , or to be good payement and satisfaction from him in his accompts : and in this sense is it taken in the matter of our iustification , when as god eyther reckoneth that to be ours which is not ours , or when hee esteemeth and accompteth that sufficient , which hee giveth vs freely for our iustification before him . but in this sense it appeareth , that there is a three folde difference in mens taking of the meaninge of the worde imputation . the first is , when imputation is taken for naked acceptation of a thing although in it selfe insufficient , as sufficient , by god : and this maketh some men to define our iustification , to be nothing els , but a gracious acceptation of our imperfect faith by god , in place of perfect righteousnes : but to this wee have answered before , and certaine and sure it is , that god receyves no righteousnes from vs , but gives righteousnes vnto vs. the second meaning is , when imputation is takē , not simply for a naked acceptation of a thing whether in it selfe perfect or imperfect : but for accompting that which is perfect righteousnes in it selfe , and yet is not ours , to be ours . the third sense is , when imputation is so taken , that it signifieth , not only the accompting or reckoning to vs as ours the righteousnes which is imputed , but so reckoneth and reputeth it to vs as done by our selves . the first importeth no more , but the lordes accompting : and holding of a thing sufficient , which notwithstanding of it selfe is not sufficient , nor perfect righteousnes : which opinion can never be maintayned with gods honour . the seconde , importeth not onely an accompting , and holding of a thing , which in it selfe is sufficient righteousnes , to bee full and perfect : but also an accomptinge of that perfect righteousnes vnto vs as ours , howsoever it bee onely christes : so that this opinion taketh the word imputatiō so , as when god reckoneth to vs that to be our righteousnes , which in effect is not our righteousnes , but onely by his accompt and imputation . the third importeth that same , that the second doeth , but in a more strict sense , to wit , that god by imputing of christs obedience vnto vs , doeth not onely accompt it to be our righteousnes , but also doth accompt it as performed and done by vs : and this sentence though it seeme hard , and to derogate something to the honour of god , and praise of his grace , yet one word being taken in a charitable ( which also is a true ) sense , there shal be no fault foūd in the speech . the word is ( as ) when it is saide that the lord imputeth christes obedience to vs , as if we had done it our selves : which word is not to be taken , as though it imported , that god did impute vnto vs. that wee had done this : but oely is set downe by similitude , to shewe the faithfulnes , and trueth of gods imputation : to wit , that god imputeth christes righteousnes , as truely to be ours , and as effectually to iustifie vs , as it should have done , if wee had in our owne persons , actually performed it . and in that sense this speech may well be approoved . moreover , it may be taken in good parte , even although we take it in the strictest sense spoken before : if wee consider that iesus christ did beare all our persons in his death , and therefore he is saide in scriptures , to have died for vs : so that what he did bearing our persons even in the sight of god , and dying for vs even by the very appointement of god : that which hee did for vs , and in our name , may not impertinentlie be saide to bee imputed by god vnto vs , as done by vs ▪ but for myne owne iudgement , i esteeme the first interpretation of the word ( as ) to bee most sounde , and agreeable to the trueth , and beeing so taken , there shal be no difference in substance , betwixt the second and third opinion , onely that which is not expressed in the second , but vnderstood in the word imputation , touching the trueth and effectualnes of it , is by similitude expressed in the third : and in this sense it is to bee taken in the matter of our iustification , and it declareth the forme of our iustification , importing this much , that god iustifieth vs by accompting vnto vs christes obedience , which is in it selfe perfect righteousnes : in such sorte , as by this his imputation , it is ours as truely , and doeth as truely cleere vs before god , as if it were our owne in deede , and we our selves in deed had performed it . thus we have need to take heed of two extremities , whereinto it is evident that many men doe fall , in this point : some taking imputation too slenderly , and others taking it too strictlie , each being to other the cause of others stumbling . furthermore , wee shall vnderstande the more cleerlie the right meaning of the word imputation , if wee doe consider it in the two cōtrarie phrases , wherein it is vsed al to one sense in the scriptures . for sometimes our iustification is described negatively , by not imputing of sinne : sometimes affirmatively , by imputing of righteousnes : for as the word imputation is taken in the negative phrase , it must also be taken in the affirmative : now in the negative , we may know how it is taken by the apostle , 2. cor. chap. 5. ver . 19. where it is saide : god was in christ , reconciling the world to him selfe , not imputing to them their sinnes . as likewise psal . 32. and rom. chap. 4. where it is saide : blesied is the man to whom the lord imputeth not sinne . in which places not imputing of sinne , signifieth the not reckoning vnto vs sinne nor iniquitie , and the not accompting of vs to be vnrighteous , and so the not laying guiltines to our charge , nor exacting punishment of vs for it : wherevpon it followeth , that imputation of righteousnes , must signifie the reckoning of righteousnes vnto vs , and accompting of vs to be righteous , & pronouncing of vs guiltlesse , and decerning life vnto vs. for clearer vnderstanding whereof , we are to knowe , that the word of imputation , hath alwayes reference to some other thing , fo that it commonly cometh in betwixt two things , the one the thing which is imputed , the other that wherevnto it is imputed , so that imputation hath relation vnto both : and to make this manifest , we shall consider these 3. phrases : the obedience of christ , is imputed vnto iustification , conforme to the saying of the apostle , rom. chap. 5. ver . 19. by the obedience of one man , many shal be made righteous . the second phrase is , faith is imputed vnto righteousnes . and the third is , righteousnes is imputed vnto life . the equivalent whereof we have rom. chap. 4. ver . 11. and 5. 17. 18. in the first phrase , imputation commeth in betwixt christes obedience , as the thing which is imputed , & iustification , as the end wherevnto it is imputed , and it hath reference to both . in the second phrase , imputation cōmeth in betwixt faith as the thing which is imputed . and righteousnes as the end wherevnto it is imputed . in the last phrase , imputation commeth in betwixt righteousnes it selfe , as the thing imputed , and life , as the end wherevnto it is imputed . thus we see , that imputation in the matter of iustification , hath alwayes reference to two things : and thus much concerning the meaning of the word . now we are to consider , what thinges they are which are said to be imputed , cōcerning which , there are two extremities wherein men do commonly fall : the one holding , that nothing inherent in vs can possibly be imputed to vs : the other hold the contrarie , that nothing is imputed to vs , but that which is inherent in vs. that opinion which is betwixt both , seemeth to agree most with gods truth : that is , that not only things inherent in vs , but things that are not inherent in vs , are imputed to vs : therefore imputation is vsed by the holy ghost , when hee speaketh of iustification by grace , and of iustification by works , as rom. cha . 4. & likewise , when he speaketh of the accompting of vs sinners , because of our workes and corruption inherent : and when he speaketh of the accompting of vs righteous by grace , through the obedience of christ , rom. chap. 4. this same is cleare by other examples of scripture , as 2. sam. chapt . 19. vers . 19. where she●ei sayeth to david , let not my lord impute wickednes vnto me : and rom. chap. 2. ver . 26. where it is saide , his vncircumcision shal be imputed vnto circumcision . this same may bee confirmed vnto vs , psalm . 32. and 2. cor. chap. 5. and rom. chapt . 9 , ver . 8. and 2. cor. chap. 12. ver . 6. gal. chap. 3. ver . 6. and 2. tim. chap. 4. 16. and therfeore somtimes righteousnes is said to be imputed by debt , and sometimes by grace , rom. cha . 4. 4. for vnderstanding whereof , we are not only to distinguish betwixt thinges as they are inherent , or not inherent in vs : but also as they are our owne or not our owne . for somethings inherent are so in vs , that they are our owne , because they consist in these thinges which are in our nature , and are the effectes and fruites of our naturall powers : somethings againe are so in vs , as they are no wayes our owne , being no parte nor portion of any naturall power or qualitie , nor flowing from any power or facultie in nature , but beside and above nature , cōming to vs from god , and wrought in vs by the power of his spirit : and therefore though they be in vs , cannot be said to be our owne , because they are no parte nor propertie of our nature , nor effectes produced by nature , such as is faith : for although we be saide to beleeve with the hearte , yet neither is faith it selfe any naturall power or facultie in the hearte , nor produced by any naturall power or facultie of the hearte : neither doe wee beleeve with the heart naturally and by our owne strength , as though wee might make our heartes to beleeve , or that faith or beleevinge were our owne worke : but faith ( as wee have showen before ) is an instrument supernaturall , and wrought , not by our heartes , but in our heartes , by the supernaturail power of god : by the which , as by a supernaturall meane given vs of god , we beleeve with our harts , and so lay hold vpon supernatural things , and performe supernaturall workes . according to this diverse consideration of thinges in vs , or proceeding from any power that is in vs : so is there a distinction of imputation in the scriptures . one is said to be by debt , another is saide to be by grace . imputation by debt is , when the thing imputed , is a naturall thing , consisting either in the disposition and properties naturall , which are in vs : or then the fruites and effectes flowing from our owne naturall powers . and in this sense is it , that the scripture saith , that to him that worketh , the wages is not imputed by grace , but by debt , rom. chap. 4. ver . 4. imputation by grace ( touching things in vs ) is whē the thing imputed , is not natural , but a supernaturall thing : being neither parte nor portion of our nature , nor of any power of facultie in nature : nor wrought by any power in vs : but supernaturally placed in vs , by god : and given vs above and beside all that is by nature in vs. & in this sense faith is said to be imputed to vs. for as a man can with his body , or a member of his body , vse an instrument : ( such as a sword , a knife , an axe , or a sawe , which are no parte or power , nor facultie of his body or hande ) to performe things , which he could not otherwise doe , by his body or by his hande . even so the soule , & heart of a mā , can vse a spiritual instrumēt , ( such as is faith ) albeit it be no parte , power , or facultie of the hearte , to performe such things , as by it selfe it could never possibly have performed . and therefore such a supernaturall instrument whereby our heartes worketh , not being any parte nor power of vs , nor any thing wrought in vs by our selves , nor acquired , nor purchased by vs : but given vs by god , and placed in our heartes by him , can not properly be said to bee ours , notwithstanding that it be in vs , neither can the worke which it doth , be properly saide to be our worke , except by gods gracious imputation onely . for this cause it is , that in the scriptures , that which is by faith , is saide to be by grace , rom. chap. 4. ver . 16. as likewise , that the righteousnes of faith , is not our owne righteousnes , but the righteousnes of god , phill. chap. 3. ver . 9. rom. chap. 3. ver . 21. 22. and that not onely in respect of the righteousnes it selfe which is given vs of god : but also in respect of the meane and instrument whereby we receyve it , which also is given vs of god. nowe we come to speake of the thirde pointe , that is , concerning the thinges , which are said to be imputed to vs , in the worke of our iustification : and these be two , according to the two giftes that god giveth vs , to this ende that wee may bee righteous . the first is faith , which is the supernaturall instrument given vs of god , to apprehend our righteousnes . the second is the righteousnes it selfe apprehended by faith , that is christ crucified , or his bloud shed for vs : for although the lord hath given vs faith , and christ iesus his sonne : yet albeit we have them , we have them not as our owne , but by the imputation of god. so that gods gift , maketh possession : but his imputation maketh our right in proprietie , in the thing possessed . we say , that both faith , and christes obedience is imputed : because the scriptures hath these two phrases . first , that faith is imputed vnto righreousnes : and also , that righteousnes is imputed . which two phrases , are not to be confounded : but for the cleere vnderstanding of our iustification , are still to be distinguished . to make this manifest , we are first to consider that vnto our iustification , we must first have righteousnes , for god iustifieth no man , that hath not righteousnes : for to iustifie the wicked , and condemne the righteous , are both abhomination vnto the lord , prov. chap. 17. ver . 15. esai . chap. 5. ver . 23. therefore , before god iustifie vs , wee must have righteousnes in our possession . secondly , there is but one of two righteousnes that man can posses : that is , eyther his owne righteousnes , or the righteousnes of god : for no third righteousnes is set downe in the booke of god , whereby a man can bee iustified : so that one of these two we must have , before god iustifie vs. both these pointes are cleere , in that one saying of the apostle , phil. chapt . 3. ver . 9. not having myne owne righteousnes which is of the law : but that which is through the faith of christ , even the righteousnes which is through god by faith . which sentence sheweth , first , that wee must have righteousnes : and secondly , that there is but one of two to bee had , that is , eyther our owne , or gods. thirdly , this place sheweth vs where these righteousnes are : our owne righteousnes is conteyned in the law : the righteousnes of god , is conteyned in christ . lastly , not only this place , but divers others of the scriptures sheweth vs , that as the righteousnes conteyned in the lawe , is obteyned by our owne doing of the workes of the law , and that by our owne strength : so the righteousnes of god , which is conteyned in christ , is obtayned by beleeving , and therefore in the scriptures , iustification is saide eyther to be by workes , or by faith : for as working is the way , and meane , to attayne to the righteousnes of the lawe : so faith is the meane and instrument whereby we attayne to the righteousnes of christ . and therefore , as the righteousnes of the law is called our owne , because the meane whereby wee possesse it ( that is our working ) is our owne : so likewise , the righteousnes of christ , is said not to be our owne , because the meane and instrument whereby we obtayne it ( which is faith ) is not our owne . for both these righteousnesses have their owne proper subiectes wherein they subsist , before wee possesse them : that is , the law and christ . for mans righteousnes is conteyned in lawe , and gods righteousnes is conteyned in christ : and therefore mans righteousnes is called the righteousnes of the law : & gods righteousnes is called the righteousnes of christ : as also whē man is iustified by his owne righteousnes , he is said to bee iustified by the law : and when he is iustified by the righteousnes of god , he is said to be iustified by christ . and because man by working the thinges conteyned in the lawe , attayneth to the righteousnes of the law : therefore is hee said to be iustified by the workes of the lawe : even so , because by beleeving he attayneth to the righteousnes of christ : therefore is he saide to bee iustified by faith . thus he that worketh , and he that beleeveth , is opposed , rom. chap. 4. ver . 5. in respect of the opposit meanes whereby they attayne to righteousnes : the one of the law by working , the other of christ by beleving . wherevpon the last point followeth , that is , that the righteousnes of the lawe is called man 's owne righteousnes , because he attaynes to it by that which is his owne , that is , by his owne naturall power , doeing of him selfe , and by the strength that is in him selfe naturally , without any helpe of any supernaturall power , or meane given him to assist him to doe the things contayned in the lawe . and the righteousnes of christ is saide by the apostle , not to be mans owne , but gods : because it is not in the power of man , by all that hee is according to nature , ever to attayne to the possession of it : but by that meane & instrument supernaturall , which is given him of god , to the end he may attayne to the possession of the righteousnes of god. thus we see , that the meane whereby we possesse the righteousnes , is faith onely : and because faith is not our owne , therefore the righteousnes that we posses by it , cannot be ours , vntill both be made ours : and this is only done , and performed , by the lords gracious imputation of both , that is , faith , and the righteousnes of christ possessed by faith . but first , & especially , faith must be imputed to vs as our own , to the intent , that the righteousnes , that by it we possesse , might be our owne . for as a man hath right , to that which hee possesseth as his owne , in equitie and iustice , if by his owne meanes he hath obtayned possession : but hath no right in equitie and iustice to it , although he have it in his possession , if by another mans substance given him to be imployed , hee doe acquire the possession : even so , if we could attayne to the possession of righteousnes by our owne meanes , then should that righteousnes in equitie and iustice be our owne : and therefore the scripture admitteth debt in accompting wages to him that worketh , rom. chap. 4. ver . 4. but because wee doe not attayne to the possession of righteousnes , by our owne meanes , but by the meanes of god , which hee hath given vs to vse , that is by faith , therefore this righteousnes in equitie and iustice , is not our owne , vntill the lord doe impute it vnto vs , and accompt it our owne . so by imputinge faith vnto vs as our owne the righteousnesse which wee possesse by faith is made our owne , so that faith beeing reckonned and accompted ours , the righteousnes of god which wee possesse by faith in christ , is also reckonned and accompted ours : and this is the cause why the holy scripture doeth offtner describe the manner , and forme of our iustification , vnder the phrase of the imputation of faith , then vnder the phrase of the imputation of the righteousnes , because the right that is made vs vnto faith in christ , maketh vs to have right vnto christ him selfe , as our righteousnes and all blessings in him which by faith we possesse . secondly , it is for this cause , that in the description of the forme of our iustification , that the spirite of god vseth this phrase , to wit , that to him that beleeveth : his faith is imputed vnto righteousnes . which word ( vnto ) beeing commonly rendered ( for ) doeth much darken the true sense of the wordes , and maketh many to fall into dangerous errour , thinking , that the verie acte of beleevinge , is imputed for righteousnes , that is , as they take it , in the verie same place , and as the verie matter , of our righteousnes , whereas the greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sentence , doeth declare the ende wherevnto faith is imputed , that is , that the obedience of christ , apprehended by faith , may bee righteousnes vnto the apprehender . for faith , and beleeving , ever imployeth the possession of christ , and his obedience in our heartes , and the imputation of faith vnto righteousnes , is the thing that makes christ possessed by faith , to bee our righteousnes . i say to be our righteousnes , for christes obedience is righteousnes in it selfe : so that it is neyther our faith , nor gods imputation of our faith , that maketh his obedience to bee righteousnes : but imputation of faith to vs , as ours , maketh the obedience of christ possessed by faith ( beeing righteousnes in it selfe ) to be our righteousnes : for as wee have saide before , the making that , whereby we obtayne possession to bee ours , maketh the thing possessed also to be ours : so that imputation of faith , maketh christes obedience to be that vnto vs , which it is in it selfe , though it were never imputed vnto vs. and that this phrase is so to be vnderstoode , it may cleerely bee perceyved by that sentence of the apostle , rom. chapt . 10. ver . 10. vvith the heart man beleeveth vnto righteousnes : and with the mouth hee confesseth vnto salvation . in which sentence , the greeke worde which is rendered ( vnto ) can not be rendered ( for ) without darking , and also perverting , the true sense and meaning of that place : for we are saide to beleeve with the heart , vnto righteousnes , in that same sense , and meaning , wherein wee are saide to confesse with the mouth vnto salvation . but we cannot bee saide properlie ( at least cleerely , without ambiguitie ) to confesse for salvation : because neyther is our confession the efficient cause of our salvation , neyther yet the matter or substance of our salvation , neither can it bee put in place of our salvation : but we confesse to this ende , that wee might attayne to salvation . knowing , that hee that confesseth not iesus before men , shall not be saved . for he that is ashamed of him before men : he wil be ashamed of him before his heavenly father , luke chap. 9. ver . 26. and hee who shall denie him before men : him shall hee denie before his father which is in heaven . and whosoever shall confesse him before men : him shall he also confesse before his father that is in heaven , math. chap. 10. luke chap. 12. therefore knowing , that without confession there is no salvation , seeing confession is the way , and meane , whereby we attayne vnto the possession of salvation , we doe confesse to this ende that we may attayne to salvation . and therefore in the same sense , wee must bee saide to beleeve with the heart vnto righteousnes , that is because there is no meane to attaine vnto righteousnes , except wee beleeve . ( for christ is righteousnes vnto everie one that beleeveth , rom. chap. 10. ver . 4. therefore we beleeve to this ende , that wee may enioye righteousnes : according to the saying of the apostle , gal. chap. 2. ver . 16. vvee also have beleeved in christ : that wee may bee iustified by the faith of christ . in which place , that faith is vnderstood onely instrumentally , and not materially , it is playne by the next verse following , where it is saide , if then while wee seeke to bee made righteous by christ , &c. which wordes shewe plainly , that christ is the matter of our righteousnes . nowe there is no reason why faith should be said to bee imputed vnto righteousnes , in any other sense , as concerninge the worde ( vnto ) then wee were saide to beleeve vnto righteousnes : but in all reason without contradiction , the greeke worde which we render vnto , must in both these phrases bee taken in one and the same sense : that is , that as we beleeve with the hearte , to this end that we might by faith ( as the onely apt and meete instrument , and onely convenient and effectuall meane whereby to apprehende and possesse ) attayne to the possession of the righteousnes of god in christ : even so the lord our god imputeth faith to vs as our owne , to this end , that the righteousnes which we possesse by it , may make vs righteous before him , or be righteousnes vnto vs in his sight . thus this sentence rightly vnderstoode , giveth no advanvantage , eyther to the papistes to prove that by workes we are iustified , or yet vnto others , who doe make the very act of our beleeving to be our righteousnes : but rather doeth evidently convince both these opinions of manifest etror . the first , because faith is no worke of ours , neither yet is the matter , but the meane only of our righteousnes . the second , for the same foresaid reason , for it is not the act of beleeving , but the thing purchased , and possessed by the act of beleeving , which is our righteousnes before god : and thus much concerning imputation . chapter xxxii . now we come to the third pointe , touching the forme and manner of our iustification , which consisteth in the grace of god : for we have said before , that god iustifieth by gift , by imputation , and by grace : therefore giving , and imputing , doth not simply make the full forme of our iustification : but it is further required , that both gift , and imputation , bee by grace . therefore are we said to be iustified freely by his grace , rom. chap. 3. ver . 24. tit. chap. 3. ver . 7. now we are first to consider , what is meant by the name of grace : and secondly , to consider how we are iustified by grace . touching the name of grace , ( leaving that generall signification of grace , whereby it is extended to all creatures in respect of the goodnes of god , in some measure vnto all ) we will only treate of these two significations of grace , where it is taken in the worke of our salvation . the first signification of grace , is when it signifieth the free favour , love , and good will of god , in god him self , and his good will towards man , which from himselfe , and of him selfe , without any respect of any thing without him selfe , moveth him to make man gracious , and acceptable to him selfe : in which sense it is taken tit. chap. 2. ver . 11. ▪ for that grace of god that bringeth salvation to all men , hath appeared . and rom. cha . 3. ver . 24. being iustified freely by his grace . and ephe. chap. 1. ver . 6. to the praise of the glory of his grace , &c. and chap. 2. ver . 5. by whose grace ye are saved . secondly , the name of grace is taken for the benefits and gifts which god of his grace doth bestowe vpō vs in christ : in which sense it is takē 1. pet. cha . 4. ver . 10. let every man as he hath receyved the gift , minister the same one to another , as good disposers of the manifolde graces of god. in which sense , our righteousnes is called grace , rom. chap. 5. ve . 17. much more shall they which receyve that aboundance of grace , and of that gift of that righteousnes , &c. and not onely righteousnes , but all the remaynant blessinges which wee receyve from god in christ : and therfore they are all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is gratious gifts , or giftes of grace , rom. chapt . 12. ver . 6. 1. cor. chap. 12. ver . 4. and as grace is taken in this sense , christ him selfe , and his death , and mediation , &c. may iustly be accompted grace . therefore is hee also him selfe called the gift of god : moreover , faith , love , hope , peace , ioye , patience , perseverance , life and salvation , are all comprehended vnder the name of grace , as it is taken in this sense . in which sense , the foolish papistes doe call it gratia gratum faciens : that is , the grace that maketh vs acceptable or gratious . whereas it is cleer by scripture , that it is grace taken in the first sense ( whereof it evidently appeareth that the papists are vtterly ignorant ) whereby we are made acceptable vnto god , as eph. cha . 1. ver . 6. to the praise of the glorie of his grace , by the which he hath made vs freely accepted in his beloved . and this is the grace , which onely should bee called the first grace , because it goeth before all other grace taken in the seconde sense , yea before the gracious decree , or predestination of god , eyther of vs to adoption , or of christ to bee our redeemer , as wee have showen before : but the ignorant papist , calleth the very gift of god , whereby a mans hearte is drawen backe from evill , and stirred vp to goodnes , the first grace . which opinion , were not amisse in respect of the grace that is dispensed to vs , if hee did acknowledge the particular love of god , and his grace remayninge , and resident in him selfe towarde his elect , to goe before it , as the cause : but the reason of his stumblinge is this , the foolishe opinion of the vniversalitie of grace : when as they esteeme gods grace generally to bee extendede alike to all , and have no light nor iudgement to discerne betwixt the generall and vniversall grace of god to all . whereby hee maketh his sunne to arise vpon the evill , and the good , and sendeth raine vpon the iust and vniust , math. chap. 5. ver . 45. and that speciall grace and love of god which moveth him to love iacob when he hated esau , & of the same lumpe whereof he maketh all mankind , to make certaine vessells vnto honour , while as the rest are prepared for dishonour . this being shortly spoken of the signification of grace : wee have next to consider , in what sense wee are said to be iustified by grace . first we are to marke , that we are not said to be iustified by grace in the second sense , wherein grace is taken : howsoever the thing whereby we are iustified be a grace , for in this phrase grace is not referred to any of the thinges that are given vs , and imputed to vs vnto righteousnes : but vnto the manner , and forme of gods giving them , and imputing them . and that we may knowe this more cleerlie , we are to vnderstand that grace taken in the first signification , hath a three-folde place in the worke of our iustification . first , it hath place in the efficient cause : in which sense it is taken , 2. tim. cha . 9. vvho hath saved vs , and hath called vs with a holy calling , not according to our workes , but according to his purpose and grace . for the grace of god , is the cause moving god , to predestinate , call , iustifie , and glorifie : and of this wee have spoken of at length before in the cause of gods decree . secondly , the grace of god hath place in the formall cause : in which sense we are said to be iustified by grace . thirdly , it hath place in the finall cause : in which sense it is taken ephe. chap. 1. ver . 6. 12. where he is saide to doe all to vs , vnto the praise of the glory of his grace . when it is referred to the manner of gods iustifying vs , it is opposed specially to two thinges : first , the word grace secludeth all price given by vs to god for iustifying vs. secondly , it secludeth all merit of ours from the worke of our iustificatiō : so that it importeth as much , as that in our iustification whatsoever god doeth , he doeth it freely of his love , and gratious favour : man neyther any wayes deservinge it by his worthines , nor paying any thing to god for it , and that this is the meaning of the worde , it is most evident by this other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is indifferently put for grace , the one being sometimes interpreted by the other , as rom. chap. 3. ver . 24. being iustified freely by his grace : where the word which is rendered freely , is dorean , which word secludeth both price and merit . concerning price , it is cleere math. chap. 10. ver . 8. yee have receyved freely , give freely . and 2. thess . chap. 3. ver . 8. neither tooke we bread of any man freely . concerning merite , it is likewise manifest , that this word secludeth it , by ioh. chap. 15. ver . 25. they hated me freely , that is , without cause , or deserving : so that this word maketh iustification to be a worke of god freely done . and this we marke , that we may know it secludeth not the merit of christ , although that merit be imputed to vs by grace : and by this consideration , we shall learne to reconcile two sayings of scripture , that seeme to be repugnant . the first is , esay chap. 52. ver . 3. yee shal be redeemed without monie . the other is , 1. cor. chap. 6. ver . 20. for yee are bought for a price : the one seemeth to make our redemption free without price : the other seemeth to say the contrarie . yet both are true , for in respect of man him selfe , hee hath paide no price at all to god for his redemption : but as concerning christ , he hath given a deare price , even his life , & bloud , for our redemption . so the word grace , secludeth not the merit of christ , nor the price that he hath payed for vs , nor ought els ordayned of god by his grace , as causes and meanes subordinate to his grace for our iustification : but onely secludeth whatsoever thinge is in man , or can proceed from man , who hath nothing of him selfe whereby to deserve righteousnes , neither hath any thing to give to god to obtayne righteousnes : for who hath given to god first : that he should recompence him , rom. chap. 11. vers . 35. and this third pointe of the forme of our iustification , is necessarie to be added to the other two . first , for the right knowledge both of gods giving , and imputing of faith , and christ to our iustification . secondly , for preserving vs from the errours of those , who mistake the true meaning of the word grace in our iustification . concerning the first , there is a distinctiō of the giftes of god , and also of the imputation of god. touching the giftes , they be eyther such as are natuall given by god indifferently to al , & are belōging to our natural life : or thē , they are gifts supernatural , belonging to a supernatural life . the first sorte the lord giveth by naturall meanes : as by procreation , by naturall generation , and by his generall providence extended over all . but the second , he giveth not but by speciall grace , and by a speciall providence , and particular love in the lord iesvs : there being no ground nor cause in them , to whom hee giveth them , why they should have thē , nor any meanes in their power to procure them . thus faith , and christ by faith , are given vs of god , not for any worthines in vs , nor for any thing given to god by vs : but the lord giveth vs both faith , and christ , vnto iustification , freely of his meere grace . secondly , touching imputation , there is an imputation by debt , and an imputation by grace : therefore that it may bee knowne , that neither faith , nor christes merite , is imputed to vs by debt : the scripture plainly sheweth , that this imputatiō is by grace . that is , first , that faith which is now givē vs : & secondly , that christ who is givē vs by faith , is ours , not by any right that we have vnto thē by iustice : & that accompting of them ours , is not by debt , but of meere mercy & grace , so that our whole iustificatiō in al that is either given vs , or imputed vnto vs , to iustifie vs , both in the giving , & in the imputing , is of gods free grace . the secōd vse of the knowledge hereof , is , to preserve vs from their errors , who take the name of grace in our iustification , for the gifts of grace inherent in vs : be it faith , or sanctification , or the fruites of our righteousnes . and secondly , from their error , who take the name of grace , for a gratious acceptatiō of our imperfect faith : whereas grace in iustification is relative to the giving & imputing of faith : not to the accepting of it . for in respect of faith given by grace , and imputed by grace : wee are said to be iustified by grace , & not in respect of gods accepting of it at our handes by grace . and thus much concerning the forme of our iustification . chapter xxxiii . it olloweth that we now speake of the obiect of iustification , that is , the man whom the lord doeth iustifie : who is two maner of wayes to be confidered . first as he is in him selfe by nature . secondly , what he is by grace , before he be iustified . as concerning him selfe , wee have two places of scriptures , which doe manifestly instruct vs what man is in him self , when god iustifieth him . the first is , rom. 4. 5. where god is said to iustifie the vngodly : the other , rom. 5. 10. where god is said , to have iustified vs , while we were enemies . and this sheweth the vanitie of the papists , who wil have a man formalie iust before he be iustified . touching that which he is by grace , it is in many parts of the scripture evidently declared , that he must beleeve , before he be iustified , that is , must have faith wrought in his heart , in that sorte that he may be iustified : for like as acts 14. it is saide , that paul perceyving that the creeple mā had faith to be made whole , he did heale him : even so the lord first giveth vs faith to bee made iust , and then iustifieth vs. for we are to consider , that although faith bee the instrument of gods power , to make vs able to apprehende christ , and all his blessings in him : yet in the worke of iustification , it is particularly to be restrayned , both as it is wrought by god in our heartes , and as our heartes worketh by it : vnto the particular benefite of righteousnes in christ : like as in all the rest of the benefites , faith is alwayes to be particularly restrayned , to every one of them in the particular apprehension of them . moreover we see the truth of this same , in the order set downe by the apostle , rom. 8. when he sayth , whom he hath called : them he also hath iustified . whereby it is evident , that god iustifieth not a man , vntill first he hath obtayned , that degree of grace which god bestoweth vpō a man whē he calleth him : of which it followeth , that he must have christ reveyled vnto him , & he must likewise be come to christ , & must have embrased him by faith , and that not only as the sonne of god ( for in that point of faith consisteth his adoption ) but also as the propitiation for sinne in his bloud , which is the ground of gods iustifying him . for as god first openeth our eyes to see christ to bee the sonne of god , and by making vs to beleeve that : maketh vs partakers of adoption : so secondly , by opening our eyes to see him to be ordayned by god a propitiation for sinne in his bloud , and by making vs to beleeve that : he layeth the foundation of our iustification in our heartes , which is finished and accomplished by his gratious and free imputation . for vnto the iustification of a sinner by the obedience of christ in his death , not onely faith , but also the imputation of faith , ( and that by grace ) must preceed , before that christ or his obedience can bee our righteousnes : not that there is any defect , or insufficiencie in christes obedience : but because neither faith , hee , nor his obedience , is iustly ours , vntill that by the free imputation , and accompt of god , they be made ours . this we are carefully to consider , that wee doe not confound the sufficiencie of christes obedience , & our right therevnto , as many perverslie doe in these dayes : for the sufficiencie which is in christ , and his obedience vnto righteousnes , is restrayned according to gods gratious giving , and imputinge faith , and his obedience by faith , and his imputation , gift , and grace , are restrayned to his calling : for the promise of god , is restrayned to his calling , as is cleere , acts chap. 2. vers . 29. and all vertue in christ vnto salvation , is likewise restrayned vnto his calling : as is cleere , 1. cor. chap. 1. ver . 24. and his callinge , is restrayned to his decree , and his decree , is restrayned to his purpose : of which it appeareth evidently , that all sufficiencie of christes merit , how great and infinite soever , is no larger in right , and efficacie , then his calling , and so consequently then his decree , and purpose : for gods promise , is no larger , then his calling , and his calling , no larger then his decree , and his decree no larger then his purpose . heerevpon it followeth , that gods purpose is no larger , then his applying by ●ustifying , and glorifying : seeing his iustification is as large , as his calling , and his calling as large , as his decree , and his decree as large , as his purpose . this is yet more evident by his promise , which wee have shewen to bee of no larger extent , then his calling : of which it must followe , that his purpose can bee of no larger extent then his applying : because his calling , and applying must bee of equall extent , and his purpose of equall extent with his calling . of all these thinges , it is manifest , that the subiect of gods iustification , is the man indued with faith : and this is to bee marked , against those who esteeme the beleeving man , in the foreknowledge of god to be the subiect of gods decree . chapter xxxiiii . the next pointe that we have to speake of , is touchinge the finall cause of iustification , in the which wee purpose to be short , seeing it is not a matter controverted : but yet it serveth to cleare the trueth of that going before , concerninge the ordet of gods benefites . it is receyved vniversallie of all , that the finall cause of righteousnes , is life : for there is no way to attayne vnto life , but by righteousnes : and for this cause iustification is called , the iustification of life , rom. chap. 5. vets . 18. and for the same cause it is saide , that they who receyve that aboundance of grace , and of the gift of that righteovsnes , shall reigne in life , rom. chap. 5. ver . 17. therefore is salvation called the end of our faith , pet. 1. epist . cha . 1. ver . 9. carrying about with you , the end of your faith , even the salvation of your soules . and this is according to the plaine speech of god , ezek. chap. 18. if a man be iust , he shall surely live saith the lord : but the soule that sinneth , shall die . and againe in the same chapter , ver . 20. the righteousnes of the righteous shal be vpon him : and the wickednes of the wicked , shal be vpon him selfe . and againe , in his righteousnes that he hath done , he shall live . by these testimonies it is plaine , that the end of righteousnes is life : according to the saying of the prophet haba . the iust shaell live by faith , in the 2. chapter , ver . 4. and therefore eternal life is called the hope of righteousnes , gall. chapt . 5. ver . 5. for wee through the spirit , waite for the hope of righteousnes through faith . and in this same sense is the saying of the apostle to bee taken , rom. chap. 8. ver . 23. vvee doe sigh in our selves , wayting for our adoption , even the redemption of our bodyes . as may easilie bee perceyved by the wordes following , wherein hee giveth the reason of this our waytinge , when hee sayeth , for by hope wee are saved , &c. where our adoption is put for our salvation , or glorification , or redemption , in that sense wherein redemption is taken , 1. corinth . chap. 1. ver . 30. and this is needfull to bee marked , to let vs see how diversly adoption is taken in the holy scriptures of god. and that wee may see the trueth of that which wee have saide before concerning the difference betwixt beeing a sonne by faith , and by prerogative : for as sayeth iohn 1. epist . chap. 3. ver . 2. we are now the sonnes of god : but it is not made manifest yet what wee shall bee . where he plainly distinguisheth , betwixt beeing a sonne , and being a glorified sonne : for by faith wee are the sonnes of god , gall. chap. 3. ver , 26. and yet by faith wee are not the glorified sonnes of god : but yet still wayte for our adoption , that is our glorification . and this diverse sense of adoption , is evidently cleered by the diverse sense of redemption , wherein it is taken in the rom. chap. 8 , ver . 23. and heb. chap. 9. ver . 15. for rom. chap. 8. it is taken in one sense with adoption , that is , for the glorification of our bodyes : but in the 9. chap. to the heb. it is taken for iustification : which place also confirmeth , eternall life to bee the end of our iustification , whyle it is sayde , that christ is the mediator of the new testament for this cause , that through death , which was for the redemption of the transgressions that were in the former testament , they which were called might receyve the promise of eternall inheritance . and this same is made manifest by the apostles order set downe rom. chap. 8. where hee sayeth , whom he iustifieth , them also hee glorifieth . for as calling is the fruite of predestination : and iustification , the fruit of calling , so glorification is the fruite of iustification . chapter xxxv . thus we are brought to the conclusion of the maine point touching iustification what it is , which in the scriptures is described shortly and succinctly . somtimes by the not imputatiō of sinne , somtimes by the remission of sinne , somtime by the covering and hiding of sinne , somtime by the imputation of righteousnes , sometime by the imputation of faith vnto righteousnes , sometime by the making of a man righteous by the obedience of christ , sometime by the making of christ sinne for vs , and vs the righteousnes of god in him , and somtime by healing of vs by christ his stripes : and all these are to one effect , & the iustified man is sometimes shortly described in one worde the iust by faith , sometime in relatiō to the action of god , more amply , he that hath received the aboundance of grace , & of the gift of that righteousnes , which is by one man iesus christ : somtime he whose sinnes are remitted , to whom sinne is not imputed , and whose sins are covered , &c. out of which and the consideration of the points preceeding , wee may gather a more full and cleare definition of the action of iustificatiō in this maner . iustification is that seconde gratious action of the free dispensation of god in christ , towarde those whom accordinge to his foreknowledge , and purpose , hee had predestinated , to bee adopted through christ , whom nowe hee hath adopted through him , havinge effectuallie called them to the fellowship of christ by faith , by the which action he maketh them , who in them selves are sinners , to bee righteous in christ crucified , that is , whom albeit he knew no sinne , hee had made sinne for them : and that by the free imputation of christs obedience , and satisfaction , vnto them , as their owne righteousnes , even as they them selves had performed it : and by the imputation of faith which he hath given vnto them , as their owne , to this end , that the righteousnes of god which they possesse no wayes but by faith , might be their owne righteousnesse , and so they might have remission of sinnes in his bloud of christ , whom god had not onely ordayned , but also made a propitiation for them in his bloud . in this definition we cal iustification , first , the action of god , because it is he only which iustifieth . secondly , wee call it the action of his dispensation : to distinguish it from the action of predestination , or of gods decree in it selfe . thirdly , wee call it the second action of his dispensation : to distinguish it from the first action , which is our calling preceeding it . fourthly , wee call it a gratious and free action : because it is dispensed for no merit or deserving of those which receyve it , neither for any thing given by them to god before , whereof it should be the recompence , but is given freely of his grace . fiftly , wee call it the worke of god in christ , to distinguish it from the decree of god , which is a worke of god in him self , and to shewe iustification to be a worke of externall dispensation , which wholy is performed by god in christ , in whom all the blessings of grace are comprehended : as our filiation , or iustification , and glorification , in whom , and through whom only , god maketh vs his sonnes righteous and glorious , he , being made of god vnto vs wisedome , righteousnes , sanctification , and redemption . and these five pointes are to bee considered in the nature of this action . the next thing that is to be considered , is the subiect that is iustified . and this we make not simply to be a man foreknowne and fore-purposed , neither yet a man simply predestinate , but moreover a man effectually called , and made one with christ by faith , and in that vnitie the sonne of god. for a man simply and nakedly foreknowne , is the onely obiect of gods decree and predestination . for those whom hee foreknew , hee predestinate , sayeth the spirit of god. and a man predestinate , is the only obiect of gods calling according to his purpose : for whō hee had predestinate , them also hee called , sayeth the spirit of god. and the man now called effectually to the faith of iesus as the sonne of god , and promised seed , in the which all the nations of the world should be blessed , is the onely obiect of gods iustification , like as a iustified man is the onely obiect of gods glorification : thus to goe backward againe , the lord in glorifying a man , hath before him especially his righteousnes , for none but the iust shall live : next , in iustifying a man , hee hath particularly before his eyes his vnion with christ by faith , without the which not any man shal be iustified of god. and in giving this blessing , to bee one with christ by faith , and so in that vnitie , the sonne of god ; in which cōsisteth the calling of god : hee onely hath before his eyes the man predestinate , to be adopted through christ , that is , the man whom hee hath ordayned to call , that is , to adopt , and to make his sonne by faith in christ . and in predestinating a man to this blessinge , hee had not any thing before his eyes , but his owne foreknowledge of the person of that man , his purpose , or the good pleasure of his will , which are all one in substance , and different onely in respect : the will of god , which limiteth all the actions of his power ( seeing hee doeth all thinges accordinge to the counsell of his owne will ) being the highest and the first cause of all thinges created and done by god in the world , of the which no cause possiblie can bee given , and therefore it is in some respect the cause of gods purpose , or counsaile , which therefore is called the counsaile of his will , although his will and his counsaill in effect bee both one : for his will is his purpose , and his purpose is his will in all thinges , and especiallie in the whole worke of his grace towardes the vesselles of mercie , vnto the which , his purpose is especiallie restrayned oftentimes in the booke of god : which purpose is nothing , save a setting of such persons before him from all eternitie , as hee him selfe willeth or pleaseth : which may cleerlie be perceyved , by the holy bread set vpon the table in the sanctuarie , being twalfe in number , representinge the twalfe tribes of israell , that is , the whole elect of god , which are called the shew bread in the vulgar translation , the worde beeing the same which is called the purpose of god , as is cleere by christ his owne wordes , math. chap. 12. ver . 4. luke chap. 6. ver . 4. that is the bread , of the purpose of god , or of the setting before the face of god. and therefore the action of the priest in settinge those bread vpon the table before the lord , is called by the apostle heb. chap. 9. ver . 2. prothesis ton arton , that is , the setting before or the presenting of bread : to shewe vs , that by that worde which is commonly called the purpose of god , which was shadowed in that type of the lawe , is to bee vnderstood , the eternall action of god , in settinge before himselfe , as in the sight of his owne eyes , the persons of such as hee willed . and in the same sense the same word is referred vnto christ , rom. chapt . 3. ver . 25. whether it be referred to gods eternall purpose , touching the humane nature of iesus christ , in setting it particularly before him , as that which should be the onely expiation of the sinnes of his elect in the bloud thereof , or whether it be referred to the action of god in ordayning the ceremonies of the lawe , as the sacrifices , and especiallie the propitiatorie or mercie seate ▪ as the types of christ : and setting them before his eyes , or rather christ in them , as the onely propitiation for sinne , of which action of god in settinge the persons whom hee willed , before his face , followeth the foreknowledge , which in effect is nothing but the purpose of god , & is not to be referred to any thing but the persons foreknowen , and is onely distinguished in respect from the purpose for the clearer vnderstandinge . as the settinge of a thinge before our eyes , maketh vs to have the knowledge of it : so the lorde , his setting of our persons , who● hee willed to bee his , before his eyes , includeth the knowledge of our particular persons from all eternitie , before eyther the worlde or wee were created , whose estate and condition both in faith , righteousnesse , and life , are consequences of this particular purpose and notice of god touching our persons , and of the decree which the lorde maketh concerning vs , of whose persons it pleased him , and it was his good will and pleasure , to take such notice before wee were . for those persons whom it pleased him to knowe , before the worlde was , them he predestinated , and decreed to bee adopted through christ , that is , to beleeve , and by faith to bee made one with the sonne of god : so that the foreknowledge of god , as it is distinguished in order from predestination , and made the distinction of the obiect of predestination , can never properly bee referred to any spirituall gift , or grace , eyther decreed for the children of god , or in tyme given vnto them : but onely vnto their persōs ( which onely are properly saide to bee foreknowne , when as foreknowledge is distinguished as a severall action in god him selfe , from gods decree , as the effect of his foreknowledge ) seeing the gift of faith , and adoption by faith , are the blessings decreed to them that are foreknowne . this distinct consideration of man , as the obiect of gods gratious working , eyther in decreeing blessednesse through christ , or dispensinge it in christ , or in his purpose or foreknowledge concerning both decree and dispensation , serveth much to cleere our iudgements in that question , so much now controverted in the church of god , touching man , as hee is the obiect of gods predestination : for it appeareth by the order of the apostles setting downe both the decree and dispensation of god , that in every distinct degree of his grace , there is a distinct consideration to bee had of man , as hee is the obiect of gods favour : so that in his decree man onely in his essence , as being purposed of god , and foreknowne of him , is sett by the lord before his eyes , in ordayning him to adoptiō through christ : but in his adopting , and calling , hee hath not simplie , and nakedlie , the beeing , and subsisting of a man before his eyes , but also his owne decree concerning that man , that is he setteth him before him selfe , as a man ordayned by him selfe to bee made his sonne through christ . and in his iustifying of a man , hee respecteth him not simplie in respect of his beeing , and subsistinge , neyther yet as ordayned of him to adoption : but rather as a man nowe effectuallie called to that estate , and condition , that is , to bee the sonne of god in christ . and lastly , in glorifying of a man , god setteth before him a man not onely as foreknowne in his beeing , neyther onely as ordayned to adoption , nor as called vnto that blessinge by him : but also as now iustified by the redemption that is in christ iesus , freely imputed vnto him by grace . and this much is to be considered in the obiect , that is in the man whom god iustifieth : in whom also this other thing is to be marked , that he is in him selfe a sinner : for god is the god that iustifieth the vngodly , rom. chapt . 4. neither is the faith which is given him contrarie vnto this : for as sayeth the apostle in the same place : to him that worketh not , but beleeveth in god who iustifieth the vngodly , his faith is compted for righteousnes . and therefore as sinne is opposit to righteousnes , and righteousnes to sinne : so in the vessels of mercie , the consideration of their sinnes , and them as sinners before god , is properly to bee placed in the worke of iustification as the first blessing , that belongeth vnto them that are made now the seed of abraham , and so the children of god. now in the worke of iustification it selfe , we say that he maketh thē righteous : by the which we vnderstand not any chang of their nature , but of their condition and estate in gods sight onely , being in themselves , and in their owne nature , the same that they were before , that is , sinners . for the benefit of iustification , is not onely to bee distinguished from the worke of our calling going before it , in the which not onely the estate and condition , but also the very inward disposition of our heartes , and qualitie of our mindes , are changed from darknes to light , from hatred to love , and from infidelitie to fidelitie , &c. but also from the benefit of sanctification , comprehended vnder glorification , following after our iustification , in the which sanctification , not so properly the estate and condition of our persons , as the qualitie and constitution of our nature , is changed . secondly we say , that god maketh vs righteous in christ : because the righteousnes whereby wee are iustified , is neyther ours , nor in vs , but in christ alone , by whose onely obedience many are made righteous . thirdly , we say , that it is in christ crucified , and made sinne for vs , that we are made righteous : and that for two respectes . first , because christ is made righteousnes by god , not to anie but to those for whom first god made him sinne , in delivering him to the death for them : in which action , he is specially made our righteousnes . for god had ordayned him to bee a propitiation in his bloud . secondly , because that the thing wherein faith doeth apprehend christ as righteousnes , is specially his death , & suffering , which the beleeving heart doth apprehend , as done and performed for it in particular . thirdly , the way how he maketh vs righteous : we say , that it is by imputation both of christes obedience vnto vs ( as our owne obedience or righteousnes indeed before god ) and of faith , to this end that it might be ours , seeing wee possesse it no otherwise , but by faith . lastly , wee say , that by this imputation , wee have remission of sinnes : because the death of christ imputed vnto vs , which was the punishment of our iniquities , is a full and perfect satisfaction of the iustice of god for our iniquities . thus we have so plainlie , and sensibly as wee could , opened vp that parte of the great mysterie of godlines , touching the iustification of a sinner : following not any thing but the simple trueth set downe in gods worde , according to the measure of light , which it hath pleaseth the lord to impart vnto me : whom we heartily beseech to blesse all our labours , to the glorie of his name , and comfort of his saintes , amen . finis . faultes escaped , cha. pag lin. faul. correction . 1. 2. 25. thse four . these four . 8. 24. 19. we only . we may . 10. 31. 30. vntn vnto . 12. 38. 3. ephe. chap. 1. ver . 15. 1. ep. 4. 15. 13. 40. 35. iustifictaion , iustification . 15. 49. 16. the mediate fruite we call . the immediate fruite we call . 18. 60. 26. imperting . importing .     27. impleying implying . 19. 65. 19. for then . or then . 23. 86. 20. with righteous in him . with righteousnes in him . 24. 97. 14. may be receiued . may be perceiued   99. 29. that righteousnes is ours , that that righteousnes is ours .   101. 1. christ was crucified . christ was signified .     7. their filth . the filth .     14. frelling feiling .     16. touchinh . touching .     23. christ flesh . christs flesh .     31. many fruite . much fruite .   104. 2. obediende . obedience .     23. an therefore . and therefore .     29. the first ground . the fift ground . 25. 113. 22. offered by one . offered vp one . 26. 123. 12. of thing given . of the thing given .   124. 36. beleeving , is placed in gods free gift . beleeving , is placed , is gods free gift .   127. 17. vof those first sort ar those sayings , wherin . of the first fort ar those sayings wherein .   128. 28. ●to fafth , whereby w●e are called . whereby we are called vnto faith , 28. 136. 28. will have it midle conceyte . will have it a midle conceyte .   138. 4. ordirarie . ordinarie .     15 not wrought . now wrought .   140. 12. in god teaching . in gods teaching .   145. 7. newe wrought . now wrought .   146. 8 , of the maner . of the mover .   147. 6. when he faide . when he is saide : 29. 150. 22. whow the wordle . whom the wordle .   151. 25. the bound of a christian . the band of a christian . 31.   35 that faithfully beleeve . that beleeve .   161. 31. oher . other .   162. 16. of his minde . of the minde .   169. 17. which is through god. which is of god.   170. 5. contayned in law . contayned in the law .   171. 15. imputation of the righteousnes . imputation of righteousnes .     36. in the verie same place in the verie place .   172. 5. imployeth the possession . implyeth the possession . 32. 174. 21. where it is taken . wherein it is taken .   176. 22. and of this we have spoken of at lenth . and of this we haue spoken at length . finis . notes, typically marginal, from the original text notes for div a01033-e140 philip. 2. 3. 1. tim. 6. 20. 2. 2 tim 2. 24. 25. rom. 14. 1. 1. cor. 1. 10 phil. 2. 2. rom. 15. 6. 2. tim. 1. 13. tit. 2. 8. rom. ● . 2● . notes for div a01033-e1090 iunius in amica colla . ●●m armin. the law of god ratified by the gospel of christ, or, the harmony of the doctrine of faith with the law of righteousness wherein many of the types and rites of the ceremonial law are unfolded, and the moral law adjusted a rule of holy living to all, though justified by faith / as it was delivered in several sermons preacht to the parochial congregation of mayfield in sussex by mr. mainard late rector thereof, publisht since his death. maynard, john, 1600-1665. 1674 approx. 481 kb of xml-encoded text transcribed from 150 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a50402 wing m1450 estc r33505 13431275 ocm 13431275 99532 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial 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(eebo-tcp ; phase 1, no. a50402) transcribed from: (early english books online ; image set 99532) images scanned from microfilm: (early english books, 1641-1700 ; 1552:26) the law of god ratified by the gospel of christ, or, the harmony of the doctrine of faith with the law of righteousness wherein many of the types and rites of the ceremonial law are unfolded, and the moral law adjusted a rule of holy living to all, though justified by faith / as it was delivered in several sermons preacht to the parochial congregation of mayfield in sussex by mr. mainard late rector thereof, publisht since his death. maynard, john, 1600-1665. [20], 271 [i.e. 273], [2] p. printed for francis tyton ..., london : 1674. "the epistle dedicatory" signed: h. hurst. numerous errors in paging. errata: preliminary p. 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bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng justification. authority -religious aspects. theology, doctrinal. 2003-12 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2004-05 tonya howe sampled and proofread 2004-05 tonya howe text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the law of god ratified , by the gospel of christ : or , the harmony of the doctrine of faith , with the law of righteousness . wherein , many of the types and rites of the ceremonial law are unfolded : and the moral law adjusted a rule of holy living to all , though justified by faith. as it was delivered in several sermons , preacht to the parochial congregation of mayfield in sussex , by mr. mainard late rector thereof , publisht since his death . col. 1. 27 , 28. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 cor. 3. 14. & 18. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 london , printed for francis tyton at the sign of the three daggers in fleet-street . 1674. the epistle dedicatory . to mrs. elizabeth baker widow : to captain iohn baker and his wife : and to mr. iohn baker and his wife . to mr. clement read : and to the rest of the inhabitants of mayfield in sussex , auditors of these ensuing sermons . much honoured and well-beloved in our lord , the high opinion he hath of you ( who desired me to dedicate these sermons to you ) commands me to make good my compellation , by bearing a particular respect to that worth , and love for those graces and profession in you , which were sufficient to determine the publisher of these sermons to the choice of you to be countenancers of them , now printed and exposed to publick view , which you first heard from your own privater pulpit . the publisher makes the church somewhat a debtor , but mayfield very much a debtor to him for his care of your spiritual profit and advantage : to which end these discourses ( delivered in such plainness ( as becomes the truth ) and with such clearness as may capacitate any amongst you to read , understand , and gain by them ) are set before you . that of your faithful monitor , now dead , might be said ( as is in somewhat different sense said of abel , ) being dead , he yet speaketh , instruction unfolding that which many would else not discern , caution , that you avoid what he knew was dangerous and might prove deadly , and exhortation , perswading you to weighty instances of obedience and constancy . if it be , as doubtless it is , a truth that the legal and mosaick rites were the gospel vailed , this piece deserveth your serious perusal ; for it takes the vail from off the face of moses , and doth with plainness and brevity explicate many of those divine riddles and heavenly hieroglyphicks , on whose out-side too many of the jews ( like unexperienced children gazing on pictures , ) determin'd their eye inapprehensive of the import of them . i would give you some account of the subjects handled in this ensuing treatise , but it is publisht that your reading might inform you . nor will i doubt your readiness to view that with your eye , which , i believe , much pleased your ear . and i hope your desires to profit by it , wish my epistle brief , that you may be taken up with the seasonableness and pertinency of the subject . a piece which , i assure you , doth very particularly express the temper of its author , who could have walked abroad ( as easily as most ) in a gorgeous dress of rich learning ; but he was as well versed in this part of self-denial , and resolved to practice it , as he was vers'd in authors , and knew how to use them . he preacht it to you , that you might understand it , and his son-in-law hath taken care it should be printed , that you might read and remember it . i wish that , among the many eagerly snatcht occasions men take to publish their own conceptions more would take this course , and print , for the use of particular places ; some of the choice and profitable sermons of their own ministers , as soon as might be after their death , when , in all likelihood , the mourning remembrance of their dead minister will enhance the value of his living sermons , whilst the sense of their loss , in the death of his person , would increase the care ( of some at least ) that they lose not his counsels , exhortations , reproofs and comforts which ( by this means ) do survive him . i know many are so obstinate in their vnbelief , and so unperswadable to obedience , they will not promise to believe or obey , unless one arose from the dead to witness to the promises , and to require their obedience . god shew them mercy , opening their blind eyes , and perswading their hard hearts ! if there be any such among your inhabitants of mayfield ( and alas ! in so great a parish there are too too many , ) behold here is that which of all courses seemeth to come nearest to such a condescension . though your minister be not sent from the dead , yet providence sends ( as it were ) from his grave : and if you will not obey commands , nor follow counsels , nor be warned by cautions in his writings , you would not be perswaded if he came from the dead . but of you in particular i have no jealousie , to whom this epistle and the book is dedicated . instead of perswading you to read it ( of which i am perswaded you are very forward of your selves ) i shall adventure ( and , i hope , with no more boldness than success ) to move you to bestow many of these books among your poorer neighbours , who will gladly read mr. maynard's book , when perhaps they have as little mind to read other mens works as they have knowledge of their persons . promote knowledge of christ , and saving grace , by the means which are most likely to do it ; hereby you shall ( through the blessing of the lord ) turn many to righteousness , and shine as the brightness of the firmament for ever , which is that great thing that ( with hope of success ) is for you all , and for the rest of the church-of god , the prayer of from my study in the house of the right honourable the countess of manchester , at waltham-abbey , april 3. 1674. yours , in our common lord , both servant to your souls , and coheir of your hopes , h. hurst . the contents of the several chapters . chap. i. no justification by works , to gentile or iew transgressours of the law , and how : yet the iew had advantage by the law , which is not voided by doctrine of faith. corrupt nature dispute perversely against the truths of god , partly out of ignorance and mistakes . christ's righteousness the matter of our justification . prepossession of false opinions pervert the scripture ; this ruin'd the iews , obstructed the gospel among the greeks . pride natural to us , and opposite to the gospel . love of sin , of the world , pervert truths of the gospel : the danger of this as rejecting the remedy , or turning it to the increase of the disease . errors easily increas'd . how errors found in godly men , while sometime the carnal are free from them . chap. ii. grace abhors the perverting of truth : so moses , elijah , &c. st. paul , &c. for , hereby god is dishonoured , the new nature is thwarted . errors broken out are hardly limited , easily overgrow the truth : so the bulk of popish errors did : so arianisme did . errors divide the church : so the errour of the necessity of circumcision , the errour about keeping easter in victor's time . pope's supremacy now divides the church . such divisions occasioned by preaching old forgotten truths ; but the fault in those that will not endure such doctrines . satans malice , and some mens weakness : so the inundation of popish superstitions broke in . how much we should resent these things : their danger : toleration of them discussed , in the objections for errours answered . chap. iii. objections against truth many times are double falshoods ; this riseth from ignorance , credulity , malice , and want of arguments to confirm errours . no strange or new thing that men erre and are slanderous . protestant ministers are no promoters of antichrist , but his great adversaries : lessening them greatens antichrists interest . seducing sectaries expedite antichrists affairs . satan hath still hindered reformation by such ways . chap. iv. a threefold law , first given to the gentiles with the iews : the other given only to the iew. law of nature and its use . the ceremonial cannot justifie , nor the moral , yet neither made void by faith. faith confirms the ceremonial law : what this is , 't is of god , how long to last ; abus'd or not understood by many of the iews , who precisely observed ceremonial cleanness , palpably neglecting moral purity . in what sense doctrine of faith doth not abolish the ceremonial law. the dispute between iews and samaritans , and whence it arose ; when , and how long continued . divine worship in spirit and truth , not limited to any place . law ceremonial , a school-master to bring us to christ , full of deep mysteries and spiritual realities , cleared by the gospel . these unfolded in explication of circumcision , seal of that promise , i will be their god , which contains all grace and comfort , is made good to us in christ : the covenant sealed by circumcision , the same that is sealed by baptisme . passeover what , its occasion , the circumstances of it ; its meaning in each particular applied to christ. actual faith in christ delivers from curse of the law , should excite to thanfulness , holiness , exercise faith , preparedness for our duties , godly sorrow . feast of first fruits , when enjoyned , excite to endeavour a rising to newness of life . chap. v. few creatures appointed for sacrifices : three sorts of beasts , two of fowls , all meek , resembling christ , as we should . korban whence derived , how apply'd to christ , through whom we are made nigh to god. burnt offering , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it s import to us , the rites in offering it , blindness of the iews , and to be pittied : deep slaine of sin , it is deadly to the sinner or his surety : christs bloud precious , shed that we should not live in sin . the continual burnt-offering christians should offer morning and evening ; as most likely the iews did pray and praise god in their houses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its signification : imputation of sin to christ speaks gods love of compassion to sinners : sin base and shameful . the blood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkled before the lord on the golden altar ; the meaning hereof : it s inward fat burned , what meant : some other rites in the offering it , and their import . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was , noted christ and how , a sufficient sacrifice therefore , fit to be trusted in . how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth the christians sacrifice , and apply'd . oyle used in the meat offering : its purport with other rites of it explained . salt with all sacrifices , and its meaning . the covenant of salt. the drink offering wherein it consisted . the peace offering , what , and on what occasion ; meaneth whole christian duty in general , to be offered to god through christ. peace-offering might be male or female , part of it to be burnt , part for the priest , part for the offerer ; hence our communion with god inferr'd . how sacrificers are partakers of the altar . priests under the law were sacred persons , especially the high-priest , type of christ , whose is an eternal priesthood . the garments of the high-priest and their meaning , viz. the holiness , beauty , and glory of christ in general . a more particular view of each part of the garments , their import , and our instruction . ordinary priests were in a sort types of christians who are to be spiritual priests and sacrifices . ministers of the gospel no where called priests in the new testament . tabernacle and temple agreed in some , differed in other particulars : how each signified christ to dwell with us , in much humility and love , we ought therefore to unite our selves to him , estrange our selves from sin : scandalous sins should not be cause of gladness in any who observe them in others . temple and tabernacle signify'd each be liever . sin defiles the whole man , the heart first , the outward man next : sin begins in the heart . altar made of shittim wood , the meaning ; covered with brass , its purport ; the godheadpreserving the humane nature under its sufferings . where the altar was placed , its meaning . the altar of incense , its meaning . the ark what in it , and their import . the mercy seat , the cherubims looking down towards the ark. the fire used in sacrifices , its meaning : christs love to us , undergoing such sufferings for us , requireth love from us to him . this fire came from heaven , never was to go out ; such should christian zeal be . chap. vi. sacred observances , as restraint from unclean beasts : so not in their own nature ; the meaning equalleth all mankind in their original . gods soveraignty in chusing israel incomprehensible : his infinite goodness calling the gentiles , who should be thankful , and take heed of unbelief and all sin . our liberty to use all wholesome food : blood whether now forbidden ? probably a natural though secret reason , why so many creatures were forbidden to israel ? prohibition of eating blood , acts 15. explained . festivals religious among the iews , noted our christian joy . what feasts these were . at the time of the feast of harvest , christ sent down the spirit on his apostles , who were to gather in the harvest of the gentiles . feast of ingathering about our september . the meaning of it well applyed in three or four particulars . the feast of trumpets , the type of preaching the gospel , and calling to faith and repentance : who are deaf to this , shall be astonied at the last trumpets sound . the various washings in use among the iews well unfolded , shew christ the accomplishment of them , and our christian duty of dayly purging our selves in the fountain of his blood . chap. vii . st. pauls design to deliver to us the doctrine of justification by grace . this clear'd by reducing all men under an examen : the gentile examined and cast by law of nature transgressed : the iew examined and cast by the written law moral transgressed . there is a law of nature , this not nulled by faith : what this law is , in the particular description of it ? t is engraven on the heart , given by christ , yet different from that he gives believers who follow him . it was a perfect rule before the fall , it is yet of great use , though much impaired . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was to be served , and worshipped , that he created all , being himself eternal and omnipotent , wise and good . this law declared what is good and what evil , in some measure . excellent discourses of philosophers . yet is it an imperfect rule now , cannot guide sinners to blessedness : discovers not the great mystery of the trinity , or the state of perfection man was created in ; his fall , and recovery , &c. an additional imperfection from the heart on which it is written , as from blurr'd paper the words or letters are imperfectly read : yet useful it is to gods glory , to humane societies , as remote preparators to receiving the gospel ; in which much above , nothing contrary to , the light of nature ; it justifies god , leaves man without excuse , not increasing this light , not acting up to it . this defect of theirs was sin against god , who as lawgiver to all , hath given this law , punisht the breakers of it , before the law given on mount sinai . rom. 5. 13 , 14. illustrated . these punishments were just , as severe , in every age , and ruine of several monarchies . the sins of christians greater than of heathens or iews . what christians are in name , in participation with christ , who is dishonoured by their sins , which many heathens abhor . seneca and pliny abhor'd drunkenness , tully decry'd frauds in contracts . chap. viii . moral law written , abridged in the ten commandments , established by the doctrine of justification by faith , though it excludes the righteousness of works from our justification , not excluded from all other use . none justified by works of the law , because all are born in state of sin . works of faith follow justification as fruit , are imperfect examined by the rigor of the law , which bears not the least aberration , requires the whole of mans heart alwaies , in highest degree of love to god , and for his sake to man our neighbour , nothing must be omitted , or wanting , or defective . mans works cannot justifie before the infinite justice , holiness and majesty of god our lawgiver . man to be saved , was found in sin ; is saved by grace : from which they fall , who would be justified by the law , being a covenant of nature quite different from the gospel . works justifying in st. james sense , jam. 2. 24. explained . iustifying faith is an active principle , as prevalent habits are . they miserable who are not in christ , because condemned : no middle state : outward fairness insufficient , inward change necessary . historical faith doth not justifie . iustifying faith hath sense of its need of christ , who is a complete saviour , and wherein this compleatness is . how earnest we should be to be found in him , careful to bring forth much fruit , but not to trust in it , keep the mean between the dangerous extreams of a dead faith , and resting on the works of faith. how christ establisht the law ; by fulfilling it which he did without destroying it , what occasion of that , mat. 5. 17. how made under the law though he was the lawgiver , bound therefore to fulfill the law perfectly , so became a perfect high-priest according to the type wherein every blemisht person was prohibited medling with the priestly function . sinless perfection necessary to the sacrifice christ offer'd in offering himself . fulfilling the righteousness of the law , is an establishing of the law ; to the exactness whereof man was at first created , the law of our creation afterwards exemplified in the decalogue : satans design to obliterate this law by our sin , to bring us under a law of sin , how this effected , hence god dishonoured , man destroyed , both arising from satans malice against the glory of god , and happiness of man : this work of satan christ came to destroy , and hath done it , which no meer creature could have done , angels could not , and why . this work is really a repairing man , though expressed by destroying of satans work : so raising up the dead , is called destruction of the grave . 1 joh. 3. 8. at large unfolded , christ god imprest on our nature in himself , the absolute perfection of that holiness the law required of mans nature , christ hath fully satisfied the law , and accomplisht the prophecies concerning him , which was god , the coessential word , who made all , supports all in heaven and earth , and doth it as primary efficient cause and final for his own glory , so was without robbery equal with god , yet became man , uniting the humane nature to the godhead , which supported the humane nature , gave value to the sufferings of it , in which nature , he made under the law , was in capacity of suffering the curse , which the godhead , fountain of life and blessedness was not liable to : who come not to christ , are expos'd to all that their sins deserve , and the law threatens : sin then is bitter , and will be the shame of sinners . who are in christ , have sound foundation of comfort , christ hath satisfied the law for them . to whom his perfect righteousness is imputed : so the law establisht , this enlarged and illustrated , debts paid by surety the debtor discharged the payment imputed , god imputes it , and of grace or freely to the believer on his believing in christ. so faith justifieth not meritoriously , nor efficiently , not materially or formally , but objectively and instrumental●y , as apprehending christ his righteousness : hence our blessedness , joyned with our sanctification . how christ establisht the law , by perfectly fulfilling all the righteousness which it required : contraiwise the doctrine of justification by our works makes void the law in great part , reducing its commands to the scantling of that obed●ence , which is pretended to justifie us . the mystery of christs immense love to us . believers should be humble and will be● great sinners may be encouraged to come to christ , whose righteousness is the righteousness of jehovah . look to the truth of your faith , the suitableness of your life : justified ones are sanctified ones . the law is made a rule of holiness in life , to those that are justified without works of the law , and this by the authority of christ , who hath for us satisfied it as a covenant , and now ratified it as a rule to us ; we cannot live justified by it , we must live sanctified to it . the law as covenant of works , useful to believers , to humble , awaken , and drive them to seek a remedy : the law a rule useful to believers , keeping them poor in spirit , in sight of what they once were , what they still are : it is useful to quicken and stir them up to greater study of holiness . our redemption no prejudice to the law , rather an exalting of it . the peaceable comport of the law and faith , which oppos'd to each other , is great error of antinomians . high presumption to boast of justification by faith , and yet be the servants of sin against the holiness of the commandment . he is out of christ who continues in sin , in contempt of the law , and to the abuse of free grace , which imparteth inherent righteousness to sanctification , as it imputeth christ his righteousness to justification . errata . page 5. line 2. read these . p. 17. l. ult . add here . p. 18. for when , l. 18. r. even . p. 21. for circumcellions , r. circumcellians . p. 32. l. 19. for corrupts , r. corrupt . p. 33. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 13. r. hymenaeus . p. 37. l. 16. r. consequents . p. 44. l. penult . r. exhort . p. 53. l. 12. r. tolerable . for chap. iv , r. v. p. 125. in the margin , for officers , r. offerer . p. 130. l. 33. dele him . p. 153. l. 22. r. persons . p. 160. l. 1. for an , r. any . p. 212. l. 2. for no , r not . p. 239. l. 21. r. woman . p. 240. l. 17. for state , r. stead . p. 243. l. 6. r. enduring . p. 263. l. 25. r. for. rom. 3. 31. do we then make void the law through faith ? god forbid ; yea , we establish the law. chap. i. the holy apostle in this divine epistle according to the wisdom given unto him ( as his fellow apostle saith of him ) having laid down that great fundamental truth of the gospel , that righteousness and everlasting life is to be obtained by faith ; that is , by the perfect righteousness of christ imputed to believers by god the father , and applied by faith , proveth it by shewing that none are justified any other way ; and this he cleareth by making it evident that all sorts of men israelites and gentiles are sinful and guilty before the lord , and therefore none of them justified by any works of their own in the fight of god. he proveth the gentiles to have sinned against the law , and light of nature and reason ; the israelites to have sinned against that law , not only so , but against the written law , and that both ceremonial and moral ; against th● ceremonial law , in that they rested in the outward observation of it , not looking to the substance and end of it , and so their circumcision was made uncircumcision : the moral law condemned them because their corrupt natures were enmity against it , contrary unto it ; they sinned against it in omissions , commissions , their best performances fell far short of the full perfection of it , and therefore they all stood condemned before the lord , whose exact justice alloweth of no righteousness but that which is every way perfect . these things being cleared from the 17th verse of the first chapter to the 20th verse of this third chapter : then he declareth another way of justification revealed in the gospel , even by the full satisfaction and perfect righteousness of the lord jesus christ , imputed by god the righteous judge of all the world to believers , and applied by faith : and having proved this , in the latter part of this and in the two next chapters , he in●●rt●th th●se words in the end of the third ▪ chapter , do we then & c. ? although he had not finished his discourse of free justification by faith through the righteousness of christ , yet he wou●d put in a caveat against the licentious ●buse of this excel●ent doctrine , though it seemeth a little out of order , not tying himself so precisely to method as to negl●ct the vindicating the honour of christ , and the preventing , or removing of such a mistake upon which poor souls are apt to make shipwrack . so that in these words we may note , first a question or objection , do we make void the law through faith ? secondly an answer : 1. by way of detestation or abhorrence , god forbid ! or , let it not be , far be it from us . 2. by way of denial implied in a contrary assertion , and that with advantage , we are so far from making void the law through faith , that by this doctrine we establish the law. do we make void the law ? do we make the law a vain , empty , useless thing , of no force ? do we take away all authority and binding power from the law ? through faith , through the doctrine of the gospel , teaching men another way of obtaining justification and righteousness , by the perfect righteousness of christ , apprehended by faith without any respect unto or consideration of the works of the law ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be , far be it from us ; yea , we establish the law , we give more honour to the law , we acknowledge more fully and truly the perfection , purity , authority of the law , than they do , which teach and seek righteousness by the works of the law. from this objection may be noted this point : that ignorance and malice is apt to mistake , slander or pervert the most precious truths of the gospel ; or thus , the corrupt nature of man is apt to corrupt the most precious truths of the gospel . so in this present chapter : for the apostle having before proved the people of israel had as much need of the righteousness of christ to save them from condemnation , and to justifie them and present them as righteous before god , as the heathen ; their sins and guilt being as great as that of the heathens or rather greater . it seems hereupon some were ready to argue : what advantage then hath the iew , and what profit is there of circumcision ? as if they had said , this doctrine taketh away all difference betwixt iew and gentile ; it giveth unto israel the peculiar people of god no more priviledge or dignity in things pertaining to god , than to the worst of heathen idolaters ; it was to no purpose that god distinguished them from other nations by the ordinance of circumcision : thus is corrupt nature apt to corrupt the precious truths of the gospel . but the apostle shews that the iews had much advantage over the gentiles , chiefly , because that unto them were committed the oracles of god : they had the word of god , the writings of moses and the prophets given by the inspiration of the holy ghost , directing them to the messias to whom they were to seek for righteousness , and in whom they were to believe that they might be justified : they had sacrifices prescribed them by the wisdom of god , as special helps to strengthen their faith in the perfect sacrifice of christ the redeemer ; and therefore they had much advantage above the heathens , if they improved it for their eternal good ; and yet notwithstanding all this , it was as impossible for them to be justified by their own works and righteousness , as for the heathens , and they had as much need of christ and his righteousness for justification as a●ese . in this the iews had the advantage above the heathens , that they had far better means to lead them unto christ than the heathens : herein they were both alike , that neither the one nor the other could be justified and saved by their own works , but only by christ and his righteousness . again in this regard , the condition of the obstinate and unbelieving iews was worse than that of the profane gentiles , that they sinned against greater light and means , not improving their priviledges and advantages but receiving the grace of god in vain . then followeth another objection , if mans unrighteousness commendeth the righteousness of god , if gods righteousness in justifying sinners be the more gloriously manifested by reason of mens wickedness , how then can it stand with the righteousness of god to punish men for sin ? and again , if the glory of god , his rich grace , do appear and shine forth so much the more admirably by the heinousness of peoples sins , why should any flee from sin , and not rather add sin to sin , doing evil that good may come , that gods grace may be the more manifested to his glory ? the apostle rejecteth these with detestation , shewing that notwithstanding all their perverse cavils , they shall find god a severe judge , and that their damnation is just : for it doth no way lessen the guilt of sin that god getteth glory by it ; for sin in its own nature tendeth to the darkning of gods glory , and men by sinning dishonour god ; but such is the infinite perfection of god , that as he commanded the light to shine out of darkness , though darkness be contrary to the light , so he can work good , and get himself glory out of the evil of sin , which in it self tendeth to rob him of his glory . so in the sixth chapter of this epistle , shall we continue in sin that grace may abound ? the apostle had shewed before that all had sinned in adam , besides the guilt of their own actual sins , yea , even such as lived before the law was given by moses ; and that by the publishing of the law sin abounded , the guilt of sin increased : but then withal , he added , that where sin abounded grace did much more abound ; the free love and favour of god was gloriously manifested in pardoning sin , thus heightned and aggravated by the express law , and in freely justifying sinners condemned by the written law. hence this question or objection , to which the apostle answers with detestation ( as before ) and withal sheweth that they who are justified by the righteousness of christ , have received the spirit , and so dye to sin and live to righteousness , and are engaged hereunto by their baptisme , and therefore it is in vain for any to hope for justification , and pardon of sin through christ , who yeild themselves up to the service of sin . so verse 14th , he saith to believers , ye are not under the law but under grace : hence again a question or objection of corrupt nature or carnal reason , what then ? shall we sin because we are not under the law but under grace ; may we not therefore sin securely if we be free from the law , if the law have no power nor authority over us to condemn us ? the apostle answereth this after his usual manner with detestation , and then more fully , know ye not that to whom ye yeild your selves servants to obey , his servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousness ? they that are just●fied by christ , and freed from the curse , the condemnation and rigour of the law , are the members of christ , and servants of righteousness ; but they that sin securely upon a conceit that they are freed from the law , are indeed the servants of sin , and this service of sin tendeth to everlasting death . the reason of this in general , is , the contrariety of mans nature unto god and his truth since the fall , since the image of god was defaced , and the nature of man corrupted by sin ; so that the powers of the soul thus degenerated are become cross and opposite unto the counsel and truth of god. they are of the world , therefore speak they of the world , and the world heareth them : we are of god , he that knoweth god heareth us , he that is not of god heareth not us ; hereby know we the spirit of truth and the spirit of error : all of us are naturally of the world , and all remain so , unless the lord do effectually by his grace call them out of the world , and so their worldly minds and hearts are unsutable and opposite unto the mind and truth of god. more particularly , 1. ignorance is a great cause why men deprave the scriptures and pervert the truths of god : the light shineth in darkness , and the darkness comprehendeth it not . all are naturally darkness , and therefore full of contrariety to the light and truth of god ; ye were sometimes darkness , saith the apostle , to those that then were light in the lord ; the best of those whom god hath savingly inlightned by his spirit , were sometimes darkness . lye not one to another , seeing that ye have put off the old man with his deeds , and have put on the new man which is renewed in knowledge after the image of him that created him . they that are regenerated are renewed as in other regards so in knowledge ; this sheweth that the old man is possessed with darkness ; corrupt nature is void of saving knowledge , and therefore in that condition men are apt to put light for darkness , and darkness for light . the sadduces that denied that great mystery of the resurrection of the body , i conceive , were much pleased with an argument whereby they hoped to non-plus the lord jesus christ ; they seemed not directly to deny the resurrection , but only to desire a resolution in a difficult case , concerning ●a woman that had seven husbands , & out-liv'd them all : the question was , which of those seven should enjoy her for his wife at the resurrection ; but the lord christ telleth them they shewed gross ignorance in that wherein they thought themselves ve●y acute : saith he , ye do err , not knowing the scriptures nor the power of god : and first sheweth them how by the almighty power of god , the bodies of the saints at the resurrection should be so wonderfully transformed and glorified , that they should not need nor desire marriage or other things of the like natrue , no more then the angels do which are spirits and have no bodies ; then he proveth by the scripture that the dead shall rise , now this ignorance is more or less gross in several persons ; some that are not so grossely ignorant as others , yet being weak in knowledge and judgement , are apt to miscarry in this kind : first by misunderstanding some texts or passages of holy scripture , so it seemeth the saints at thessalonica mistook what the apostle had written to them in his former epistle , when speaking of the last day , he saith , this we say unto you by the word of the lord , that we which are alive and remain unto the coming of the lord , shall not prevent them which are asleep ; the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trumpet of god : and the dead in christ shall rise first , then we which are alive and remain shall be caught up together with them in the clouds , to meet the lord in the air. where twice he speaketh of himself ( if we look on the bare words ) as if he should live to the end of the world , as if christ should come in glory before paul should leave this world : i conceive , he spake by way of supposition , that if he , and other believers then living , should remain to the last day , then they should be thus translated to glory ; and as he saith elsewhere , they should not dye , but should be changed and this he might do to teach others by his example to live in a continual expectation o● christs gloriou● appearing , especially considering that the day of death was to them as the last day , not that he did peremtorily determine any thing concerning the time which was unknown : now compare this with what he writeth to the same church in the next epistle , now we beseech you brethren , by the coming of our lord iesus christ , and by our gathering together unto him , that ye be not shaken in mind or be troubled , neither by spirit or word , nor by letter as from us , as that the day of christ is at hand : let no man deceive you by any means for that day shall not come , except there come a falling away first , and that man of sin be revealed , the son of perdition &c. it seemeth some went about to deceive them under pretence of revelation implied in the word spirit , some by word of mouth , as if the day of the lord should come in that age , and these might abuse those words of the apostle in his former epistle , therefore he saith , by letter ( or epistle ) as from us . now satan might have this pollicy , and set a certain day , and that within a short time , that when they saw it did not come to pass at the time foretold , they might doubt of the thing it self , whether ever it would come to pass ; but the apostle shews them that there must be a great change before that day , a general apostacy or falling away , and the revealing that man of sin , the son of perdition . secondly , by drawing false inferences and conclusions from some places of scripture . so in the present text , from that ●ound doctrine of the apostle concerning free justification of sinners through the righteousness of christ , without any respect at all to the works of the law , it seemeth some drew this inference or conclusion , that the law was made void : and do not the antinomians the very same ●t this day ? yea , do not many among us harbour the same conceits in their minds , as if it were enough only to pray to god to pardon their sins for christ his sake ; as if they ●eed not labour after conformity to the law ●n righteousness and holiness . on the other ●●de , whereas christ saith , except ye repent ye shall likewise perish . except a man be born again , he cannot see the kingdom of god. follow holiness without which no man shall see the lord. from these and the like scriptures , some it seemeth draw false conclusions , as if by repentance , by holiness , by prayers , and other duties , they might in part satisfie for their former sins ; and as if repentance , regeneration , holiness , were not only things accompanying justification and salvation , but proper causes : but ye must consider , first , that christ his satisfaction and righteousness is the full , perfect , and only cause of ●ustification and pardon of sin , and that no holiness , no duties of the persons justified , do help any thing at all towards their justification ; it is the righteousness of christ imputed to them , which maketh up the whole matter of their righteousness in the sight of god , and covereth all their sins . secondly , on the other side , regeneration , repentance , holiness , are concomitants , things accompanying justification and salvation , and evidences of it : so that although none can procure pardon of sin , nor justification in the least degree , by any graces or duties of their own , yet none can have any ●ound hope that their sins are forgiven , or their persons accepted of god as righteous , without repentance , regeneration , and holiness ; because none have their sins pardoned , and their persons justified , but such as receive christ into their hearts by faith. now christ alwaies cometh by water and blood by his holy graces to wash and sanctifie the soul , as by his blood and merit to justifie and procure forgiveness of sin . as the light of the fire giveth no heat , and the heat of the fire giveth no light , yet the heat and light are joyned together in the fire ; so righteousness imputed to the soul for justification and forgiveness of sin do not sanctifie , and on the other side , repentance , regeneration , holiness in believers do not justifie , yet they are joyned together , and where one is , there is the other , and the latter is an evidence of the former . i conceive it is a common case with many to mistake in this kind , because they want judgement rightly to draw inferences from scripture gro●nds : so the anabaptists , because they read of persons baptized when they made profession of faith and repentance ; hereupon they draw conclusions against infant-baptisme : whereas the case is not alike , for those examples are of converted jews or heathens , not of such as are born of christian-parents ; whereas they should rather argue , that because infants born of church-members under the old testament , were circumcised as church-members by the lord command ; therefore infants born of church-members under the new testament are to be baptized as church-members now . thirdly , prejudicate opinions , false conceits , sutable to corrupt nature and carnal reason , forestalling the mind , and being entertained aforehand , make people very apt to deprave or deny the truth when it is presented to them . i conceive this was the cause why the jews were so obstinate in rejecting christ and his doctrine , not receiving and obeying him as christ ; because their carnal minds were forestalled with conceits of a messias that should come in state as an earthly prince , and erect a glorious worldly kingdom amongst them , and this prejudice moved them to corrupt the prophecies of the old testament , and to distaste the doctrines of the new ; they liked not to hear of a crucified redeemer , the doctrine of the cross was to them a stumbling-block , they did not close with a spiritual kingdom of christ , attended with persecution : yea , christ his disciples were not free from this disease , and therefore when christ foretold his own sufferings , peter presumed to rebuke him , and there was a contention among them for the chiefe place , as if they expected great worldly honours and dignities by following christ : on the other side , the grecians were prepossessed with the rational principles of worldly wisdom and philosophy , and so despised the gospel as foolishness , though indeed there were such heights and depths of divine wisdom in the mysteries of the gospel , as never came into the head of the wisest men amongst them . the carnal israelites were forestalled with an opinion of their own righteousness , and so rejected the doctrine of justification by the righteousness of christ , for they being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of god. ignorance and prejudice , the fruit of ignorance caused them to disrelish the truth of the gospel . secondly , the love of sin is a cause why men pervertor reject the truths of the gospel . the gospel and word of grac teacheth to deny ungodliness , and worldly lusts , &c. this is distastful to a soul wherein sin raigneth . the gospel requireth christians to dye to sin , to mortifie their members which are upon the earth , to live to righteousness , to walk in newness of life . thirdly , the pride of corrupt nature is very contrary to the gospel which teacheth to be poor in spirit , to empty our selves of all self-sufficiency , to go out of our selves , to become fools that we may be wise , to be less than nothing in our own eyes , to receive all of meer grace , the free love and favour of god , to present our selves in anothers garment before god in the righteousness of christ , for the covering of our shame , and cloathing of our nakedness , to look for no acceptance of any service but by anothers worthiness , the merit of christ. fourthly , corrupt and inordinate self-love may move men to reject or corrupt the truths of the gospel , which teacheth self denyal , and the renouncing of all that is dear unto us , so far as it standeth in opposition against christ , then saith iesus unto his disciples , if any man will come after me , let him deny himself , and take up his cross and follow me . the gospel striketh at the right eye , at the heart , and root of the most beloved lusts ; how then will self-love rise up against it ? fifty , inordinate love of the world , of things below , being deeply rooted in corrupt nature , raiseth rebellion against the gospel , and moveth men either to reject or corrupt the truths revealed in it . felix trembled at pauls discourse and commanded him away : the young man went away sorrowful , when christ required him to fell all and give to the poor , and follow him , in hope of treasures in heaven : the pharises who were covetous , when they heard christ speak against that sin de●ided him ; love not the world , neither the things that are in the world ; if any man love the world , the love of the father is not in him ; so if any man love the world inordinately , the love of the truth is not in him , for all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the father but is of the world . the use of this may be , first , to teach us to see and bewayle the corruption of our nature , and withal , to make us sensible how dangerous it is to continue in our natural estate , destitute of the spirit of christ ; our corrupt nature is apt to corrupt and deny the precious truths of the gospel ▪ it were a dangerous and malignant disease of the body , that should turn the best physick into poyson , and either cast it out of the stomach as soon as it is taken in , or grow worse by occasion of the remedy : our natures are wholly overspread with the deadly disease of sin and corruption , and there is no part ●ound in them , as the apostle saith , i know that in me , that is , in my flesh dwelleth no good thing : he had much good in him through grace , a great measure of the spirit of christ , but in his flesh , so far as he was carnal , so far as he was not renewed by the holy ghost , ●o far there was no good thing dwelling in him ; which sheweth that in them which are not regenerate , there is nothing spiritually good , nothing suitable and pleasing to god : whence these two great evils follow ; first , an inclination to reject the remedy● ; like a corrupt stomack that gives no entertainment to the physick , leaveth it no time to work the cure , but presently casteth it out . so do many in the state of corrupt nature , they hear the truths of the gospel which the lord hath appoynted as pre●ious remedies against that disease , and reject them , cast them up again , either denying them in the secret thoughts , not believing them , or not seriously minding or regarding them . so the apostle told the unbelieving iews , it was necessary that the word of god should first have been spoken to you , but seeing ye put it from you , and judge your selves unworthy of everlasting life ; lo we turn to the gentiles . he charged them for putting the word of god from them . the apostle had put the word of god home to them , and they put it from them ; thus it is with many : the gospel is tendered to them as necessary physick sent down from heaven , and ministred to them by the preachers of the word , but they put it from them ; either they do not take it down , or presently cast it up again . secondly , there is an inclination in corrupt nature , to corrupt the truths of the gospel , and to make them occasions of increasing the disease , and so to make the gospel to become the servant of death unto death . corrupt nature is apt to make both the law and the gospel occasions of increasing these diseases of the soul concerning the law , the apostle saith , when we were in the flesh , the motions of sin which were by the law , did work in our members to bring forth fruit unto death : this explaineth afterwards as in other passages ; wherefore the law is holy , and the commandment holy , and just and good ; the law is perfectly holy , and just and good , and therefore cannot be properly the cause of any thing sinful and unholy , was that then which is good made death unto me ? god forbid ! but sin that it might appear sin , working death in me by that which is good , that sin by the commandment might become exceeding sinful ; such is the malignity of corrupt nature , that it worketh evil out of good , and maketh the pure and holy law of god an occasion of sin , the more sin is forbidden , reproved , threatned , condemned by the law ; the more vehemently is the corruption of nature carried after sin . so for the gospel , the apostle peter saith , that christ preached in the gospel , is to them that are disobedient , a stone of stumbling and a rock of offence ; when to them which stumble at the word , being disobedient , whereunto also they were appointed . they stumble and take offence because they like not those terms upon which christ is offered to them in the gospel . how dangerous is it then to continue in this estate of corrupt nature ? how earnest should poor souls be with the lord to deliver them ? the body is in a sad estate when all both food and physick increaseth some deadly disease in it . the word and gospel of god is both food and physick , and corrupt nature is apt to make it an occasion to increase sin , and aggravate condemnation . cry mightily to the lord to work a through cure upon your souls , to change and renew your natures , to send his spirit along with his word , that it may overpower the diseases of your souls , and be unto you the favour of life unto life . secondly , this may teach us not to think it strange , that so many pretious truths of the gospel are denyed and rejected in these days , so many parts of scripture abused with false interpretations and corrupt glosses , so many errors and lyes maintained instead of truths . corrupt nature is a full fountain sufficient to send forth a multitude of these poysoned streams . it is a fruitful wombe to conceive and bring forth abundantly , ignorance , mistaking the sense of scripture , drawing false conclusions from the word , filling the mind with mists and clouds of prejudice against the truth , love of sin , pride , corrupt and inordinate self-love , excessive love of the world and outward things . these and the like distempers of corrupt nature , what truths may they not corrupt or deny ? what errours and false opinions may they not breed and cherish ? now when satan the father of lyes , either more immediately by himself , or mediately by his instruments worketh upon corrupt nature , then followes strong delusion or efficacy of error whereby people are brought to believe lyes tending to damnation . yea , such is the power of satan joyning with corrupt nature in the producing of false doctrines , that one error begetteth many , and one seducer deceiveth many ; one blind guide draweth a multitude into the ditch with himself : yea , one heresie may soon over-run a whole country , and spread suddenly from one nation to another . how soon did the heresies of arius overcome the world , and how were the kings and kingdoms of the earth made drunk with the cup of the whore of babylon , lying drenched and drowned in popish errours , superstitions and idolatries ; and like horns fastned to the head of the beast , imploying their power to maintain the tyranny of antichrist , and to suppress and persecute the truth , and them that were sincere and zealous in professing and promoting it . and , thirdly , upon the same ground , we may see the cause of such wicked practices as are used to advance and establish errours : satan and mans corrupt nature joyn together in the breeding of them . false doctrines have an hellish original , and so are carried on by hellish means ; what juglings were used by the arians to delude the emperor constantine , to bring the champions of the truth , especially athanasius into disgrace and suspicion with him ? how importunate were they to obtain a toleration , and to be received into communion with the church ; covering their wolvish natures under sheeps cloathing , while they were weak and kept under , but casting off the sheeps skin when once they grew numerous and strong , and had emperours for their turn , and appearing in their own colours , devouring the sheep of christ , making havock of the church , and exercising outragious persecution against them ? much is related also of the fury and cruelty of the circumcellions ; as for the papists , what country in europe almost hath not had experience more or less of their bloody butcheries ? how many thousands of saints and martyrs have they murdered with fire and sword , and put to cruel torments in italy , germany , spain , france , netherlands , england and scotland ? among the rest the barbarous massacres acted upon the protestants at paris in france , under pretence of friendship , and a royal wedding , and the like cruelty executed in other cities of that kingdome , and the hellish powder plot here in england , are sufficient evidences by what spirit they are led : and this latter is on the one side , i conceive , matter of perpetual infamy and reproach to the whore of babylon ; and on the other side , an everlasting monument of the goodness of god , and his watchful eye over his church , in discovering this work of darkness , laughing to scorn the counsels of his enemies , and commanding deliverance for his people in this land , by which means the gospel and ordinances of god are continued among us to this day . but by these and the like examples it may appear , that satan and the corrupt nature of man closing together , do both bring forth dangerous errours , and contrive wicked means to maintain them . hence it is that they have dealt perfidiously with men to work their own ends , having first dealt falsly with god in denying his truth , and ( as much as lyeth in them ) falsifying his word , putting false constructions upon it , and drawing false conclusions from it . and therefore none ought to stumble at the multitude of errors and false opinions , so as to question the truth and certainty of religion , but rather so much the more to use means to be established in the truth , by searching the scriptures with diligence , earnestly praying to the lord to open their understandings , to lead them into all truth , and confirm them in it , to frame their hearts to receive the love of the truth , and to keep them from being led away with the error of the wicked . but some may question . if satan and corrupt nature are the cause of errours , what is the reason then , 1. that some of the godly are drawn into error ? 2. what is the cause that many carnal persons , and many notoriously wicked , are free from errours , yea , at such times and in such places where errours and sects abound . for answer to the former i conceive . first , that many who have been of note for godliness were never sound ; they were but chaffe in the lords floore , aud so easily blown away with every wind of false doctrine . saith the apostle iohn , little children , it is the last time , and as ye have heard that antichrist shall come , even now are there many antichrists , whereby we know that it is the last time : these lesser ant●●●ists were forerunners of the great anti●hrist , but whence came these petty antichrists , even out of the bosome of the primitive ? apostolical church ; for saith this apostle , they went out from us , but they were not of us : for if they had been of us , they would no doubt have continued with us ; but they went out , that they might be made manifest , that they were not all of us . if these that were in communion with the church of christ in those purest times , were unsound at the best ▪ and afterwards discovered their unsoundness by departing from the faith and church of christ , and becoming open enemies to the truth , have we not cause to think that many , who in these days imbrace false opinions , were never upright when they seemed most zealous for the truth and wayes of god ? and therefore what need have all to search their hearts , and while they seem to stand take heed least they fall , by l●bouring to ground themselves upon the lord jesus christ by faith unfeigned . secondly , i doubt not but sincere christians may fall into some lesser errors , because they do but know in part ; there are degrees of ignorance in them and the remainders of corrupt nature which may darken their minds , and expose them to the danger of erring , partly through the weakness of their own judgements , partly through the sleight of men and cunning craftiness , whereby they lye in wait to deceive , partly through the high esteem which they have of some men . so it is thought that multitudes were carried away with luthers name , and the eminency of his gifts , and the great service done by him to the church of christ. lastly , i conceive that the lord may in his wisdom suffer some eminent saints of his to err in some things , that men may learn not to think of men above that which is meet , but to give that great prerogative of infallibility to the god of truth alone , who hath revealed his truth in the holy scriptures : and therefore christians should try all spirits and doctrines by this rule , bring them all to the law and to the testimony , concluding that if they speak not according to this rule , it is because there is no light in them , no light in their doctrine , so far as it will not endure the trial of scripture light ; yea , the apostle speaks very high in this case , though we , or an angel from heaven , preach any other gospel unto you than that which we have preached , let him be accursed . if it were possible for a blessed angel to preach false doctrine , we must reject and cleave to the scripture against all contradiction . for answer to the second question : in as much as satan , and the corrupt nature of man , are the cause of errours and heresies , what is the reason that many carnal persons both such as are of civil conversation , and fair moral principles , and also such as are loose and licentious , yea openly profane , are free from errours in such places and ages , where & when false doctrines abound ; whereas they are such in whom the corruption of nature raigneth , and such as are held captive by satan according to his will ? for answer to this i conceive , first , that some such persons being naturally quick of apprehension , and judicious , may be so clearly convinced of some truths , that though many deny them and oppose them yet they will stand to them , especially when there is liberty for all sides to hold and profess what they list , and a man may stick to the truth without loss and danger : in such cases natural conscience is a strong tye upon mens spirits , to cause them not willfully to deny a known truth . secondly , some may affect the reputation of constancy , being loth to be noted for light vain and fickle persons ; and therefore in as much as it was their lot to be trained up from their childhood in the truth , they will cleave to it , howsoever others cast it off , so long as they see they may do it with safety . they account it a childish thing to hearken to every novelty and vain fancy ( as indeed it is ) and therefore not becoming their gravity . it may be they would have been as obstinate in error had they happened to have been taught it in their youth , as now they seem to be constant in the truth . is not this apparent in divers at this day , who stand firm in doctrinal truths , and remain perversely stiffe , in old ceremonyes and superstitious observances , which have no footing in the holy scriptures , because they have been trained up in both ? on the one side they were trained up under sound doctrine concerning the main points of faith : on the other side , they received some superstitious observances by tradition , and therefore they will part with neither , thirdly , i suppose satan having possession of carnal persons another way , doth not much temp● some of them to renounce the truth and entertain errours , because they are not such as are likely to do him any special service in promoting false doctrines . fourthly , many carnal persons may be engaged to stand for the truth against errors because some whom they respect , or upon whom they depend , or of whom they look for some advantage , go that way . fifthly , many carnal persons seem to be indifferent in matter of religion : they are serious , and hearty about things that bring in profit , in following their business , or in pursuing their pleasures , in satisfying their lusts ; they think it no great matter what men hold or profess in matter of doctrine . when the iews accused the apostle paul for teaching false doctrine , saith gallio the roman deputy , if it be a question of words and names , and of your law , look ye to it , for i will be no judge of such matters . see how slightly he speaks of matters of religion , as if they were but empty words , whereas the question between paul and the iews was one of the weigtiest that ever was in controversie . scil . whether the lord jesus were the christ ? and so festus another roman governour relating pauls case to king agrippa , accused by the iews ▪ said , when the accusers stood up they brought none accusation of such things as i supsed , but had certain questions against him of their own superstition , and of one iesus which was dead , whom paul affirmed to be alive . it seemeth he thought these things to be frivolous queries not worthy of the cognizance of so great a magistrate as himself : whereas the r●surrection of christ from the dead ( which was in question between paul and his adversaries ) was such a fundamental point , as that mans salvation depended upon it . thus it seemeth many are kept from embracing errours , because they hold it a matter of no great weight , what men profess in point of religion . but let all that mind their salvation receive the love of the truth and walk in it , hating and shunning every false opinion , and every false way , out of sincere love to the lord jesus christ , and true zeal for his glory . so much of the question or objection . chap. ii. the answer is , first by way of abhorrence or detestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be , or far be it from ●s ; which our translaturs render , god forbid : i suppose because this english phrase is used in cases of like nature ; howsoever the apostle by these words signified that he abhorred and detested such a consequence , as to make void the law by the doctrine of free justification through the righteousness of christ applied by faith. hence may be noted this point : that gracious hearts do exceedingly abhor those opinions which corrupt or oppose the truth of god. heresies and false doctrines are odious to the godly . 1. this may appear in many examples , and first in the old testament . moses did exceedingly abhorre the wicked counsel of balaam whereby he taught the midianites to deceiv● the people of israel , so as to draw many of them from the worship of god to idolatry ; and therefore saith he to the people , arm some of your selves to the war , and let them go against the midianites and avenge the lord of midian : which they did , and slew the males , and five kings of midian , and balaam himself , who gave this wicked counsel : but moses was not satisfied with this execution , but was wroth with the officers of the host , and said unto them , have ye saved all the women alive ? behold , these caused the children of israel through the counsel of balaam , to commit trespass against the lord in the matter of peor , and there was a plague among the congregation of the lord ; and then he commanded them to kill all except the women children which were virgins : and it seemeth that this was one of the last acts of moses his life , for the lord said unto him , avenge the children of israel of the midianites , afterwards shalt thou be gathered unto thy people : it was a work fit for him to do when he was ready to leave the world . how odious were those prophets of baal , to that zealous prophet elijah ! saith he , take the prophets of baal , let not one of them escape : and they took them , and elijah brought them down to the brook chishon and slew them there . micaiah shewed his detestation of those lyes spoken by the false prophets , when he told the king , now therefore behold the lord hath put a lying spirit in the mouth of all these thy prophets . the like may be shewed of the prophet ieremiah , how he abhorred the lyes of those false prophets , hananiah , ahab , zedekiah , and shemajah , but i come to the examples of the new testament . and first to begin with iohn baptist , who came to prepare the way of the lord , with what zeal did he detest the corruption of doctrine brought in by the pharises and sadduces ? when he saw many of them come to his baptisme , he said unto them , o generation of vipers , who hath warned you to flee from the wrath to come ? but above all , take the blessed example of the lord jesus christ , with what heavenly zeal did he manifest his detestation of the false doctrine taught by the scribes and pharises ? thus have ye made the commandment of god of none effect by your tradition . and he gave his disciples this caveat , take heed and beware of the leaven of the pharises and of the sadduces : which is meant of their corrupt doctrine . how sharply doth he reprove them , and how many woes doth he denounce against them ? he calleth such , wolves , theeves and robbers . and the apostles and servants of the lord jesus christ , being led by the spirit of christ ▪ did abundantly discover how exceedingly they detested and abhorred heresies and fals● doctrines . the apostle peter inveigheth with much vehemency against false teachers , & calleth their corrupt doctrines damnable heresies , whereby they denyed the lord that bought them , and bring upon themselves swift destruction . he terms their ways pernicious , and shews how they make merchandise of souls . he calleth them pernicious , self-wil●ed , and such as are not afraid to speak evil of dignities , wells without water , speaking grea● swelling words of vanity : with divers other expressions . st. iude agreeth with st. peter , and among other passages , compareth false teachers to cain , balaam , core. the apostle iohn calleth them antichrists , adversaries to christ , and false prophets . they are called deceivers ; yea , it is said , ver . 10 , 11. if there come any unto you , and bring not thi● doctrine , receive him not into your house , neithe● bid him god speed , for he that biddeth him go● speed is partaker of his evil deeds . in the revelations written by st. iohn , the angel o● minister of the church at ephesus is commended for hating the deeds of the nicolaitans . pergamus is threatned , because in that church was found those that held the doctrine of balaam , and of the nicolaitans , and therefore t is added , repent , or else i will com● unto thee quickly , and will fight against the● with the sword of my mouth . thiatira is blamed for suffering the woman iezabel which called her self a prophetess to teach and seduce . a great part of this book declareth the wickedness of the whore of babylon , the antichristian popish faction , the mischief they do , the judgements of god hanging over them , and how odious their false doct●ines and false worship is to god and his people . the apostle st. paul as he laboured and wrote more than the rest , so he is very plentiful in declaring his detestation of false doctrines and false teachers : in his epistle to the romans , ●he earnestly exhorteth the saints , i beseech you brethren , mark them which cause divisions and offences contrary to the doctrine which ye have learned , and avoid them : for they that are such serve not the lord iesus christ but their own belly , and by good words and fair speeches deceive the hearts of the simple . he speaketh of those that cause divisions contrary to ●ound doctrine , not of those that oppose false doctrine and corrupt customes , whereupon sometimes divisions may follow through ob●tinacy of those that resist the truth . how largely doth he declare against that fundamental errour of them that denyed the resurrection : he calleth them corrupt teachers , false apostles , deceitful workers , transforming themselves into the apostles of christ , ministers of satan , and imitating their master , transforming themselves into the ministers of righteousness , as he being the prince of darkness transformeth himself into an angel of light . how sharp and severe is he this way , in the epistle to the galatians , though we , or an angel from heaven , preach any other gos●el unto you than that which ye have received , let him be accursed : as we said before , so say i now again , if any man preach any other gospel unto you than that ye have received , let him be accursed . yea , he spared not that great apostle peter , but withstood him to the face , and gave him a publick reproofe , because he did but warpe a little , and by withdrawing from the believing gentils , for fear of offending the iews , gave occasion to men to question the doctrine of free justific●t●on through the righteousness of christ alone , and to think that circumcision and the ceremonies of the law were necess●ry to justification . again , saith he , o foolish galatians , who hath bewitched you that y● should not obey the truth ? shewing , that t● be led by ●alse teachers , is to be befooled and bewitched . corrupts teachers bewitch and make fools of their followers . again , saith he , i would they were even cut off that troubl● you . he calleth false teachers dogs , evil workers , the concision ; and sheweth that such are apt to beguile others with enticing words , and to spoil them through philosophy and vain deceit , after the tradition of men , after the rudiments of the world , and not after christ , intruding into those things which they have not seen , vainly puffed up by their fleshly minds . how notably doth he set forth antichrist and his followers , speaking of a grand apostacy and general fal●ing away , and calleth the head of it , the man of sin , the son of per●ition , who opposeth and exalteth himself , &c. he calleth the mystery of antichrist , the mystery of iniquity . he calleth him that wicked one ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifying the lawless one , a term exactly agreeing to the pope , who trampleth upon the laws of christ at his pleasure , and exalteth his own laws . he sheweth that his coming is after the working of satan , with all power and signs , and lying wonders , and with all deceivableness of unrighteousness in them that perish , &c. he sheweth that to fall into heresie , is to make shipwrack of faith , and that for this cause he delivered himeneus and alexander unto satan . he sheweth that heresies are doctrines of devils , and lyes spoken in hypocrisie ; and foretelling the perillous times that should come in these last dayes , that men should be lovers of their own selves , &c. then he addeth , of this sort are they which creep into houses , and lead captive silly women , laden with sins , led away with divers lusts , ever learning &c. he compareth them to iannes and iambres that withstood moses , meaning i suppose , the egyptian sorcerers or juglers : so do these also resist the truth , men of corrupt minds , reprobate concerning the faith ; and afterwards he sheweth the miserable progress that they shall make , scil . from bad to worse ; evil men and seducers shall wax worse and worse , deceiving , and being deceived . yea , he sheweth the folly of those that hearken to seducers . the time will come , when they will not endure sound doctrine , but after their own lusts shall they heap to themselves teachers , having itching ears , and they shall turn away their ears from the truth , an● shall be turned unto fables . he calleth fals● teachers , unruly and vain talkers and deceivers whose mouths must be stopped , who subvert who●● houses , teaching things which they ought not for filthy lucre sake : and he giveth this charg● to titus concerning such ; a man that is a● heretick after the first and second admonition reject , knowing that he that is such , is subverted and sinneth , being condemned of himself ▪ it is conceived that the epistle to the hebrew was written by this apostle , and how largely doth he there confute the corrupt doctrine of them that maintained the necessary use 〈◊〉 legal cremonies , and giveth this admonitio● be not carried about with divers and strang● doctrines , and saith , we have an altar where● they have have no right to eat , which serv● the tabernacle ; shewing they have no pa● in christ , which obstinately prefer the sh●dows of the old testament before christ the● substance . secondly , to these examples may be add● divers arguments or reasons , whereby it m●● appear why heresies , false doctrines , opinnions that oppose or corrupt the truths 〈◊〉 christ , are odious to the godly , and abho●red by them . first , because the glory of god is exceedingly wronged by false doctrines and heresies , an● the grosser any such heresies are , the more 〈◊〉 god dishonoured by them . god the fathe● is such as christ witnesseth of him , he th●● sent me is true , yea , he cannot lye . god the son is truth . god the holy ghost is the spirit of truth . now what a high disho●our is it to the god of truth , when lyes are fathered npon him , and attributed to him ? errours and false opinions in matters of religion are taught , professed , received as truths of god ? what is this but to go about to derive darkness from light ? lyes from the fountain of truth ? the apostle disputing against that great errour of them that denyed the resurrection of the dead , bringeth this argument amongst others , that christ is risen , and the resurrection of the head proveth the resurrection of the members ; and sheweth that divers absurdities would follow , if the resurrection of saints should be denyed , among the rest this , we are found false witnesses of god , because we have testified of god , that he raised up christ , whom be raised not up , if so be the dead rise not . they that maintain any falshood in point of religion as a truth , they bear false witness of god , as much as in them lies , they make him a lyar , the author of falshood : which tendeth highly to the dishonour of his great and glorious name ; and therefore all that are born of god , all that love the lord jesus in sincerity , abhor errours and heresies . secondly , there is a contrariety in the hearts of the godly , against errours and heresies . they have in them a principle of opposition against false doctrine . a stranger will they not follow , but will flee from him , for they know not the voice of strangers . there is something within them which suiteth not with strange doctrine , but is averse from it . for , 1. they are begotten with the word of truth ▪ of his own will begat he us with the word of truth . as they are new creatures , they have their original from the word of truth ; it i● as it were one of the ingredients of their new nature , and so in that regard there is a natural antipathy and contrariety betwixt them and false doctrines . the apostle iohn saith o● the godly , we know that we are of the truth they do as it were derive their new being from the truth ; and therefore errour and fals● doctrine is hateful and abominable in their sight . 2. they are the children of the god of truth ▪ they are united unto jesus christ who is ful● of grace and truth ; they are led by the spirit of christ who is the spirit of truth : and therefore abhor and detest lyes spoken in hypocrisie . thirdly , the godly have learned that errou● tend to the destruction of poor souls , and therefore peter calleth them damnable heresies paul calleth them doctrines of devils . it 〈◊〉 said they eat like a canker or gangrene , whic● is such a malignant disease , that it require●● the cutting off of a limb , otherwise the who● body is in danger to be destroyed . now 〈◊〉 people of god being tender and compassionate toward immortal souls , how can the● chuse but abhor such deadly poyson when the● find it offered by seducers , and readily swallowed down by the simple . is it not strange that some would have protection and encouragement given to all false doctrines , and to those that spread and propagate them , and that under a pretence of tenderness ? is it not rather a high degree of cruelty , to protect any in destroying souls , to give them full liberty to wander about with their plague-sores running upon them , freely to spread their contagious and pestilent errours to the infecting of thousands . fourthly , one errour begetteth many ; one false principle may be the cursed root of many rotten branches , and a spring of many streams . how many gross absurdities ( as the apostle sheweth , ) follow as conse●uents from that one grand errour of denying the resurrection of the body ; as that christ is not risen , the preaching of the gospel is vain , the faith of believers vain , and they still in their sins , under the guilt and power of them , and when they die they perish , and that they have hope only in this life , and so are of all men most miserable , because they expose themselves to the scorn and malice of the wicked in hope of a better life . and doth not experience shew how people , when once they depart from the truth , fall from errour to errour , and with giddy heads run about in a maze of vain delusions . satan the father of lyes having once seduced and gotten them into his circle , leadeth them from one by-path to another . now how can a man be truly godly and not abhor false doctrines , which are such a fruitful spawn of a venemous issue : many flying serpents being hatched of one cockatrice egg . fiftly , errours are apt to overgrow the truth , as tares and other weeds are ready to overcome the corn . and that 1. by corrupting one doctrine of the gospel after another . and 2. by oppressing and persecuting the sincere professors and preachers of the truth . it seemeth the errours and corruptions of popery were first winked at , being taken up by particular persons , not generally owned , then they became more general and overbore the truth , then they were armed with power , and so opposed and persecuted the sincere maintainers of the truth . the arian heresie at first was kept under , at length prevailed so as to raise most bloody persecutions against the truth ▪ the outrages of the anabaptists , and sue●● as pretended to revelations ; how notoriou● were they when once they got a head at munster in germany ? but our age seemeth to exceed former times in this kind that errours and heresies among us have been armed almost at their first appearance . it would appear a strange monster , if a child should b● born in armour : such a monster , if i mistake not , i have read of , born in germany about the time of the late wars . is it not prodigious to see armed monsters born amongst us , errours and heresies with swords by their sides , pistolls , muskets , pikes ●n their hands at their first coming into the world almost ? who knoweth the disma● events and mischief such things presage , if the lord christ who is the truth , and whose name is the word of god , should for our unworthiness forbear to ride forth on his white horse conquering and to conquer ? but what gracious heart doth not both abhor and tremble at those things that tend to the suppressing of the truth , and rooting out of those that are of the truth and for the truth ? sixthly , errours aud heresies are apt to spread far and wide in a short time , from a person to a family , from the family to a neighbourhood , then over a province or country , then over a nation , then from nation to nation , and so over the world . behold how great a matter a little fire kindleth . the arian heresie being a little spark at first in egypt , in a short time did spread over asia and africk , and took hold of divers parts of europe ; for the devil himself hath declared it , that his business is to go to and fro in the earth , and to walk up and down in it , and he is very swift in his motion , and active in his work , and who that hath any zeal for christ doth not abhor such a growing evil , such a spreading mischief ? seventhly , errours and heresies are apt to draw poor souls from the means of grace . they are deadly diseases , and withal , of such a cursed nature , that they take off the heart from the remedy . they cause people to withdraw from those assemblies where the truths of god are taught , and the unsoundness of such errours is laid open . and then it is as the devil would have it , when he can so bewitch poor souls , as to make them drink down deadly poyson , and then refuse to take a purge , but as this is pleasing to satan , so how grievous is it to them that tender the good of poor souls , to see them dangerously sick and altogether unwilling to be healed , or come near the means of the cure ? eightly , heresies and false doctrines make woful rents and divisions in the church . the church is one body under one head , the lord jesus christ. the apostle speaking to the church , says , now ye are the body of christ and members in particular . christ is the head of the church , and he is the saviour of the body ; and therefore the apostle exceedingly presseth the members of the church to endeavour to keep the unity of the spirit in the bond of peace : heaping up arguments of unity . saith he , there is 1. one body . 2. one spirit . 3. one h●pe . 4. one lord. 5. one faith. 6. one baptisme . 7. one god and father of all . shall the members of one body fight each against other ? is it not monstrous for them that should be quickned with one spirit to strive against each other , as if they were acted by contrary spirits ? shall they that 〈◊〉 called to one hope be at defiance among them●selves ? can the servants of one lord bea● arms against each other , and one party no● fight against the lord himself , by contending with their fellow servants ? shall those that are called to the profession of one faith , embrace contrary beliefs ? is it not odious to see those that were washed in one laver of baptisme cast dirt upon each other ; or stain their hands , yea their consciences with the blood of each other ? is it not horrid to see the children of one heavenly father , ( or such as profess themselves to be so , ) to hate and destroy their brethren . now how clearly doth scripture witness , how sadly doth experience prove , that errours and heresies make woful rents and divisions ? in one of those places formerly mentioned , saith the apostle , i beseech you brethren mark them which cause di●visions and offences contrary to the doctrine which we have learned , and avoid them : by teaching contrary to sound doctrine , dangerous divisions are caused and great offences given . what a grievous rent was likely to have been made in the primitive church , by them which would have perswaded the believing gentiles that circumcision was necessary to salvation , had not the apostles and elders , meeting together in a synod at hierusalem , carefully suppressed this errour at the first appearing of it ? it is said paul aud barnabas had no small dissention and disputation with them that taught this false doctrine . in the synod it self there was much disputing . in the epistle directed by the synod to the churches of the gentiles , it is said , we have heard that certain which went out from us have troubled you with words , subverting your souls , saying ye must be circumcised , and keep the law ( scil . of ceremonies , ) to whom we gave no such commandment . and although this errour was for the present much restrained , yet how did it break out again afterward among the galatians ? and therefore the apostle calleth these false teachers the concision instead of the circumcision , cum ecclesiam conscinderent & lacerarent , seeing they did as it were cut and tear in pieces the church of christ with their false doctrine ; or as another saith , he called them the concision , tum quod ecclesiam pravo dogmate scinderent , tum quod simplciores a christo abscinderent , because by their corrupt opinion they did both cut asunder the unity of the church , and cut off the weaker sort from christ. but if we should speak of the rents that were in the church by errours and heresies mentioned in the ecclesiastical histories , it would amount to a large volumn . what a rent was like to be made in the churches by victor bishop of rome , about the year 198 , about a business of small moment , scil . the time of keeping easter , inclining to excommunicate many famous churches of asia dissenting from him , had not some more moderate men , especially irenaeus bishop of lions , restrained his rashness , though agreeing with him about the thing in controversie ? what worse divisions were made by the abominable heresie of the maniche's in iudea , egypt , greece , thrace , spain , and other places ? but as the blasphemous heresie of arius was raised in a time when the church was free from heathen persecutors , so what dismal rents and divisions did it make in the church , when there were bishops against bishops , churches against churches , councels against councels ? so the macedonians , nestorians , eutichians , monothelites , and others , how sadly did they tear the church in pieces ? that false and proud tenent of the papists , making the pope the universal bishop and head of the whole church , what a breach hath it made between the eastern and western churches for many hundred years ? and what is the reason that there is no reconciliation made all this while between them and the protestants , but because they remain so obstinate in their errours , heresies , and idolatries , against the manifest light of the holy scriptures ? the stiffeness of those that are called lutherans in adhering to their corrupt opinions , hath made a miserable and lasting breach amongst the protestant churches . but though we should not look either far back or far off for examples in this kind , our own land , and our present times , may afford us more then enough . have we not breach upon breach , divisions and subdivisions , many rending themselves from our churches , and then again making new rents among themselves ; and yet when there is an opportunity , to act mischief against the truth and the preachers and professors of it , they can make truce with each other for a time , and conspire together to carry on wretched designs , as the pharises and sadduces , as also herod and pilate did against christ. but here i think it needful to put in a caution or two . first , some are apt to lay the blame of these divisions upon those that maintain sound doctrine ; either when they labour to revive the truth after it hath been kept under by old errours and corrupt customes , or to defend it against new heresies and attempts of seducers . when men see them constant and inflexible , that they will not suffer themselves to be bowed and biassed according to the crooked fancies of those that are seducers , or seduced , how ready are they to condemn them for schismaticks , froward men , enemies of peace ? but this is a dangerous mistake and a very great injury to them that stand for the truth , and to the truth it self . for , 1. the people and ministers of christ are bound to stand fast in the truth against all opposition and contradiction : so the apostle sheweth that one end why christ ascending into heaven gave gifts unto men , ministers and ministerial abilities , was , that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine , by the slight of men , and cunning craftiness whereby they lye in wait to deceive , but speaking the truth in love , may grow up into him in all things , who is the head even christ. buy the truth and sell it not . the peace of the church is greatly to be esteemed and endeavoured , yet we must not sell the truth to buy peace . iude accounted it needful for him , to write unto the people of god , and exhrrt them that thoy should earnesty contend for the faith ( scil . the truth or doctrine of faith ) which was once delivered unto the saints ; for ( saith he ) there are certain men crept in unawares , &c. the apostle paul gives a strict charge to timothy , hold fast the form of sound words , which thou hast heard of me in faith , and love which is in christ iesus . hold it fast whatsoever means are used to wrest it from thee , that good thing which was committed to thee , keep by the holy ghost which dwelleth in us . then he addeth this , thou knowest that all they which are in asia be carried away from me . i conceive the word all is not to be taken universally here for all absolutely , but indefinitely , for the generality of those in asia the lesser ; and therefore timothy being left at ephesus , a chiefe city of asia was likely to meet with many adversaries , and much contention , in holding fast the form of sound words ; yet the apostle would not dispense with him in this case , he must stick close to the truth . so he telleth titus , that a minister must hold fast the faithful word as he hath been taught , that he may be able by sound doctrine both to exhort and convince the gainsayers , for there are many unruly and vain talkers and deceivers , especially they of the circumcision , whose mouthes must be stopped , &c. and then he addeth , wherefore rebuke them sharply that they may be sound in the faith . is it not very likely that contentions and divisions would follow hereupon ? secondly , therefore consider that when contentions and divisions follow upon the faithful preaching , professing , maintaining of the truth , or the right administration of holy ordinances , the fault is in those that will not indure sound doctrine , but take offence when none is given , either because their errours are confuted , or their sinful practices reproved . if divisions and contentions follow upon the publishing and asserting the counsel of god ; they are the cause of it who resist the truth : for was not this the case of our lord jesus christ himself and his apostles ? many of the people when they heard christ , said , of a truth this is the prophet : others said this is the christ : but some said shall christ come out of galilee , &c. so there was a division among the people because of him . there was a division therefore again among the iews because of these sayings , and many of them said he hath a devil , and is mad , why hear ye him ? others said , these are not the words of him that hath a devil ; can a devil open the eyes of the blind ? yea , the lord christ forewarned his disciples , think not that i am come to send peace on the earth , i am not come to send peace but a sword , or ( as it is in luke ) division : for i am come to set a man at variance against his father , and the daughter against her mother , and the daughter in law against the mother in law , and a mans foes shall be they of his own houshold . christ is the prince of peace , and his gospel is the gospel of peace , and the proper end of his coming in the flesh , and the great business that he undertook was to make peace between god and men , and so by consequent , between men and men , and this design took effect accordingly in those that savingly received christ and his gospel , and yeilded up their hearts to him ; but divisions and stirs and contentions followed by accident , not from the nature of the doctrine delivered by christ and his apostles , but 1. from the malice of satan . 2. from the corruption , blindness , perverseness of mens spirits . first , from the malice of satan , who looked upon the powerful preaching of christ his gospel , as an engine of battery planted against his strong-holds . he being the prince of darkness , extreamly hateth the light ; and therefore whereas he possessed all in peace before , when the light of the gospel breaketh forth , he betaketh himself to his arms , standeth upon his guard , striveth to keep possession of the hearts and souls of men . yea , he is not content to make a defensive war only , but rageth and laboureth to put out the light , stirreth up his instruments to oppose and persecute those that receive the love of the truth , and give up their names and hearts to christ. secondly , the corruption of mans nature , the blindness and perverseness of their spirits is a cause of the●e divisions and commotions . their ignorance , errours , lusts , sinful courses are reproved by the word , yea , others receiving and obeying it , is a condemning of their unbelief , impenitency , disobedience ; and therefore they are easily perswaded by satan to oppose and persecute the truth , and them that embrace it . so that it is from the malignity of their hearts that divisions follow . i may add yet a third cause , thirdly , and that is the weakness of some who for the main do embrace and love the truth ▪ but for want of more clear and solid judgements do differ and dissent in things of les● moment , whereupon follow estrangements , and too much alienation of affection , and a● satan and the world took occasion to stir up contention and cause division , upon occasion of christ his coming and preaching : so also upon the publishing of the gospel by hi● apostles , and by consequent , by other faithful preachers of the truth . paul and barnabas at iconium , so spake , that a great multitude both of the iews and also of the greek● believed : here was the proper effect o● christs spirit working in the gospel preached ; it made peace between god and men , and united iews and gentiles together , who wer● odious to each other . now see also the effect of satans malice , and the perverseness o● unbelievers , in taking occasion hence to cause divisions , but the unbelieving iews stirred u● the gentiles , and made their minds evil affected against the brethren . it seemeth these mischievous persons then began to kindle the fire of contention in the breasts of ignorant persons , but it did not presently flame out . and therefore in the third verse we find that these faithful servants of christ went on in their work without interruption : long time therefore abode they speaking boldly in the lord , which gave testimony to the word of his grace , and granted signs and wonders to be done by their hands . but at length this fire of hell that lay smothered under the ashes brake forth , the multitude of the city was divided , and part held with the iews , and part with the apostles , and an assault was made both of the gentiles and iews , people and rulers , to use them despitefully and stone them , so that the apostles fled and preached the gospel elsewhere . here it is as clear as the sun , that the unbelievers and enemies of the truth were the cause of this division . if we should trace the apostle paul in his travels from place to place , where shall we find a place free from divisions ? not caused by his preaching , but following occasionally from his preaching , satan and his agents kindling the coals of contention . the apostle could not bring men to christ by his ministry , but he must of necessity wrest them out of the power of satan , and call them from the course of the world ; and thereupon satan and the world were enraged , and so contentions and divisions followed . second caution . the use of this may be , first , to teach us more seriously to lay to heart and bewayle the great and lamentable inundation and overflowing of errours and heresies among us . saith iohn , i beheld and heard an angel flying through the midst of heaven , saying with a loud voice , woe , woe , woe to the inhabitants of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound . before we may read of seven angels with their seven trumpets , now after four of them had sounded and sad consequents followed , here is a solemn preparation made against the sounding of the three last . it seemeth the reaso● is because the calamities following , should be more grievous than the former , and accordingly an angel flying through the midst of heaven denounceth three woes to the inhabiters of the earth . it is supposed this angel was gregory 1. bishop of rome , said to fly through the midst of heaven , or the middle space between heaven and earth , because on the one side he came nearer the heavenly purity of doctrine and worship than his successors ; but was yet far below that heavenly purity of the primitive and apostolical times , and so declining toward the earth according to the corrupt times wherein he lived : who by foretelling that the king of pride was at hand , antichrist was at hand with an army of priests follow-him , gave warning of these woes approaching . soon after this warning given , the fifth angel sounded , which is the first of the three woe-bringing trumpets , ( as they may be called ) and the first consequent following is thus expressed , and i saw a star fall from heaven unto the earth , and to him was given the key of the bottomless pit. it is conceived that this star noteth out both the pope in the west , and that false prophet mahomet in the east ; who though they differed far from each other in their particular way of acting , yet they both promoted the main design of the prince of darkness , and therefore may well be represented by one star falling from heaven , and said to have the key of the bottomless pit. they fell from heaven , from the heavenly purity of the true church often called heaven in this book . about three years after the death of gregory , his successor boniface the third , received of phocas the perfidious emperor ( who murdered his master mauritius the emperor with his children ) the title of universal bishop , and so a vast power to work mischief in the church , which accordingly was put in execution as it followeth , and he opened the bottomless-pit , and there arose a smoak out of the pit as a smoak of a great furnace , and the sun and the air were darkned by reason of the smoak of the pit : the smoak of errours and superstitions like a most loathsom fogg , came out of the bottomless pit darkning the light of the truth , and blinding the eyes of men , the efficacy of errour and strong delusion bewitching multitudes of poor souls . besides this , out of the smoak came locusts upon the earth , huge multitudes of monks and fryers like locusts overspreading the earth , devouring the fruits of it . these came out of the smoak of the bottomless pit , the smoak of errours and superstitions ; for when such doctrines passed for currant , that men might be saved by observing vain humane traditions , that there was a treasure in the church filled up with the merits of those that had an overplus besides what was needful for themselves , and that they who were benefactors to the monks should be partakers of their merits , how mad was the world in building monasteries , and giving their land and goods to the friers , devoting their children to that profession ? yea , it seemeth divers noble persons , and some kings and queens turning monks and nuns . and as the smoak of the pit did breed the locusts , so the locusts encreased the smoak , and made the mists of darkness greater and thicker , multiplying errours and superstitions . if this were one of those grievous woes , whereof the angel flying through the midst of heaven gave warning to the world ; how should we be humbled and ashamed in respect of the great earthliness , dulness , senselesness of spirit that is among us , yea too much in those that have some love to the truth , that this great and woful evil doth so abound with us , and is so little laid to heart ? should not the very thought of it startle us , that such thick and dark vollies of smoak in our days , should break out of the bottomless pit , and cover so great a part of our land , darkning the air and sun , eclipsing the light of the truth , and putting out the eyes of many , and so many locusts , deceivers , and deceived , coming out of the smoak of errours ? this ought to be for a lamentation . but how many that profess themselves christians set their hearts so much upon their own private concernments , their business , wealth , ease , and pleasure , &c. and those that have something of a publick spirit , yet confine their serious thoughts to the external good of the common-wealth , that they little or nothing regard these destructive evils that are of a spiritual nature . if gallio his temper ( who when complaint was made to him about differences in religion , slighted them as words and names , and cared for none of these things ) may be thought tolerably , or at at least , not much to be marvailed at in an heathen , yet doubtless it is shameful and odious in a christian. what! a christian , and not moved that christ who is the truth is so highly dishonoured , by lyes and falshood taught and received instead of truths ; that multitudes of poor souls are in a ready way to be destroyed by damnable doctrines ; that errours beget errours , and are likely to overgrow the truth , to spread far and wide ; that so many are both infected by them and alienated from the remedy , shunning the publick ordinances where sound doctrine is taught ; that such bleeding wounds and rents are made in the church . art thou a christian , and so one that pretendest to be begotten with the word of truth , and hast thou no such principle of contrariety planted in thee against errours and false doctrines , as to make them bitter and grievous to thee ? some may raile at those that are misled , and others may make a sport of their folly ; but how small is the number of those who like christians mourn for them as dishonourable to christ , pernicious to souls ? how deeply was the holy apostle affected with the obstinacy of the iews in their errours , in preferring the ceremonies of the law above christ the substance ; and their own imaginary legal righteousness , above the perfect righteousness of christ applied by faith . i say the truth in christ. i lye not , my conscience also bearing me witness in the holy ghost , that i have great heaviness and continual sorrow in my heart : for i could wish that i my self were accursed from christ for my brethren , my kinsmen , according to the flesh . how passionately did he express himself to the galatians , who had once embraced the pure doctrine of the gospel , but afterwards suffered themselves to be so deluded by seducers , as to seek justification by the law , my little children of whom i travel in birth again until christ be formed in you . he felt such sorrow , such fear , such strong and compassionate workings of heart towards them , as were answerable to the pangs of a woman in child-bearing . saith the psalmist , i beheld the transgressours and was grieved , because they kept not thy word : this i conceive doth plainly concern both transgressions in practice and in doctrine or belief . both these forts of transgressiours are guilty of not keeping gods word . they that live in a course of sin , they keep the word in their judgement and profession , but keep it not in their lives and actions . they that go on in errours keep not the word so much as in judgment and profession . besides , how can a man forsake any truth of god which he hath once received , but he must ipso facto , in that very act transgress in point of practise ? he transgresseth that precept , prov. 23 , buy the truth and sell it not : that of the apostle , be no more children tossed to and fro , and carried about with every wind of doctrine , &c. and that , hold fast the form of sound words , &c. now the psalmist beheld those with a mournful eye , i beheld the transgressours and was grieved , &c. is it not a sign of a graceless heart to behold transgressours without grief ? if we moan not for these things out of spiritual respects ; the lord may justly make us mourn for those outward evils that they may bring upon us . the divel as he is the father of lyes , so he is a murderer . spiritus mendax est homicida ; and they that are led by a lying spirit , if they can establish their facton and party so as to grow confident of their power , may soon discover a murtherous spirit ; and then those that are lukewarm and indifferent in matters of religion , may feel their fury as well as they that are most zealous . secondly , this truth may shame those who plead for a toleration of all sorts of errours , hereticks , seducers , false prophets . it seemeth the apostle paul accounted them intolerable , when he pronounced them accursed , and wished them cut off . but such pretend christian charity , meekness mercy . i answer , 1. will they boast of more love than paul had , who could have wished himself accursed that israel might have been saved ? will they pretend to more meekness than moses , who was very meek above all the men which were upon the face of the earth ? and yet ye heard how he acted against balaam and the midianites , and we find also that he caused three thousand to be slain for idolatry . if men will approve themselves to be of such a spirit as paul and moses , let them shew meekness and love in ●earing and forgiving private and personal injuries offered to themselves : and on the other side , manifest true zeal for the truth and glory of christ. 2. charity and mercy is to be shewed to souls , especially that they may not be poysoned with damnable heresies . is it not gross hypocrisie to pretend much tenderness towards deceivers , and to have no bowels of compassion towards poor weak creatures whose simplicity is abused , and whose souls are daily insnared by their mischievous subtilties . is this become a point of charity , to desire that ravening wolves may have free liberty , without check or controul , to make havock of the flock of christ ? 3. i say that charity is to be shewed to hereticks not by suffering them to add sin to sin , and to give them protection and encouragement in acting mischief , but by restraining them from their sin : ministers and private christians doing their parts in discouraging their errrours , praying for them , &c. magistrates using their power to curb them . 4. i grant a difference is to be made ; as the apostle iude , having spoken very sharply against hereticks towards the end of the epistle saith , of some have compassion , making a difference and others save with fear , pulling them out of the fire . some may err in less matters , and out of simplicity , and carry themselves humbly and modestly , not troubling the peace of the church : such are to be tenderly dealt with as brethren , while they shew themselves willing to be informed . some may agree with the church in all main and most substantial points , and differ in things that seem not clearly laid down in scripture : these if they do not proudly and obstinately reject the truth , i suppose ought to have much moderation shewed towards them . again there is a great difference between the simple and weak that are misled , and those that are cunning seducers and deceivers of others . more severity is to be used towards seducers , than those that are misled by them : yet even these are to be heard and means used to convince them out of the scriptures , to be admonished exhorted , patience and long suffering to be exercised toward them . if after all such means used , they remain obstinate , neither forsaking their errours , nor ceasing to draw others from the truth : how can it suit either with zeal for christ , or love to souls , to suffer them to go on ? it may be objected that the weapons of this warfare are spiritual , and therefore no other are to be used . i answer , that ministers weapons are spiritual ; but they according to their calling , may call upon the magistrate to use other weapons against those that despise spiritual weapons , as against drunken●●●● adultery murder , &c. some it may be will say that many magi●●●●es are not able to judge of the truth or falshood of doctrines . i answer , it is the duty of christians in general to labour that the word of god may dwell in them richly in all wisdom and spiritual understanding . this is required of christians whether private persons or magistrates . 2. if some false doctrines be so artificially painted over , and have such fair colours put upon them , that it 's hard to discover their falshood : a godly magistrate may have the assistance of such as are more exercised in this kind than himself . fourtbly , it may be said , that conscience ought not to be compelled . i answer , i am fully of that judgement , and therefore i conceive none ought by any violent courses to be enforced to profess any doctrine contrary to their own consciences , though their judgements be never so erroneous . but when any cannot be content to err alone , but are restless and active in corrupting others , and will not forbear though often admonished ; in such a case , to remedy so great a mischief , either by banishment or imprisonment of the offenders , is no violence to their consciences , but a just punishment upon the outward man. it may be they will say , they are bound in conscience to teach others the same things which they believe themselves . i answer , then i conceive the magistrate should think himself bound in conscience to stop them in their course , and if nothing else will do it , to shut them up as he would do one , who having the pestilence , offereth to thrust himself into throngs of people to infect them . fifthly , some it seemeth have found out a strange conceit , that the examples of those godly kings of iudah in punishing idolaters , is no rule for christian magistrates now ; because they were tyes of christ , who is called the son of david according to the flesh , and of whom it is said , the lord god shall give unto him the throne of his father david , and he shall raign over the house of iacob for ever . i answer , 1. if this reason were of any force , it would as well take away from the magistrate all power of punishing other offences as well as this , or at least take away this proof . 2. as the reason is frivolous , so we find that others are commended in scripture that were not of the family of david nor types of christ. to pass by that execution of moses and the israelites upon balaam and the midianites , for seducing the people , observe the act of elijah , in slaying the prophets of baal . some may say elijah was a prophet . i answer , this execution was no prophetical act , but an act of magistracy , for which in this extraordinary case , elijah was authorized immediately by the lord himself , to whom all power and authority belongs . but how clear is th●● in the case of iehu king of the ten tribe● who though he was not upright , yet because he destroyed baal out of israel , brake down his image and house , and made it a draugh●-house , slew the worshippers of baal , and the idolatrous family of ahab , he was both commended and rewarded by the lord , in so much that the kingdom was settled upon him and his to the fourth generation . sixthly , some may say christians should be very tender of shedding of blood . i answer , 1. i am clearly of the same mind , and i wish some of our laws were mittigated , and some other punishment were laid upon some offences , which among us are made capital . but what shall we say to such that can be content to see men loose their lives for sheep-stealing and horse-stealing , and yet cry out upon it as an high degree of cruelty , if blasphemers , and those that draw others from the ordinances of god into damnable heresies , should be put to death ? have we not had such among us , who have been very tender hearted patrons of hereticks , not only sparing their lives , but countenancing and preferring them ; and yet when any out of principles of conscience have opposed their usurped power , their feet have been swift to shed blood . 2. i conceive magistrates in restraining heresies ought to be very wary in taking away life . i wish , 1. they would take them from all publick offices of trust and power . 2. discountenance them . 3. suppress their meetings . and if any be obstinate and refractory , there be other wayes to curb them besides capital punishments ; as fines , banishment , imprisonment . but for blasphemers , i know not what authority under heaven , hath power to dispense with that law so expressely delivered by the god of heaven , he that blasphemeth the name of the lord , he shall surely be put to death . seventhly , some i believe think they have a protection for hereticks , to preserve them from the hand of justice , in that parable of the tares , where the housholder would not have the tares rooted up , lest the wheat should be plucked up with them , but would have both grow together until the harvest . i answer , 1. i see not how this can exempt hereticks from punishment , more than perjured persons , theeves , traitours , rebels , adulterers , murderers , or other malefactours , for what are tares but all sorts of persons , that are not wheat to be gathered into the barn. and therefore in the exposition of the parable , the tares are declared to signifie all things that offend , and them that do iniquity . and therefore i conceive these servants are not the magistrates , who are not forbidden , but commanded to use their power for a terrour to evil works : but the angels whom the lord will not have to pluck up all the tares before the harvest day , scil . the end of the world . and in the exposition of the parable i find nothing either restraining civil magistrates , or church officers , in proceeding against notorious and scandalous offenders . 2. parables are not to be pressed and urged in every particular circumstance : but the scope is to be considered . and i conceive the scope and design of this parable is to shew that there shall be a mixture of good and bad in the world until the last day , when the separation shall be made . and therefore in the third place , how earnest should we be in praying to the lord , to preserve our selves and others from being led away with the errour of the wicked , to reduce those that are led aside , to open their eyes , and humble their hearts , that they may acknowledge their failings , and return to the truth , to frustrate the subtil devices and mischievous attempts of deceivers , to fill the magistrates with a spirit of wisdom , zeal , and courage to improve their authority for the lord jesus christ , in putting a restraint upon the enemies of his name and truth , to stir up in them bowels of compassion towards poor souls , who are dayly in danger to be insnared and bewitched by them . besides all the other mischiefs done by false teachers , i conceive this one were enough to stir up all that truly fear god , to desire their restraint , that they draw many poor creatures from publick ordinances , from the ordinary means of knowledge , grace , and salvation : and how can they do the divel a more acceptable service , or open a readier way for popery , profaneness , atheisme , and all manner of wickedness to break in upon us ? so much of the apostles answer by way of abhorrence or detestation . chap. iii. now followeth the other part of his answer , by way of negation o● denyal . concerning which , i grant it to be an affirmation in respect of the form of the words , if they be considered as a sentence by themselves ; but consider this clause as an answer to the former question or objection , and so it is a denial , and more than a denial , in regard of the matter of it , it is a denial with advantage . the question or objection is , do we make void the law thro●gh faith ? implying that the doctrine delivered by the apostle concerning justification by faith , doth make void the law , that is , that by maintaining this doctrine , that they who receive christ by a lively faith , applying his righteousness , obedience , and satisfaction , to themselves , and relying wholly upon him for justification and salvation , are accepted of god as truly righteous , without any consideration at all of any works of theirs done in obedience to the law ; that they hereby do make void the law , or take away the use and authority of it . this the apostle doth most strongly deny , by affirming the contrary , yea , we establish the law. if he had said no more but this , we do not make void the law through faith , it had been a denial of that which was objected . but to add strength to his denyal , he affirms the contrary , that the doctrine of justification by faith , is so far from making void the law , that it confirmeth and establisheth the law. so that the apostle shews that there was a double falshood in this objection : for if the doctrine objected against , had neither made void the law , nor established it , it had been false to say , it did make void the the law : but to say it made void the law , when it was so far from making it void , that it did establish it , was a double falshood . again , it seemeth the objection was made both against the doctrine , and them that taught it , do we make void the law through faith ? scil . the apostle and other gospel-preachers ? and the answer cleareth both , yea , we establish the law : the doctrine which we preach , and we in preaching this doctrine , are so far from making void the law , that both our doctrine , and we in teaching it , do establish the law. hence may be noted this point , that such things have been objected against the truth , and them that stand for the truth , as are doubly false . i conceive there is an objection implied in the speech of our lord christ , think not that i am come to destroy the law or the prophets ; i am not come to destroy but to fulfill . it seemeth some either did object , or were inclined to object against the son of god , that he came to destroy the law and the prophets . now he shews that there was a double falshood in this surmize : for 1. he did not come to destroy them . 2. he came to fulfill them in such an exact and perfect manner and measure , as the best of men that ever came before him were never able to do . so when he had cast the divel out of a dumb man , that was possessed , so that the dumb spake , and the multitude marveiled saying , it was never so seen in israel , the pharisees said , he casteth out devils through the prince of devils . there was a double falshood in this envious and blasphemous cavil . they accused him as a confederate of the devil , who both by his doctrine and works made it appear that he came to destroy the works of the devil . the lord christ having said , i am the light of the world : he that followeth me shall not walk in darkness , but shall have the light of life . the pharisees said unto him , thou bearest record of thy self , thy record is not true . this was doubly false ; for he is the truth it self , and neither did nor could speak any untruth . so when the lord jesus had opened the eyes of one that was born blind , on the sabbath day , some of the pharisees said , this man is not of god , because he keepeth not the sabbath day . this was doubly false : if a man be accused for breaking the sabbath , when he doth some work of necessity , which is permitted on the sabbath day , though not commanded , it is a false accusation : but when he is accused to break the sabbath , for such a work as is a work suitable to the sabbath ; there is a double falshood in such a charge . now such was this , and other miraculous works wrought by the lord christ on the sabbath . they were not only things permitted to be done on that day , but they were special and choice sabbath day works ; for they were divine works , works of divine and almighty power , works tending to prove and confirm his doctrine : yea , proofs and evidences of that great doctrine , that he was the son of god , the christ , the saviour of the world . so those enemies of the gospel at philippi fal●ly accused paul and silas , and slandered their doctrine , saying , these men being iews , do exceedingly trouble our city , and teach customes which are not lawful for us to receive , neither to observe , being romans . here was a double falshood . for , 1. it was lawful for them to receive and observe the things taught by paul , &c. 2. it was not only lawful but necessary . they were bound to receive them as the counsels and commands of the lord jesus , exalted to the right hand of god , as king of kings , and lord of lords , to whom every knee mnst bow , &c. to whose soveraignty both the romans , and all other nations of the world were subject . so the unbelieving iews of thessalonica cried out against them , these that have turned the world upside down , are come hither also . now this had been false , if paul and silas had done neither good nor harm in the world . but it was doubly false ; for they were so far from turning the world upside down , that they laboured mightily to set the world in order : they found the world wofully disordered , full of confusion , and as it were turned upside down , by the subtilty and malice of satan , and the wickedness of men : the divel the worst and basest of all the creatures raigning over the world : man at first made after the image of god , and lord of the rest of the creatures , so far abased as to worship stocks and stones , yea , the images of birds and beasts , &c. and inslaved to divers lusts and vile affections . now paul and silas , and other faithful preachers of the gospel , taught such a doctrine as tended to the remedying and rectifying of these disorders and confusions , to put the world into a right posture , to beat down the strong holds of satan , to cast him out of his usurped throne , to deliver the people of the world out of his power , to rescue them out of the slavery of sin , to reconcile them unto god by christ , to subject them to his authority , to restore them to his likeness . so there was also a double untruth in their other accusation , these all do contrary to the decrees of caesar. this had been false if paul , &c. had spoken nothing at all either for or against caesars authority : but it was a double untruth to lay such a charge upon them , that taught obedience and subjection to caesar. let every soul be subject , &c. yea , and paul directed titus to teach thus , put them in mind to be subject to principalities and powers , to obey magistrates . this proceedeth , 1. from ignorance i suppose in some , who not having their senses exercised in the word of god , do grossely mistake things that are delivered , and misunderstand the words and meaning of those that bear witness to the truth . such it may be was the case of those unbelieving iews , who complained of paul and silas , that they turned the world upside down : and those heathens at athens who said of paul , he seemeth to be a setter forth of strange gods , because he preached unto them iesus and the resurrection : whereas his endeavour was to perswade them to renounce all strange gods , and to turn to the only true and living god. others seem to have taken his speech for vain babling : whereas i believe it was the most serious weighty discourse that ever was uttered within their walls since the foundation of their city was laid . but they were trained up in heathenish blindness and ignorance , and therefore no wonder if they were subject to such gross mistakes : for saith the apostle , we preach christ crucified , unto the greeks foolishness . the most excellent wisdom that ever was revealed to the children of men , is accounted foolishness by ignorant and foolish men . i conceive , secondly , this may proceed from misinformation in some , who being weak credulous persons do take things upon trust without judicious trial and examination , giving credit to false reports , of such as speak evil of that which they understand not , or of such as for base ends do slander the truth , or those that profess and preach the truth . so when demetrius minding his trade and gain , had stirred up an uproar among the ignorant people of ephesus , some cried one thing , and some another , for the assembly was confused , and the most part knew not wherefore they were come together . and yet it seemeth this rude and ignorant multitude joyned together to make up the common cry . all with one voice about the space of two hours cryed out , great is diana of the epbesians . how many have made loud clamours against the truth , and them that preach and profess it , upon the false suggestions of others , themselves not being able to give a reason for what they say ! 3. i conceive many do this out of malice against those that maintain the truth . the malignity of their spirits is not satisfied with lesser calumnies than those of a double dye . tertullus the oratour was not content to term the blessed apostle paul , a pestilent fellow , ( as our english hath it , ) but a pest or plague as in the original : and then accused him for a mover of sedition among all the iews throughout the world , and one that went about to prophane the temple : whereas he endeavoured to prevent or suppress sedition or tumults , and endured great afflictions , and was exposed to extream dangers by the turbulent and seditious adversaries of the truth , and instead of being a plague , he was one of the chiefest instruments of good to the world that ever was , and instead of going about to profane the temple , he shewed special regard of the supposed holiness of the temple even after the date of it was expired , that he might not give offence to the weak : and yet the iews assented to their oratour , in these most false suggestions , saying that these things were so . fourthly , it seemeth many do this for want of arguments to confirm their false opinions , and overthrow the truth : and therefore they lay on load , heaping up railings instead of reasons , false and reproachful accusations , instead of convincing demonstrations ; thinking to disgrace those truths which they cannot disprove , and to discredit those teachers the light of whose doctrine they cannot resist . and how ready are the weaker sort to be scared from the truth , and alienated from those assemblies where it is taught by such shifts as these ? a bold face and a rolling tongue pouring out store of opprobrious language against the truth , goes a great way with the simple . what an out-cry was made by the iews of asia against paul , men of israel help : this is the man that teacheth all men every where against the people , and the law , and this place : and farther , brought greeks also into the temple , and hath polluted this holy place . and all the city was moved , and the people ran together , and they took paul and drew him out of the temple , and went about to kill him . how soon are the multitude stirred up , and set in a rage by the meer clamours of those who outragiously exclaim against the truth , and them that maintain it ? men of israel help ; as if all were like to be lost , unless paul and his doctrine were suppressed . so when they that disputed with stephen , were not able to resist the wisdom and the spirit by which he spake , then they suborned men , which said , we have heard him speak blasphemous words against moses , and against god , and they stirred up the people . they were beaten from their arguments , and then sought to over-bear him with false accusations , and the ignorant people were ready to hearken to them . first , this may teach us not to think it strange , if the truth and those that profess it be evil spoken of in these times ; if things that are doubly false be objected against it and them . solomon saith , there is no new thing under the sun : certainly this is no new thing , as ye have heard by divers examples out of scripture ; it is a practice as antient as the apostles dayes . paul and his ministry did not escape these envenomed tongues . nay , the lord christ himself , together with his doctrine and works , was thus traduced . why should it be expected that the servants should be above their master , or the truth in their mouths be more free from false reproaches than it was in his ? if ye hear such things in these dayes , consider that the divel doth but keep his old wont . if the doctrine of free justification be slandered as licentious , and tending to carnal liberty , was it not so in pauls time ? if the ministers of the gospel be called antichristian , baals-priests , and the like , by hereticks and sectaries , it is no wonder ; the divel seeth them to stand in his way and hinder his work . i think it is easie to prove that there is a double falshood in this reproach . for first , they do not promote the interest and kingdom of antichrist either in regard of discipline , doctrine or worship . not in regard of discipline ; they are far from seeking to bring men into subjection to him as the visible head of the church , or to exalt his authority above kings and princes , and above the laws of christ. nor in doctrine ; they teach not popish opinions . nor in worship ; they are no patrons of idolatry and superstition . but secondly , they are so far from being antichristians , that i am perswaded that they are the greatest and most considerable opposites and adversaries to antichrist that are in the world . and therefore there is a double falshood in this charge . and i think it very probable that the jesuites were either the first instruments of satan in broaching this reproach , or else are very apt to promote it and set it on ; that by crying down the ministers of the gospel as antichristian , they may make way for antichrist to get ground amongst us with the more ease and speed . how easie were it to demonstrate , that ministers of the same order and the same judgement with those that now by foul-mouthed adversaries are branded for antichristian , have been principally instrumental under christ to overthrow popery , and to prevent it for recovering its former strength ? for the eminent instruments in this work were , luther , melanchthon , and bucer , and others of germany . calvin , beza , iunius , chamier of france . zuinglius , oe●olampadius , bullinger , grinaeus , of switzerland . whitaker and reinolds of england , and divers others . besides the diligent and constant endeavours of ministers in preaching , clearing , confirming the truth , and through the lords blessing , grounding and establishing the people in it against popish errours and antichristian corruptions . as for sectaries , who are so liberal in bestowing such titles upon the ministers of the gospel , have they not occasionally at least given much advantage to antichrist , and as it were opened a back door at which to let him in again ? 1. by seeking to discredit the ministers of the word and their ministry . 2. by drawing many people from the ordinances , and so preparing them to take such impressions as satan and his instruments are ready to put upon them , and ( if opportunity be ) to receive the mark of the beast . 3. by multiplying divisions and factions , and setting up party against party , and thereby taking a ready course to make religion ridiculous in the eyes of worldly politicians , filling the minds of the simple with doubting and amazement , as not knowing which way to take . and , 4. hereupon ministring occasion to the jesuites and friers to perswade the people that there will be no certainty , no end of divisions , no remedy against sects and errours , but by uniting themselves to one visible head the pope , and returning to the bosom of the mother church of rome : yea , it is verily thought that many of the popes agents and emissaries are now very active among us , disguised under the appearance of sectaries , labouring to encrease contention among us , for the designs of antichrist . i conceive it is very observable , that those sectaries which cry down the preachers and professours of the truth as antichristian , have usually come in the rear , and a day after the fight as it were ; for when they that are sound in their principles have set upon the work of reformation , and through the good hand of god some hopeful beginings have been made , then have crept in anabaptists and other sectaries : so in germany , switzerland , geneva , england . i conceive , the divel finding that , upon the bre●king forth of light , those old errours and corrupt customes will not be digested ; he then stirreth up some to pretend to reformation , disguising himself that way , that he may both hinder the work and blemish it . this it seemeth was his practice about the time of christs coming in the flesh , to raise up false christs and deceivers , &c. chap. iv. rom. 3. 31. i conceive it is clear , that the apostle , in the two first chapters of this epistle , speaketh of a threefold law : one of which was given to mankind in general , both gentiles and israelites ; the other two were peculiarly delivered to the people of israel . the first of these , scil . that which was given to mankind in general , is that which is called the law of nature , consisting of those notions of good and evil , which were left or new written by the lord in the minds of men and women , after that the nature of mankind was corrupted by sin ; which law , though it be now imperfect , yet in many things it sheweth the difference between good and evil , and hath power over the conscience to inform , convince , excuse , and accuse . the other two delivered peculiarly to the people of israel , are the law of ordinances of ceremonies , and the law moral . and the apostle proveth that none of these laws can justifie the strictest observers of them : all men and women being naturally corrupt , and possest with principles of opposition against the purity and perfection of the moral law : and those that are renewed by grace , being but imperfectly conformed to the law. as for the law of ceremonies : it is in its own nature no perfect rule of righteousness , but consisting of figures and shadows , and such earthly and carnal observances as had a mystical signification of spiritual and heavenly things . the law of nature is comprehended in the moral law , delivered in the scriptures , first published to israel , and then communicated together with the gospel to the nations of the world . so that that which is imperfectly written in the minds of men naturally , is perfectly declared by the law written by the finger of god in tables of stone , scil . the ten commandments , and more fully opened in other parts of scripture . and therefore though it was expedient for the apostle to speak distinctly of them in the former part of his discourse , to convince both israelites and heathens of their unrighteousness and g●ilt ; yet in this place i conceive , the law of nature and the written law , may well be comprehended under one , and so i take the apostles meaning to be , that by the doctrine of free justification through the righteousness of christ , both the ceremonial and moral law are established . to begin with the former , observe this point , that the law of ceremonies is established by the doctrine of the gospel . or thus , the doctrine of free justification through the righteousnes of christ apprehended by faith , establisheth the ceremonial law. for the right understanding of this , we may consider , first , in general , what these ceremonial institutions were . secondly , how they were misunderstood or abused by ignorant and carnal israelites . thirdly , how they are established by the gospel , or doctrine of justification by faith . first , these ceremonial ordinances were instituted by the authority of god himself , as parts of his outward worship and figures of heavenly and spiritual things , to be observed untill the death of christ. 1. they were instituted by the authority of god himself : so circumcision was commanded immediately by god himself , to abraham and his posterity . so the lord gave express directions to moses and aaron , concerning the ordinance of the passeover , and moses being fourty days and fourty nights in the mount , received ceremonial laws from the lord to be observed by the people . secondly , they were parts of gods outward worship . some of them more directly and properly , as the sacrifices which were to be offered to the lord only ; so also the sweet incense , and divers others . other of them , more improperly as things subservient to the worship of god : as the altar of burnt-offerings , the ark , the golden table , &c. thirdly , they were figures of heavenly and spiritual things . who serve unto the example and shadow of heavenly things , as moses was admonished of god , when he was about to make the tabernacle . for see ( saith he ) that thou make all things according to the patern shewed thee in the mount. fourthly , they were to be observed until the death of christ. above when he said , sacrifice and offerings and burnt-offerings , and offering for sin , thou wouldst not , neither hadst pleasure therein , which are offered by the law. th●● said he ( that is christ , ) lo , i come to do thy will o god. he taketh away the first that he may establish the second . by the which will we are sanctified , by the offering of the body of iesus christ once for all . the ceremonies of the law were to continue until christ offered himself in sacrifice , and then they were to be taken away , and to give place to his all-sufficient sacrifice : and accordingly the lord christ himself manifested in the flesh , and made under the law , did in his own person observe the ceremonies of the law. but at his death , the veile of the temple wa● rent in twain from the top to the bottom : which i conceive signified both the abolishing of legal ceremonies , and the opening of the way into the heavenly sanctuary by the death of christ. now there being great abundance and varieties of these ceremonial institutions , i conceive they may be reduced to four heads . 1. sacraments . 2. sacrifices . 3. sacred persons and things subservient to holy uses . 4. sacred observances . 1. sacraments ; and those ordinarily were two , 1. circumcision , whereby they were solemnly admitted into the church , and visibly sealed as parties to the covenant . 2. the passeover , wherein they were admitted by faith to feed upon christ the lamb of god , who taketh away the sins of the world , slain in the eternal counsel of god before the foundation of the world , and to be actually sacrificed in the fulness of time . 2. sacrifices . 1. whole burntofferings . 2. meat-offerings . 3. sin-offerings . 4. thank-offerings , or peace-offerings , and among these especially the daily burnt-offering presented to the lord morning and evening every day in the year . 3. sacred persons and things . such were the priests and levites , especially the high-priest . the holy places , 1. a tabernacle . 2. a temple , with the several parts . consecrated days and times ; the feasts of the passover , of pentecost , of tabernacles , the new moons , the weekly sabbaths as limited to the last day of the week , &c. the utensils of the sanctuary ; the altar of burntoffering , the golden altar of incense , the loaves , the table of shew-bread , the ark , mercy-seat , &c. 4. sacred observances . their divers washings and purifyings , absteining from divers creatures as unclean , with very many usages injoyned . in the second place consider how these things were understood or abused by ignorant or carnal israelites . i conceive 1. that many of them had little or no knowledge of the mystical signification or spiritual meaning of these types and shadows : they did not see christ in them . 2. that they rested in the outward work . if they were outwardly circumcised , they looked not after the circumcision of the heart , mortification of sin , self-denyal , regeneration : having fed upon the lamb with unlevened bread in the feast of the passeover , they minded not the lamb of god , nor sought after the unleavened bread of sincerity and truth . when they offered sacrifice they looked no farther than the beast that was slaine , not minding the perfect all-sufficient sacrifice of christ. it seemeth they were so far from this , that when christ according to the antient prophesies and types , had offered up himself in sacrifice for the sins of the world , they made his death an occasion of stumbling , and took that to be an argument that he was not the christ , which was one of the main evidences that he was the christ. in their legal washings , how did they rest in the purifying of the flesh , without any care to wash their hearts from wickedness ? did not they rest in the high-priest of the order of aaron , without minding an eternal high-priest after the order of melchisedeck ? a multitude of such instances might be given . thirdly , they seemed to have minded the outward observation of these ceremonial ordinances more than the keeping of the moral law. so the lord complaineth by the prophet isaiah , that they rebelled against him , knew him not , forsook him , provoked him to anger , revolted from him , had hands full of blood : and yet it seemeth they were very forward in the ceremonial observances , bringing a multitude of sacrifices , burnt offerings of rams , fat of fed beasts , bullocks , lambs , he-goats . though these were more costly , yet they were more forward in these services than in moral duties , cleansing their hearts and hands from sin , &c. is there not a notable evidence of this in the actings of those iews who killed the lord of life ? they seemed to be so scrupulous in point of ceremony , that they would not enter into the court or judgement-hall , least they should be defiled , but that they might eat the passeover , and therefore pilate the judge was fain to come out of the court and wait upon them to hear what they could say against him , and it seemeth being wearied with going in and out , at last he removed and sate upon a judgement-seat without doors : in the mean time , these wicked murtherers were so violently bent to shed innocent blood , that they defiled themselves with the guilt of a most heinous sin , straining at a gnat , and swallowing of a camel. fourthly , it seemeth they relied upon these ceremonies , or the observation of them , as a part of that righteousness whereby they hoped to be justified in the sight of god. the lord having planted a church at antioch , certain men which came down from iudea , taught the brethren , except ye be circumcised after the manner of moses ye cannot be saved . saith the apostle , i testifie again to every man that is circumcised ▪ that he is a debtor to do the whole law. christ is become of none effect to you . whosoever of you are justified by the law , ye are fallen from grace . doth not this intimate that they relied on the ceremony of circumcision , in part for justification , and under circumcision i understand other ceremonies of the law. fifthly , i conceive it is very clear , that they thought these legal ceremonies were to be obserfor ever unto the end of the world . so in the place mentioned before , they said , except ye be circumcised , &c. and so it seemeth they counted it blasphemy to say that the lord jesus should change the customes delivered by moses . thirdly , the question is , how the doctrine of the gospel concerning free justification through the righteousness of christ apprehended by faith , doth establish this law of ceremonies . to this i answer , 1. negatively . 2. affirmatively . 1. negatively , this doctrine of the gospel doth not establish the law of ceremonies by confirming and continuing the observation of it , but on the contrary , take it away . so stephen b●ing accused for saying that jesus christ should change the customes delivered by moses , told the iews , that moses said unto the children of israel , a prophet shall the lord your god raise up unto you of your brethren like unto me , him shall ye hear . the lord christ was the great propher , by whose spirit moses and the rest of the prophets were inspired . and as he had directed moses to deliver these ceremonial ordinances to israel , to be observed untill his manifestation in the flesh , and departure out of the world again : so now he was to be heard as one of unquestionable authority , declaring unto the church his will and pleasure , concerning the ceasing of these observances . that passage between the lord christ and the woman of samaria , is notable to this purpose : he by telling her of her sinful course , had convinced her thus far , that she made this acknowledgement , sir i perceive thou art a prophet , and therefore it seemeth thought that he might be able to resolve a question of great moment , wherein she desired satisfaction , and that was this , our fathers worshipped in this mountain , and ye say that in hierusalem is the place wherein men out to worship the father . i conceive , the occasion of this controversie between the iews and samaritans , was this ; the samaritans were the posterity of those heathens whom salmanasser king of assyria had placed there instead of the israelites whom he carried away captive , and embraced a corrupt religion mixed of heathenisme and judaisme . toward the end of the persian monarchy , manasses the brother of iaddus the high-priest married the daughter of sanballat a prime man of samaria : whereupon he was required of his brother to lay down his office , his marriage being condemned by the law. manasses acquainted sanballat with his loss , and let him know that though he loved his daughter , yet he would not for her sake lose so great a dignity as that of the priesthood . sanballat answered him , that if he would keep his daughter for his wife , he would make him an high-priest , and with the license and consent of darius king of persia build a temple upon mount gerizim for that purpose . but darius being overthrown in battel soon after by alexander of macedon , he made this suit to him , bringing him eight thousand souldiers to serve him in the wars , and readily obtained his desire . so that this became a receptacle to divers fugitive or apostate iews , who were guilty of breaking the law by pro●aning the sabbath , eating meats forbidden , or the like crimes . this temple having stood about 200 years , was ruined by hircanus , about a hundred years before christ his coming in the flesh or more . now as they that embrace errours and corrupt inventions of men in things pertaining to religion and religious worship , are obstinate in cleaving to their fancies : so the samaritans would make comparisons between their temple which was founded without warrant from god , yea , against his word , and the temple of hierusalem which the lord owned for the peculiar place of his worship . yea , and after their temple was laid desolate , they seemed to please themselves with the imagination of the holiness of the ground on which it once stood ; and therefore saith the woman , our fathers worshipped in this mountain , &c. as if mount gerizim were still an holy mount , though the temple was down : and so there was great enmity between the iews and samaritans . but observe the answer which the lord christ gave her , jesus saith unto her , woman beleeve me , the hour cometh when ye shall neither in this mountain , nor yet at hierusalem worship the father . ye worship ye know not what : we know what we worship ; for salvation is of the iews . but the hour cometh , and now is , when the true worshippers shall worship the father in spirit and truth , for the father seeketh such to wrship him ▪ god is a spirit , and they that worship him , must worship him in spirit and in truth . the woman saith unto him , i know that messias cometh , which is called christ : when he is come he will tell us all things . iesus saith unto her , i that speak unto thee am he . i conceive in this answer , the lord christ sheweth , 1. that both the iews and samaritans were in an errour : for it seemeth both of them thought that the lord had confined his most solemn worship to one certain place throughout all ages , as one party said at mount gerizim , the other at hierusalem ; and that the ceremonies and sacrifices there used should be alwaies continued : bus the lord christ told the woman , that god had not limited himself to either of these places , and that the time was now at hand , when it should be as free to worship god in any other place , as in either of these . 2. he passeth sentence for the iews against the samaritans in this controversie . so far as concerned the present state of things , saith he , ye ( scil . ye samaritans ) worship ye know not what : we ( scil . we iews ) know what we worship , for salvation is of the iews . ye samaritans do ye know not what in your worshipping , ye know not god aright , ye have no warrant from his word , either for your temple , once standing on this mount , or for limiting the worship of god to this place , or for the way of worship ; ye blindly follow the groundless traditions of your fathers : but we know what we worship , we follow the directions of god himself , delivered by moses and the prophets , both for the place and manner of gods worship , for salvation is of the iews . they are the church of god to whom god hath committed his oracles , teaching the way of salvation , and of whom as concerning the flesh , christ the saviour of the world was to come . 3. he confirmeth and amplifieth the first part of his answer , shewing that the lord in a short time would set up a more spiritual way of worship in his church , more sutable to his spiritual nature , to which these carnal ordinances and ceremonial ordinances should give place . secondly , i answer affirmatively , that the doctrine of the gospel , and in particular , this gospel-doctrine of free justification through the righteousness of christ , doth establish the ceremonial law. for , 1. then is a thing established , when it attaineth its proper end . now by the gospel , the law of ceremonies attained its proper end : for , 1. the end of it was , to be a school-master to bring men to christ. circumcision sealed the righteousness of faith , which circumcision it self could not give , but was to be found in christ : it taught men to look after the circumcision of the heart which was to be had in christ alone , by union with him , by faith , and partaking of his spirit . the passeover pointed out unto them christ , the lamb of god without spot , which taketh away the sins of the world . the sacrifices directed them to christ the perfect sacrifice . the blood of the sacrifices led them to the sprinkling of the blood of christ , which alone was sufficient to take away sin . now these and other ceremonies attained their end in christ , and in the justification of sinners through the blood , death , satisfaction , righteousness of christ apprehended and applied by faith , according to the doctrine of the gospel , and so this law of ceremonies was established , and the validity of it declared . but on the other side , they that pretend so much zeal for circumcision and other ceremonies of the law , making it a part of the matter of their justification , and resting in the bare outward observance as pleasing to the lord in it self did cross the main end of the ceremonial law , and propose such false ends as were impossible to be attained . secondly , the doctrine of the gospel , making christ the end of the law for righteousness , in whom wisdom , righteousness , sanctification , redemption and salvation alone is to be had , sheweth that the ceremonial ordinances were no empty shadowes and vain appearances , like those of the heathen , but significant signs and types full of deep mysteries of exceeding great weight and importance , pointing at the person of the lord jesus , his office , his actings , his sufferings , and the fruits and benefits of these : whereas they that so stiffely opposed the strict observation of the ceremonies of the law against the doctrine of christ delivered in the gospel , what did they make of them but begerly elements , empty appearances without fruit , use or profit ? so that the preachers of the gospel did honour the ceremonial law , though they took away the observation of them , by declaring the substance whereof they were shadowes ; and the observers of the ceremonies in the times of the gospel did greatly disparage them . thirdly , the doctrine of the gospel doth still establish the ceremonial law , as an illustration of the mystery of christ in the gospel , and sheweth that great use may still be made of them that way : for the ceremonies were as it were visible prophesies of christ , and the things of christ. and as prophesies are dark before they are fulfilled , but clear after they are accomplished , and do much illustrate the events : so these ceremonies were obscure resemblances of christ ; but now since what they signified is fulfilled , the comparing the types with the antitypes giveth much light . the use which i intend to make of this point is , to compare some of the principal ceremonies of the old testament , with the mysteries of the gospel , that so we may more clearly see how they are established by christ , and that we may improve them for our edification . and first to begin with the sacraments of the ceremonial law ; and there in , 1. circumcision . the institution of this sacrament is laid down , genesis the sevententh : saith the lord to abraham , this is my covenant which ye shall keep between me and you , and thy seed after thee : every man child among you shall be circumcised , and ye shall circumcise the flesh of your foreskin , and it shall be a token of the covenant betwixt me and you . and elsewhere moses saith to the people of israel , circumcise the foreskin of your heart and be no more stiffe-necked . this sheweth that the circumcision of the flesh directed them to the inward circumcision of the heart , the mortification of sinful lusts , inordinate affections , and all sorts of corruptions . to which agreeth that of the apostle , circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of men but of god. the same apostle saith that abraham received the sign of circumcision and seal of the righteousness of faith . these scriptures compared together , shew that circumcision did seal the covenant of grace between god and his people : on the one side confirming the promises of god to them , as a seal added to the blood of his covenant , on the other side engaging them to answer the ends of the covenant by circumcising their hearts , mortifying their corruptions , and forsaking their sins . the sum of gods , promises sealed by the sacrament of circumcision , is delivered in these words , i will establish my covenant between me and thee , and thy seed after thee in their generations for an everlasting covenant , to be a god unto thee and to thy seed after thee . i conceive this conteineth as much as all the promises of the gospel : for what is there in all the promises concerning pardon of sin , justification , adoption , the graces of sanctification , the comforts and joyes of the holy ghost , communion with god , strength against temptation , protection against the assaults of satan and the world , hearing and answering of prayers , support under afflictions , victory over death , everlasting life and salvation , and other promises and priviledges granted to believers in the gospel , i say , what is there in all these which is not comprehended in this promise , i will be their god ? god is all sufficient , he is all in all , and when he giveth himself he giveth all good things and blessings ; and this was sealed by circumcision : now this promise and covenant is fulfilled in christ ; for out of christ , men and women are both strangers and enemies to god , and have no interest in him . the lord is so far from being their god , that he is their enemy , saith the apostle , when we were enemies we were reconciled to god by the death of his son. the best of men and women are in a state of enmity with god until they are reconciled by christ. and that covenant sealed by circumcision wherein the lord promised to be the god of abraham and of his seed was the same for substance with that where he saith , i will bless thee , and make thy name great , and thou shalt be a blessing , and i will bless them that bless thee , and curse him that curseth thee , and in thee shall all families of the earth be blessed . i conceive the promise of christ is twice included here : when it is said , i will make thee a blessing ; and again , in thee shall all the families of the earth be blessed . abraham was made a blessing , and the nations and families of the earth were blessed in him , in this regard , because christ according to the flesh or humane nature was to issue out of his loynes ; according to that , in thy seed shall all the nations of the earth be blessed , that is in christ. so that abraham found that in christ which was sealed to him by circumcision , abraham believed god , and it was counted to him for righteousness , and he received the sign of circumcision , a seal of the righteousness of faith which he had , yet being uncircumcised . circumcision attained its end in christ , and he was the substance of this shadow : in him believers are reconciled to god , and he becometh their god , and they are made his people being justified by his righteousness ; and by his spirit they are circumcised in heart , their corruptions are mortified , and their body of sin destroyed , which is an evidence of their union with christ , and justification by him : and this may move us to labour to be found in christ , that we may be circumcised in heart , that the power of sin may be killed in us , that we may be conformed unto his death , our sinful lusts and affections being crucified by virtue of his death on the cross , that so as the apostle saith , we may be circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of christ. 2. in as much as circumcision was a seal of that covenant whereby god gave himself to his people to be their god in christ , and a seal of the righteousness of saith , and so of the pardon of sin and justification through the righteousness of christ apprehended by faith , it is clear , that all the arguments of the anabaptists fall to the ground , which they build either upon the pretended difference of baptisme and circumcision , or of the covenants sealed by them , or upon the incapacitie of infants : for it is evident that the same covenant which is confirmed by baptisme was also sealed by circumcision , and if infants under the old testament were capable of circumcision , how are they made uncapable of baptism under the gospel ? and accordingly you may observe how the apostle compareth baptisme and circumcision together , and sheweth how the latter cometh in place of the former ; for having warned believers not to hearken to those who would bring them in bondage unto iewish ceremonies , he telleth them , ye are compleat in hi , ( scil . in christ ) a●d so need not to observe those shadows of the law , in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of christ. so that they have the same circumcision in christ w ch their fathers had under the law , and therefore needed not the outward circumcision : but lest any should think thus , our faith under the gospel needeth outward helps to confirm it , as well as theirs under the old testament , he addeth these words , ver . 12 , buried with him in baptisme , wherein also ye are risen with him through the faith of the operation of god who hath raised him from the dead : as if he had said , instead of circumcision ye have the sacrament of baptisme , signifying the same thing , and sealing the covenant of grace and righteousness of faith . secondly , the other sacrament was that of the passeover : this was instituted by the lord while israel was in egypt , and was first celebrated that same night that they came out of that house of bondage . the sum of the ordinance was this , that every family should chuse a lamb , a male of the first year without blemish : they were to separate it from the rest of the flock on the tenth day of the month , setting apart four days until the fourteenth day at even : when it was to be killed , they were to take of the blood and strike it upon the two side-posts , and on the upper door-posts of the houses wherein the lambs was to be eaten , and the same night they were commanded to eat the flesh of the lamb roasted with fire , and with unleavened bread , and bitter herbs : but if any family were too little for a lamb , it was to joyne with the next , and they were to eat it in hast with their loines girded , their shoes on their feet , and their staffe in their hand , as men prepared to travel . the reason that was given for it is this in effect , that the lord that night would pass through the land o● egypt and smite all the first born , both of man and beast among the egyptians ; but would spare those houses of the israelite● when he saw the blood of the lamb on the door-posts . this in it self was a great deliverance , but there was a far greater mystery and deliverance intended , which was accomplished in christ. first then , the lamb was a figure of christ whom iohn baptist according to his office pointed out to the people , saying , behold the lamb of god which taketh away the sins of the world : and another day , behold the lamb of god. and the apostle saith , christ our passeover is sacrificed for us . and the apostle peter saith , ye were not redeemed with corruptible things , as silver and gold , from your vain conversation received by tradition from your fathers , but with the precious blood of christ , as of a lamb without blemish and without spot . as the lamb appointed for the passeover was to be without blemish , so christ the lamb of god was without all blemish or spot of sin actual or original , being conceived by the divine power of the holy ghost in the wombe of a pure virgin. again as the lamb of the passeover was taken from the rest of the flock , so christ in regard of his humane nature was taken from the rest of mankind , and made one person with the son of god , that he might be all-sufficient for this great end , scil . to take away the sins of the world . the lamb for the passeover was set apart certain days before it was slain , christ was set apart in the eternal counsel of god , fore-ordained before the foundation of the world . and as the blood of the lamb was to be put upon the door posts of the israelites houses , that so the destroyer might pass over them , and not destroy any of them ; whereas the first-born were slain in those houses that were not marked with the blood of the paschal lamb : so the most precious blood of christ is to be sprinkled by faith upon the souls of believers ; his blood , death , satisfaction , righteousness , is to be applied to their souls by faith unfeigned , that so the destroying curse of the law , and wrath of god may not abide upon them , but pass over them ; while others who have no interest in this lamb of god and his most precious blood , lye open to the curse of the law , and the wrath to come . so that we see also how this ceremony and sacrament of the passeover attained its end in christ , and is accomplished in him , and in that sense established . and in particular , this is declared in the doctrine of justification through the satisfaction and righteousness of christ apprehended by faith : for as the houses marked with the blood of the paschal lamb escaped the destroyer : so those souls who by faith unfeigned , apply the blood and righteousness of christ to themselves , are delivered from condemnation , and accepted of god as righteous . let us labour to improv● this , first , as the israelites were never delivered out of egyptian bondage until they kept the passeover : so let us assure our selves , that as it had been impossible for any men and women to get out of the slavery of sin and satan , unless the lamb of god had been slain for th●● redemption : so none are actually redeemed and delivered from this woful bondage , untill they keep the passeover in a spiritual manner , until they imbrace christ the lamb of god , and feed upon him by the lively actings and exercisings of faith unfeined . many may be convinced of their misery , and sigh for hard bondage as the israelites did in egypt , but they cannot be made free unless they keep this passeover . if the son shall make you free , ye shall be free indeed : if ye be found in christ , and feed upon this lamb of god , ye shall be free indeed , not otherwise . secondly , admire with all thankfulness the infinite goodness of god , who before the foundation of the world , provided such a precious remedy for poor sinners , even a lamb without blemish and without spot , ●eparated from the rest of the flock ; one of the seed of the woman , set apart from among all the rest of the children of men , and personally united to the eternal son of god , that so he might be a full and perfect propitiation for sin , thirdly , as christ is a lamb without spot , so let all that will be saved by him , labour to be more conformed to him in holiness , purging themselves from all filthiness of flesh and spirit , for every man that hath this hope in him purifieth himself as he is pure . what is that but an unsound self-deceiving hope , which doth not stir up the soul to conform it self to christ in purity and holiness ? fourthly , labour with all diligence for faith unfeigned , whereby ye may sprinkle the most precious blood of christ upon your souls , applying his death , suffering , satisfaction , righteousness to your selves , that ye may escape the destroying curse of the law , and wrath of god , that being justified by faith in the blood and righteousness of christ , there may be no condemnation unto you . what had it profited the israelites that the lamb for the passeover was slain , if they had not followed the lord his direction , in putting the blood upon the door posts of their houses ? what shall it profit any that live under the gospel that christ the lamb of god is slain , and in the preaching of the word , set forth as it were crucified before their eyes , if they do not sprinkle their souls in particular with his blood , rightly applying his satisfaction and righteousness to themselves ? will not the lord look upon them rather as egyptians then israelites , and deal with them accordingly ? fifthly , as they did eat the lamb at the feast of the passeover : so let christians endeavour every day to keep this feast unto the lord , by feeding upon this living bread , upon the body and blood of christ , in lively actings of faith upon him ; and more especially in the use of his ordinances , his word , and the holy supper . as they kept the passeover with unleavened bread , so let us keep the feast , not with old leven , neither with the leven of malice and of wickedness , but with the unleavened bread of sincerity and truth . the lord christ warned his disciples to beware of the leaven of the pharises and of the sadduces ; and though at the first they mistook his meaning , yet afterward they understood it of the doctrine of the pharises and sadduces ; so he said unto his disciples , beware of the leaven of the pharises which is hypocrisie : so that all manner of evil outward and inward , in heart , in opinion , in conversation , may be comprehended under this leaven ; and they that will rightly feast with christ , and feed upon him , must strive to purge out this leaven of sin and errour , and keep the feast with the unleavened bread of sincerity and truth . sixthly , this feast of unleavened bread which was joyned with the passover was to be kept seven days , and seven in scripture is noted for a number of perfection , and therefore let christians labour to purge out more and more the old leaven of sin and corruption , and to walk in sincerity and truth all the days of their life , even till the seventh day ; that is , until they come to keep an eternal feast and sabbath of rest with christ in his glorious kingdom . seventhly , as they kept the feast with their loins girded : so let your loins be girded about , and your lights burning , and ye your selves like unto men that wait for the lord , when he will return from the wedding , that when he cometh and knocketh , they may open unto him immediately : blessed are those servants whom the lord when he cometh shall find watching . they that wear long garments need to gird them up , when they are either to walk or to work . they that would have communion with him need to call in , and gather up their straggling thoughts , their wandring minds , their loose affections , to unite the powers of their souls , to fix them upon christ , and the things of christ , that they may be always ready for any way or work of christ. wherefore gird up the loins of your mind , be sober and hope to the end , for the grace that is to be brought unto you at the revelation of iesus christ. as they were to eat the passeover with their shoes on their feet , and their staffe in their hand , as being ready for their departure out of egypt : so let those that will rightly keep the spiritual passeover , and feed upon christ , be affected as strangers and sojourners , expecting daily their departure out of this world , labouring to be ready to enter into the heavenly canaan : how should they condemn that earthly mindedness , when they are of such a temper , as if they had a continuing city here , not seriously seeking one to come ? eighthly , they were to eat the passeover with bitter herbs ; let those then that would indeed feed upon christ unto eternal life , feed upon this lamb of god with bitter herbs of godly sorrow for sin , holy anger and indignation against themselves , afflicting their souls , looking upon him whom they have pierced by their sins , and mourning for him as one mourneth for his only son , and being in bitterness for him , as one that is in bitterness for his first-born . let them feed upon christ by faith with self-denial ( which is as it were a bitter herb to the flesh ) denying themselves in their dearest lusts and carnal affections , not sparing the right hand or the right eye . let them joyn repentance with faith , otherwise they can never keep the feast according to the mind of christ. lastly , ye may read of the law of the passeover and unleavened bread ; and presently after that the ordinance of the first-fruits . speak unto the children of israel , and say unto them , when ye be come into land which i give unto you , and shall reap the harvest thereof , then ye shall bring a sheafe of the first fruits of your harvest unto the priest , and he shall wave this sheafe before the lord to be accepted for you , on the morrow after the sabbath the priest shall wave it . it is conceived that this sabbath , or day of rest , was the first day of unleavened bread , scil . the fifteenth day of the first month , on whatsoever day of the week it fell , but in the year wherein christ suffered , it fell upon the last day of the week , so that it was a double sabbath ; the paschal sabbath and the weekly sabbath meeting together upon the same day . now the sheaf of first-fruits was to be waved or offered before the lord on the morrow after the sabbath , which was the day on which christ rose from the dead . see how the apostle applyeth this , christ is risen from the dead , and become the first fruits of them that sleep . it seemeth there was such an exact agreement and correspondence between the type and the antetype , the shadow and the substance , that the lord christ arose from the dead , the very same day that the sheafe of first fruits was to be offered ; and he arose as the first fruits of them that slept , or of the dead . i conceive the meaning is , that as the first fruits being offered to god , did sanctifie the whole increase of the fruits of the earth that year ; so christ as the first fruits of the dead arose from death to eternal life and glory ; and in himself , and his resurrection , did as it were offer up to god the dead bodies of all his members , not always to lye under the power of death and corruption , but to be raised to immortality and everlasting glory . let us labour then to have part in the first resurrection , rising with christ by virtue of his quickning spirit to newness of life , that this may be an earnest and sure evidence unto us of a second resurrection to everlasting life . so much for the sacraments of the ceremonial law. chap. iv. secondly , in the next place follow the sacrifices . it seemeth there were but few sorts of creatures used for sacrifices . of sensible creatures such as have life and sense , but five sorts : whereof three were of four-footed beasts scil . bullocks , sheep , and goats , old or young , and so comprehending under them calves , lambs and kids ; and two sorts of fowls , as turtle doves and young pigeons . thefe were creatures that were meek and gentle above many others , and such as were in a special manner subject and serviceable to men : so the lord christ who was appointed to be a sacrifice to the justice of god , was meek and lowly in heart , he was lead as a sheep to the slaughter , and like a lamb dumb before the shearer , so opened he not his mouth : who being in the form of god thought it robbery to be equal with god , but made himself of no reputation , and took upon him the form of a se●vant and was made in the likeness of men , and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the cross. lions , bears , tigres , leopards , wild-beasts , beasts of prey , fierce and cruel creatures ; eagles , hawks , vultures , or other ravenous fouls were not appointed for sacrifice : these were not fit to represent the lord christ in his state of humiliation , in his suffering condition , as he was appointed to be a sacrifice for sin : it is true christ is called the lion of the tribe of iudah , i conceive to represent him in regard of his mighty powers , in protecting his church , and subduing his enemies , but not to resemble him as a sacrifice , for so he was in a state of suffering and of service ; and therefore christians according to his command should learn of him who is meek and lowly of heart , and be content to be conformed to him in sufferings , taking up his cross and following him . they should be useful and serviceable as christ was , who was figured by such creatures offered in sacrifice . 2. ye may note in general , that an offering presented to the lord , was called in the hebrew korban of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw near . this may teach us that none was fit to offer an offering to the lord , but only the lord jesus christ , and those that come to god by him ; for all mankind since the fall were a far off at a great distance from god , but the lord iesus christ being god and man , is nigh unto the father . in regard of his godhead , he is the only begotten son of god in the bosom of the father , as he is man personally united to the son of god , he is one person with the son of god , and being without spot of sin , he came near to god to present himself an offering and a sacrifice unto him . secondly , none can come nigh unto the lord to offer any spiritual sacrifice to him , or to have any inward communion with him , but in and by the lord jesus christ , but now in christ iesus , ye , who sometime were afar off , are made nigh by the blood of christ. christ being nigh to god , drew nigh unto him actually with the sacrifice and offering of himself , and so made way for sinners who were afar off from god by their sin and guilt , to draw nigh to god by virtue of his blood ; that applying his blood , satisfaction , and righteousness to themselves , they might be made nigh unto god in regard of their estate , being taken into covenant with him as his confederates , and so into communion , and that they might draw nigh unto him from time to time , in offering spiritual services and sacrifices to him by jesus christ. let us all see our great need of christ , there is no coming nigh unto god but by him , neither in respect of our estate , nor of our services , but in christ there is access to be had in both respects . but more especially , first , the burntoffering . this was called in hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ascending or ascension , because all the flesh of the beast being burned upon the altar was to ascend or go up towards heaven in fire : so the lord jesus christ when he was here on earth in the flesh , offered up himself to his father in heaven ; the infinite virtue of his sacrifice ascending to the throne of god , for the appeasing of his wrath and satisfying of his justice for sin . this may teach us also that we should present our whole selves , souls and bodies , sacrifices living holy acceptable to god , and that they which will thus present themselves to the lord must be heavenly minded , their souls and hearts must be raised and ascend upward : how many carnal , outward , dead hearted services are dropped down before the lord , that never ascend upward , having nothing of heaven nor of christ his spirit in them . secondly , he that offered the burntoffering was to lay his hand upon the head of the creature that was to be slain : so he that will have benefit by the sacrifice of christ , must lay hold of him by the hand of faith . thirdly , the bullock for the burntoffering was to be killed , the blood of it to be poured out : this , 1. was fulfilled in christ , according as it was prophesied of him , he is brought as a lamb to the slaughter , he was cut off out of the land of the living , ver . 9. his grave and death are expresly mentioned , thou shalt make his soul an offering for sin , ver . 12. he hath poured out his soul unto death . and daniel prophesied that messiah or christ should be cut off or slain , and without shedding of blood there is no remission . 1. this may move christians to pitty , and earnestly pray for the poor blinded israelites , that the lord would be pleased to take the vail from their hearts : is it not lamentable to consider that they should make the cross and death of christ a stumbling block , whereas his death and sufferings are so clearly foretold in the law and the prophets which themselves acknowledge to be the word of god ? yea , all those millions of sacrific●s slain and offered according to the lord his appointment , did clearly foreshew the death of christ , and the shedding of his most pretious blood for the sins of the world . but how is man left to the darkness of his own mind , and blinded by satan ? secondly , see here how odious sin is in the sight of god which nothing could wash away but the blood of christ , figured by the death and blood of these legal sacrifices : for it is not possible that the blood of bulls and goats should take away sins , these did signifie the blood of the son of god infinitely more pretious , of sufficient virtue to wash away the greatest and foulest sins . how should we tremble at sin ? should we not look upon every sin as bloody , as murtherous , either as slaying the sinner himself , or as killing his saviour ? either thy sin must be washed away with the blood of christ , or it will cost thee more then thy best blood is worth . thirdly , this is for comfort to souls burdened and oppressed with the guilt of sin , that that one sacrifice even christ himself , figured by so many millions o● sacrifices is offered to satisfie for sin ; that that blood figured by the blood of so many offerings is shed to take away sin ; and that god hath purchased his church with his own blood : it is the blood of god because of him who is god and man in one person , though not the blood of the god-head . the blood of jesus christ the son of god cleanseth from all sin ; it is of infinite value , it is of more virtue then all the bloody sacrifices of the law. 4. woe unto those wretches that dare to swear prophanely by this pretious blood , or by those bleeding wounds of the son of god. is not this to trample under foor the blood of the covenant ? 4. the death of these sacrifices may teach us 〈◊〉 kill our dearest sins , to slay our lusts , to mortifie our corruptions : christ did not dye for sin that thou mightest live in sin , but that thou mightest dye to sin , and live to him ye righteousness and holiness . i beseech you therefore brethren by the mercies of god , that 〈◊〉 present your bodyes a sacrifice living , holy and acceptable to god ; a sacrifice and therefore slain and yet a living sacrifice . present your selves a sacrifice dying to sin , and a sacrifice living quickned with grace , living in the spirit . again , among all the burnt offerings , ye may take particular note of the continual burnt offerings sacrificed to the lord every day , one lamb in the morning and another in the evening : so the people of god had need every day morning and evening to flee to christ , and to apply his sacrifice and satisfaction to themselves , and through him to seek pardon of god for their dayly sins and infirmities , every day sprinkling the blood of christ the lamb of god upon their souls . 2. this may stir up christians dayly to offer up a morning & evening sacrifice to the lord , in confession of sins , prayers , praises , thanksgivings . we read of special blessings which the lord vouchsafed at those times . the king of iudah , israel , and edom , with their army , were in danger to perish for want of water , and in this great distress they had recourse to the prophet elisha : now it is said ver . 20 , and it came to pass in the morning when the meat-offering was offered , that behold there came water by the way of edom , and the country was filled with water . so dan●ul having prayed with much importunity for the church which was then in captivity , saith , the man gabriel ( to wit the angel gabriel in the likeness of a man ) being caused to fly swiftly , touched him about the time of the evening oblation , and so ( as it followeth there ) opened the counsels of god unto him according to his request . i conceive it is very probable , that the people of israel in their several houses did use to pour out their prayers to god about the time of the morning and evening sacrifices ; and that daniel and others of the godly , when they were in captivity did observe those times though then the temple was destroyed , and the daily sacrifice interrupted . a second sort of sacrifices were sin offerings , this kind of offering is called in the hebrew expresly † sin , because in a typical or figurative way , the guilt or sin of him for whom the sacrifice was offered , was laid upon the creature sacrificed . so the apostle sheweth that god hath made him ( scil . christ ) to be ●in for us who knew no sin , that we might be made the righteousness of god in him . the sin-offering called sin , figured the imputation of mens sin to christ , who had no sin of his own , bnt voluntarily took upon him the guilt of mens sins , as a surety taketh upon him anothers debt . 1. see here how exceedingly the son of god abased himself for sinners , as to stand under the guilt of numberless sins . if we consider the infinite holiness , glory and majesty of christ , is it not evident , that this degree of humiliation and abasement passeth all understanding ; admire therefore his infinite love and unconceivable goodness which moved him hereunto : learn highly to exalt and honour him . 2. see here the baseness of sin , which th● abased the son of god , when he took the guil● of it upon him , out of compassion to sinner● no outward estate , condition , calling , imployment , doth so abase any , as the least sin doth , in the lord his account ; and yet ho● vain is the corrupt heart of man , in being ashamed of many other things more th● of sin : yea , how many are there that ar● ashamed of holi●ess , and ready to glory i● sin . 3. if christ did thus abase himself for th● sins of others , as to be made a sin-offering or to be made sin by imputation : how shoul● we take shame to our selves , and be exceedingly humbled and abased for our own sins as david , i have sinned greatly in that i ha● done , i have done very foolishly . and 〈◊〉 i abhor my self , and repent in dust 〈◊〉 ashes . 2. the blood of the sin-offering was to sprinkled seven times before the lord , and se● is noted for a number of perfection . the sou● and consciences of sinners are so deeply sla●ned and defiled with sin , that they nee● much purging . how often should we labo● by ●aith to sprinkle the blood of christ upon our souls , and to apply it to our selves this blood of the sin-offering was to b● sprinkled seven times before the vail of 〈◊〉 holy place : so it is the blood of christ 〈◊〉 maketh way for believers to the mercy-seat which their sins had shut up against the● having therefore brethren boldness to ente● into the holiest by the blood of jesus , by a new and living way which he hath consecrated for us through the vail , that is to say , his flesh : and having an high-priest over the house of god , let us draw near with a true ●eart in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water : with hearts and souls sprinkled with the blood of christ by faith , and so purged from the guilt of sin ; and bodies washed with pure water , being baptized outwardly and inwardly with water , and the sanctifying graces of the holy spirit . 3. some of the blood was to be put upon the horns of the sweet incense altar , scil . the golden altar : so christians are to ground their faith and confidence in offering up the incense of prayer upon the blood and mediation of christ , having no hope of acceptance , but only through him and his satisfaction and intercession . the golden altar being a type of christ as he intercedeth for his people . the blood of the sin-offering put upon this altar may intimate unto us that christ intercedeth with his father , and pleadeth for his people , by presenting to him his blood , the merit of his death , and fulness of his satisfaction , which he underwent , not for himself ( who had no need ) but for them . 4. the fat of the inwards , kidneys , &c. were to be burned upon the altar . the fat may signifie carnal security , senselessness , and sottishness , in heavenly and spiritual things . make the heart of this people sat , and make their ears heavy , and shut their eyes : and the kidneys and fat upon them may signifie fleshly lusts ; and therefore as these things were consumed by fire upon the altar ; so let christians earnestly pray and labour for more and more of the spirit of christ , to consume and burn up their earthly and carnal affections and sinful lusts . and it shall come to pass , that he that is left in sion , and he that remaineth in ierusalem shall be called holy , even every one that is written among the living in hierusalem , when the lord shall have washed away the filth of the daughters of sion , and shall have purged the blood of hierusalem from the midst thereof by the spirit of iudgement , and by the spirit of burning . 5. the skin of the bullock for the sin-offering and all his flesh , with his head , and with his leggs , and his inwards , and his dung , even the whole bullock was to be carried without the camp , where the ashes were poured , and there to be burnt ; and as this was to be done without the camp while they were in the wilderness ( as they were when these things were written ) so it seemeth after they were settled in canaan , it was done without the city . the apostle giveth us the interpretation of this mystery , for the bodyes of those beasts whose blood is brought into the sanctuary by the high priest for sin , are burnt without the camp : wherefore iesus also that he might sanctifie the people with his own blood , suffered without the gate . and he bearing his cross , went forth unto a place called the place of a skull , which is called in the hebrew golgotha . it seemeth this was a loathsome place without the city , where they executed the vilest offenders : and so at that time there were two malefactours crucified with the lord jesus christ , one at each hand : a place of a skul where there were ( it is likely ) many skuls and bones of such as had been there put to death : even as the sin-offering was burnt at the place where the ashes were poured out . first , here we have an other evidence of the wonderful abasement of the lord of glory ; thrust out of the camp , out of the city , as an outcast , as an unclean and cursed thing : so extreamly was he vilified , whom all the angels of god worship , and to whom every knee must bow of those in heaven , &c , and therefore let us make the same use of it as was formerly hinted . secondly , in particular , let us make the use of it which the apostle points us to ; let us go forth therefore unto him without the camp , bearing his reproach . both iews and gentiles conspired together in crucifying the lord christ , and therefore believers must go out of the iews camp , and out of the worlds camp , bearing the reproach of christ ; they must not joyn with the obstinate iews in observing legal ceremonies , nor be conformed to the world , but labour to be conformed to a crucified saviour , and be content to endure scorn , reproach , persecution , for christ , following the lamb whithersoever he goeth . many will seem to close with christ if they can find him in the camp , if they can enjoy their credit , their favour with the world , their earthly interests : but how few will go forth to him out of the camp , bearing his reproach , so as to be rejected by the world , and dealt with as outcasts and the off scouring of all things ? for saith the apostle , here have we no continuing city , but we seek one to come . if christ suffered without the gate of the city , let us not be so affected as if this world were the place of our rest ; let us not mind earthly things , let us have our conversation in heaven , labouring to make sure of our interest in that everlasting inheritance ; let us therefore fear lest a promise being left us of entring into his rest , any of you should seem to come short of it . the apostle urgeth from this type of the sin-offering , that they which would still rest in the observation of iewish ceremonies had no right in christ , we have an altar whereof they have no right to eat which serve the tabernacle , for the bodies , &c. as before . the bodies of the sin-offerings were burnt without the camp , and so the priest did eat no part of their flesh , whereby was signified that they who would feed upon christ , and partake of the benefit of his sacrifice , must leave the tabernacle or temple , priesthood , sacrifices , ceremonies of the law , now that christ hath suffered ; for thus are all established by christ , not so as to be observed much less to be rested in , but so as to attain their end in christ , in whom it appeareth that they are no empty shadowes , but lively types of great and weighty mysteries whereof also they are useful illustrations . thirdly , i proceed to somewhat of meat-offerings . it seemeth these were sometimes offered by themselves , and sometimes joyned with other sacrifices , as they were offered by themselves , we have them set down lev. 2. the original word is taken for a gift or present : so these meat-offerings were to be given and presented to the lord , and this offering was to be fine flower of the purest part of the wheat , and so it is conceived to signifie the perfect purity of christ offering himself to god for his people , resembled by pure flower without any mixture of bran . the lord christ is brought in speaking to his father , sacrifice and offering thou wouldst not , but a body hast thou prepared me , in burnt offerings and sacrifices for sin thou hast had no pleasure . then said i , loe i come ( in the volumn of the book it is written of me ) to do thy will o god. i conceive here those three sorts of sacrifices are mentioned , burnt-offerings , sin-offerings , and meat-offerings , none of these could satisfie the justice of god for the sins of men , and therefore he prepared or fitted a body for his son , an humane nature fitted to suffer for the sins of men , a pure humane nature ( as the pure flower of wheat ) by the miraculous operation of the holy ghost . this humane nature united in one person with the son of god , was sufficient to make full satisfaction to the infinite justice of god , which all the sacrifices of the law could not do . in respect of his body or humane nature , he was fitted for a sacrifice ; in respect of his god-head , he was an all sufficient sacrifice of infinite value . labour then to lay hold on christ by faith , and to turn to the lord by repentance , that ye may have interest in this most pretious offering , this compleat and most perfect sacrifice , every way fitted for this use ; for as christ is the only son of god , he is most nigh unto the father , the same god with the father , and infinitely beloved of the father , of infinite worth and excellency , and so able to make full satisfaction to his justice : as he is the son of man , so he is nigh unto men , their brother , one of the seed of that woman who was the mother of all living , one of the same nature , and so of a nature fit to suffer , and therefore he is able to save them to the uttermost that come unto god by him . 2. this meat offering of fine flower seemeth also to signifie the offering up of believers to christ , because the members are to be conformed to their head . they shall bring all your brethren for an offering to the lord out of all nations . the word there translated offering , is the same that elsewhere is rendred meat-offering . suitable whereunto is that of the apostle : saith he , that i should be the minister of iesus christ to the gentiles , ministring the gospel of god , that the offering up of the gentiles might be acceptable , being sanctified by the holy ghost . although the gentiles were prophane idolaters and defiled with manifold abominations , and so fitly resembled by the beasts that were unclean under the law , yet the apostle preaching the gospel to them , and the holy spirit of christ working in and with his ministry upon their souls , were renewed , cleansed , sanctified , and so presented as an acceptable offering to the lord , 1. let all christians pray for the success of the gospel in all places , particularly in the place where they live , that those that are unclean may become an acceptable offering unto the lord , being sanctified by the holy ghost . is it not much to be lamented , that where there are many people living under the gospel , the lord should have so few offerings ? that so few shloud give clear evidence that they are as fine flower sifted from the bran of their natural corruption , and so fit to be presented as meat-offerings to the lord ; and how restless should each particular soul be , until 't is thus sifted and sanctified by the holy spirit , that it may be a holy offering unto the lord. 2. oyl was to be poured upon the fine flower . this may signifie the annointing of christ concerning whom it is said , god even thy god hath annointed thee with the oyle of gladness above thy fellows . those pretious graces of the spirit poured forth abundantly upon christ , were resembled by oyle , and therefore it is said of him , he is full of grace and truth , and of his fulness have all we received and grace for grace . he hath an overflowing fulness of this heavenly oyl , of these spiritual graces enough for all that are united to him , for god giveth not the fpirit by measure unto him . let all be stirred up to come to christ , and turn unto him that they may receive of his fulness grace for grace . they that are wholly empty of saving grace may receive from him , they that have some beginnings may receive increase from him . is it not want of exercising faith upon christ , and keeping close to him , that maketh christians so defective in grace ? it is said the pretious ointment upon the head of aaron the high-priest went down to the skirts of his garment . the unconceivable fullness of grace poured upon christ the eternal high-priest , is ready to distill upon his members if they be not wanting to themselves . 3. there was also frankincense put upon this meat-offering : so the lord christ gave himself for his people an offering and a sacrifice to god for a sweet smelling favour , and god the father proclaimed from heaven concerning him , this is my beloved son in whom i am well-pleased . the sweet odour and savour of christs sacrifice is so pleasing unto the father , that he is appealed toward all that are truly united to christ , and reconciled to him by christ : and this also maketh the services of such well-pleasing to the lord ; the sweet savour of christ his sacrifice perfumeth their offerings . 4. an handful of this meat-offering was to be burnt upon the altar as a memorial , and the rest belonged to the priests , the sons of aaron . 1. the memorial may signifie that the lord is moved to remember his covenant of grace by the merit of christ his sacrifice . not that the lord is subject to forgetfulness , or needeth to be put in remembrance , but it is spoken after the manner of men , and to help the weak faith of his people , and therefore they may assure themselves that the lord will ever be mindful of his covenant and shew himself faithful in his promises . again in a secondary way it may be a ground of much comfort to the people of god in respect of their duties and services which they offer up to god by christ in sincerity . the lord will have them in remembrance : the lord hear thee in the day of trouble remember all thine offerings . so the angel told cornelius , thy prayers and thine alms are come up for a memorial before the lord. 5. the remnant of the meat offering was to be aarons and his sons who were priests of the lord. the apostle inspired and directed by the holy spirit argueth thus from hence , do ye not know that those which minister about holy things , live of the things of the temple , and they which wait on the altar are partakers with the altar ? even so hath the lord ordained that they which preach the gospel should live of the gospel . they that did service at the altar under the old testament did partake with the altar , as here in the meat offerings the altar had part , and they that waited on the altar had part . so the apostle shews that it is the lords own ordinance , that they that preach the gospel should live of the gospel . they therefore that oppose the ma●ntenance of the preachers of the gospel , do resist the ordinance of god , and presumptuously oppose his supream authority . 6 , the meat offering was to be seasoned with salt . yea , it seemeth this was to be used , not only in this case , but also generally in all sacrifices , for so it is said , every oblation of this meat offering shalt thou season with salt , neither shalt thou suffer the salt of the covenant of thy god to be lacking from thy meat-offering , with all thy offerings thou shalt offer salt . 1. salt consumeth crude and raw humours and preserveth from putrefaction and rottenness : so christ by his spirit seasoneth the souls of true believers , and worketh out the natural corrupt distempers of their hearts , and where the spirit of christ is wanting , men are left to the bent of their own spirits : how wofully are they filled with corruption , and rottenness , and therefore it is said , have salt in your selves , get the graces of the spirit to season your hearts . 2. salt maketh things savory and of good relish : how unsavory and loathsome is a carnal unregenerate soul in gods account , that savoureth not the things of christ his spirit , for they that are after the flesh do mind or savour the things of the flesh . they are loathsome and unsavory unto the lord , they have not salt in themselves , but they that are after the spirit do mind or savour the things of the spirit , they have salt in themselves though not of themselves , they have it of christ , yet they have it in themselves . 3. salt when it meeteth with sores causeth smart . the grace of the spirit , and the word of grace in which the spirit worketh , seemeth smarting to corrupt hearts , yea , to gracious hearts so far as they have corruptions remaining in them ; but they that will present themselves living , holy , acceptable sacrifices to god through christ , must be willing to be salted with the grace of christ his spirit , and with the word of grace though the flesh smart , for every one shall be salted with fire , and every sacrifice shall be salted with salt . every one that will be acceptable to god must be salted with fire , the power of christs spirit as a fire from heaven to consume the dross of their lusts , and to refine their souls . and every sacrifice , &c. every one that will be a pleasing sacrifice to god ▪ must be salted with this salt of the sanctuary , he must have the graces of christ to mortifie his corruptions , and to cause him to savour the things that be of god ; and the spiritual sacrifices which he offereth , the duties which he performeth must have a tincture and favour of christs spirit in them . 4. salt preserveth things from perishing , and so may note unto us perpetuity ; therefore it is called the salt of the covenant of god , and a sure and everlasting covenant is called a covenant of salt : so abijah pleading the right of davids posterity to the kingdom of israel , said , ought ye not to know that the lord god of israel gave the kingdom over israel to david for ever , even to him and to his sons by a covenant of salt ? this was imperfectly fulfilled in david and the kings that sprang from his loyns before christ his coming , but it was compleatly verified in christ the son of david after the flesh , to whom god gave the throne of his father david that he should raign over the house of iacob or israel for ever . the covenant of grace established by christ his sacrifice , is a covenant of salt that shall never fail . how earnestly should we labour to break off all leagues with sin and satan , and turn to the lord by unseigned repentance , and lay hold of christ by faith , that in him we may be reconciled to god , and made parties to this unchangeable covenant , enjoying the everlasting blessings and priviledges of it . 2● to the meat-offering was added a drink-offering , a quantity of wine . the meat-offering consisting of fine flower , and the drink-offering of wine , how fitly do they resemble the pretious body and blood of christ , which is meat and drink indeed , upon which christians are to feed by faith ? and how exactly doth the bread and wine in the sacramental supper of the new testament answer to this meat and drink offering consisting of the same materials ? fourthly , now followeth the peace-offering● conceive this was offered especially in a way of thankfulness for mercies and deliverances , ●ometimes upon a conditional vow made be●ore , sometimes without a vow ; and therefore may also be called thank-offering : and ●hese may signifie the duties of christians in general , their spiritual sacrifices and services , which they are to offer unto god continually in thankfulness for his saving mercies towards them in christ. and therefore the apostle having largely shewed that the sacrifices of the old testament were not to be observed in the times of the gospel , since they are fully accomplished in christ , toward the end of that epistle he calleth upon believers to offer spiritual sacrifices by him ( scil . by christ ; ) therefore let us offer the sacrifice of praise to god continually , that is the fruit of our lips , giving thanks to his name , but to do good and to communicate forget not , for with such sacrifices god is well-pleased . all these and the like spiritual sacrifices believers are to offer up by christ their high-priest in his name , presenting them to the father by his hand , that they may find acceptance through him , and whatsoever we do in word or deed , do all in the name of the lord iesus , giving thanks to god and the father by him : all these sacrifices are to be offered in his name , and to be presented to god by and through him . 2. for a peace offering and thank-offering , liberty was given to sacrifice either male or female : so saith the apostle , there is neither iew nor greek there is neither bond nor free , there is neither male nor female , for y● are all one in christ iesus . the lord maketh no difference of persons now , either in respect of nation , condition , or sex , if they be in christ , ( whatsoever they are in other regards ) the lord accepteth them in his beloved son , and they may present themselves as living holy sacrifices unto him , assuring themselves that he will graciously receive them ; and by the same reason they may offer up their services and duties to him by christ as spiritual sacrifices . 3. the fat and the kidneys of the peac●-offerings were to be burnt upon the altar , but what was to be done with the rest of the flesh , that you may find in lev. 7. the breast and the right shoulder were to be given to the priests the sons of aaron , whereof the former was to be waved before the lord , the latter to be heaved or lifted upwards , and then they were to be given to the priests . it seemeth the rest of 〈◊〉 flesh of the peace-offerings was to be eaten by him that brought the sacrifice of the peace-offering before the lord , who together with his family was to celebrate a holy feast with spiritual rejoycings before the lord. 1. the breast was to be given to god ▪ for what was given to the priests was given to god , because it was given to the priest for the attending on the service of god. this may teach us to give up our breasts , hearts , affections to god in holiness and ob●dience , a my son give me thine heart . thou shalt love the lord thy god with all thy heart , b and with all thy soul , and with all thy mind . 2. the breast was to be waved before the lord , or shaken to and fro . the original word is taken for sifting with a five : so this waving of the breast may teach us what stir●ings of heart , what lively workings of spirit and affections there should be in christians in performing services to the lord. it is not a dead soul without spiritual , life and motion , which the lord regardeth , but it is a wave-breast that he calleth for , an active heart and soul , a stirring spirit like that of david , bless the lord o my soul , and all that is within me bless his holy name . 3. the right shoulder was to be heaved up before the lord , or to be lifted up . this may ●each christians to lift up their souls to the lord as david , vnto thee o lord do i lift up my soul : to seek the things which are above where christ sitteth on the right hand of god , ●o set their affections on things above , not on things on the earth , to have their conversation in heaven . these parts being to 〈◊〉 given to the priests by the lord his command , here we have another ground esta●lishing the maintenance of gospel ministers ●ecording to that of the apostle mentioned be● . the rest of the flesh of the peace-offerings ●●ting to be eaten by him that brought the ●●●rtices , with his houshold , rejoycing in the lord , may teach christians that as christ offered up himself in sacrifice to god to satisfie his justice for the sins of his people , so he inviteth them to feed and feast upon him by faith , with rejoycing , with joy of the holy ghost : this they should do in reading and hearing the gospel , in meditating upon the word , upon christ and the things of christ. and in the use of the lords supper , i conceive this feasting upon the remainder of the facrifice was a special act of communion which the people of israel had with god , part of the beast being offered to god on the altar , part being given to god for the use of his priests , and the remaining part being eaten by him and his houshold who presented his sacrifice : so that in this ordinance they had special fellowship with god , shewing the great priviledge of true believers who have fellowship with the father and with his son jesus christ. saith the lord christ , behold i stand at the door and knock , if any man hear my voice and open the door , i will come in to him and sup with him and he with me : how careful should christians be to keep constant communion with god , that their negligence may not deprive them of this blessed priviledge ? saith the apostle , behold israel after the flesh : are not they that eat of the sacrifices partakers of the altar ? i conceive the apos●le in this place sheweth the christian corinthians that it was not lawful for them to feast with their idolatrous neighbours in their idol-temples , upon the remainders of their sacrifices offered to idols , because their feasts were idolatrous and kept in honour of their iidols : so the israelites in eating of their peace-offering , were partakers of , or with the altar : the altar had part , and they had part , then saith he , the things which the gentiles sacrifice , they sacrifice to divels and not to god , and i would not that ye should have fellowship with divels : the gentiles in scrificing to idols sacrificed to divels , and when they offered part of the sacrifice upon the idols altar , and feasted and fed upon the rest in honour of these idols , they had fellowship with divels : and on the other side , the godly israelitet in the time of the old testament , offering part of their peace-offerings to god upon the altar , and presenting part of it to him for the use of his priests by his command , and then feeding upon the rest , had fellowship with god. the lord christ having offered up himself to god for his people , doth also now offer himself to his people , that they may feed upon him , and in feeding upon him by faith , may have communion with the father and the son. so much of sacraments and sacrifices . now in the third place may be considered , sacred persons , and things subservient to sacred or holy uses : and first the persons ; and among these priests , and principally the high-priests or cheif preists : this officer was an eminent type of the lord jesus christ , and , 1. in regard of his commission or calling to the office. no man taketh this honour unto himself but he that is called of god as was aaron . so also christ glorified not himself to be made an high priest , but he that said unto him thou art my son this day have i begotten thee . as he saith also in another place , thou art a priest for ever after the order of melchisedeck . the lord christ as he was man , was immediately called of god to his office : as he is god , the act of calling was his as well as the fathers , their acts being the same . so god saith of christ as he is man , behold my servant whom i have chosen . he was called and chosen of god to be an eternal high-priest ; and how wonderfully was his calling and commission ratified and evidenced by many infallible signs and tokens ! when he had cured a leprous person , he said , go thy way ▪ shew thy self to the priest , and offer the gift that moses commanded for a testimony to them , that this work may witness that i am called and sent of god : and when he had cast a divel out of the dumb man that was possessed , so that the dumb spake , the multudes marv●lled saying , it was never so seen in israel ; since israel was a nation and a church , there never was a man raised up among them gave such evidence that he was called of god. nicodemus though a young scholar in the school of christ , saith unto him , we know that thou art a teacher come from god , for no ●an can do these miracles that thou dost except god be with him . had he known christ more perfectly , he might have said , except god be in him , except he be personally united to god ; for christ did these things by his own authority , and by his own power had declared so much , and yet such was the ignorance or insolence of the chief-priests and elders , that they took upon them to examine him saying , by what authority dost thou these things , and who gave thee this authority ? had they not been grossely ( if not wilfully ) blind , they might have seen his authority abundantly and most gloriously confirmed by his mighty works . 1. here see the unspeakable goodness of god , instead of those imperfect high-priests under the old testament , to call one to the office who is most perfect every way , even the man christ jesus , personally united to his only and eternal son , even one who is holy , harmless , undefiled , separate from sinners , and made higher then the heavens , one who continueth ever , and hath an unchangeable priesthood , being able to save them to the uttermost that come unto god by him , seeing he ever liveth to make intercession for them . 2. therefore neglect not to come to him , and to god by him . and , 3. if ye come to him in truth , doubt not but he will save you to the uttermost , having a peculiar call from god for this end above all other creatures in heaven and earth . 4. see the humility of the man christ , who did not usurp this high office and dignity , but took it upon him as called of god : how great is their presumption who rashly thrust themselves into such imployments in the church to w ch they were never called of god. 2. in respect of his annointing , but of that i have spoken in the meat-offering . 3. the garments and ornaments of the high-priest were expresly appointed by the lord , who gave particular directions about them . these things might seem to be of small moment considered in themselves , but the spiritual mysteries are to be regarded which were shadowed by them . 1. in general , they are called holy garments for glory and for beauty . i conceive these may signifie the perfect holiness , the incomparable beauty and glory of the lord jesus . his perfect holiness both in his state of humiliation and exaltation , his beauty & glory chiefly in his state of exaltation , as he now sitteth on the right hand of god. labour for an eye of faith to behold the beauty and glory of the lord jesus christ , which if it were clearly discerned , would eclipse all worldly glory , take off the gloss of the creatures and make them appear as dead and withered things . the reason why we are so ensnared with earthly vanities is , because we look upon things in a carnal manner with fleshly eyes , not with a spiritual eye of faith , not with such an eye as moses did , seeing him him who is invisible , and so despising earthly things . labour for union with christ , that partaking of his spirit ye may partake of his holiness and graces , and so of his beauty and glory . holiness beautifieth and adorneth the soul and ptepareth it for perfection of heavenly beauty and glory , whereas sin doth both defile and disfigure the soul , filling it with deformity . this being noted in general i intend to mention some few of the particulars . first , the two precious stones upon the two shoulders of the ephod , or priestly robe , wherein were ingraven the names of the twelve tribes of israel , six in one stone and six in the other , so that the high-priest bare their names upon his two shoulders . 1. this may note unto us , the support which the lord giveth unto his church and to all the living members of it . he beareth them as it were upon his shoulders , hence it is that his little flock hath been preserved in the midst of so many wolves from age to age , vpon this rock i will build my church , aud the gates of hell shall not prevail against it . what a blessed priviledge have they that are in christ , being built upon him as a rock immoveable , and upheld by him , born upon his shoulders who is their eternal high-priest . 2. see how precious the people of christ are in his account , as if their names were engraven in precious stones and set in ouches or bosses of gold. 2. the breast-plate of iudgement , in which was to be set four rows of precious stones , three in a row , in all twelve stones of several kinds , and in these again were ingraven the twelve names of the twelve tribes of israel and so aaron was to bear the names of the children of israel in the breast-plate of judgment upon his heart , when he went into the holy place , for a memorial before the lord continually . 1. see the tender love and affection which the lord christ hath toward his people , he beareth them upon his breast , upon his heart continually ; he shall feed his flock like a shepherd , he shall gather the lambs with his arm and carry them in his bosom , next his heart , and therefore it seemeth the church prayes to christ , set me as a seal upon thine heart : that tender love which moved him to let out his heart blood for their redemption is still so powerful and prevailing with him that he beareth them upon his heart in heaven . 2. ought not christians then to bear christ upon their hearts , to entertain him to dwell in their hearts by faith , to cleave unto him in love , and walk in him following the guidance of his spirit ? 3. christ this eternal high-priest beareth the names of his people upon his breast-plate or heart , now that he is in heaven , before his father , for a memorial before his face continually . i conceive this noteth christ his intercession for his people ; he presenteth their names before his father in heaven , as the high-priest did in the holy place on the earth , which was a figure of heaven . blessed are they whose names god the father readeth engraven upon the breast-plate written upon the heart of his beloved son , in whom he is well-pleased . what is there that such may not obtain of the father through the son ? and how should all labour to give in their names , and to give up their hearts to christ , that he may bear their names upon his heart for a memorial before the face of god continually . thirdly , vpon the hemme of the high-priests robe were placed golden bells , and pomegranates , that his sound might be heard when he went in unto the holy place before the lord , and when he came out : so the lord christ entring in to the most holy place in heaven , after his death and resurrection , maketh a most sweet and pleasing sound in the ears of his father far , beyond that of golden bells ; his mediation and intercession in behalf of his people , grounded upon the merit of his death , sacrifice and satisfaction , maketh heavenly melody before his father ; jesus the mediator of the new covenant and the blood of sprinking , which speaketh better things than the blood of abel . and these pomegranates may well resemble the sweet savour of christs sacrifice . again , aarons bells were heard to sound , not only when he went in to the holy place , but also when he came out . now although the lord christ as he is man continueth within the most holy place not made with hands , and doth not come out again , yet he sent down his spirit upon his apostles soon after , and caused these golden bells to give a most pleasant sound throughout the several quarters of the world , publishing the glad tidings of pardon and salvation through christ to the comfort and refreshing of many thousand souls , and the precious promises of the gospel published in the name of christ , were as pomegranats that yeilded a pleasant smell to the reviving of many fainting hearts and drooping spirits . had we circumcised hearts and ears , gracious spirits , heavenly affections , how pleasant would the sound of the gospel preached , how sweet would the promises of it be unto us ? fourthly , the lord gave this command , thou shalt make a plate of pure gold , and grave upon it like the engravings of a fignet , holiness to the lord , and this golden plate was put on the forefront of the mitre , and so to be worne on the forehead of the high-priest that he might bear the iniquity of the holy things which the children of israel should hallow in all their holy gifts , and it was to be always upon his forehead , that they might be accepted before the lord. the inscription i suppose may be read , either holiness to the lord , or , the holiness of the lord. 1. here see how the lord christ whose holiness and righteousness is of infinite worth and value , the holiness and righteousness of iehovah , of him who is very god , taketh away the iniquities and pollutions of the duties , services , spiritual sacrifices offered by his people . aaron did bear these but in a figure and in a way of representation , christ did really bear them , and his holiness and righteousness of jehovah is imputed to them , and is alone sufficient to take away all their uncleanness , and to procure acceptance for them . how should christians be humbled , that such is the corruption of their natures and imperfection of their graces , that the best of their services , the holiest of their offerings , have such iniquity cleaving to them , that they need the imputation of christs righteousness to cover them . and again , this may comfort them that are in christ , and are sincere in their services , and stir them up to thankfulness , that such a precious remedy is provided them in this case , even the holiness of jehovah . 2. this golden plate with this inscription on the forehead of the high-priest , may intimate unto us , that god the father in the forehead and face of his beloved son , readeth such an inscription of perfect holiness and righteousness that beholding his people in him , he accepteth them as perfectly righteous through him : that as this golden plate with this inscription was placed so eminently on aarons forehead , that it was visible and obvious to the bodily eyes and sight of the people of israel : so the perfect righteousness and holiness of the lord jesus christ is eminently visible to the spiritual eye of his peoples faith , that they may receive sweet comfort in the assurance that their iniquities are taken away through him , and may behold the fatherly love and kindness of the father towards them , and his gracious acceptance of their sevices in the face of jesus christ. one thing more was to be added before , as belonging to the breast-plate of judgement , scil . vrim and thummim ▪ concerning which there is a great question what it was ? wherein it seemeth that neither iewish nor christian writers are yet agreed , whether it were these words engraven upon a golden plate and put upon a breast-plate , or whether the twelve precious stones upon the breast-plate were so called , or what other thing it might be ? howsoever the meaning of the words is plain , which being both of the plural number , signifie lights and perfections . these may point out unto us the fulness of heavenly light , wisdom ▪ and knowledge , and perfection of grace that is in the lord jesus christ. saith he , i am the light of the world : again , i am the truth . and the apostle saith , in him are hid all the treasures of wisdom and knowledge , for in him dwelleth all the fulness of the godhead bedily . this may shew that all by nature are darkness and imperfection , and therefore needing such a saviour who is fullness of lights and perfections , ye were sometimes darkness ▪ but now are light in the lord. god who is rich in mercy , for his great love wherewith ●e loved us , even when we were dead in trespasses and sins , hath quickned us together with christ. and ye are compleat in him , who is the head of all principality and power . they that are natur●lly full of spiritual death , darkness , imperfection , receive spiritual life , light and grace from christ , when once they are truly united to him , and so are compleat not in themselves but in him , upon whose breast are vrim and thummim , in whom is fullness of lights and perfections . and malachy who seemeth to be one of the last prophets before christs coming , to raise up the hearts of the godly in expectation of christs appearing in the flesh , told them , or rather god speaking by him , assured them thus , but unto you that fear my name shall the sun of righteousness arise with healing under his wings , with light to deliver you from darkness , and with healing graces ; the influences of his heavenly perfections to cure the diseases , defects , distempers , of your souls . sixthly , the high priest was appointed for men in things pertaining to god , to offer gifts and sacrifices for sins : so the lord christ was ordained for men in things pertaining to god to offer sacrifice for sins . christ hath loved us and given himself for us , an offering and a sacrifice to god for a sweet smelling savour : how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works , to serve the living god ? where it is manifest that he is both the high-priest and the sacrifice , both the offerer and the offering ; as he is the offering or sacrifice , so he was figured by such sacrifices as those formerly spoken of . as he is the offerer or high-priest , so he is figured by the high-priest of the old testament . none was worthy to offer this sacrifice of infinite value but christ himself ; and the infinite worth of christ , god and man , who as the high-priest or sacrificer presented this offering to god the father , and the infinite worth of the same christ presented as an offering , may assure the greatest sinners which truly turn to the lord and come to him , that there is enough done to make atonement and reconciliation between god and them ; only take heed least by neglecting so great salvation , the infinite worth of the high priest and sacrifice prove in the issue an aggravation of your guilt and condemnation . seventhly , the high-priest having killed the bullock of the sin-offering , was to take a censer full of burning coals of fire from off the altar before the lord , and his hands full of sweet incense beaten small , and bring it within the vail , scil . into the holy of holies , and then fire the incense , that the cloud of the incense might cover the mercy-seat , and then to sprinkle of the blood of the bullock upon the mercy-seat , and before the mercy-seat seven times● : so first the lord christ having sacrificed himself entred with his own blood , scil . with the merit and virtue of his blood , into the most holy place within the vail , that is , into heaven it self ; into the second , sci . the most holy place , went the high priest once every year , not without blood , which he offered for himself , and for the errours of the people , but christ being being become an high-priest of good things to come , by a greater and more perfect tabernacle not made with hands , that is to say , not of this building , neither by the blood of goats and calves , but by his own blood , he entred once into the holy place having obtained eternal redemption : so that the merit and virtue of christ his most precious blood is always presented before god in heaven , in behalf of those that truly lay hold on christ. also the sweet incense put upon the fire in the golden censer , and resting as a cloud upon the mercy-seat , may teach us that the sweet incense of christ his sacrifice and offering make way for the persons , prayers , and services of gods people , that so they may approach to the mercy-seat or gracious presence of god in heaven . the blood also sprinkled upon and before the mercy-seat , may note unto us , that the blood of christ procures mercy with god for repenting and believing sinners , and maketh way for them to draw nigh unto god. and so much for this eminent type of christ. the high-priest of the old testament figuring christ the eternal high-priest . in the next place , somewhat might be spoken of the inferiour priests which were of the posterity of aaron . these i take to have been types of the members of christ , of whom it is said , that christ hath loved them , and washed them from their sins in his own blood , and made them kings and priests unto god and his father : to whom also peter saith , ye are are a chosen generation a royal priesthood , an holy nation , a peculiar people . and these are first to offer themselves as sacrifices to god ; i beseech you brethren by the mercies of god , that ye present your bodies , that is i conceive , taking a part for the whole , their bodies and souls , their whole selves , a sacrifice living , holy , acceptable unto god. and therefore all that will approve themselves unto god , must look upon themselves as under a double consecration , as dedicated to god under a twofold notion and respect , both as priests and as sacrifices ; how then should they study , labour , and follow after holiness ? both priests and sacrifices under the old testament were consecrated to god as holy . he that was unclean was not fit as a priest to sacrifice . how should they strive to be holy as the lord is holy , who should be both priests and sacrifices ? and therefore it is said , be not conformed to this world , but be ye transformed by the renewing of your mind , that ye may prove what is that good , that perfect and acceptable will of god. as the priests were chosen out and separated from other men , and consecrated as holy to the lord , and the sacrifices were chosen out and severed from the common herds and flocks , to be offered up to god : so christians must not be conformed to this world , nor follow the common throngs and herds according to the course of the world , but be transformed , new framed in conformity to christ , that they may be both priests and sacrifices acceptable to the lord. secondly , as priests of the new testament , they must offer holy services and duties of obedience as spiritual sacrifices to the lord. offer the sacrifices of righteousness , and put your trust in the lord. the sacrifices of god are a broken spirit : a broken and a contrite heart o god thou wilt not despise . so the apostle speaking of that contribution which the philippians sent unto him , being a prisoner for the gospel of christ , said , i have all and abound , i am full having received of epaphroditus the things which were sent from you , an odour of a sweet smell , a sacrifice acceptable , well pleasing to the lord. it might also be noted how the priests and levites were teachers in israel , as christ is the great preacher and prophet of the church : but i know not whether herein he be not more lively represented by the prophets of the old testament , this belonging to his prophetical office . but here by the way , i think it seasonable to put you in mind that in all the new testament , i am confident it cannot be found that the ministers of the gospel are called priests in respect of their particular calling or office . the extraordinary ministers are called prophets , apostles , evangelists : the ordinary are termed pastors , teachers , sometimes bishops or overseers , elders or presbyters , never priests ; for a priest by office is one that offereth sacrifice for propitiation , for appeasing the wrath of god : and so there is no priest of the new testament but the lord jesus christ : and therefore when prophane persons do in scorn call the preachers of the gospel priests , they commit a double sin , and shew double prophaneness : 1. attributing that name to them which i● proper to christ. 2. accounting that title of christ a word of reproach . and therefore i find not , that ministers of the new testament are any where called priests in scripture , but only as all other true believers are , which christ hath made kings and priests to off●● spiritual sacrifices . if the popish shavelings will take upon them that title , as pretending to offer the very body of christ to god i● the mass , what is that to the ministers of the gospel who detest that abomina●●on ? sixthly , take notice of some sacred thing● that were subservient to sacred or holy ●ses . and , first , the tabernacle , which the lord directed moses to raise , instead whereof afterwards solomon erected a temple . in some things these two agreed , in some they differed . 1. both of them were framed by the lords appointment : for the tabernacle th● lord gave command to moses , exod. the 25 and the 26. and david shews that the lord made choice of solomon his son to build hi● house and his courts , and david gave to solomon the pattern of the temple , and th● things belonging to it by the spirit : all th● said david the lord made me to understand by his hand upon me , even all the works 〈◊〉 this pattern . 2. both were dedicated to god as places designed for his special presence , and therefore each of them was called his house , both were places appointed for special ordinances of god , not to be used elsewhere . they differed in that the tabernacle was a slight frame of boards and curtains , the temple a substantial building . the tabernacle was a moveable tent that might be carried from place to place : the temple fixt upon its foundation in one certain place . i conceive both of them did , 1. primarily signifie the precious body , the flesh , the humane nature of christ : the word was made flesh , and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in a tabernacle , in a mortal weak body , exposed to sufferings and death . christ being come a high-priest of good things to come , by a greater and more perfect tabernacle not made with hands , &c. so the lord christ calleth his body a temple , destroy this temple , and in three days i will raise it up : the iews seemed to take it of the temple of hierusalem , but he spake of the temple of his body . as god is said to dwell in the tabernacle and temple made with hands , because there he vouchsafed his special presence , there he setteth up his worship and ordinances : so god dwelleth in a peculiar manner , in the humane nature of christ ; in him dwelleth all the fullness of the god-head bodily , or substantially . the godhead is united personally to the humane nature of christ , for verily he took not on him the nature of angels , but he took on him the seed of abraham . the lord christ made choice of the nature of man for his tabernacle , rather than of the nature of glorious angels . hence that part of the great mystery of godliness , god was manifest in the flesh ; the invisible god taking the humane nature into the unity of his person became not only visible but actually seen and manifest in the flesh . this sheweth , 1. his wonderful condescension and voluntary abasement of himself , that he who filleth heaven and earth , was pleased to dwell as it were in a cottage , in the flesh , in the nature of man. the creator became a creature , yet still remaining the creator : the son of god became also the son of man. he who made all things as he is god , was made of a woman as he is man. 2. herein appeareth his unconceivable love to mankind , that he was pleased to become bone of their bone , and flesh of their flesh , their kinsman of the same blood ; for all nations of men are made of one blood : so that there is a consanguinity between christ and other men ; he was pleased to become their brother , he is not ashamed to call them brethren . 3. let all be stirred up to turn to the lord and lay hold of christ , that they may be united to him , as he is united to their nature , though not by the same kind of union ; but as he is personally joyned to the nature of man , so they may be spiritually united to him , receiving his spirit , embracing him , by faith that through union with him , they may be united to god , for the father is in the son. in as much as christ hath made so near an approach to us , as to become one person with our nature , let us take heed lest we become guilty of despising his love , in suffering sin or the world to keep us at a distance from him , to withhold us from closing with him ; for he partaking of our nature , hath made way for us to partake of his divine nature , by participation of his spirit and graces : for by the exceeding great and pretious promises of the gospel , men may be partakers of the divine nature , that is , by christ partaking of the humane nature , who is the substance of the promises , and in whom they are all , yea and amen . 4. how should christians abhor to defile themselves by sin , to pollute that nature of man in their own persons , which christ in his person hath exalted to the right hand of god , far above angels , principalities and powers . when he bringeth in the first begotten into the world , he saith , and let all the angels of god worship him , all the holy angels worship man in the person of christ. take heed then of abaseing the nature of man in your own persons to the service of sin ; and abase your selves exceedingly before the lord , for abaseing your nature in this kind . again in a secondary consideration , i take the tabernacle and temple , for a representation of the church of christ , the multitude of believers . iohn saw the new hierusalem , and heard a voice saying , behold the tabernacle of god is with men , and he will dwell with them . so the church of god is called the house of god , for ( saith the apostle ) ye are the temple of the living god , as god hath said , i will dwell in them and walk in them . 1. how should all that live within the church , professing themselves christians , take heed of defileing the lords tabernacle , and polluting his temple by sin ? how highly is god dishonoured when his temple is polluted ; when any live in a course of sin , or commit gross acts of sin where his gospel is preached or professed ? the priest was commanded to bring the blood of the goat of the sin-offering within the vail , and there to sprinkle it : then it followeth , he shall make an attonement for the holy place because of the uncleanness of the children of israel , and because of their transgressions in all their sins ; and so shall he do for the tabernacle of the congregation that remaineth among them in the midst of their uncleanness . see the cursed ● nature of sin , it defileth the tabernacle and temple of the lord it polluteth his sanctuary , his church , when it is committed within his church , that is among those that profess themselves christians , attend upon his ordinances , believe his gospel : ye that harden your hearts in any evil ways , and make light of continuing in sin , though ye live in the visible church , humble and judge your selves before the lord , depart from iniquity , otherwise assure your selves your sin will find you out . secondly , it is a great height of wickedness when any rejoyce in scandalous sins committed within the church , and make a sport of them : do not these shew themselves prophane graceless wretches ? if thou hadst any sincere love and respect to his glory , thou wouldst not take pleasure in such things as tend highly to his dishonour , but rather bewail and lament them . i conceive the apostle in the 2. of corinth . mentioneth his former epistle written to the same church , and there he saith , out of much affliction and anguish of heart i wrote unto you with many tears , for in that epistle he had reproved divers disorders and scandalous sins committed in that primitive church which was of his planting , and it was such a matter of grief unto him , that he wrote about these things out of much affliction and anguish of heart , with many tears : with what a spirit are they led , who make a sport of such things ? scandalous sins i● the church are to be reproved and lamented as things that defile the sanctuary of christ , and dishonour him : but who can find in their hearts to rejoyce in them but they that are enemies to christ ? again , the tabernacle and temple represented particular christians , each true believer being a spiritual temple to the lord. know ye not that ye are the temple of god , and that the spirit of god dwelleth in you ? if any man defile the temple of god , him shall god destroy . flee fornication : every sin that a man doth is without the body : but he that committeth fornication sinneth against his own body . what! know ye not that the body is the temple of the holy ghost which is in you ? both body and soul is to be consecrated and dedicated to god as his temple for him to dwell in by his spirit . the body is as it were the outward court ; the inferiour faculties of the soul may be compared to the inner court within the first vail : the superiour faculties , the understanding , judgement , conscience , will , may be likened to the inmost court within the second vail , the principal and most holy place of the temple . now as all the courts of the temple and tabernacle were holy being consecrated and dedicated to the most holy god , and sanctified to his holy services and ordinances , and were to be kept holy free from profanations and defilements : so the souls and bodies of christians are to be consecrated and sanctified as holy temples to the lord , and to be kept from all filthiness of flesh and spirit , and to be cleansed dayly ; and when they are defiled by sin , the lord is dishonoured and his wrath is provoked , he accounteth it a defiling of his temple ; whereas the apostle s●emeth to say that every sin except fornication is without the body , &c. i conceive it is to be understood comparatively , that fornication . adultery , whoredom , and sins of that kind , do in more special manner defile the body than other sins ; other sins defile the body also , scil . outward acts of sin wherein the body or any of the members of the body act sinfully . and when the body is defiled with sin , the heart and soul is first defiled , for sin beginneth there , for out of the heart proceed evil 〈…〉 murders , adulteries , fornications , thefts , 〈◊〉 witness , blasphemies , these are the things which defile a man : these and all other sins are the things which first defile the heart and soul , where they are conceived and bred , and then so many of them as are brought forth into outward act defile the body also , some of them more some less , according to their natures and degrees . now there is a severe threatning formerly mentioned , if any man defile the temple of god , him shall god destroy . as ye desire the salvation of your souls and bodies , to prevent the destruction of both , take heed of defiling these temples of god , make a through search , and cast out all the filth which ye find there , by sincere repentance and reformation ; watch against all future defilements : and as atonement was made for the tabernacle by the blood of the sin-offering , so seek to clear your selves from the guilt of your sins by the sprinkling of the blood of jesus applied by faith . seventhly , next to the tabernacle or temple , ye may take notice of the altar of burnt-offering , and as the sacrifices offered up on this altar , and high-priest who was the principal officer , were types of chirst , so it seemeth was the altar , we have an altar whereof they have no right to eat that serve the tabernacle . 1. it was commanded to be made of shittim wood which is thought to have been a choice kind of wood that would not rot , and so fit to resemble the precious body of our lord jesus christ , of whom it is said , he whom god raised again , saw no corruption . the lord christ though he freely laid down his life for his people , and suffered death , yet he rose again in so short a time as to prevent all putrefaction and rottenness , he saw no corruption , and as he preserved his own natural body from corruption , so he shall deliver his mystical body , his church , and the members of it out of corruption , and raise them incorruptible . but , 2. the altar was to be over-laid with brass , for though the wood might be free from rotting and corrupting , yet i conceive it could not endure the force of that fire which was to burn upon it , and therefore it was to have a brazen covering . this seemeth to note unto us the godhead of christ united to his manhood , or that strength which the godhead thus united gave to the manhood , whereby it was so mightily for●ified , that the wrath of god due to the sons of men did not consume it , as the wood of the alta● was not consumed by the fire wherewith the sacrifices were burnt . 3. this altar was placed by the door of the tabernacle , of the tent of the congregation ; it seemeth this was set in the open court that all the people might see it , and behold the sacrifices offered upon it , that their hearts might be raised in expectation of that great and all-sufficient sacrifice of christ which alone satisfieth for sins : so now christ in the preaching of the gospel , is set forth as it were crucified before the eyes of believers . the altar upon which the sacrifices were offered was set by the door of the tabernacle at the entrance into it : whosoever will have a place in the courts of the lord , and abide in his house for ever , must get entrance by christ and his sacrifice ; sin shutteth the door against all , only christ makes way for those that truly come to him and by him to god. saith the lord christ , i am the door , by me if any man enter in he shall be saved . and again , i am the way , &c. no man cometh unto the father but by me : whosoever will come to god , enjoy his favour , enter into covenant , and have communion with him , must come to him by christ. 4. there was an altar to burn incense upon of the same wood with the former , but overlaid with pure gold : christ is the golden altar upon whom the prayers and other services of his people are offered up as sweet incense unto god , by whose merit and intercession they find acceptance . 2. no strange incense was to be offered thereon : so no strange worship must be offered to god in the name of christ of mans deviseing , only such services are to be presented to him as the lord himself hath appointed in his word . in vain do they worship me , teaching for doctrine the traditions of men . the lord alloweth not any strange incense to be offered up to him . eighthly , there was the ark overlaid with pure gold , into which was put the testimony : by which i understand the tables of stone wherein the law was written by the finger of god. this ark was a special token of god his presence with his people , and upon the ark was placed a mercy-seat of pure gold , and the mercy seat was put above upon the ark. as the mercy seat was set above upon the ark wherein the law was , so the lord in dealing with repenting and believing sinners in christ , exalteth and magnifieth his mercy , and covereth their sins whereby they have transgressed his holy law : he sitteth upon a mercy-seat to receive poor sinners that fly from the curse of the law for refuge to the riches of his grace in christ. let all poor souls without strive and hasten to escape from the severity of gods dreadful justice to his mercy-seat through christ , whose blood hath opened a way unto it . they that are sincerely willing to renounce their dearest sins , and to yeild subjection unto christ , may have free access to the mercy-seat , and receive an answer of peace in christ. this ark wherein the tables of the law were written , and the mercy-seat was of the same measure for breadth and length : so they that will have their hearts assured of the saving mercy of god in christ , must have the law of god written by the finger of god in their hearts ; they must be regenerate and renewed by the spirit of christ , and conformed to his holy law. poor souls pursued with the guilt of their consciences and curse of the law , must flee to the mercy-seat of god in christ ; though as yet they do not find any such work in themselves ; but they cannot have their hearts established in the assurance of this priviledge that their sins are forgiven , until they find this gracious work wrought in them , and therefore the lord in d●c●aring his covenant joyneth these two together , this is the covenant , &c. i will put my laws into their mind , and write them in their hearts : and i will be merciful unto their unrighteousness , and their sins and their iniquities will i remember no more . the lord promiseth to the same pr●sons to pardon their sins , and to write his laws in their hearts : as for those that go on securely in sin and yet rely upon the mercy of god in christ for pardon of sin , they deceive themselves . the ark wherein the law was put and the mercy-seat were just of the same size : and repentance which is a change of heart and life , is always joyned with forgiveness of sins . there were two cherubims of beaten gold at the two ends of the mercy-seat with their faces one to another looking towards the mercy-seat : so the holy angels attend upon god the father and the lord jesus christ , for the service of his church ministring for them who shall be heirs of salvation . they are ready with their wings stretched out to execute the will of christ , and do his pleasure for the protection and good of his people . 2. the holy angels look into the mysteries of christ in his gospel , as the cherubims toward the ark and mercy-seat , which thing the angels defire to look into . and the apostle having spoken of the glorious mysteries of christ in the gospel , made known to him by revelation , and made known by him in his ministery , who preached among the gentiles the unsearchable riches of christ , addeth this , to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of god. how inexcusable is the negligence of those that will not take pains to be acquainted with the mysteries of christ which the glorious angels did search into . ninthly , the fire that was used in the sacrifices of the law , may be considered , 1. as the fire burned the sacrifices which were offered to the lord : so the fire of gods wrath fell upon christ for the sins of the world , when he offered himself in sacrifice to his father to satisfie his justice ; and therefore he was in a grievous agony , and his sweat was it as were great drops of blood falling down to the ground , and he complained my soul is exceeding sorrowful even unto death . and when he was upon the cross , he cried out with a loud voice saying , my god my god why hast thou forsaken me ? 1. see here the love of christ toward sinners , interposing himself between the burning wrath of god and them ; that which was of such a scorching heat to him , would have been a consuming fire to them . 2. how should the hearts of believers be inflamed with love to christ , who endured the flames of divine wrath to save them from everlasting burnings ? 3. how restless should all be until they are sound in christ , that his righteousness may shelter them from the fire of gods wrath ? how unsufferable will that be to them which was so grievous to him . secondly , this fire came from heaven , there came a fire out from before the lord and consumed upon the altar the burnt-offering , &c. and so in the temple built by solomon , fire came down from heaven and consumed the burnt-offering and sacrifices : so the lord sends down that heavenly fire of his spirit upon his people to consume their dross , warm their hearts with holy flames of love and zeal , refine their spirits . so christ is said to baptize his people with the holy ghost and fire . thirdly , this fire was to be kept burning upon the altar continually and never to go out : christians having once the heavenly fire of grace and holy affections kindled in their hearts by the spirit of christ should labour to keep it continually burning , take heed of quenching the spirit . tenthly , the vail may be taken notice of : the apostle intimateth a twofold va●l , for he speaketh of a second vail : i conceive then this second and inward vail was that which was hanged before the most holy place , and the first was that hanging mentioned ; there being three courts in the tabernacle , the first and outermost where the people were : the second where the priests were , between the which two was the first vail : the third which was the most holy place , into which went none but the high-priest , and this was divided from the middle court by the second vail . so the mysteries of the gospel were hidden in a great measure before christ his coming in the flesh , by a vail of ceremonies which are now revealed in christ , at whose death the vail of the temple was rent in twain from the top to th●● bottom . chap. vi. something may be spoken also of sacred observances , which were required of israel under the ceremonial law , these being 〈◊〉 many and of great variety , i intend to touch some of them and pass by the 〈◊〉 . and , 1. consider that restraint that was laid upon them in the use of the creatures ; many of these they were forbidden to eat , as being unclean , not in their own nature , but by the ordinance of god , in this law of ceremonies . 1. this sheweth whereas israel and other nations were all alike by creation , being all ●ade of one blood in the first man and wo●●n , from whom they all descended as so many branches of one common root or stock , ●nd were all alike corrupted by sin unclean in the sight of god , and children of wrath : yet the lord according to the counsel of his own will , was pleased to make a diffe●●nce or distinction , separating the nation 〈◊〉 israel from the rest of mankind , conse●rating the people of israel as a peculiar people to himself , and rejecting the rest as ●nclean . so it is said to israel , thou art an ●oly people to the lord thy god , and the lord ●ath chosen thee to be a peculiar people unto himself above all the nations that are upon the earth . then followeth this prohibition , restraining them from eating divers creatures , the lord hath chosen iacob for himself , and israel for his peculiar treasure . he sheweth his word unto iacob , his statutes and his judgements to israel . he hath not dealt so with any nation , and for his judgements they have not known them . balaam extolling the priviledges of israel , among other passages saith , for from the top of the rocks i see him , and from the hills i behold him . loe the people that dwell alone and shall not be reckoned among the nations , although balaam spake it , yet the lord put the word in his mouth . the people of israel dwelt alone , being separated by the lord from the rest of the world , as a peculiar people and church of god , and was not reckoned among the nations ; they were not put into the common account , and therefore the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated gentiles and heathen signifying properly nations , and being used in scripture for all people except the people of israel , agree exactly with this passage , and shewe●●● that israel was not reckoned among the nations . 1. this sheweth that the lord as a soveraign , a supreme and absolute lord dealeth with his creatures according to his pleasure . what man is able to give a reason why this people should be preferred above all others ? that for so many hundred years the rest of the world should be excluded as aliens from the common-wealth of israel , &c. and israel alone taken into covenant with god ? it was not for any righteousness the lord sound in them , as moses told them , understand that the lord thy god giveth thee not this good land to possess it for thy righteousness , for thou art a stiff-necked people : it was not because of the greatness of thy nation , or the multitude of thy people . the lord did not set his love upon , and chuse you because you were more in number then any people ( for ye were the fewest of all people ) but because the lord loved you , &c. it was a pure act of grace , and work of gods free love towards israel ; and therefore the apostle as one transported with admiration of that which he could not comprehend , breaketh out into this exclamation , o the depth of the riches both of the wisdom and of the knowledge of god , how unsearchable are his judgements and his wayes past finding out ! 2. let us magnifie the goodness of god towards the nations of the world in these latter days , that he hath sent his only begotten son into the world , manifested in the flesh , to break down the partition-wall that was between iew and gentile ; that as now that difference between several sorts of beasts , &c. is taken away , so that they are not opposed to each other as legally clean and unclean , as they were under the law of ceremonies : so the difference between israel and other nations is now also abolished , and it is as free for an people as for the posterity of abraham to partake of the covenant of grace in church-priviledges , both was declared to peter by a vision and a voice from heaven ; for cornelius an heathen captain being directed by an angel to send for peter , the lord prepared this apostle for the journey , by casting him into a trance , and causing him to see heaven opened , and a certain vessel descending unto him as it had been a great sheet , wherein were all manner of four-footed beasts , and wild-beasts , and creeping things , and fowls of the air ; and there came a voice to him , rise peter , kill and eat , but peter said , not so lord , for i have never eaten any thing common or unclean . and the voice spake unto him again the second time● what god hath cleansed , that call not thou common . now when peter came to cornelius and his company , he said unto them , ye know how that it is an unlawful thing for a man that is a iew to keep company , or come unto one of another nation , but god hath shewed me that i should not call any common or unclean . the lord spake of beasts , &c. peter rightly applyeth it to men : so that the lord christ took away the difference of clean and unclean that was under the ceremonial law , both between men of several nations , and between other creatures . how should we in particular stir up our selves to be thankful to the lord , that he hath reserved us for these times , wherein it is as free for us descended from heathen ancestors , to partake of the priviledges of god his covenant , as for the people of israel ; yea , when the israelites being natural branches are cut off through unbelief , we may be grafted in by faith . let us take heed then least our unbelief , impenitency , security , deprive us of this blessed priviledge ; for though none now are unclean , in respect of the nation whereof they are , more then others , yet all are unclean in the sight of god , who remain dead in trespasses and sins , out of christ , whose natures are not renewed and cleansed from their filthiness . 3. observe with thankfulness the liberal use of the creatures which god hath given to his people now under the new testament through christ , above that which he allowed the people of israel under the old testament , for now every creature of god is good , and nothing to be refused if it be received with thanksgiving . nothing that is wholesome for mans body is to be refused as unlawful : and so the same apostle saith , all things are lawful for me , viz. all sorts of meats , for of such things he speaketh in that place ; and therefore whereas blood in particular was forbidden under the old testament , it is now lawful . but it hath been objected that blood was forbidden upon a moral reason , taken from the nature of the the thing forbidden , because the blood is called the life of the creature . for answer i conceive , this is no moral reason , but a natural reason , implying a mystery , scil . to shew that men should abhor cruelty and bloodshed : and so i suppose if we did throughly understand the natures of all the creatures which the israelites were forbidden to eat ; there might be some natural reason given for it comprehending the mystery . again , it seemeth there was also a farther mystery in the prohibition of blood ; for eating of blood and fat are both forbidden together ; scil . such fat as used to be sacrificed , because the blood and fat were both in a peculiar manner to be offered unto god. the blood poured forth signified the taking away the guilt of sin by the death of christ and shedding of his blood . the burning of the fat ( it seemeth ) signified the mortification of sin by the spirit of christ ; and so they might be forbidden both the eating the blood and fat , to teach all not to take to themselves the honour either of their justification or of their sanctification , but to ascribe it wholly unto christ. but it may be said , that blood was forbidden after christ his death and resurrection , by the apostles and elders in the synod of ierusalem . i answer , it was but a temporary decree imposed upon the believing gentiles , that they might not give offence to weak believers among the iews who were not yet clearly satisfied about the abolishing of legal ceremonies , and the extent of that christian liberty which christ had given them . secondly , an other ceremonial observance , was the keeping of their solemn festivals . 1. in general . these feasts may intimate unto christians that gound and matter of joy which true believers have through christ , and accordingly that duty of holy rejoycing in christ which they are called unto : so the angels said unto the shepherds , fear not , for behold i bring you good tidings of great joy , which shall be unto all people , for unto you is born this day in the city of david , a saviour which is christ the lord. and the apostle saith , we are the circumcision which worship god in the spirit , and rejoyce in christ iesus . this is that spiritual feast which the lord promised . in this mountain shall the lord of hosts make unto all people , a feast of fat things , a feast of wines on the lees of fat things full of marrow , of wines on the lees well refined . 2. in special , there were three solemne feasts which they were commanded to observe every year . 1. the feast of unleavened bread , which was annexed to the passeover : of this somewhat hath been formerly spoken . 2. the feast of harvest , which was called the feast of weeks , it seemeth because it was as it were a week of weeks , after that other feast of the passeover and unleavened bread ; scil ▪ seven weeks , the same that is called pentecost , it is called the feast of harvest , their harvest being much earlier then ours in that hot country . this may teach christians to stir up their hearts to sincere thankfulness unto the lord for all his blessings , particularly for the increase of the fruits of the earth , that they may serve the lord with joyfulness and gladness of heart for the abundance of all things . at this feast of harvest , of weeks , or pentecost , the lord christ having ascended into heaven about ten dayes before , did in a more glorious manner send down the holy ghost upon his apostles , that so he might furnish them abundantly with gifts , graces , abilities to gather in his harvest , to bring in the nations of the earth into his barn , into his church , which before were in the open field of ahe world , being strangers to christ , and subject to satan the god of the world and prince of darkness , he had said unto them , lift up your eyes and look on the fields , for they are white already to harvest . and herein is that saying true , one soweth and another reapeth : i sent you to reap that whereon ye bestowed no labour , other men laboured and ye are entred into their labours . the ancient prop●ets that foretold of christ his coming , death , resurrection and ascension into heaven , and that great and glorious harvest wherein the nations of the world should be gathered into christ , were ●eedsmen that did not live to see this rich crop brought into the barn : they died long before the son of god was manifested in the flesh , and the gentiles converted , but the apostles were called to harvest-work , to reap what the prophets had ●own , to gather in the nations of the earth unto christ ; and here the lord christ told them it was harvest-time , the fields looked white● , the fulness of time was come , and they were the reapers that must bring in his harvest , which he had so dearly paid for , even with the price of his most precious blood ; but it was needful that that they should be furnisht in an extraordinary measure and manner for such a work , and therefore the lord christ said unto them , behold i send the promise of my father upon you , but tarry ye in the city of hierusalem until ye be endued with power from on high : do not fall rashly upon the work until i have fitted you for it ; and so he told them , ye shall receive power after the holy ghost is come upon you , and ye shall be witnesses unto me , both in hierusalem and in all iudea , and in samaria , and unto the uttermost parts of the earth : after ye are thus fitted and enabled for so great a work , ye shall go over the large field of the world to bring in mine harvest ; and accordingly at this feast of harvest , the day of pentecost , the lord christ sent down his spirit upon them , wonderfully enabling them for this service . thirdly , there was a third feast , scil . the feast of ingathering , at the end of the year , when they had gathered in their labours out of the field ; i conceive when the last of their fruits , their vintage or grapes , &c. were gathered in : this i take to be the same which is called the feast of tabernacles : this was to begin on the fifteenth of the seventh month which seemeth to answer to our september , and continued seven days ; and again , it is said to be at the time when they had gathered in the fruit of the land ; and they were commanded to take boughs of goodly trees , branches of palm-trees , and the boughs of thick trees , and willows of the brook , and to rejoyce before the lord their god seven days ; they were also commanded to dwell in boothes seven days , that their generations might know that the lord made the children of israel to dwell in booths when he brought them out of the land of egypt . this feast was solemnly kept after the peoples return from captivity . 1. this again may stir up christians to thankfulness unto the lord for all his blessings , and particularly for the fruits of the earth as before . 2. this dwelling in booths and slight tents or tabernacles made of green boughs in memory of their condition when they came out of the land of egypt , the house of bondage , may teach christians often to call to mind their afflictions and low condition out of which the lord hath at any time delivered them ; especially they that are in christ should often and seriously remember that woful bondage and misery under sin and satan , and the danger of condemnation , out of which the lord christ hath delivered them , and labour to be exceedingly thankful for it . 3. they were to go out of their dwelling houses to dwell in booths when they had gathered in their fruits , least when their barns and store-houses were plentifully filled they might forget god who gave them all these things , and set their hearts upon the creatures , resting in their outward enjoyments , giving themselves up to voluptuousness , like him spoken of , luk. 12. soul thou hast goods laid up for many years , eat , drink and be merry : but god said unto him , thou fool this night shall thy soul be required of thee ; then whose shall those things be which thou hast provided ? learn then in the midst of the greatest abundance , to raise up your hearts above all earthly things , to make god your portion , to walk with him in the light of his countenance . 4. this dwelling in booths or tabernacles may teach christians to be affected as strangers here on earth , having no continuing city in this world , their bodies being slight and weak frames easily dissolved , like summer-houses made of green boughs that will suddenly wither ; labour then to make sure of a building of god , an house not made with hands , eternal in the heavens , purchased by the blood of christ for all those that are sound in him : in as much as ye have no continuing city here , seek one to come , and labour for sound evidence to clear your title to it . fourthly , besides these three great feasts , there was to be a memorial of blowing the trumpets upon the first of the same seventh month ; and then upon the tenth day of that month , a day of atonement , solemne humiliation , repentance , and afflicting the soul : so the silver trumpet being sounded in the preaching of the word , summons the hearers to repentance , to afflict their souls , to abase and humble themselves , to turn to the lord with all their hearts , cry aloud , spare not , lift up thy voice like a trumpet and shew my people their transgressions and the house of iacob their sins . this silver trumpet was sounded by iohn baptist preaching in the wilderness of iudea , and saying , repent ye for the kingdom of heaven is at hand , for this is he that was spoken of by the prophet isaiah saying ; the voice of one crying in the wilderness , prepare ye the way of the lord , make his paths strait . yea , the lord christ himself in his own person sounded this silver trumpet , from that time iesus began to preach and to say repent for the kingdom of heaven is at hand . he who gave himself for a sacrifice , and poured forth his blood to make atonement and reconciliation between god and sinners , did preach repentance to them to prepare them for atonement and reconciliation . it is very lamentable to consider how many live under the sound of the silver trumpet many years , and yet are not prepared for atonement and reconciliation to god through christ , nor brought to the beginnings of sound and saving repentance ; but either are secure , careless , dead-hearted , minding earthly things , or resting in outward performances , or openly profane and wicked . oh how dreadful will the sound of that trumpet be at the last day ? for the lord himself shall descend from heaven with a shout , with the voice of the arch-angel , and with the trumpet of god. i say how dreadful shall the sound of that trumpet be to such who go on hardning their hearts in security and impenitency against the sound of the silver trumpet of the gospel . 2. the day of atonement and humiliation was about four or five days before the feast of tabernacles wherein they were to rejoyce before the lord : so sincere humiliation and repentance make way for sound spiritual joy ; blessed are they that mourn for they shall be comforted ; godly sorrow maketh way for heavenly rejoycing : but when a man goeth on to glut himself with the pleasures of sins or earthly contents , not afflicting his soul for sin , he hath no part in this spiritual feast : to such belongs that sad threatning , wo unto you that laugh now , for ye shall mourn and weep . fifthly , consider their manifold washings with water in divers cases , to purifie themselves from legal uncleannesses , ceremonial pollutions ; as when any was cleansed from the leprosie he was to be sprinkled with water mingled with blood seven times , and afterwards to wash both his cloaths and his body in water ; so they that had running issues when they were cleansed from them , were commanded to wash their cloaths and their bodies in water , and so in divers other cases . now the apostle iohn proves that the lord jesus is the christ , thus , this is he that came by water and blood , even iesus christ , n●● by water only , but by water and blood , and i● is the spirit that beareth witness , because the spirit is truth : whereas there was great use of water and blood in the law of ceremonies , the blood of the 〈◊〉 and the water many wayes used for cleansing and purifying , it sheweth that all these things were accomplished in christ , and attained their end in him , he performed and fulfilled what was signified and typified both by water and blood . his blood was shed as the blood of the most perfect sacrifice to take away the guilt of sin , and to justifie sinners and save them from condemnation ; and the sanctifying spirit and grace of christ , cleansing his people from the filth of sin , washing their hearts from wickedness , and making them holy as he is holy , and therefore he addeth , ver . 8 , there are three that bear witness in earth , the spirit , the water , and the blood . and ver . 10 , he that believeth hath the witness in himself ; he that savingly believeth in christ , being united to him by faith , hath this threefold witness in himself : the spirit of christ witnessing with his spirit that he is in christ , reconciled to god by christ , an adopted child and heir of god through christ the only begotten son of god , and heir of all things : the blood of christ cleansing his conscience from the guilt of sin ; the grace of christ resembled by water , sanctifying him and conforming him to christ in holiness ; so that such an one hath an evidence in his own soul , both that jesus is the very christ , and that he is his christ ; for he findeth that christ hath fulfilled that in and upon his soul which was figured by the blood and water under the law of ceremonies . this is a blessed and most precious priviledge which all that are under the gospel should labour with all diligence to make their own . oh , what an happiness is it for christians to have this threefold witness in themselves ! in the mouth of two or three witnesses shall every word be established . here are three witnesses beyond exception . a christian having this threesold witness in himself , in the poorest outward estate , is richer and happier , then all the treasures of the earth and all the kingdoms of the world can make him ; but how few are they that have any other witness of their interest in christ but their own fancy ? how few do seriously and diligently seek for any other ? in that great and last day , how will ye stand in the presence of god when numberless sins are charged upon you ? will ye say christ hath satisfied for your sins , what shall this profit you unless ye be united unto christ ? will ye plead that ye believe in christ , and so are made one with him , where is your witness ? oh take heed of appearing before the all-seeing god without a witness ? and therefore i beseech you consider seriously of your condition , and rest not till ye are in christ , and until he come into your souls both by water and blood , and give you the witness of his spirit . 2. those frequent washings under the law of ceremonies , may stir up christians to frequent endeavours dayly to purifie themselves as christ is pure , to cleanse themselves from all filthiness of flesh and spirit , perfecting holiness in the fear of god , to draw cleansing and sanctifying virtue from christ more and more by faith . they were to wash their bodies and cloaths , to be sprinkled with water seven times . there is a fountain opened for sin and for uncleanness , a fountain of most precious blood , and water of most soveraign virtue : the sufferings of christ and the grace of god are to wash away the guilt of sin , and the uncleanness and pollution of sin . do not forsake your own mercies and neglect so great salvation . it is sad that when such a precious fountain is opened , so few are washed and cleansed . thus much concerning the ceremonial law , to shew how and in what respects it is established by the doctrine of the gospel . chap. vii . there are two other laws mentioned by the apostle in the former part of this epistle , by neither of which men can be justified in the sight of god : one is the law of nature , the other is the moral law , written and delivered in the scriptures . it was needful for the apostle to speak distinctly of both these : for , 1. his great design was to make known the only way whereby men might be justified and accepted as righteous in the sight of god , the righteous judge of all the world , that so they might be everlastingly blessed and saved ; whether by their own works and performances , or by the grace and free favour of god , imputing to them the righteousness of the lord jesus christ , and working faith in their hearts by his spirit , thereby enabling them to receive christ and apply his righteousness to themselves . 2. for the deciding of this question , or the determining this controversie : the hearts , lives , and actions of men were to be tried and examined by a rule of righteousness which the supream law-giver had given unto men . 3. the apostle in this dispute having to do with two sorts of people : 1. the gentiles , or such as were strangers to the commonwealth or church of israel , who had no written law of divine authority among them , he dealeth with them another way , and goeth about to convince them of their guiltiness and unrighteousness and sinning against the law of nature . 2. the people of israel who for many hundred years had been the peculiar covenant-people or church of god , and who had the moral law of god written briefly with the finger of god in tables of stone , and more largely opened in other parts of scripture , by holy men inspired and moved by the holy ghost . these he trieth by this more full and perfect law , and proveth them guilty of sin against the law ; and so concludes that both israelites and gentiles were guilty before god , and there was none of them righteous by his own works , no not one : and therefore all of them were to go out of themselves and to flee to christ by faith , that being found in him they might be freely justified by his righteousness . i conceive therefore that the question or objection in this text being occasioned by the apostles former discourse , doth concern all those laws which he mentioned before , by which he proveth that men could not be justified , scil . the ceremonial law , the law of nature , and the moral law written ; and accordingly the answer taketh in all , yea we establish the law. but because these two do concern the same things , forbidding the same sins and commanding the same duties ; and what is more imperfectly contained in the law of nature , is far more perfectly declared in the moral law written . i do not hold it so necessary to shew how these two are severally established by the doctrine of the gospel ; for if this be made evident concerning the moral law written , which being more large and full comprehendeth the law of nature in it , it will follow that the law of nature is established also . notwithstanding in as much as the apostle hath shewed that none can be justified by the light and law of nature , i think fit to speak something briefly of that also , as conceiving it to be included in this objection , and the apostles answer to it . the point then which i observe is this , that god hath given to men a light and law of nature : this i take to be plainly expressed in divers passages of the first and second chapters of this epistle , and twice implyed in this verse : 1. in the objection , do we then make void the law through faith ? doth the doctrine of justification through the righteousness of christ applied by faith , excluding all other ways of justification , make the law of ceremonies , the law moral , the light and law of nature ( as formerly mentioned ) of no effect , altogether void , of no force or use ? 2. in the answer , we establish the law ; and as the law of ceremonies , and the law moral , so the law and light of nature : so that the apostle sheweth according to the point , that god hath given unto men a light and law of nature . that which may be known of god is manifest in them , for god hath shewed it unto them ; for the invisible things of god are clearly seen , being understood by the things that are made , even his eternal power and godhead , so that they are without excuse● , because that when they knew god , they glorified him not as god , &c. where it is manifest the apostle speaks of the law and light of nature common to men in general , even to those that had no light of scripture , nor written law of god , for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves : which shew the work of the law written in their hearts ; their conscience also hearing witness , and their thoughts the mean while ( or between themselves ) accusing or excusing one another . for the underderstanding of this point let us consider , 1. what this light or law of nature is ? it may be described thus , it is the knowledge which god hath given unto man in their natural estate since the fall of men , whereby he hath in some degree made known unto them himself , and the good they ought to do , and the evils they ought to shun . 1. it is given of god : so in both those places of scripture mentioned before , in the one 〈◊〉 is said , god hath shewed it unto them : in the other , they shew the work of the law written in their hearts . now who can write immediately upon the heart and soul , but god who is the father of spirits , who formeth the spirit of man within him , and therefore i do not call it the law of nature in this sense , as if it were propagated from adam by natural generation , but because it is given of god to men as generally , as if it were born with them . the prophet sheweth that god giveth to the husbandman his skill and knowledge , for his god doth instruct him unto discretion , and doth teach him ; this also cometh forth from the lord who is wonderful in counsel , and excellent in working . so the lord saith of bezaleel , i have filled him with the spirit of god in wisdom and in understanding and in knowledge , and in all manner of workmanship , to devise cunning works , to work in gold and in silver , and in brass , &c. so that if god be the giver of skill and ability for arts and handy-crafts , we need not doubt but he is the author of the light and law of nature given unto man , whereby they see a difference between truth and falshood , good and evil ; and the lord may give excellent gifts of this kind to such men , to whom he giveth no sanctifying and saving graces . 2. it is a knowledge . so it is said , they knew god : they have a knowledge . so it is said of christ , that was the true light which lighteth every man that cometh into the world . the son of god giveth this common light generally to men . this light differeth much from that light of life which christ giveth to them that follow him , whereof he speaketh , chap. 8. i am the light of the world , he that followeth me shall not walk in darkness , but shall have the light of life . this is meant of a spiritual saving light leading men to everlasting life , which is given to none but them that follow christ : but there is a common light and knowledge which christ giveth to them that are strangers to him ; yea , to such as are his enemies . 3. this light and law of nature , is given unto men in their natural estate since the fall , since their nature was corrupted by sin . before the fall , while man was in the state of primitive integrity , as god had created him in his own likeness after his image , that is in wisdom righteousness and true holiness , the light and law which god implanted in man was clear and perfect , man had an exact rule imprinted upon his soul to walk by . but this rule being defaced by the sin of man , the lord gave men some degree of light and knowledge in this state of corrupt nature , which in many things might restrain their corruptions from breaking out into such extremities as satan and their own lusts might stir them up to , and whereby they might be reduced into a more orderly course of life : and manifest effects of this have been found , not only in natural persons living under the gospel which were strangers to the life of grace , but also in many heathens who never heard the doctrine of salvation ; yea , in some heathen persecutors of the church , as trajan , antoninus philosophus , and iulian the apostate . 4. it was said in the description that by this light of nature god hath in some degree made known himself unto them . so the apostle saith , that which may be known of god is manifest in them , for god hath shewed it unto them , i conceive by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be known of god , the apostle meaneth that which may be known of god without special revelation , such as is declared in scripture ; this was manifest in them by that common general light of nature which god had given them : for , 1. they had inward principles of natural light . and , 2. they had the works of god , 1. his works of creation ; for the invisible things of him from the beginning of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead . the heavens declare the glory of god , and the firmament sheweth his handy-work ; their line is gone out into all the earth , and their words unto the end of the world . the creatures do as it were speak out the excellency and glory of their creator to all the nations of the world . 2. his works of providence : god hath made of one blood all nations of men for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitation , that they should seek the lord , if happily they might feel after him and find him , though he be not far from every one of us , for in him we live , move , and have our being . so the same apostle told the heathens that god in times past suffered all nations to walk in their own waies , not giving them the light of his word to guide them in the way of salvation , nevertheless ( saith he ) he left not himself without witness in that he did good and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness : by his works of providence he made some discovery of himself unto them . i conceive by this light of nature within them , and the light which was held forth unto them by the works of god from without , they might know that there was a god , and that this god was of infinite perfection , eternal , almighty , most wise , good , righteous , that he was to be served and worshipped iu such a way as was pleasing to him , that as the world was made by him , so both it and all the creatures in it were under his government , that as a righteous judge he would punish evil doers , and reward the righteous . they might by the light of reason , conclude that none of the creatures could make themselves ; for nothing can act before it hath a being , and therefore all the creatures must receive their beings from a cause that was before them : hereupon they might assuredly gather , that there is a first universal cause of all things , who is eternal without beginning , of infinite perfection . the orderly and perpetual motion of the heavens , sun , moon , and stars : the continual succession of day and night : the spring , summer , harvest , winter : the correspondency and harmony that is between the creatures , being fitted and suited to each other ; the sun drawing of vapours from the earth , and waters into the air , there to be botled up in the clouds , the clouds sending down showers upon the earth , the earth bringing forth grass , herbs , corn , and other fruits for the use of men , beasts and fowls ; and the beasts and fowls themselves , fitted for the use of men ; the senses of the body and their objects fitted and suited to each other : there are sounds and voices , and an ear to receive them , there are colours , and there is the eye fitted to behold them , so of the rest ; yea , how exactly are the several parts of the same body fitted and suited to each other ? these and many other things discernable by the light of nature , might clearly convince men that there is a god of infinite power and wisdom who is the cause and author of all . fifthly , it was said that by this light and law of nature , god hath given unto men in some degree to discern the good which they ought to do , and the evil which they ought to shun . so ye heard before , the apostle saith , the gentiles having not the law , do by nature the things contained in the law ; they do some things contained in the written law of god , though they have not this law : how ? by nature , by the light and law of nature ; and in so doing they shew the work of the law written in their hearts . the heathen philosophers have written much in commendation of moral virtues , and set forth the odiousness of many vices and dishonest practices . abimelech king of gerar blamed abraham , when out of weakness calling his wife his sister , he seemed to lay a snare before him , and give him occasion to commit adultery unawares : what hast thou done unto us ? and what have i offended thee that thou hast brought on me and on my kingdom a great sin ? thou hast done deeds unto me that ought not to be done . so he said to sarah concerning her husband abraham , behold he is to thee a covering of the eyes , unto all that are with thee , and with all other : thus she was reproved . thus much of the description . secondly , we may consider the imperfection of this law and light of nature . 1. in general , it is not sufficient to bring men to blessedness and salvation . the lord christ saith , i am the way the truth and the life , no man cometh unto the father but by me , neither is there salvation in any other , for there is none other name under heaven given among men whereby we must be saved . whosoever shall call on the name of the lord shall be saved : how then shall they call on him on whom they have not believed ? it must be a prayer of faith , and where sound faith is there are other saving graces . and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? so that the light of nature was not sufficient unto salvation . 2. in special , i conceive the law and light of nature was defective and imperfect , 1. in it self : i suppose it did not make known unto men the great mystery of trinity in unity , three persons in one god , nor the state of perfection wherein man was created , nor his woful fall and revolt from god. their own experience taught them that the nature of man was inclined to evil , the powers of the soul disordered , the senses misleading the affections , the affections leading reason captive ; but they had no light to discover to them the first cause of all this mischief : they were as far to seek concerning the remedy . that great depth of the incarnation of the son of god , of god manifest in the flesh for mans redemption , was hidden from them : their own consciences accused them and condemned them as guilty , but they had no light to shew them how divine justice might be satisfied ; they knew not of the blood , righteousness , sacrifice , satisfaction of jesus christ god and man , that is sufficient to take away sin and to make peace between god and sinners . the light of nature could not enable them to see into the mystical union between christ and believers by his spirit and their faith . the doctrines of free justification by the righteousness of christ imputed , of regeneration , adoption , sanctification , communion with god , resnrrection unto glory , are not revealed by the light of nature . this light did nor shew them how to walk before god , unto all pleasing ; it did not teach them the right way of mortifying their lusts , of walking in the spirit ; it did not discover to them the special institutions of god , and ordinances of his worship . secondly , it was defective and imperfect by reason of the subject , the soul of man in which it was : this light and law of nature being given to men in their corrupt natural estate is much darkned by the natural blindness , errours , vanities , lusts that are in the minds and hearts of men ; as if a man write upon fowl and blurred paper , how much is lost of that which is written ? and how hardly is it read , sometimes a sentence broken off in the midst , here and there half words , one letter mistaken for another : so the light and law of nature being put into the defiled hearts and souls of men , hath many defects in it . thirdly , it may be considered of what use this light and law of nature was , sith ▪ it was defective , and not sufficient to lead men to salvation . it might be useful , 1. for the glory of god , who by this means had a witness in the hearts and consciences of men , of natural men , yea ▪ of heathens , that he loved righteousness and hated wickedness , their own consciences pleading for god against them . 2. it was of use for the preservation of humane societies , in families ●nd common-wealths , keeping men within some limits of common honesty , and preventing those outrages which the violence of mens lusts , and the power of satan might hurry them into . 3. i conceive it might be useful as a remote preparative for the receiving of the gospel in some to whom the word of salvation was tendred , for though the pride and prejudice of mens natural spirits might cause them to resist the holy ghost , speaking in the gospel preached : yet the light of nature well improved , finding nothing in the doctrine of the gospel contrary to it , but far above it , might incline the minds of many to attend to a far higher and more glorious light , shining in the doctrine of salvation . i speak of this but as a remote preparative whereby ingenuous spirits might be moved to give heed to the gospel , but it must be a far higher cause even the mighty power of christ his spirit , that can bring them to receive the gospel in an effectual and saving way . fourthly , how doth this light and law of nature leave men without excuse ? i conceive , first , because they did in many things shut their eyes against the light , not seeking to increase that light received , by improving their reason and understandings : as one candle lighteth another , so one degree of light improved begetteth another , and so there is lumen de lumine , light ( as it were ) springing from light , whereas light smothered endeth in darkness . 2. because they did not act according to that light received , nor walk according to those natural abilities which they had . the heathens lived in gross idolatry against the light of nature , whereby they might have learned that dead images were utterly unfit to represent the living god. carnal christians sin against the light of nature : as in many other things , so i conceive in not submitting to that higher light of spiritual mysteries , so as to receive the love of the truth that they may be saved . the use of this may be , 1. to inform us , that acts againt the law of nature are sings against god , not only as they are against his written law , but also as they are against the law of nature , because ( as the point sheweth ) god hath given unto men this light and law of nature : the impression of this law of nature upon the hearts and souls of men , is one of the acts of his legislative power . i conceive when the prophet saith , the lord is our iudge , the lord is our law-giver , the lord is our king , he will save us , he speaketh of god in reference to his church , to whom he hath a more peculiar relation of this kind : he gave them his law written in the scripture , and he raigneth over them as a king in a special maner , blessed is the nation whose god is the lord , and the people whom he hath chosen for his own inheritance : the church is the lords inheritance . a king may have an hereditary ▪ kingdom which he maketh greatest account of , and he may have other tributary kingdoms subject to him to which he giveth law also . so david was king of israel in a peculiar manner , but he had also the kingdoms of edom , moa● , ammon , syria , &c. under him . the lord looketh upon the church as his peculiar kingdom , and to them he hath given a perfect law in writing in the holy scirptures ; but besides that , he hath a universal soveraignty and dominion , the authority of a law-giver over all the nations of the world , iews , turks , indians , &c. the lord most high is terrible , he is a great king over all the earth . and again , god is king of all the earth . and so he is a law-giver to all the nations of the earth : if he giveth not the light of his word and his law written in the scriptures to many nations , yet he giveth to them all the light and law of nature ; and therefore the transgressions of the law of nature are sins against god. the apostle saith , until the law sin was in the world , but sin is not imputed where there is no law : nevertheless death reigned from adam to moses , even over them that had not sinned after tbe similitude of adams transgression . sin was in the world before the law was given on mount sinai , but how can it be just to charge sin upon them who had no law against which to sin ? nevertheless death raigned from adam to moses , even over them that had not sinned after the similitude of adams transgression : who are they ? some seem to understand infants only , who sinned not actually in their own persons as adam did , yet dying in their infancy , were guilty of original sin . others take it for all that lived between the time of adam and moses who sinned not after the similitude of adams transgression , because they sinned not against an express law , given by revelation from heaven , as adam did , who sinned against that express prohibition of god , forbidding him to eat of the fruit of the tree of knowledge of good and evil , under the pain of certain death and destruction . i conceive this latter sense more probable , because of that special limitation of time from adam to moses ; for the case of those that dye in their infancy , for ought i know , is the same , whether before or after the time of moses , before and after the law written ; but the condition of those that lived between adams time and that of moses differed from those that lived after . now the apostle sheweth that death the punishment of sin fell upon them , so did many other judgements , the flood destroying the old world , the showr of fire and brimstone upon sodom fell within the compass of that time ; and therefore certainly they were guilty of sin , and justly punished , because these calamities ▪ were the just judgements of god , who is the righteous judge of all the world ; and therefore although these sinned not against any positive law of god delivered to them either by word or writing , yet they sinned against the light and law of nature which god had given them . secondly , this may shew us the reason and the justice of those severe executions of god upon heathen nations , who had no scripture nor written law to sin against . they sinned against the light and law of nature , for the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness , because that which may be known of god is manifest in them , for god hath shewed it unto them , &c. the judgements and calamities publick , national , private , personal , brought upon any of mankind in several ages , are evidences of gods wrath and displeasure against them , and therefore proofs of their sin and guiltiness against god ; otherwise the lord who is perfectly righteous would not bring these evils upon them : and among the rest , the death of the body is a universal declaration of the wrath of god against mankind for sin . if any should be free from all other evils , yet this alone would be a sufficient proof of their sinfulness ; and therefore the lord said unto adam , and in him to each particular person of his posterity , soon after he had sinned , and they had sinned in him , dust thou art , and to dust thou shalt return . by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . euery dead corps , every funeral that ye see or hear of , all the persons that have died from the beginning of the world unto this day , have by their death manifested the wrath of god against sin , and mens guiltiness before the lord : for though through the grace and mercy of god in christ , the death of a true believer is turned into a blessing and made an inlet or entrance into everlasting life , yet in its own nature it is a consequent of sin , and sin was the original of it . in special , the heathens who had not the mind of god so fully revealed to them as those within the church , yet had the light and law of nature , and in sinning against that light and law were justly punished ; for they held the truth in unrighteousness . this common light and law of nature was the truth of god , und they by opposing their wills and lusts against it , and so not following the guidance of it , were found guilty of fighting against god and crossing that light which the lord had given them , and therefore the lord dealt with them as enemies . so the lord punished sodom and the cities adjoynning with fire and brimstone . so the canaanites and amorites were destroyed for their sins against the light and law of nature , and israel was planted in their land. the lord told abraham that his seed should possess it , but not until after four hundred years , why ? because the iniquity of the amorites was not yet full : so that it was the fullness of their iniquity which was the cause of their destruction ; it was because their sin was come to its full height , that they were rooted out . so the lord having forbidden israel the practice of divers great sins saith , defile not your selves in any of these things , for in all these things the nations are defiled which i cast out before you . and the land is defiled , therefore i do visit the iniquity thereof upon it , and the land it self vomiteth out the inhabitants . the lord threatned divers grievous judgements by the prophet amos against many heathen nations , syria , the philistines , tyrus , edom , ammon , moab . all the miseries of war brought upon heathen nations , what were they but revelations and reall demonstrations of the wrath of god from heaven for their sins against the law and light of nature ? the ruining of the babylonish monarchy by the medes and persians , of the persian by the macedonians and grecians ; the macedonians by the romans ; of the roman by the saracens and turks on the one side and divers northern nations on the other ; these and the like were just judgements of god upon heathens for sins against the light and law of nature . so i conceive the cruel spaniards were unjust executioners of the righteous judgements of god upon the poor indians or americans for their sins against the same common light and law of nature : for the lord executeth just judgements by wicked men , yea by divels , who aime not at all at the lords end , but either delight to exercise their malice and cruelty , or act thus to make a ful conquest , and utterly disable a people to make head again . thirdly , this may clearly convince us that the sins of christians are far more heinous then the sins of infidels and heathens , because they sin against the same law and light of nature which heathens did , and beside against a far clearer light and more perfect law delivered to them in the holy scriptures of the old and new testament ; for the light and law of nature though it was given to the heathen , yet it was not peculiar to them , it was not limited to them alone , but was common to them with others : it is given also to iews who have the old testament also ; it is given to christians who have both old and new testament , and therefore their sins are highly aggravated . so the the lord by the prophet amos , having threatned heavy judgements against those heathen nations mentioned before , then turneth his speech to the people of iudah , thus saith the lord , for three transgressions of iudah and for four i will not turn away the punishment thereof , because they have defiled the law of the lord , and have not kept his commandment , and their lies caused them to err , after the which their fathers have walked ; but i will send a fire upon iudah and it shall devour the palaces of ierusalem : they had the written law and commandments of god which the other had not , and therefore they despised and kept not ; they had the truth of god revealed from heaven , and delivered to them by moses and the prophets immediately inspired by the holy spirit of god , but they rather chose to walk in lyes after the example of their fathers , and therefore their sins were much more sinful than those of the heathens . then he threatneth israel , scil . the rest of israel , the kingdom of the ten tribes who followed the sin of ieroboam ; charging them first with barbarous cruelty and oppression contrary to common humanity , because they sold the righteous for silver , and the poor for a pair of shoes . i conceive he speaketh especially against that great sin of judges and magistrates , in perverting justice for bribes , and withal against them which hired such corrupt officers to act unjustly by giving them rewards ; they sold the righteous for silver , they exposed the innocent to the lust and will of their adversaries for mony , and the poor for a pair of shooes . either because being once corrupted with some considerable gains , they afterward were so hardened in their sins , that they would pervert justice for a pair of shooes , for a triflle ; or else because they could not get much for giving sentence against a poor man in his cause , because their adversaries would not offer much to have their will of them who had little to loose : these corrupt judges would transgress for a petty-bribe where no more was to be had . that pant after the dust of the earth on the head of the poor , or as one readeth it , that pant or breath after the head of the poor , that they may cast it down to the dust of the earth : if we take it the former way , the sense may seem to be this , when they have overthrown the poor and laid him in the dust , such is there inhumane cruelty , that they are not satisfied with his misery , but desire his utter ruine and destruction . 2. an other sin was abominable uncleannness , that father and son would lye with the same woman ; which is set forth and heightned with this aggravation , they prophaned the holy name of god , pretending to be the people of god , and yet committing such lewdness : this highly redounded to the lords dishonour above the sins of meer heathens . 3. their wicked glorying and triumphing in their oppression and prophaning that worship which themselves had embraced as religious , laying themselves down upon clothes laid to pledge by every altar , keeping the garments of the poor which they had taken to pledge , and being so far from restoring them according to the law , that they durst lye upon them by the very altars , and drink the wine of the condemned in the house of their god , feasting themselves in the temple of their god with the very spoils taken from those whom they had unjustly condemned , these sins of israel are aggravated divers ways in the words following : there israel and iudah are both joyned together , hear this word that the lord hath spoken against you o children of israel , against the whole family which i brought up from the land of egypt , saying , you only have i known of all the families of the earth , therefore i will punish you for all your iniquities : the lord had owned them above others , and made himself known to them above all other people , and therefore their sin was greater than others , and they might expect more gievous punishments : how much more are sins of professed christians more heinous than those of the heathens ? who have greater light then the people of israel had , having the new testament added to the old ; who have the lord jesus christ set forth before them in the gospel , not under types and shadowes , but clearly , not as to come , but as already come , actually crucified for sin , buried , risen again , ascended into heaven ? the lord christ sheweth that the sins of corazin and bethsaida were more heinous than those of tyre and sidon , and their condemnation would be more intolerable in the day of judgement , because they sinned against greater light . the like comparison he maketh between capernaum and sodom . and the very name of christian is an aggravation of the sins of those who profess themselves christians . this name was first given to them that professed the faith of christ at antioch , because of the great success of the gospel there . barnabas and saul or paul , a whole year assembled themselves with the church and taught much people , and the disciples were called christians first at antioch . the denomination of a christian is derived from the blessed and glorious name of christ himself as he is annointed of god the father with the spirit above measure : what signifieth a christian then , but 1. a member of christ united to him as the head of the whole mystical body of the church ? how great is the sin of those that can themselves christians , and suffer themselves to be led by satan the enemy of 〈◊〉 , readily entertaining his suggestions and temptations , serving this prince of darkness in the work of darkness ? saith the apostle , shall i take the members of christ and make them the members of an harlot ? god forbid , or let it not be : what , know ye not that he which is joyned to an harlot is one body ? for two saith he , shall be one flesh . it is a fearful thing for a man professing himself a christian , that is , a member of christ , to make himself a member of an harlot : or for a woman making the same profession , to make her self the member of a fornicatour or adulterer . 2. the name of a christian signifieth one that partaketh of the annointing of christ , of the same spirit and the same graces , in some measure wherewith christ was annointed above his fellows , yea above measure : he which stablisheth us with you and anointeth us is god. the graces of christ derived from him to christians , are compared to that precious ointment under the ceremonial law , that was made of principal spices , pure myrrhe , sweet cynamon , sweet calamus and cassia , sweet aromatical choice ingredients , which being artificially compounded together , what a sweet and fragrant smell did it yeild ? but how far doth the sweet savour of that spiritual ointment , the graces of the spirit derived from christ to true christians , excel this material ointment ? how great is their guilt in the sight of god that profess themselves christians , that is , anointed of god , and yet cherish in their hearts noisome and unsavory lusts , and wallow in the mire , and in the stinking sinks of abominable sins ? who profess themselves christians , i. e. anointed with heavenly gragrac●s , and yet remain graceless and profane . 3. the name christian signifieth a disciple , a scholar , a follower of christ. how great is thy sin ? 1. if under this name thou livest in ignorance , dost thou not herein cast a great reproach upon the lord jesus christ ? hast thou been 20 , 30 , 40 years his disciple , his scholar , and hast thou learned little or nothing all this while ? hadst thou any sincere love to christ and his doctrine , how is it that thou hast profited no more ? 2. wilt thou call thy self a christian , that is , a disciple or follower of christ , and dost thou not cease to act and walk contrary to him , in drunkenness , in riot , revellings , chamberings , wantonness , &c. dost thou not herein highly dishonour christ in calling thy self a christian or follower of christ ? is not this as if thou shouldst say christ taught thee these things , and walkt before thee in such ways as these ? oh take heed lest thou be found guilty of a kind of real and implicite blasphemy ! is it not either a mocking of christ , or an implicite blaspheming of christ for people to call themselves christians , that is , followers and scholars of christ , and to go on from time to time in lewd and wicked courses ? how grievous is the sin of them that live under the gospel and are more obstinate , more stubborn , more hardned in their sins than divers of the heathens ! so the lord christ sheweth that the heathens of tyre and sidon would have repented in sackcloth and ashes , if the same means had been afforded them which corazin and bethsaida had . the men of nineve shall rise in judgement with this generation , and shall condemn it because they repented at the preaching of ionas , and behold a greater then ionas is here . if the ninevites abounding in wealth and pleasure , their city being the head of the assyrian monarchy , an heathenish people , did so far relent at the preaching of ionas who came among them from a strange nation ; oh tremb●e to think of your account if ye continue to harden your hearts against so many sermons , so many messages brought unto you in the name of christ and confirmed by his authority . will ye be able to hold up your faces before the men of nineve in the day of judgement ? how grievous is the sin of professed christians living under the light of the word and gospel of christ , who on the one side having nothing in them better then the wiser sort of heathens . and 2. live in such practices as the better sort of heathens abhorred and scorned ? 1. how many living under the gospel have nothing in them better then some of the heathens ; nothing practically better , no better frame of soul , no better resolutions and affections , nothing of christ his regenerating spirit , nothing of his renewing grace , nothing of the new creature . it may be they have some more knowledge of christ and his gospel then heathens ; so have the divels : but they have no better hearts than heathens . 2. how many such live in the ordinary practice of such sins which the wiser sort of heathens abhorred and scorned ? how disgraceful was drunkenness by the light of nature to sober heathens , and how did they despise drunkards ? what discourses have seneca and pliny against drunkenness , setting it forth not only as odious but as ridiculous , shewing the baseness and sillyness of such courses : yea , are there not many turks at this day who would scorn to make themselves such sotts as many professed christians do ? what notable passages hath tully against chearing and indirect dealing in matter of contracts , bargains , &c. the like may be said of many other cases . let us then lay to heart the abounding of sin and wickedness among us against the light and law of nature , aggravated by the light of the written law , the everlasting gospel of christ , and yet humble our selves and cry mightily unto the lord , if it be possible that his wrath may be turned away from us ; and let us every one in particular exceedingly tremble to be found christians in name , and heathens in heart and life , and therefore worse than meer heathens . chap. viii . i proceed now to the moral law , concerning which the apostle saith it is established by the doctrine of justification through the righteousness of christ apprehended by faith without any consideration of the works of the law performed by the person justified . by the the moral law i understand , the law written in the scripture , whereof we have a brief sum or abridgment in the ten commandments , which again is contracted into a narrower compass , thou shalt love the lord thy god with all thy heart and with all soul , and with all thy mind . this is the first and greatest commandment , and the second is like unto it , thou shalt love thy neighbour as thy self . the law thus abridged , is largely unfolded in other parts of scripture , with the additions of many threatnings against disobedience , and promises to obedience . 1. then i intend to propose a general point of doctrine , and then to point at the particulars comprehended in it . the general doctrine is this , that the gospel teaching the free justification of believers without consideration of any works of theirs done in obedience to the law , but through the righteousness of christ alone , applied by faith , doth establish the moral law. so it is shewed in this text , through faith the law is established . that which i desire to clear unto you is , how or wherein the moral law is established by faith : this may be shewed . 1. negatively . 2. affirmatively . and so we may come to the several branches or special doctrines comprised in this general . 1. negatively , thus , the moral law is not established , but declared to be of no use for the justification of sinners in the sight of god , by the doctrine of justification through the righteousness of christ imputed of god and applied by faith : or , more briefly for help of memory thus , iustification by faith in christ , excludeth justification by the works of the law. this ye may take as a point of doctrine implied in the text , if it be compared with the apostles foregoing discourse , to which it hath relation . for the apostle speaketh of it as of a thing strongly proved and concluded as clear and certain , that it being declared and demonstrated that none have fulfilled the law but all are found guilty of sin against the law , therefore none can be justified in the sight of god by the works of the law ; hence it followeth that there is no way remaining for any of mankind to be justified and approved righteous before god , but only through the righteousness of christ imputed to them of god and applied by faith : hereupon ariseth the q●estion or objection in the text , do we then , &c. and the answer is , yea , we establish the law , that is , it is established in other respects , and for other ends and uses , but is declared to be void and of no use at all for the justifying of sinners by any works which they can perform in obedience to the law. so that as the ceremonial law is declared by the doctrine of the gospel to be of no use either for justification of sinners or for outward observation , and yet established in other respects as hath been shewed : so the moral law by the same doctrine of the gospel , is declared to be of no force for justification of sinners , and yet established in other respects . for the present the negative is to be considered . so the apostle having spoken of the priviledges of the people of israel above the gentiles , as in other regards , so chiefly because unto them were committed the oracles of god , then moveth a q●estion , what then ? are we better than they ? no in no wise : for , we have before proved both iews and gentiles that they are all under sin , as it is written , there is none righteous no not one . the israelites though they had outward church-priviledges above the gentiles , yet were no better by nature than they ; they were children of wrath by nature as well as others , and it was as impossible for them to be justified by their own righteousness or works of obedience to the law , as it was for the heathen . therefore by the deeds of the law there shall no flesh be justified in his sight . two things may be considered here for the opening and confirming this point . the first is this , what grounds there are in general to prove that none can be justified by their own works p●rformed in obedience to the law. 2. how this is declared by the doctrine of the gospel . of the former , the general grounds may be three , the first taken from the consideration of the state of man , as he is in and of himself . the second from the law. the third from god who is both the lawgiver and iudge . 1. from man. he is from his birth a lump of flesh filled with carnal lusts and fleshly corruptions . that which is born of the flesh is flesh ▪ and in this flesh dwelleth no good thing , and this carnal and fleshly mind is enmity against god ▪ it is not subservient to the law of god , neither indeed can be ; so then they that are in the flesh cannot please god , they are all dead in trespasses and sins ▪ inclined to walk according to the course of this world , according to the prince of the power of the air , the spirit that now worketh in the children of disobedience , and are by nature the children of wrath ; and therefore every imagination of the thoughts of mans heart by nature is only evil continually : and therefore the apostle counted all things which he had of himself out of christ loss and dung , for the excellency of the knowledge of christ jesus : all his own righteousness and best performances out of christ were as loss and dung , and therefore of no weight nor worth towards his justification , of no value at all towardrs the satisfying of gods justice . if any say that after he was in christ renewed by his spirit his works were of some value , i answer , 1. that is nothing to the business in hand ; for when once the soul is united to christ it is already justified upon another account , scil ▪ through the perfect righteousness of christ , and none can find acceptance with god for their persons or services until they are in christ and justified ; and therefore these services and duties make nothing towards their justification , but follow upon their justification . 2. the best duties of the best saints of god in this life are not answerable to the perfect purity and exactness of the law : and that is the second ground whereby it may appear that none can be justified , or approve themselves righteous before the lord by any works of obedience to the law , scil . 1. the consideration of the purity and perfection of the law. 2. the severity of the law , not bearing with the least aberration or swerving from it or transgression against it . 1. the perfection of the law. the law is holy and the commandment holy and just and good . the law is spiritual , it is a compleat and perfect rule of righteousness , and it is not for the imperfection of the law that it doth not make men righteous , but it is because of the imperfection and corruption of men who cannot answer the perfection of the law. 1. the law requireth a full and perfect conformity of the whole man , of all the powers of the soul and affections of the heart , and so of all the sences and parts of the body , to the strait and pure rule of the law , that there should be nothing contrary to the law , nothing defective or wanting . this is the voice of the law , hear o israel , the lord our god is one lord , and thou shalt love the lord thy god with all thy heart and with all thy soul , and with all thy migbt , and these words which i command thee this day shall be in thine heart . the law requireth a perfect conformity unto its self , that the whole heart and soul should be filled with the love of god , that the whole strength of the heart and soul , all the might of the inner man should be bent upon god , and carried after god in love , and so by consequent that there should be nothing in the heart or soul in the least degree contrary to the love of god , not the least love of any sin , nor the least inclination towards it ; for the least declining of the heart or soul toward sin is contrary to the law , which requireth the whole heart or soul to be given up to god in love , and that with all its strength or might : yea , the least remission of love , the want of love in the full perfection of it , is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is against the law , and condemned by the law : the want of the perfection of holiness and righteousness in the ●rame of the heart and soul is against the law. i am the lord your god , ye shall therefore sanctifie your selves , and ye shall be holy , for i am holy . the lord in his law proposeth himself , his own perfect holiness as a pattern of holiness to men and women . so the lord in his law saith , thou shalt love thy neighbour as thy self . so that the least want of love unto our neighbour , the least defect in love is condemned , the least inclination contrary to love is forbidden . then again whatsoever is contrary to the right order of the affections in relation to god and our neighbour is against the law , for the law commandeth to love god with all the mind , &c. and this is the first and greatest commandment , that of love to our neighbour is the second , and therefore love to god is to hold the chiefest place : and so the weighty and principal duties of the first table , scil . those toward god are to be looked at as the principal , and love to our neighbour is to be subordinate unto this love to god. god is to be loved for himself : men are to be loved in the lord and for the lord. now every inordinate affection , every disorder of the affections this way , is against ●he law. when the first and greatest commandment is ( as it were ) turned into the second , when any man hath an higher place or greater share in thine affections then god. the law forbiddeth and condemneth whatsoever in the heart or soul is contrary to any commandment of the law : not only ●ctual thoughts , but the inherent corruption , every inclination to evil , whatsoever distemper there is in the heart and soul contrary to any branch of any command either of the first or second table . all sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is contrary to the law. now the very inclination to sin is contrary to the law and therefore sinful . every inclination to distrust , to idolatry , superstition , to the dishonour of god , &c. is condemned by the law. this is the sin that naturally dwelleth in every one , the corruption of nature propagated from adam , the body of sin cross and contrary to the body of the law in every point , in every iota or title . 3. all omissions of duties towards god and men are condemned by the law. 4. all commissions of sin in thought , word , and deed , are condemned by the law , every evil thought , every vain thought , every profane , ●ngodly , obscene , unchast , malicious speech , every idle word , every action contrary to the law , grosser actions , looks , gestures . and as we are to consider the perfection of the law : so on the the other side take notice of the severity of the law. the law spareth not the least sin , but denounceth a curse against every one , cursed is every one that confirmeth not all the words of the law to do them , and as the apostle hath it , cursed i● every one that continueth not in all things written in the book of the law to do them . nothing contrary to the law can escape the curse o● the law. the word spoken by angels , was steadfast , and every transgression and disobedience received a just recompense of reward . this word was the law , in the delivering whereof , the lord was pleased to use the ministry of angels . such is the severity of the law , that it spareth no transgression or disobedience , but layeth a penalty upon every one . 3. consider the perfect , the infinite justice , holiness , purity , majesty of god , who is both the law giver and the judge , who gave his pure and perfect law , and who will judge impartially by the law , shall mortal man be more just than god ? shall a man be more pure than his maker ? behold he put no trust in his servants , and his angels he charged with folly . how much less on them which dwell in houses of clay whose foundation is in the dust . saith the psalmist , o lord my god thou art very great , thou art cloathed with honour and majesty , who coverest thy self with light as with a garment : behold the nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold he taketh up the isles as a very little thing . all nations before him are as nothing , and they are counted to him less than nothing and vanity , the prophet isaiah in a glorious vision beheld a representation of the divine majesty , saith he , i saw the lord sitting upon a throne high and lifted up , and his train filled the temple : about it stood the seraphims , each one had six wings , with twain he covered his face , and with twain he covered his feet , and with twain he did fly , and one cried unto another and said , holy , holy , holy is the lord of hosts , the whole earth is full of his glory . with what terrour , glory and majesty did the lord appear on mount sinai , when he published the law to the people of israel ? there were thunders and lightnings , and a thick cloud upon the mount , and the voice of a trum●et exceeding loud , so that all the people that was in the camp trembled , and mount sinai was altogether on a smoak because the lord decended upon it in fire , &c. and moses told the people , the lord thy god is a consuming ●re , even a jealous god. now lay these things together , the woful corruption of mans nature every way contrary to the holy law of god as darkness is to light , having nothing in it conformable to the law , the ●umberless sins of omission and commission ●f each person against the law , the just ●igour and severity of the law denouncing ●curse against every transgression and dis●bedience , the unspeakable , unconceivable , ●●finite purity , justice , majesty of god , who 〈◊〉 both law-giver and judge : and then ●ow clear is it that none can be justified in the sight of god by any works of theirs performed in obedience to the law ? secondly , but there was a second thing proposed , scil . to shew how it appeareth by the doctrine of the gospel , that none can be justified by any works performed by themselves in obedience to the law. the angel said to ioseph concerning christ , thou shalt call his name iesus , for he shall save his people from their sins . he shall save them , and therefore their own works shall not save them . he shall save them from their sins , and therefore he found them in their sins , poor , guilty , condemned creatures , and such as could not be saved or justified by their own works or righteousness . the lord christ the night before he died said , this is my blood of the new testament which is shed for many for the remission of sins . the lord christ did shed his most pretious blood for the remission or forgiveness of sins : he by his death and obedience satisfied the justice of god , for the sins of those who could not satisfie for themselves by any works of righteousness of their own : compare this with that of the apostle , i do not frustrate the grace of god , for if righteousness come by the law , then christ is dead in vain . this sheweth clearly that justification by the righteousness of christ and justification by a mans own works performed in obedience to the law cannot stand together . christ died to purchase forgiveness of sins , and justification for his people ; but if any would be justified by the law , they go about to frustrate the grace of god , as if christ had died in vain . christ is become of none effect to you , whosoever of you are justified by the law , ye are fallen from grace : when he saith , whosoever , &c. he doth not grant that any are or can be justified by the law , but whosoever rely upon the works of the law for justification , hoping to be justified by the law , they loose the benefit of christs death and satisfaction . the lord christ is able to save them to the uttermost that come unto god by him , and therefore none of them do save themselves , or justifie themselves in any part . there is a most clear place to shew that justification by works , and justification by faith cannot stand together , that no man is justified by the law in the sight of god is evident , for the just shall live by faith , or , the just by faith shall live , and the law is not of faith , but the man that doth them shall live in them . justification , righteousness , everlasting life and salvation , is obtained by faith in christ , applying his righteousness to the soul ; but the law is not of faith , but the man that doth them shall live in them . the law is a covenant of another nature , the man that doth the works of the law shall live in them . there is no possibility of being justified by the law , unless a man could perfectly fulfill it : this is impossible for any man to do . 1. because of the corruption of his nature which is every way contrary to the law. 2. because all , and far more than all that he can do for the time to come is due debt to the justice of god , and cannot make the least satisfaction for his sins past , no not for any one of those numberless sins whereof he was formerly guilty . 3. because the best mans righteousness is imperfect , and falleth short of the perfection of the law , & no righteousness can satisfie the justice of god , but that which is compleat and perfect ; and therefore the righteousness and performances of the holiest men are of no account at all in the sight of god towards their justification . but it may be said , that the apostle iames saith , ye see then how that by works a man is justified , and not by faith only . for answer to this , i conceive , that this apostle iames here directeth his speech to this end , s●il . to shew the vanity and folly of those who deceive themselves with a shadow of faith , presumptuously fancying to themselves an interest in christ , imagining that their sins are forgiven , and their persons justified by his death , satisfaction , and righteousness , but their faith is not sound , it is not such a faith as truly receiveth christ into the heart , whereby believers are made one with christ , possessing him , partaking of his spirit which stirreth them up to conform themselves to christ , to follow him , to bring forth the fruits of the spirit ; and therefore he saith , ver . 20. faith without works is dead . so it is a working faith which justifieth , because such a faith alone doth truly lay hold of christ and his righteousness : on the other side , holiness and good works do not at all justifie believers in a proper sense , but evidence the persons to be justified , because they shew that such by faith unfeigned are united unto christ , whose righteousness alone doth justifie , and therefore he saith , what doth it profit my brethren , if a man say he hath faith and have not works ? can faith save him ? he speaketh of such as say they have faith , not of those that have a lively saving faith indeed . so ver . 19. he speaketh to such , thou believest that there is one god ; thou dost well , the divels also believe and tremble . so that he sheweth that a dead faith is but such a faith as the divels have , which is far from justifying and saving those that have it . 2. i conceive his meaning is , that holiness and the fruits of faith do declare and manifest true believers to be justified before men . a man will say thou hast faith and i have works ; shew me thy faith without thy works , and i will shew thee my faith by my works : as if he had said , natural life shews it self by the motions and actings of life : so doth spiritual life evidence it self by the motions and actings of spiritual life . true faith embracing christ and his righteousness for justification , is a principle of spiritual life : thou therefore who pretendest to have this faith , how canst thou make it appear , how canst thou shew or declare it , when thou puttest forth no motions or actings of spiritual life ? the use of this may be , 1. to shew us the miserable and woful estat of all that are not in christ. they are no justified , they cannot be justified in that condition , for there is no way for men to be justified in the fight of god by any works of their own performed in obedience to the law , and if they be not justified , then they are condemned , there is no middle estate between these two . so the apostle implieth , where speaking of those that are in christ , he faith , it is god that justifieth , who is he that condemneth ? this sheweth that they that are justified and accepted as righteous in the sight of god are not condemned , and so on the contrary , they that are not justified are condemned : all then that are not in christ are in the state of condemnation , so it is implied , ver . 1. there is therefore now no condemnation to them which are in christ iesus , who walk not after the flesh but after the spirit . so on the other side , there is no justification , no salvation to them that are not in christ jesus , he that believeth not is condemned already , he is condemned for his sin , the sentence of condemnation is passed upon him by the lord , and he wanteth a sound saving faith to lay hold on christ , and his righteousness , whereby alone he might be justified and freed from the sentence of condemnation , and therefore while poor souls remain in this condition , what can they do , but treasure up wrath against the day of wrath , and the revelation of the righteous judgement of god ? people may attend upon ordinances , perform divers duties in publick and in private , and yet still lye under the sentence of condemnation : they may make some kind of reformation , refraining from some outward gross acts of sin , they may be civil and orderly in their conversations above many other , and yet the wrath of god may still abide upon them . in this case it is not enough to alter your course in some things , but your state and condition must be altered : nothing can help you while you are out of christ and stand upon your own bottoms . israel which followed after the law of righteousness hath not attained to the law of righteousness : wherefore ? because they sought it not by faith , but as it were by the works of the law. those israelites that were zealous of the law , and sought to be justified by it , while they were not in christ their zeal was not according to knowledge , and they might take a great deal of pains , and use earnest endeavours to attain righteousness , to approve themselves just in the sight of god , but all was in vain : they attained not to such a righteousness as could bear them out in the sight of god , the righteous judge of all the world . they were like men that run very swiftly , but run quite out of the way and never come near the mark . but some may say our case is not like that of the unbelieving israelites , for we look for justification , forgiveness of sin and salvation by jesus christ. i answer ; it is not the hearing of christ preached nor an historical faith , believing that none can be justified but by the righteousness of christ , no nor a conceipt that we are justified by him , that makes your case differ in the main from that of unbelieving israelites : ye have some notions which they had not , but ye are in the same state wherein they were , i. e. ye are out of christ , and therefore while ye content your selves with this condition , your endeavours after righteousness are like those that run out of the way . and therefore in the second place , see your extream need of the lord iesus , and go out of your selves , flee to him , and give your souls no rest untill ye are found in him . consider , as ye cannot be justified by your own righteousness or works done in obedience to the law , whether ye look upon your selves as ye are in your selves , or upon the purity , perfection , and severity of the law , or upon the infinite justice , holiness or majesty of god ; so on the contrary , christ and none but christ is able to justifie you by his righteousness in all these respects . 1. he is a lamb without spot and blemish , and that from the first moment of his conception . so the angel said to ioseph , thou son of david fear not to take unto thee mary thy wife , for that which is conceived in her is of the holy ghost , the blessed spirit framing a body for christ in the womb of a virgin , free from all stain of sin . there was never any thing in him contrary to the perfect purity of the law , no inclination to evil . saith he , the prince of this world cometh , and hath nothing in me . satan could find nothing of his in christ to fasten upon , no sinful infirmities or corruption in the least degree ; and therefore in respect of christ himself , he could have no power by his instruments to take away his life : but in regard of the sins of others which he took upon himself , and for which he voluntarily gave himself an offering and a sacrifice . 2. if we look to the law , christ hath that in him which is wanting in us , he answereth the exactest purity and highest perfection of the law. he was perfect in love. that which we have , psal. 40. is applied to christ by the apostle , sacrifice and offering thou didst not desire , mine ears hast thou opened : burnt offering and sin-offering hast thou not required : then said i , lo i come , in the volumn of the book it is written of me , i delight to do thy will o my god , yea thy law is within my heart : his heart was filled with the love of god , and full of the law of god , he was freely ready to do or suffer any thing for his fathers glory . as the law is holy , so he is the holy and the just one . as the law is spiritual , so he was annointed with the holy ghost . he received the spirit not by measure . he is a quickning spirit . as the law is a perfect rule of righteousness : so christ fulfilled all righteousness . 3. he endured the uttermost rigour and severity of the law. he bare the penalty of it , cursed is euery one that continueth not in all things which are written in the book of the law to do them : then it followeth , christ hath redeemed us from the curse of the law , being made a curse for us , for it is written , cursed is every one that hangeth on a tree . the curse of the law is enough to swallow up all the guilty souls in the world , and to keep them under for ever , but christ bare this curse and overcame it , he payed the uttermost farthing that was due to the justice of god for the sins of his people : he fully discharged all those vast summs wherein they were indebted . saith the apostle , christ hath loved us and given himself for us , an offering and a sacrifice to god for a sweet smelling savor . christ through the eternal spirit offered himself without spot to god. what tongues of men or angels are able to declare the weight and worth of that which is noted in this expression , that christ gave himself an offering and sacrifice for sins ; what could the extreamest severity of the law require more than this , when the son of god gave himself to satisfie it . 4. he is every way able and fit to stand before the infinite justice , purity , holiness , majesty of god ; he is the express image of his fathers person , and the brightness of his glory ; and he is able to bear the brightness of his glory . of him the father witnessed , this is my beloved son in whom i am well pleased : he being in the form of god , thought it no robbery to be equal with god. he being god and man , as he was man did undergo the penalty and curse of the law , and by the power of his godhead overcame it , and being god and man , he is able to bear the brightness of his fathers glorious majesty , and to stand before his perfect justice : saith the scripture , when he had by himself purged our sin , he sate down on the right hand of the majesty on high . now then in as much as the lord christ is every way a compleat and most perfect saviour , labour out of a deep sense of your lost condition in your selves , and your extream need of him , his satisfaction and righteousness , to go out of your selves , to break off your sins by repentance , to flee to christ , to close with him by faith unfeigned ; that being found in him , his righteousness may be imputed to you of god , and accounted yours , and ye may be accepted through him : be exceedingly earnest with the lord to work in you that pretious faith of his elect : cry unto him to stretch out his hand , to put forth the divine power of his spirit and grace , to draw you effectually that you may come to christ , and being cloathed with his righteousness , ye may not be found naked , but the shame of your sins may be covered , and ye may have holy boldness and confidence before the lord. what a blessed priviledge hath the soul which can say with the apostle , i am crucified with christ , nevertheless i live , yet not i , but christ liveth in me , and the life which i now live in the flesh , i live by the faith of the son of god ▪ who loved me and gave himself for me . how happy shalt thou be , if finding thy self in christ , and finding christ dwelling in thine heart , thou canst assure thy self that thou art washed in his bloud from all thy sins , that he hath crossed all thy sins out of the debt book of gods justice , that he is thine advocate with the father , and the propitiation for thy sins , pleading thy cause at the right hand of god , and bearing thy name among the rest of the israel of god , upon his breast-plate for a memorial continually : bend thy care and endeavour to the uttermost toward this one thing necessary , to make sure of christ , and his most perfect righteousness . 5. renounce all trust , abhor any degree of confidence in thine own graces , duties , services . grow in grace and in the knowledge of the lord jesus christ , watch alwayes , fear alwaies , bring forth much fruit , labour to do holy duties in sincerity with servency of spirit , strive after perfection more & more , that thou maist fill thy mouth with arguments , abundance of evidence , that thou art truly united unto christ by a lively principle of faith unfeigned , and so justified by his righteousness ; but do not entertain the least thought that way , as if all that thou hast done or canst do should make the least satisfaction to the justice of god for any of thy sins , or any way help toward thy justification : in a word , take heed of splitting thy soul against either of these two rocks , either on the one side deceiving thy self with a dead faith without holiness and fruits of faith , and so thinking thy sins to be pardoned , and thy person justified , when it is nothing so : or on the other side resting with any confidence upon any graces or duties . labour after these , and look upon them as evidences of the soundness of thy faith , but lean not upon them as grounds to support thy faith . so much for the negative . let us now consider the affirmative , whereby it may appear how and in what regard the moral law is declared to be established by the doctrine of faith. i conceive the law is established in five respects : first , by that full obedience performed to the law by the lord iesus christ. secondly , by that full satisfaction which he made to the law in bearing the penalty of it . thirdly , in the imputation of his perfect righteousness to believers . fourthly , in that he establisheth the law as a rule of obedience for his people . fifthly , in that he conformeth his people to the law : and these may be so many branches of the general point , and therefore so many special points of doctrine . 1. then observe this point , that the lord iesus christ did establish the law by fulfilling it : or , he did perform full and perfect obedience to the law , and so establish the law : wherein you may note two particulars , first , that christ did fulfill the law. secondly , that in fulfilling it he did establish it , 1. of the former ; so he said , think not that i am come to destroy the law and the prophets , i am not come to destroy but to fulfill . i conceive this speech was delivered soon after the lord christ began publickly to preach , and this was seasonable to prevent or remove dangerous prejudices or mistakes . for besides that general expectation of the messias about that time , the scepter being departed from iudah , and they being subject to a forreign yoak , there were many extraordinary things which happened at the birth of christ ; then the testimony which iohn baptist gave him , the heavens opening , the holy ghost descending upon him in the visible form of a dove , god the father by an audible voice from heaven , proclaiming this is my beloved son in whom i am well-pleased ; his fasting forty days and forty nights when he was led of the spirit into the wilderness to be tempted of the divel ; his wonderful diligence in preaching in divers places ; his glorious miracles in healing all manner of sickness and diseases , especially in delivering those that were possessed with divels ; the great multitudes of people following him from galilee , decapolis , hierusalem , iudea , and from beyond iordan , in somuch that his fame was spread abroad suddenly beyond the borders of the land of israel throughout all syria : these and the like things might well raise the peoples expectation , and give them occasion to look for some notable change to be wrought by him : and as men are lead by divers principles , are upon such occasions apt to fancy some one thing some another ; so it is likely the most did expect that he should set up an earthly kingdom ; some might think that he would take away the law , which god delivered to their fathers by moses , and the doctrine of the prophets , and hereupon some might seek advantage to disparage his person and his doctrine ; others might hope that he would open a door for carnal liberty , as in our dayes upon occasion of far lesser changes , some have embraced strange fancies , as if the time were come to cast off those ordinances , which christ hath appointed to be used until the end of the world , as if an universal liberty must be granted to all corrupt opinions , heresies , blasphemies , under colour of favouring tender consciences . now the lord to remedy these things , telleth plainly that he came not to destroy , but fulfill the law and the prophets . 1. he fulfilled the ceremonial law , by exhibiting the substance of those types , and accomplishing those things which were signified and represented by them . 2. he fulfilled the prophets , verifying their prophesies , teaching , doing , and suffering that which they foretold . 3. he fulfilled the moral law. 1. doctrinally rejecting the ●orrupt interpretations then received , and giving the true and full sense of the law. 2. he fulfilled the law practically , by performing full and perfect obedience to the law , which is the thing in hand : so he said before , it becometh us to fulfill all righteousness . god sent forth his son made of a woman under the law , he was made under the law by his own voluntary act , taking upon him the nature of man , and the office of a mediatour between god and men ( though as god he was the lawgiver ; ) and therefore having put himself into this estate , he was bound to obey the law fully in every particular , and could not have failed in one jot or tittle without being guilty of sin ; and therefore all those texts which declare his perfect righteousness being compared with this , do prove that he performed perfect obedience to the law : so where stephen calleth him the just one , and paul saith , he knew no sin , scil . no sin either original or actual , either of commission or omission , in thought word or deed : and peter saith , he was a lamb without blemish and without spot , who did no sin , neither was guile found in his mouth : and that he suffered for sins the just for the unjust : these and the like passages compared with that place , prove that he performed perfect obedience to the law , for being as was said made under the law , it was absolutely necessary that he should fulfill it , that he might approve himself to be the just one , knowing no sin , a lamb without blemish and without spot , &c. because every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is against the law is sin , whatsoever is contrary to the r●le of the law , whatsoever is defective and falleth short of the perfect purity of the law is sin ; and therefore in as much as the lord was made under the law , and yet was found to be without all spot of sin , when he offered up himself in sacrifice , and poured forth his blood for the sins of the world : it is most clear , that he performed full and perfect obedience to the law , and this was necessary : 1. that he might be a perfect high priest. the priest in the old testament being a type of christ , was to be without outward blemish in his person or body , no man that hath a blemish of the seed of aaron the priest , shall come nigh to offer the offering of the lord made by fire : and in the next chapter , there is a severe threatning against any of aarons posterity , if having any legal uncleanness upon them , they should presume to meddle with the holy things of the tabernacle : suppose they were polluted with leprosie , or a running issue , or by touching an other that was unclean , &c. this figured the perfect purity and holiness of christ , the true and eternal high-priest , who was to offer up himself in sacrifice to god , for such an high-priest became us , who is holy , harmless , undefiled , seperate from sinners , made higher than the heavens , who needeth not dayly as those high priests , to offer up sacrifice , first for his own sin , and then for the sins of the people , for this he did once , when he offered up himself . he is an high-priest , holy , harmless , undefiled , separate from sinners , and whereas the high-priests of the old testament were subject to sin , and therefore needed to offer sacrifice for their own sins , as well as for the peoples ; he being free from sin offered not , needed not to offer for any sins of his own : they offered dayly , often renewing their offerings , because they were imperfect , and had respect to the perfect offering of christ , but he offered himself once for all for the sins of his people ; his sacrifice being most perfect and compleat , never to be renewed . 2. it was necessary that the lord christ should perform full and perfect obedience to the law , that he might be a pure offering , a spotless sacrifice to take away the sins of his people . how much more shall the blood of christ , who through the eternal spirit , offered himself without spot to god , purge your conscience from dead works to serve the living god ? that the vertue and efficacy of christ's blood might reach to the inward man , and purge the soul and conscience from sin : it was necessary that he should offer up himself a sacrifice without spot , as one whom the law could not charge with the least aberration or swerving from the perfect purity of it . the second particular noted was , that the lord christ by fulfilling the law , did establish it . here we may consider , first , that god gave man his law in the creation , writing a perfect law of righteousness and true holiness in the mind and heart of the first man and woman , god created man in his own image , in the image of god created he him , male and female created he them . now what was this framing of man in the image of god , but the fashioning of his heart and soul according to the wisdom , purity , holiness and righteousness of god , which was the writing and imprinting his law upon the sould of man , as he gave to other creatures natural properties , and natural instincts according to their several kinds , each of which was a law unto them , scil . the law of their creation . so he imprinted the likeness of his own wisdom , righteousness and holiness upon the first man and woman , as the law of their creation . now this likeness of god , his holiness and righteousness imprinted upon the souls of our first parents , was the same for substance with that moral law written in the scriptures ; for as the moral law written in the scriptures is a declaration of the wisdom , righteousness and holiness of god , and a rule of righteousness and holiness to men : so was that image and likeness of god imprinted upon the souls of the first man and woman : it was the moral law written in their hearts and minds . secondly , consider that the great mischeivous design of the devil , 1. was to destroy this law of god written in the heart of man , to deface the likeness of god , his wisdom , holiness and righteousness , in their souls , to make void and abolish the law of mans creation for ever ; that none of mankind should ever have either knowledge or ability or will to do any thing pleasing unto god ; and therefore the apostle declaring the woful ruines of mankind brought upon them by sin and satan , and shewing what all are by nature , saith , there is none righteous , no not one , there is none that understandeth , there is none that seeketh after god , none righteous , none able to please god , none that understandeth , none that know how to do it , none that seek after god , none that have a will truly bent and resolved upon it . 2. to subject and enslave the souls of men and women to a contrary law , to the law of sin and death , called a law of sin in regard of the nature of it , and a law of death and destruction in respect of the end toward which it leadeth : his design was to fill the souls of men with darkness , errour , false conceits about things that concern salvation , with rebellion against god , and his law , with lusts and corruptions , inclining him to all manner of sins against the law , and therefore it is said , they are all gone out of the way , they have a law of sin in their hearts and souls , that hath turned them quite out of the way , to which the law of god directed them , and set them in a course derectly contrary to it . 3. i conceive the devil herein aimed at two things : 1. the dishonour of god. 2. the destruction of mankind , excercising his malice both against god and man. 1. the devils being cast down by the justice of god from their glorious estate and habitation for their apostacy from god , and reserved under chains in darkness , acted an high degree of rebellion against god , opposing him in his soveraignty , in h●s legislative power and authority , striving to abolish the law , and to deface the likeness of god's holiness out of the minds of all mankind for ever , that god should have none amongst the children of men , to serve , obey , and honour him , but all of them should become slaves and vassals to the devils , being led captive by them at their will. 2. they aimed at the destruction of mankind , to bring them into the same condemnation with themselves , by blotting out the law written in their minds according to which they should have walked , and according to which they shall be judged , and bringing them under a contrary law of sin and death : so then god having written this law in the soul , and the devil having blotted it out , and brought mankind under a contrary law of sin . in the third place let us consider the work of the lord iesus christ that was to destroy the works of the devil . saith the apostle iohn , he that committeth sin is of the devil , for the devil sinneth from the begining ; for this purpose the son of god was manifested , that he might destroy the works of the devil . he that committeth sin , he that maketh sin his business , sinning with the full bent of his will , is of the devil ; he remaineth in that condition into which the devil brought mankind at the first , subject to the law and power of sin , which is quite contrary to that law of righteousness and holiness which god imprinted upon the soul of man in the creation ; for the devil sinneth from the beginning , he sinned and fell from god , and he drew men into sin , and still leadeth them on in a course of sin and disobedience against god. now ( saith the apostle ) for this purpose the son of god was manifested , that he might destroy the works of the devil : he doth not say barely that the son of god destroyed the works of the devil ; but for this purpose the son of god was manifested , that &c. one great work of the devil , as ye heard , was to deface the likeness of god in the soul of man , and to bring him under a law of sin . this work among others , christ came to destroy , where note , 1. that no meer creature was able to destroy this work of the devil . it may be some may think that good and holy angels might be as able to undo this evil work , as devils or evil angels were to do it . but it is not so , the reason is not because the good angels have less power than the devils , but because of the nature of that work of the devil , for the work of the devil was a destroying work , as hath been shewed ; it was the destroying of the law of mans creation which was written in his soul , the defacing and blotting out of gods hand-writing , the likeness of gods holiness , and the subjecting of man to the destroying law of sin ; it was the taking away of mans spiritual life , by dividing him from god the fountain of life . now to destroy or undo this destructive work of satan , is to abolish that law of sin and death in man , and to write that contrary law in the soul of man , which satan had blotted out , that is to restore man to the likeness of god , to fashion him again after the image of god , in knowledge , righteousness , and holiness , to raise man , whom satan had murdered , to spiritual life . now it requireth a far greater power to repair and restore , then to destroy , one murderer may take away life , all the angels in heaven , nor all the men on earth cannot restore life to the dead : none but the living god can do it , who is the fountain of life : so the devil , and man yeilding to the devils suggestion , could destroy spiritual life . the law written in the heart of man , that primitive perfection and integrity of mans nature framed after the image of god , in knowledge , righteousness and holiness , but no meer creatures , none but the prince of life , the supream law-giver , by whom all things were made , could restore spiritual life , write this primitive law in the soul of man. but it may be objected , that this work which the apostle iohn saith christ came into the world to do , is a work of destroying . i answ. we are to consider the object of this destroying work of christ , what it was that christ destroyed ; that was a destructive work wrought by the devil that great destroyer and murderer : christ came to destroy that destruction which satan had wrought ; & to destroy destruction is to repair and restore that which was destroyed , to destroy death is to restore life : so the apostle speaking of the resurrection of believers to glory , saith when this corruptible shall have put on incorruption , and this mortal shall have put on immortality ; then shall be brought to pass the saying that is written , death is swallowed up in victory . death had slain thousands of saints , and christ by restoring them to life , raising them to immortality and everlasting life , shall swallow up death in victory : so in the prophecy of hosea , i will ransome them from the power of the grave , i will redeem them from death , o death i will be thy plague , o grave i will be thy destruction . the lord may be said as it were to kill death , and to destroy or bury the grave , when he ransometh his people from death and the grave , and raiseth them up to everlasting life : so in this case , when christ is said to destroy the destructive works of satan , ye must understand that he was to restore that which satan had ruined . this no meer creature in heaven and earth was able to do ; and therefore in the second place , the son of god undertook it , it was a work of almighty power to restore the law of mans creation , spiritual life , the likeness of god , his righteousness and holiness to any of adams posterity , to any of the seed of the woman , and to inable any of them to perform ●ull and perfect obedience to the law : none but god could do it , and therefore the son of god , who is very god performed it . the devil seemed for ever to have deprived mankind of the image of god , and for ever to have disabled all the sons of men from fulfilling the law , but the son of god confounded satan herein , and destroyed this destroying work of the devil , by restoring that which he had destroyed , by framing one of adams posterity , one of the seed of the woman , after the image of god in righteousness and holiness , and inabling him perfectly in every point to fulfill the law. thirdly , the apostle shews how the son of god performed this great work , it was by the manifestation of himself ; for this purpose the son of god was manifested , &c. his manifestation was his incarnation , his being made flesh , taking the nature of man into the unity of his person , for the son of god in his divine nature is invisible , not manifested , but when he became man he was manifested and made visible , and so framed this humane nature thus united to his god-head after the image of god in perfect righteousness and holiness , and inabled it to perform full and compleat obedience to the law. and thus the work of satan was destroyed , one of the sons of adam , one of the seed of the woman after the fall of mankind , being inabled to fulfill the righteousness of the law. fourthly , ye may note by the way , that i do not speak of this as the full sense of this text , as it this were all that christ did in destroying the works of the devil , and in restoring what he had ruined , but i speak of it as a part of the apostles meaning , and a part of that work of christ concerning the point in hand . fifthly , observe that by this work christ established the law : for first , as the law was given to man , so the son of god took upon him the nature of man , and subjected it to the law , as it is said , he was made under the law. 2. he wrote this law of perfect holiness and righteousness upon this humane soul , thus united to his god-head . 3. in this nature of man , he perfectly fulfilled the law , by all which he acknowledged the law to be a perfect rule of righteousness , which as man , he was bound to obey , and so did really confirm and ratifie the authority of it , whereas on the contrary , they that taught m●n to seek justification , and to approve themselves as righteous in the sight of god , by their own personal works of obedience to the law , though they pretended to magnifie the law , they did make void the law , because their righteousness was far short of what the law required ; and therefore to profess that they looked to be justified or found righteous in the sight of god by their own imperfect works done in obedience to the law , was to accuse the law of imperfection , and so to make void the law. saith david , the law of the lord is perfect , and therefore none can be justified by the law , unless their righteousness be perfect . now for sinful men whose natures are contrary to the law , whose sinful omissions and commissions are numberless , whose best works are exceedingly imperfect and defective , to profess themselves justified by the law , is to deny the perfection of the law , and so to abolish or make void the law. so much for the first particular point comprehended in the general doctrine . the second is this : that the lord iesus christ established the law by making full satisfaction to the law : where note two particulars : 1. that christ did make full satisfaction to the law. 2. that hereby he did establish it . 1. for the former , when christ was gloriously transfigured upon a certain mountain in the sight of three of his disciples , behold there talked with him two men , which were moses and elias , who appeared in glory and spake of his decease , which he should accomplish at ierusalem . these two holy men of god , who many ages before had been taken out of this world , by an extraordinary dispensation of god , were sent to meet the lord christ upon this mount ; and why these two ? moses was the lawgiver , i mean the ministerial law-giver , the minister , servant , or instrument of the lord , by whom god who is the only authentical , the supream law-giver , delivered , and as it were handed over his law to the people of israel ; elias was one of the most eminent among all the prophets , and exceeding zealous of the law , and by an extraordinary warrant from god , slew divers hundreds of false prophets for idolatary , and for teaching the people to transgress the law , and when he complained against israel for their heinous sins against the law , the lord directed him to annoint hazael to be king over syria , iehu to be king over israel , and elisha to be prophet in his stead , as so many executioners of gods justice upon backsliding israel for their horrible sins against the law. it seemeth then that these two were sent to shew that the lord jesus christ was he of whom the law and the prophets spake , whom the ceremonial law shadowed out by types and figures , who was to perform full obedience to the moral law , and make full satisfaction for the transgressions of men against the law , and to accomplish what was foretold by the prophets ; and it is said expresly , that they spake of his decease , which he should accomplish at hierusalem . they spake of his death and sufferings , whereby he should make full satisfaction for the sins and transgressions of men against the law , and fulfill the sayings of the prophets . it is not barely said he should dye or suffer death , but that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplish his decease , he should fully and compleatly suffer such a death as should make full satisfaction to the law : he should undergo the full penalty of the law , and make full payment of all the debts which the law could charge upon his people . to make this appear more clearly , consider these particulars : 1. that the lord iesus christ was very god , in the beginning was the word , and the word was with god , and the word was god , the same was in the beginning with god , all things were made by him , and without him was not any thing made that was made . the son of god is called the word , god the father manifesting himself by the son , as a man maketh known his mind by his words or speech . there is the coessential word of god , and there is the declarative word of god ; the son of god is the coessential word of god , of the same essence with god the father . the declarative word of god is that which we have in the holy scriptures : so christ prayed to his father for his people , sanctifie them through thy truth , thy word is truth . for this cause , saith the apostle , thank we god without ceasing , because when ye received the word of god which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of god which worketh effectually in you that believe . these and the like places shew the folly of those who seem to hold , that there is no other word of god but christ , whereas it is plain , that the holy ghost calleth the word written in the scriptures , and the word preached and taught according to the scriptures , the word of god , scil . his declarative word , but christ is the coessential or co substantial word of god : and here it i● said , he was in the beginning , declaring his eternity , when the world and the creatures in it were made , he was not made , but he was from eternity , before all things ; and accordingly he saith to his father , o father glorifie thou me with thine own self , with the glory which i had with thee before the world was , that is , from all eternity . and the word was with god , that sheweth the personal distinction betwixt the father and the son , who are one god and two distinct persons , then his god-head is expresly asserted . and the word was god , the same god with the father , all things were made by him , and without him was not any thing made that was made , all the creatures were made by christ of nothing , and therefore he is very god , for by him were all things created that are in heaven and that are in earth , visible and invisible , whether they be thrones or dominions , or principalities or powers , all things were created by him and for him , and he is before all things , and by him all things consist , not only all visible creatures on earth , but also all the glorious angels of heaven were created by him , and his eternity is declared , he is before all things , his almighty power is asserted , by him all things consist . the frame of the world would fall in peices , the beings of the creatures would be disjoynted , dissolved , did not his almighty arm hold all together : he upholdeth all things by the word of power , and least any blasphemous adversary of christ his god-head should object that christ might create the world as a● instrument and inferiour agent under the father . the apostle telleth us , all things were created , not only by him , but also for him ; he is the principal agent , and he is the cheif end of the creation : they were made for his glory , a clear evidence to prove him to be very god , the same god with the father , for it is the peculiar prerogative of god to be the highest of the whole creation , for whom all things were made ; for of him , and through him , and to him are all things ; to him in this place , and for him in the other , have the same sense , and the original is the same in both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the apostle shews , that christ being in the form of god , thought or judged it to be no robbery to be equal with god , in all eternity he was in the form of god , he was really , properly , essentially god , and therefore judged it to be no robbery to be equal with god. this cutteth off all cavils , for how could it have been less then an high degree of robbery or sacriledge , for any one that was not as truly and properly god as the father , even the same god with the father , to judge himself equal with god , in as much as god the creator is infinitely above the most excellent of the creatures . secondly , he took upon him the nature of man , the word was made flesh . the eternal word or son of god who was before all time , without beginning of dayes , was pleased in the fulness of time to be made flesh , not by transmutation , but by assumption , not by turning his unchangeable god-head into flesh , but by taking flesh , that is , a true humane nature , soul and body , into the unity of his person , so uniting the nature of man to his god-head , as to make it properly his own ; to become one person with himself , the god-head being never separated again from the manhood , nor confounded with it , both natures remaining distinct , but never divided from each other , the same christ remaining perfect god and perfect man : so where it is shewed that being in the form of god , &c. it followeth , but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men , and found in fashion as a man , &c. and without controversie great is the mystery of godliness , god was manifest in the flesh . this is indeed a great mystery , of such an height and depth , and far exceedeth the reach of mens understandings , yet a most certain and infallible truth to be received by faith , and it was necessary the redeemer of manking should be both god and man , that he might satisfie the justice of god , and bear the penalty of the law due to the sins of the world . first , it was necessary that he should be god. 1. that he might inable the humane nature to bear the weight of gods wrath and revenging justice to support the manhood from sinking under it , and being swallowed up of it , whom god hath raised up , having loosed the pains of death , because it was not possible that he should be holden of it ; death had taken a prisoner whom it was no way able to hold , jesus christ as he was man , suffered death , and lay dead in the grave , but as he was god , he raised his humane nature from the dead . secondly , that the infinite worth and excellency of his god-head might make his sufferings of sufficient value to satisfie the justice of god , and the severity of the law for the numberless sins of the world , the same man that suffered being one person with god , and so his sufferings , being , though not the sufferings of the god-head , yet the sufferings of god , that is , the sufferings of him who is god , and therefore it is said , that god hath purchased a church with his own blood . and what is there , which the blood of god was not sufficient to purchase ? secondly , it was necessary christ should be man , that he might satisfie the law , and bear the penalty . 1. that he might be subject to the law ; for it was impossible that the god-head should be made under the law , because the law received its authority from god , and therefore could have no authority over him ; therefore he was made of a womnn , and so made under the law. 2. that he might be in a capacity to suffer the full penalty of the law ; for it is impossible for the god-head which is the fountain of life to dye , or to bear the curse , being the fulness of blessedness : and therefore saith the apostle , we see jesus who was made a little lower then the angels for the suffering of death . he that being very god , was infinitely higher then the angels , took into the unity of his person , a nature a little lower then the angels , scil . the nature of man , and that for the suffering of death , and so for the satisfying of the law. 3. that he might make satisfaction to the law , and bear the punishment of it in the s●me nature of man , in which the law was transgressed and broken ; for verily , he took not on him the nature of angels , but he took on him the seed of abraham ▪ wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest , in things pertaining to god , to make reconciliation for the sins of the people , to make satisfaction for the transgressions of the people against the law , and to reconcile them to god the law-giver . 3. he took upon him the guilt of mens sins , putting himself into the state , and standing in the state of guilty sinners , as it were putting his name into their bond , and voluntarily taking their debts upon himself ; all we , like sheep have gone astray , we have turned every one to his own way , and the lord hath laid on him the iniquity of us all . if the whole congregation sinned , they were to bring a young bullock to be offered for their sin , and before it was killed , the elders of the congregation representing all the people under the government , were to lay their hands on the head of the bullock before the lord : it seemeth b● this ceremony , they did as it were put off the sins of all the people from the guilty sinners , upon the sacrifice : so the lord christ , before he suffered for the sins of his people , first took upon himself the guilt of all their sins , for he hath made him to be sin for us who knew no sin , that we might be made the righteousness of god in him , the guilt of mens sins was imputed unto him , and put upon his account , as his righteousness is imputed to believers , and accounted theirs . 4. he subjected himself to the curse of the law , due to men for their sins against the law ; for it is written , cursed is every one that continueth not in all things which are written in the book of the law to do them : then it followeth , ver . 13. christ hath redeemed us from the curse of the law , being made a curse for us ; for it is written , cursed is every on that hangeth on a tree . thus he exposed himself to the flames of divine wrath , which would have been a consuming fire to a meer creature : but as the wood of the altar for burnt offering was overlaid with brass that it might not be devoured by the fire : so his humane nature being united to the god-head , was so fortified to endure the burning heat of the wrath and curse of god , that it was not consumed by it , but although the god-head was inseparably united to the manhood , and did not leave it for a moment , yet it did so withhold its divine influence from the manhood for a time , that it suffered extream and unconceivable torments in body , but especially in soul , as appeareth in the holy story ; for though god the father loved him infinitely as his son , and as one that was perfectly holy and righteous in his own person , yet he executed his justice upon him to the full , as he presented himself before him , burdened with the guilt of mans sins against the law. it pleased the lord to bruise him , he hath put him to grief . saith the apostle , he spared not his own son , but delivered him up for us . he spared not his own son ; he found him engaged to satisfie the law for the sins of men , and therefore he executed the severity of the law upon him , and spared him not , but delivered him up for us all , saith the text. he did as it were deliver him up with his own hand for sinners , delivering him up by the hand of his love , towards sinners , to the hand of his justice , to be punished for their sins : so that i conceive it may be said that christ had judgement without mercy , that through him mercy might glory over judgment toward repenting and believing sinners . fifthly , he actually suffered death ; he did shed his most precious blood , he humbled himself and became obedient unto death , even the death of the cross. he poured out his soul unto death . iesus when he had cried again with a loud voice , yeilded up the ghost . when they came to iesus , and saw that he was dead already , they brake not his leggs , but one of the souldiers with his spear pierced his side , and forthwith came thereout blood and water . lastly , that it might be manifest that the prince of life was really dead for the satisfaction of the law , he suffered his body to be caried to prison , to be shut up in the grave , and held under the power of death untill the third day . now in the place where he was crucified there was a garden , and in the garden a new sepulchre , wherein was never man yet laid , there laid they iesus . thus ye see the lord jesus christ satisfied the law to the full , endured the rigour , and bare the penalty of it . secondly , by satisfying the law , and endruing the severity of it , he established the law. i suppose it is not necessary to speak much of this particular , because the opening of the former giveth light unto it , breifly thus : 1. the law required perfect obedience , as ye heard , the full performance of every branch and tittle of it . 2. in case of disobedience , transgression , defect , and failing in obedience , the law denounced a grievous penalty , a curse , death and destruction , as was noted also , yea the law given to mankind in adam , had the sentence of death annexed , in the day thou eatest thereof thou shalt surely die . 3. hence it followeth , that if neither the law be fulfilled in a way of obedience , nor satisfied by the inflicting of the punishment , then it is made void , and declared to be of no force , to have lost its authority , its vigour , and to be frustrated of its end . 4. thereupon we may infer by the rule of contraries , that the lord jesus christ having in the nature of man born the full penalty , severity , and curse of the law , due to the sins of men against the law , and by his god-head , to which his humane nature wherein he suffered is personally united , gave sufficient value and worth to his sufferings , to make full satisfaction to the law , to the uttermost , that the law in its greatest rigour could require : hence it clearly followeth , that christ established the law. this was a reall and full acknowledgement of the authority of the law ; the wonderful abasement , the grievous sufferings of the son of god , were signal evidences , infallible demonstrations of the force and authority of the law ; the lord of glory appearing in the form of a servant , to make way for satisfying the law : he that is the brightness of the fathers glory , enduring the shame of the cross , did abundantly witness to the world the authority of the law. the lord jesus christ spared not his most precious blood , but freely poured it forth to satisfie the law , for the sins of his people , and thereby ratified and sealed the authority of the law. how should this be improved to stir up poor souls without delay to turn to the lord , and flee to christ ? for in as much as the lord jesus did both perform perfect obedience to the law , and bear the full penalty and curse of the law , and by both these establish the law ; it sheweth clearly that the law standeth in full force against all that are out of christ , they being guilty of sin against the law , are subject to the curse of the law ; for being not found in christ , they have no part in his perfect righteousness and full satisfaction , and therefore are every moment in danger of the sentence of condemnation denounced by the the law. it is true that christ hath fully satisfied the law : but what doth this help them that remain in their natural estate of impenitency and unbelief ? that full satisfaction which christ made to the law , ratifieth the authority of the law , and proclaimeth to the world , that the law spareth none that are under the law , and so are all that are not in christ , and so under grace ; and therefore rest not one day in this condition ; sin lieth at the door , he avenger of blood is at thy back , the voice of the law is , pay that thou owest : it is a groundless plea to say , christ hath paid all , if thou remainest out of christ. secondly , if sin were so exceeding grievous and bitter unto christ , oh let it not be sweet and delightful unto thee ! it sin imputed were such an unspeakable torment to the lord jesus christ , what a shame is it for any that pretend to be members of christ , to make it the matter of their contentment ? dost thou call thy self a christian , and canst thou see the son of god abased for sin , put to an open shame , buffetted , spit upon , crowned with thorns , and sweating drops of blood , exceedingly afflicted in soul , bleeding and dying upon the cross for sin , and yet canst thou hold up thy head , take a pride in sin , glory in it , despise reproof , gain by it , thrive by it , rise by it , get preferment by it , sport and solace thy se●f with it , and still own the name of a christian ? what is this but to be an enemy to the cross of christ , harbouring in thy bosom , that enemy which fastned and nailed him to the cross ? thirdly , here'i 's ground of sound comfort for them that are in christ , he hath made full satisfaction to the law , he hath paid the debts of his people , cancelled the bond of the law , redeemed them from the curse , the law can exact no satisfaction from them , he hath fully cleared all accounts , there is therefore now no condemnation to them which are in christ iesus , who walk not after the flesh but after the spirit : but of this somewhat may be spoken upon the next point . the third particular followeth . viz. that the lord iesus christ established the law by communicating his perfect righteousness to believers : where , as in the former points there are two branches . 1. that the perfect righteousness of christ is communicated to believers . 2. that hereby the law is established . concerning the former , ye heard before of the perfect righteousness of christ , who both was a lamb without spot , knew no sin , and performed compleat obedience to the law , and also did undergo the punishment and curse of the law due to the sins of men and women , and so made full satisfaction to the law. now that which is to be cleared is this , that this perfect righteousness of christ is communicated to believers . 2. how it is received by believers . 3. what are the effects and consequents of the righteousness of christ thus communicated and received . for the first , 1. the righteousness of christ is communicated to believers , not by infusion , but by imputation , not so as to be inherent in them , but so as to be imputed to them ; so as to be accounted theirs ; for he hath made him to be sin for us that knew no sin , that we might be made the righteousness of god in him . as the sins of men were not infused into christ , so as to be inherent in him , but imputed to him : so the righteousness of christ is not infused into believers , so as to be inherent in them , but is imputed to them and accounted theirs . the satisfaction which christ hath made to the law is imputed to them , that is , reckoned to belong unto them , as if they had satisfied the law in their own persons . so it is said of abraham , it was imputed unto him for righteousness . now it was not written for his sake alone , that it was imputed to him : but for us also to whom it shall be imputed , if we believe on him who raised up iesus our lord from the dead . as if a king should pardon a great malefactour for his fathers sake , who had done some eminent service to the state , his fathers deservings might be said to be imputed to him , accounted his , as if they had been his own ; and when a surety payeth anothers debt , the payment is imputed to the debtour , and accounted as done by him , and he is as fully discharged and esteemed out of debt , as if he had paid it with his own mony : so believers have no righteousness of their own to satisfie the justice of god , but the righteousness of christ is imputed to them , that is accounted theirs ; as if they had been perf●ctly righteous by performing perfect obedience , and making full satisfaction in their own persons to the law ; and here ye may observe who it is that imputeth the righteousness of christ to believers 2. of what nature this act of imputation is . 1. it is god that imputeth the righteousness of christ to believers , saith the apostle . david describeth the blessedness of the man unto whom god imputeth righteousness without works ; it is god who imputeth righteousness unto justification , and it properly belongeth to him as the supream judge ; who shall lay any thing to the charge of gods elect ? it is god that justifieth , who is he that condemneth , it is christ that died , yea , rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . here the apostle seemeth to set before us a representation of the highest tribunal or court of judicature , intimating or supposing the persons indicted , the accuser , the judge , the advocate ; the persons indicted or arraigned , the elect of god , true believers : the accuser , implied in those words who shall lay any thing to the charge of gods elect ? the judge , god ; it is god that justifieth , the advocate ▪ christ who , first died , and so made satisfaction for the sins of his people . 2. rose again , and by this his deliverance , out of the grave the prison of death , made it evident that their debts were fully discharged . 3. he is at the right hand of god , which is a sure argument that he is highly in the judges favour . 4. he improveth his interest in the judge , by making intercession for his people , presenting his merit and righteousness to his father , to be imputed to them , and accounted theirs , and therein pleading his satisfaction , made in their stead , for their pardon and justification . but the thing for which i bring this place at the present is , to shew that it is god who imputeth the righteousness of christ to believers , it is he that justifieth , god is the efficient cause , the authour of the imputation of christ his righteousness to his people , and so of their justification , it is one god which shall justifie the circumcision by faith , and the uncircumcision through faith , scil . all sincere believers , whether israelites or gentiles . now the works of god toward the creatures , are the works of all the three persons of the god-head , father , son , and holy ghost , and therefore christ , as he is mediator between god and man , presented his righteousness unto god , to be imputed to his people for their justification ; as he is god , he imputeth his righteousness , merit and satisfaction to them , and justifieth them . 2. consider of what nature this act of imputation is , whether it be an act of justice or of grace . i conceive this act of god , imputing the righteousness of christ to his people , is an act of grace or free favour , & undeserved love ; being justified freely by his grace , through the redemption that is in christ iesus , whom god hath set forth to be a propitiation through faith in his blood . it is said believers are justified freely : and then again , by his grace , the latter explaining the former ; freely , that is , by his grace and free favour : for though the righteousness and satisfaction of christ is of infinite merit and worth ; yet 1. god the father by a pure act of grace , gave his son to dye for sinners : so it is said here , whom god hath set forth to be a propitiation through faith in his blood : herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins . 2. christ , as he was man , was freely chosen of god for this purpose ; so god saith concerning him , behold my servant whom i have chosen : the man christ jesus was freely chosen of god to become one person with the son of god ; the son of mary did not merit to be personally united to the son of god , but was freely chosen of god , to be exalted to this incomprehensible dignity , glory and majesty , far above all other creatures , angels and men , and from this personal union to which he was freely chosen , proceedeth the greatness and all-sufficiency of his merit . 3. god in his law hath denounced the penalty of death , the curse , everlasting destruction , against every one that was guilty of sin against the law , and he was not bound to accept of satisfaction at the hand of another in their stead , nor to hold them discharged of the guilt of their sins , upon the account of anothers sufferings for sin , and therefore it was an act of meer grace in god , to accept of christ his satisfaction in behalf of sinners , and to impute his righteousness to them , and to account it theirs for their justification . and so it was according to the covenant and agreement which god the father freely made with christ , according to which agreement , believers are given to christ : so he saith to his father , i pray for them which thou hast given me , for they are thine : behold i and the children which god hath given me , those lost sinners whom god gave to christ , as mediatour and redeemer , to save them by his death and satisfaction : to them god the father , by his grace , that is , freely imputeth the righteousness of christ , & accounteth it theirs , accepting them as righteous through him . secondly , observe how the righteousness of christ is received by believers , that is , by faith unfeigned : the righteousness of god without the law is manifested , being witnessed by the law and the prophets , even the righteousness of god which is by faith of jesus christ unto all , and upon all that beleive the righteousness whereby believers are justified , is the righteousness of god ; it is such a righteousness as god hath revealed ; as he hath appointed for this end ; as he approveth and accepteth ; such a righteousness as he giveth to believers , this righteousness is received and applied by the faith of jesus christ : not by the faith which christ hath , but by the faith which believers have in christ , not by the faith whereby christ believeth , but by the faith whereby men believe in christ. believers being united to christ by the spirit on the one side , and by faith on the other . god imputeth the righteousness of christ unto them , and they receive and apply it to themselves by faith : so in that conclusion of the apostle , therefore we conclude that a man is justified by faith without the works of the law. in these and many other places , where faith is said to justifie , divines understand it to be meant not meritoriously ; for so christ justifieth by his merit , procuring justification for sinners : not by way of efficiency , for so god justifieth , as the author of justification , as the judge , imputing christ his righteousness to believers , and so justifying them : not materially , for so the righteousness of christ justifieth , as the matter of justification : not formally , for that is by way of imputation , but faith justifieth . 1. objective , not by force of its own act of believing , but by vertue of its object , which it apprehendeth , scil . christ his righteousness . 2. instrumentally , faith justifieth by applying the righteousness of christ to the believing soul , whereby it is justified . 3. observe the effects , or consequents of the righteousness of christ thus imputed of god , and received by faith , they are delivered from the guilt of sin , blessed are they whose iniquities are forgiven , and whose sins are covered . blessed is the man to whom the lord will not impute sin . christ his righteousness is accounted theirs , and so their own sins are no longer accounted theirs , and so they are free from condemnation . there is now therefore no condemnation to them which are in christ iesus , who walk not after the flesh but after the spirit . they are accepted as righteous in the sight of god , because the perfect righteousness of christ is imputed to them , who perfectly obeyed the law ▪ and fully suffered the penalty of the law , hereby also they have an interest in everlasting life and salvation , whom he justifieth , them he also glorified . again , a constant consequent of the righteousness of christ communicated and imputed to believers , for their justification is regeneration , conversion , sanctification ; for the same faith which applieth the righteousness of christ to believers for the forgiveness of sin , and for their justification , doth unite them to christ , so that they partake of his spirit and sanctifying graces . the second branch of the point is , that the lord iesus christ by communicating his perfect righteousness to believers doth establish the law. this clearly followeth upon those things which have been spoken , for in as much as the lord jesus christ performed obedience to the law , and suffered the full penalty of the law , and then communicated his perfect righteousness to believers , making them one with himself , uniting himself to them by his spirit , and uniting them to himself by faith , that so himself and his perfect righteousness might become theirs , and that hereby they might be justified and accepted as righteous in the sight of god. this was an effectual declaration , a real acknowledgment of the force and authority of the law : for hereby he witnessed that the law was such an authentical and indispensable rule of righteousness , that none could be justified and accepted as righteous in the sight of god the supream lawgiver and judge , but by such a righteousness as was fully answerable to the rule of the law , and therefore because in this corrupt state of nature , wherein all mankind are , since the fall , no man could have performed perfect obedience to the law in his own person , but all must have lain under the sentence of condemnation , and utterly perished . the lord christ having taken upon him the name of jesus , and the office of a saviour and redeemer , to save his people from their sins , yet would not save them in an illegal and irregular way , not by his royal prerogative without respect to the law , but by fulfilling the righteousness of the law in his own person , and then communicating his perfect righteousness to them , investing them with it , cloathing them with this spotless and glorious robe of his righteousness . on the other side , the contrary doctrine of justification by the works of the law , teaching that men might be delivered from condemnation , and approve themselves as righteous in the sight of god , by their own inherent holiness and works performed by them in obedience to the law , did deny the force , the vigour and authority of the law , because the holiness and performances of the best of them did fall far short of the perfection of the law. now to say that men may be justified by the works of the law , whose works did not answer the righteousness required in the law , was to declare the law to be void , to have lost its power , to condemn the transgressours , of the law. but christ having fulfilled the righteousness of the law , and born the full punishment of it , and communicated his righteousness to believers ; hath dearly and abundantly ratified the authority of the law , and so as the apostle saith , christ is the end of the law for righteousness to every one that believeth . the law attaineth its end in christ , because he hath fully answered and satisfied the law , and communicateth his perfect righteousness to his people , that they might be justified and saved without the least prejudice to the authority of the law. the use of this may be , to stir up believers exceedingly to admire and magnifie the lord iesus christ , who being very god , the supream law-giver , from whom the law received all its force and authority , was pleased by a voluntary act of his love to become man and so to be made under the law ; to subject himself to the authority and power of the law , to perform perfect obedience to the law , and to bear the curse of it , and then as it were to make over , and communicate to poor guilty condemned sinners , this his perfect righteousness for their justification and salvation ; and therefore the apostle prayed thus for believers that christ may dwell in their hearts by faith , that ye being rooted and grounded in love , may be able to comprehend with all saints , what is the breadth , and length , and depth , and height , and to know the love of christ which passeth knowledge . it is an height and depth which creatures cannot reach , a breadth and length which they cannot measure , but those that have interest in christ , and his perfect righteousness , should labour to view and surveigh it diligently , that they may see into it more and more , and advance and magnifie the lord jesus christ , who is iehovah their righteousness . secondly , this may take down the natural pride of mens hearts , the best of adams posterity except christ alone , would have been accursed and condemned wretches , had they not been justified and saved by a borrowed righteousness , by the righteousness of another , even of christ , communicated and imputed to them , and accounted theirs , where is boasting then ? it is excluded : by what law ? of works ? nay , but by the law of faith , that is , by the doctrine of the gospel , which declareth that the only way for men to escape condemnation , and to appear righteous before god , is to become poor in spirit , and as wretched , guilty , lost creatures , to go out of themselves , and renounce all hope and confidence in themselves , and all their own abilities , duties , and performances , and to flee to christ alone , that they may be justified by his righteousness , and accepted of god in him , to come as poor naked wretches , that have never a rag of their own to cover their shame , and to beg of christ white rayment , the spotless covering of his righteousness : this doctrine excludeth boasting , and confoundeth pride , if there be any thing for which thy heart is apt to be lifted up , either to think highly of thy self , or to despise others , remember that if thou art an unbeliever , thou standest guilty , and condemned before the lord , and so hast cause instead of exalting thy self to be exceedingly abased , and to be restless , until thou be delivered from condemnation , and hast obtained pardon and justification through the righteousness of christ : if thou art a true believer , remember thou art justified by a righteousness which was never wrought by thee in any part , but wholly and only by the lord jesus christ , and out of the riches of grace and mercy , communicated and imputed to thee , whereof thou wast as unworthy as any of them that lye under the sentence of condemnation ; hast thou not then a double cause of humiliation ? 1. because of thine own guiltiness and unworthiness in thy self . 2. because so rich a favour was freely bestowed upon thee ; for the greater the gift is which is bestowed upon unworthy persons , the more cause have they to be low in their own eyes , the bounty of the giver , and greatness of the gift , casteth shame upon the unworthiness of the receiver . thirdly , this may encourage the worst of men and women , the chief of sinners , to come to christ , and to turn to the lord. here is a perfect righteousness , a full satisfaction , here is a saviour and mediator between god and man , the man christ jesus , who hath performed perfect obedience to the law , and suffered the punishment of the law due to the greatest sinners , for the greatest sins : and therefore as was noted before , he is called iehovah our righteousness ; for though believers are not justified by the essential righteousness of christ , as god ; yet i conceive the infinite worth of the infinite iehovah , god the son , raiseth that righteousness which he hath wrought for sinners , to such an unspeakable value , as is sufficient for the sins of the whole world : how inexcusable then is their neglect , who rather lye in their sins , then seek to christ ? and on the other side , what a door of hope is opened to them who are discouraged through the greatness of their sins ; what can hinder thee from receiving pardon and obtaining full forgiveness ? not the greatness of sin , for christ hath done and suffered that which is abundantly sufficient to answer all , nothing can hinder thee but an impenitent and unbelieving heart . fourthly , let christians be stirred up exceedingly to labour after truth of faith , and strength of faith ; for as the righteousness of christ is that for which believers are accepted as righteous with god : so saith is that grace whereby it is applied to the soul , the father of the distressed child cryed out and said with tears , lord i believe , help mine unbelief : and the apostles said unto the lord , increase our faith. pray earnestly for faith , and for strength and increase of faith , that ye may be established in the faith , and confirmed in the assurance of your interest in christ , and his perfect righteousness : this is the sheild which quenched the fiery darts of the devil . what may christians expect , that the devil should rather aim at , than the destroying or weakning of their faith , to divide them from christ , to dissolve the marriage bond between him and them , to strip them of their wedding garment , the robe of christ's righteousness ? and what should christians endeavour more than the strengthning of their faith ? fifthly , let all that are in christ , justified by the righteousness of christ , labour to walk as becometh those that are partakers of so rich a blessing . this was one great end of christ his coming into the world , and performing this glorious work of redemption , that he would grant unto us , that we being delivered out of the hand of our enemies , might serve him without fear , in holiness and righteousness before him all the days of our life : and therefore the apostle having spoken at large of this doctrine of justification by faith in christ his righteousness , exhorteth believers thus , i beseech you therefore brethren by the mercies of god , that ye present your bodies as a sacrifice , living , holy , acceptable unto god , &c. of him are ye in christ iesus , who of god is made unto us , wisdom , righteousness , and sanctification , and redemption : those to whom christ is made righteousness for their justification , to them he is made sanctification , conforming them to himself in holiness . justification and sanctification are , 1. distinct. 2. unseparable , neither to be confounded together , nor separated from each other : they are distinct , sanctification is no cause nor part of justification . no man is justified for his holiness , but only for the righteousness of christ. on the other side , sanctification and holiness is unseparably joyned with justification ; whosoever is justified is also sanctified , when sin is forgiven , it is also mortified . do not flatter your selves with a perswasion of the pardon of your sins , and the justification of your persons , while ye want the beginning of sanctification . saith the apostle , ye are washed , ye are sanctified , ye are justified in the name of the lord iesus , and by the spirit of our god. all that are washed from the guilt of sin in the name of christ , and by the virtue of his blood , being made partakers of righteousness unto justification , are also washed by his sanctifying spirit and grace , from the filth and pollution of sin , and made partakers of his holiness . in the next place , we have the fourth particular , that the lord iesus christ established the law , by making it a rule of obedience to his people . 1. christ made the law a rule of obedience to his people . 2. hereby he established the law ▪ 1. concerning the former , the lord christ saith , think not that i am come to destroy the law and the prophets , i am not come to destroy , but to fulfill ; for verily i say unto you , till heaven and earth pass , one jot or one tittle shall in no wise pass from the law till all be fulfilled , the law is established as a perpetual rule to direct christians in the ordering of themselves , all the powers of their souls , affections of their hearts , their thoughts , words , and actions ; and therefore christ himself in divers passages following , presseth , not only the outward but also the inward observation of the law , a certain man asked christ this question , which is the great commandment in the law ? iesus said unto him , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind : this is the first and great commandment , and the second is like unto it , thou shalt love thy neighbour as thy self : on these two commandments hang all the law and the prophets . i conceive the lord christ in this answer doth clearly confirm the law , as a rule of obedience by his authority . 1. he doth as it were open the bowels of the law , and discover the soul and spirit of it , shewing that it consisteth in two things , 1. intire , and perfect love to god. 2. as subordinate hereunto , sincere love to our neighbour . 1. because all things commanded in the law are , either love to god and man , or such things as love supposeth , as the knowledge of god , or such affections , thoughts , words , actions ▪ as accompany or flow from love . 2. all sins of omission or commission towards god or man , are either want of love , or such as proceed from the want of love . now in that christ doth so highly extol these two commandments which comprehend the substance of the law , he established the law as a rule of obedience for his people . secondly , in this speech , he had respect , not only to the ten commandments delivered exod. 20. but also to the doctrine of the prophets throughout the old testament , saying , on these two , &c. the prophets opening and enlarging in particulars , what is generally comprized in the ten commandments : and if we compare this with what we had before , where he saith , he came to fulfill the law and the prophets ; we may gather , that he established the law delivered by moses , and expounded by the prophets , as a rule of obedience to his people . again , how frequently doth the spirit of christ in his apostles establish the law , as a rule of obedience for his people . what are those things which the apostles by the authority of christ and his name , require of christians but things commanded in the law ? and what are those sins which they call upon christians to shun , but sins forbidden in the law ? let love be without dissimulation : abhor that which is evil , cleave to that which is good , &c. what multitudes of instances might be given in this kind , and therefore saith the apostle , the end of the commandments is charity out of a pure heart , and of a good conscience , and of faith unfeigned . these are things required in the law. the grace of god which bringeth salvation to all men , hath appeared , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world . the gospel and word of grace which christ hath revealed to the world , and confirmed by his death , teacheth those things which are the substance of the law ; and therefore christ hath established the law , for a rule by which his people are to act and walk , as he which hath called you is holy , so be ye holy in all manner of conversation ; because it is written , be ye holy for i am holy . the spirit of christ in the apostle , alledgeth the very word of the law as ratified by the authority of christ , as a rule of holiness to which his people must conform their hearts and lives . but it may be objected , that divers passages of the new testament make against this , such as these , the law is not made for a righteous man , but for the lawless and disobedient . and the apostle saith to them that are in christ , ye are not under the law , but under grace . god sent forth his son made of a woman , made under the law , to redeem them that are under the law. fo answer to thes● things , consider , that the law may be considered two wayes . 1. as a covenant of works , severely requiring full and exact obedience and perfect righteousness upon pain of the curse : and so believers being in christ , are not under the law but under grace . the lord hath reconciled them to himself in christ , received them into a covenant of grace , discharged them of the curse of the law , and sentence of condemnation , justified and accepted them as righteous through the righteousness of christ , given them access to his mercy seat , so that the law is not made for a righteous man , as a covenant of works . believers are not to be judged according to the rigour and severity of the law , nor subject to the curse or condemnation of the law , and therefore the apostle saith , christ hath redeemed us from the curse of the law , being made a curse for us : but the lawless and disobedient natural persons , being out of christ , and standing upon their own bottom , and so being to answer the justice of god upon their own account , are under the law as a covenant of works , and subject to the malediction , curse and condemnation of the law. secondly , the law may be considered as a rule of life , as a direction to true believers , guiding them in the wayes of god , teaching them how they ought to walk and to please god , how to walk answerably to his saving mercies , and spiritual blessings communicated to them in christ : and in this regard the law is established by christ , for the use of his people ; and so i conceive in this sense , the law is so far from being a covenant of works , that it becometh a part of the covenant of grace , or a rule subservient to the gospel . so the apostle telleth the believing thessalonians , ye know what commandments we gave you by the lord iesus , the commandments which he delivered to them were given by the lord jesus , in the name of the lord jesus christ , by vertue of his authority and commission received from him ? now what commandments were these ? even the same that are delivered in the law , in some of which the apostle giveth instance : first in general , this is the will of god , even your sanctification , that ye should be sanctified , and so conformed to the law of god in all things . then in special , that every one of you should know how to possess his vessel in sanctification and honour , not in the lusts of concupiscence , &c. in a word , the law is of use both unto them that are out of christ , and to them that are in christ : to the former it discovereth the contrariety of their natures , hearts , and lives , to the mind and will of god , their utter disability to fulfill the law , and thereupon makes known unto them their woful estate , that they lye open to the wrath and curse of god , and the danger of everlasting condemnation : and so the law may be of use : 1. to take down the natural pride that is in men and women , to cause them to see their own vileness and lost condition , to renounce all confidence in their own imaginary righteousness , to abase themselves to the dust before the lord , for by the law is the knowledge of sin . secondly , the law may be of use to such , to drive them out of themselves , to seek after the remedy , to cause them to flee to christ , that they may be washed in his blood from all their sins , justified by his perfect righteousness , and so redeemed from the curse of the law , and delivered from the wrath to come . 2. to true believers the law may be useful . 1. to humble them , and make them poor in spirit , and low in their own eyes . and that , 1. in respect of their state by nature . 2. in respect of their present condition , now that they are renewed by grace . in the former respect , they may see in the glass of the pure and holy law of god , the woful deformities and blemishes of their souls , as they were of themselves , their numberless omissions and commissions , and being inlightned by the spirit of christ , these things are the more manifest to them . secondly , in respect of their present condition , as they are renewed by grace though they have the spirit of christ conforming them in some degree to the law , yet by comparing both the frame of their souls , and their thoughts , words , actings , conversations , with the pure and spiritual law of god ; they find themselves far short of the mark , and that they need daily renewed acts of grace and free pardon from the mercy seat . secondly , the law is of use to direct them , to shew them what frame of spirit , what wayes are pleasing to the lord , who is the law-giver , and author of the law. 3. the law is useful to believers , to quicken them and stir them up more and more , to purge themselves from all filthiness of flesh and spirit , to cleanse their hearts from those corruptions which are contrary to the law , and to labour after an increase and growth in all holy and sanctifying graces , and to strive after farther perfection , saith the apostle , brethren , i count not my self to have apprehended , but this one thing i do , forgetting those things which are behind , and reaching forth unto those things which are before , i press toward the mark for the prize of the high calling of god in christ iesus . it seemeth the apostle , notwithstanding that great measure of the spirit of christ , which he had received , and the great improvement made of his talents , the eminent services done to the church , yet looked upon the mark , as being far before him , a great way beyond him , that is , that he was far short of the perfection of holiness and righteousness which the law required , and therefore he did reach forth and press forward with all his might . when the best christians find how far they fall short of that height of perfection which the law calleth for , scil . to love the lord their god with all the heart , and all the mind , and all the soul , and all the might , &c. may not this be a powerful motive to quicken them , to use all holy endeavours for the perfecting of holiness in the fear of god ? secondly , the lord christ , by making the law a rule of life and holy obedience for his people hath established the law. it is true he hath redeemed sincere believers from the curse of the law , but that was done without the least prejudice to the force and authority of the law , because himself did bear the curse in his own person , and so he did both save his people from the curse of the law , and yet fully satisfie the law , but herein did christ put an high degree of honour upon the law , that though he had made full satisfaction to the law , in behalf of his people , yet he will have the law to remain as a directory and rule of holiness and righteousness for those that are appointed hei●s of salvation . he hath made the law a rule for the ordering of his royal family , of his spiritual kingdom . the lord christ hath exalted the law to a great height of dignity , in that himself being the law-giver , and having united believers to himself by his spirit , and ruling in their hearts by his grace , yet requireth them to attend to the law as the rule by which they should regulate and order their hearts and wayes . the use of this may be , first to shew the errour of those who seem to deny the use of the law for believers in any kind , as if they were to bring them in bondage under a covenant of works . how usual is it with men to mistake the meaning of the holy scripture , and in special to take those things as absolutely meant , which are to be understood only in some respect . so in this case , because the scripture sheweth that christians are not under the law , therefore they seem to say , they have nothing to do with the law , and that the law hath not any thing to do with them : but though they are free from the curse of the law , yet the law is still of great use to them , to guide them in such a course of holy obedience wherein they are to glorifie god , and to walk worthy of the lord to all pleasing . the apostle i conceive speaketh of such licentious libertines , and antinomian teachers , who when they speak great swelling words of vanity , they allure through the lusts of the flesh , through much wantonness , those that were clean escaped from them that live in errour , while they promise them liberty , they themselves are yet servants of corruption ; for of whom a man is overcome , of the same he is brought in bondage . is it not common with many to complain of bondage under the law , who on the other side remain in a miserable bondage under their lusts ? secondly , this may open the eyes of those self-deceivers , who pretend faith in christ , as if their sins were pardoned through his satisfaction , and their persons justified by his righteousness without the works of the law , and thereupon sin securely , not caring to order their hearts and waye● according to the law , nor to make it the rule of their lives : the apostle notably sheweth the folly of such , for having proved that believers are freely pardoned and justified by the righteousness of christ , without any consideration of their own works done in obedience to the law , insomuch that he saith , where sin abounded , grace did much more abound : whereas sin abounded in men , the grace and free love of god did much more abound , and gloriously manifest it self through christ towards believers , in pardoning their sins , and accepting them as righteous ; thereupon he proposeth a question or objection , what shall i say then ? shall we continue in sin that grace may abound ? as if some licentious person turning the grace of god into laciviousness , should say , if our best works be of no force or weight at all towards our justification on the one side , and the grace of god on the other side , be gloriously illustrated by occasion of our sins , why should we fear to sin against the law , or be careful to walk according to that rule . the apostle answereth by way of detestation , god forbid ; or , let it not be : let not so vile a thought enter into the heart of any christian . secondly , by way of confutation , how shall we that are dead to sin , live any longer therein ? know we not that so many of us as were baptized into jesus christ , were baptized into his death ; therefore we are buried with him by baptisme into his death , that like as christ was raised up from the de●d by the glory of the father ; even so we also should walk in newness of life , as if he had said , they that are justified by the righteousness of christ applied by faith , are by the same faith united unto christ , and therefore dead to sin , as christ died for sin ; and raised to newness of life , as christ rose from the dead ; the spirit of christ thus manifesting the vertue of christ his death , and the power of his resurrection in them , and so leading them in the way of holy obedience according to the rule of the law. they therefore that fancy to themselves pardon of sin , justification , and salvation through faith in christ , and give up themselves to walk according to their own lusts , and not according to the law of god , do highly dishonour christ , and delude their own souls ; for the apostle peter speaking of him , and him hath god exalted with his right hand , to be a prince and a saviour , for to give repentance to israel , and forgiveness of sins . the lord jesus christ is exalted to be both a prince and a saviour , to rule and to save as a prince , to give repentance whereby men and women are subjected to his government , and to his holy law ; and as a saviour to procure for them forgiveness of sin and justification . they then who would have their sins pardoned through christ , but not their souls subjected to the will and law of christ , they would have but an half christ ; they would have christ the saviour , but not christ the prince ; and this is the way to have no christ at all , no portion nor interest in christ. i beseech you therefore as you love your souls , take heed of this soul deceiving fancy ; and as you desire christ for your saviour , so obey him as your prince , according to his holy law , which he hath established as a rule of life for his people . finis . texts of scripture explained occasionally . 2 thes. 2. 1 , 2 , 3. page 10. rom. 7. 18. p. 16. revel . 8. 13. p. 50. 1 king. 18. 40. p. 59. mat. 13. 22 , 30. p. 61. acts 7. 37. p. 83. joh. 4. 19 , 20 , 21. p. 83. gen. 22. 18. p. 91. lev. 1. 4. p. 105. 2 king. 3. 20. p. 108. dan. 9. 21. p. 108. heb. 10. 5 , 6 , 7. p. 115. 1 cor. 9. 13 , 14. p. 119. 1 cor. 10. 18. p. 126. 2 cor. 2. 4. p. 147. 1 cor. 6. 18 , 19. p. 148. num. 23. 5. p. 158. rom. 1. 19. p. 179. rom. 5. 13 , 14. p. 188. amos 2. 4 , 5. p. 191 , 192 , 193. gal. 5. 4. p. 209. james 2. 24. p. 210. 1 john 3. 8. p. 227 , &c. luke 9. 30 , 31. p. 233 , 234. john. 1. 1 , 2 , 3. p. 234 , 235. mat. 22. 35 , to 40. p. 261 , 262. notes, typically marginal, from the original text notes for div a50402-e1400 2 pet. 3. 15. rom. 1. 17. parts of the words . doctr. 1. rom. 3. 1 , 2. ro. 3. 5 , 6 , 7 , 8. rom. 6. 1. &c. ver . 14. the general reason of the point . 1 joh. 4. 5 , 6 ▪ particular reasons . joh. 1. 5. eph. 7. 8. col. 3. 9 , 10. mat. 22. 23 , & 29. &c. ignorance greater or less and whence . 1 thes. 4. 15 , 16 , 17. 2 thes. 2. 1 , 2 , 3. luk. 13. 3. joh. 3. 3. heb. 12. 14. prejudicate opinion , the cause of perverting the truth through ignorance . rom. 10. 3. 2. reason of the point . tit. 2. 11 , ●2 . 3. reason of the point . 4th reason of the point . mat. 16. 24. 5th , reason of the point . 〈◊〉 16. 14. 〈…〉 1. use of the the first doctr. rom. 7. 18. act. 13. 46 ▪ 2 cor. 2. 16. rom. 7. 5 , 1 pet. 2. 8. ver . 12 , 13. use 2 , 2 thes. 2. 12. use 3. two questions answered . answ. to 1. some of note for profession unsound at heart . 1 joh. 2. 18 , 19. 2. answ. to 1. query . some err because their knowledge is but in part . 3. answ. to 1. quaere . god permits it to teach us how to esteem men . gal. 1. 8. answ. to 2. query . carnal persons may be constant to some truths , and whence . 1. answ. from natural quickness of judgment . 2. answ. from affectation of a seeming constancy . 3 answ. satan 〈◊〉 sure of them a●other way . 4. ans hoped advantage from those that hold the truth . 5. answ. from their indifferency to opinions in religion which keeps them from new ones . act. ●8 . 15. & 25 , 18 , 19. notes for div a50402-e3610 2. doct. gracious hearts abhor opinions which oppose the truth of god. proof . 1. from examples . of m●ses . num. 31. 3 , 7 , 8 , 14 , 15. ver . 1 , 2. of elijah . 1 king 18. 40. of micaiah . & ch. 22. 23. of ieremiah . jer. 28. 15 , 16. & 29. 21 , 22. ver . 31 , 32. of iohn baptist. mat. 3. 7. & 15. 6 , 7. of our blessed lord. mat. 16. 12. mat. 23. joh. 10 8. of st. peter . 2 pet. 2. of st. iude. jud. 11. 1 joh. 2. 19 , & 4. 1. 2 joh. 7. 10 , 11. rev. 2. 6. & 14 , 15 , 16. ver . 20. of st. paul. rom. 16. 17 , 18 1 cor. 15. 2 cor. 11. 13 , 14 , 15. gal. 1. 8 , 9 gal. 3. 1. & 5. 12. phil. 3. 2. col. 2. 4. 8 , 18. 2 thes. 2. 1 tim. 1. 19. 20. 1 tim. 4. 1 , 2. 2 tim. 2. 17. 2 tim. 3. 1. ver . 6. ver . 13. & 43 , 4. tit. 1. 10. 11. & 3. 10. 11. heb. 13. 9. 10. 2. proof of the doctr. by argument . 1. reason from the glory of god wronged , &c. joh. 7. 28. tit. 1. 2. joh. 14. 6. & ver . 17. 1 cor. 15. 15. 2. reason . godly have an antipathy to heresies . joh. 10. 5. 1. from the new birth . jam. 1. 18. 1 joh. 3. 19. 2. they are children of the god of truth ▪ reason 3. errours destructive to souls . 4. reason . spreading nature of errors 5. reason . errors apt to overtop truth and how . 6. reason . heresies spread speedily . job 1. 7. 7. reason . errors withdraw souls from the means of grace 8. reason . errours devides the church . 1 cor. 12. 27. eph. 5. 23. & 4. 3 , 4 , 5 , 6. rom. 16. 17. act. 15. 1 , 2. ver . 7 , 24. phil 3. 2. beza . caution 1. eph. 4. 14. 15. prov. 23. 23. jude 3. 4. 2 tim. 1. 13 , 14 , 15. tit. 1. 9 , 10 , 11 , 13. joh. 7. 41 , 42 , 43. & 10. 19 , 20 , 21. mat. 10. 24 , 25 , 26. luk ▪ 12. 51. divisions from satans malice . mans frowardness . act. 14. 1 , 2 , 3 , 4 , 5. 1. use. rev. 8. 13. rev. 9. 1. rom. 9. 1 , 2 , 3. gal. 4. 19. psal. 119. 158. vse 2. 1. obj. 1. plea for tolerating all &c. answered . ●um . 6. 12. 3. ex. 22. 28 , 29. 2. answer . 3. answ. answ. 4. jud. 22 , 23. 2. obj. 3. obj. answ. col. 3. 16. 25. 4. obj. answ. obj. 5. luk. 1. 32 , 33. answ. 1 king. 18. 40. 2 king 16. 24 , 25 , &c. 30. obj. 6. answ. lev. 24. 16. ob. 7. out of mat. 13 ▪ 22 , 30. answ. v. 41. vse 3. notes for div a50402-e7860 doct. 3. complicated falshood charged sometimes on truth and the preachers of it . mat. 5. 17. & mat. 9. 34. see luk. 23. 2. with mat 22. 21 joh. 8. 13. act. 16. 20 , 21. & 17. 6. rom. 13. tit. 3. 1. 1. reason of the point . act. 17. 18. 2 cor. 1. 13. reason 2. from credu●ity . act. 19. 32 , 33. reason 3. from malice . act. 24. 5 , 6. act. 6 : 9 , 10 , 11 vse 1. eccles. 1. 9. notes for div a50402-e8880 doct. 4. faith establisheth the ceremonial law. and how this is to be understood . sect. 1. sect. 2. sect. 3. 1. law of ceremonies instituted of god , and to what end . gen. 17 : 9 , 10 : exod , 12. 1 , &c. & 24 , 25. heb. 8. 5. heb. 10. 8 , 9 , 10. mat. 27. instituted ceremonies are of four sorts . 1. sacraments . 1. circumcision . it s use . 2. passeover . 2. sacrifices , which were of four kinds . vid. cap. 5 ▪ 3. sacred persons and things 4. sacred observances . sect. 2. ceremonies misunderstood by the iews . 1. many had very little knowledge of their mystical signification . 2. they rested in the outward work done . 3. they had more care to observe these than the moral law. isa. 1. joh. 18. 28 , 29 , 38. ch . 19. 4. ver . 13. 4. they rested on it as righteousness to justification . act. 15. 1. gal. 5. 3 , 4. 5. they thought these should be perpetuated to the ●●d of the world . act. 6. 13 , 14. sect. 3. how faith doth establish the law of ceremonies . 1. negatively not continuing he●m . act. 7. 37. joh. 4. 19 , 20. 21. ver . 25. 26. 2. affirmatively . 1. shewing how ceremonies attain'd their proper end . 1. leading to christ. 2. shewing that they were not empty appearances , but types of great things . 3. illustrating by them it self , and the great mystery of christ. vse 1. sect. 1. 1. circumcision instituted . gen. 17. 10 , 11. deut. 10. 16. and what it signified . rom. 2. 29 ▪ rom. 4. 11. gen. 7. 17. rom. 5. 10. gen. 12. 2 , 3. gen. 22. 18. rom. 4. 3 , 11. cor. 4. 11. col. 2. 10 , 11 , 12. sect. 2. 2. passeover instituted . ex. 12. 3 , &c. ver . 12 , 13. the mystical signification of the passeover . 1. purity and perfection of christ. joh. 1. 29 , 30. 1 cor. 5. 7. 1 pet. 1. 18 , 19. humane nature of christ. christs being set apart for this work . ver . 20. sprinkling of the blood of christ for salvation . 1. use of the mystical part of the passeover . keep the spiritual passeover with actual and lively faith . joh. 8. 36. vse 2. admire and be thankful to god. vse 3. imitate christ in his spotless life and nature . 1 joh. 3. 3. vse 4. get an unfeigned faith . vse 5. keep the passover always but especially at the lords supper , with love and sincerity . 1 cor. 5. 8. mat. 16. 6. 12. luk. 12. 1. vse 6. keep it more and more towards perfection . vse 7. be ever waiting ready for the lord. luk. 22. 35 , 36. 1 pet. 1. 13. vse 8. feed on the lamb of god with godly sorrow . zach. 10. 12. ult. improved as a pledge of our redemption . lev. 23. 5. 6 , &c. 10 , 11. 1 cor. 15. 20. notes for div a50402-e12450 of the second sacrifices and their meaning . what kind of beasts and used in sacrices . clean and meek . mat. 11. 29. act. 8. 32. phil. 1. 2 , 6 , 7 , 8. none that are unclean or cruel , used . rev. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. 2. 13. sect. 1. special consideration of burntofferings . lev. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of it 1. in its ascension . 2. the offerer laid his hand on the head thereof . ver . 4. 3. the bullock to be killed and the blood poured out . isa. 53. 7 , 8 , 9 , 10 , 12. dan. 9. 26. vse 1. heb. 9. 22. vse 2. heb. 10. 4. vse 3. act. 20. 28. 1 joh. 1. 7. vse 4. rom. 12. 1. numb . 28. 3. 2 king. 3. 20. dan. 9. 21. sect. 2. sin offering considered , opened and applied . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lev. 4. 3. it s name . 2 cor. 5. 21. vse 1. condescension of christ. 2. baseness of sin . 3. humiliation of our selves . 2 sam. 24. 12 ▪ job 42. 6. 2. the manner of sprinkling the blood of it . lev. 4. 6. seven times before the lord , or before the vail . heb. 10. 19 , 20 , 21 , 22. 3. sprinkled on the horns of the altar . lev. 4. 7. its meaning . 4. fat of &c. sin-offering to be burnt . it s meaning . lev. 4. 8 , 9 , 10 , isa. 6. 10. isa. 4. 3 , 4. 5. the sin-offering carried out of the camp , and its meaning . lev. 4. 11 , 12. without the city after they are setled . heb. 13. 11 , 12. joh. 19. 17. vse 1. vse 2. heb. 13. 13. ver . 14. heb. 4. 1. heb. 13. 19. sect. 3. meat-offerings considered . their name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lev. 2. 1. of what matter fine flower . of the signification . heb. 10. 5 , 6 , 7. signification . isa. 66. 20. rom. 15. 16. vse 1. pray for success of the gospel . oyle to be added , a part of the meat offering . it s meaning . heb. 1. 9. joh. 1. 14 , 16. ● . 3. 34. psal. 133. 2. 3. frankincense . eph. 5. 2. mat. 3. 17. 1. part burnt on the altar . lev. 2. 3. psal. 20. 1 , 3. act. 10. 4. 5. remainder was the priests lev. 2. 3. 1cor . 9. 13 , 14. 6. salt added to the meat-offering and why . lev. 2. 13. 1. preserveth from putrefaction . mar. 9. 50. 2. it gives a savour . rom. 8. 5. 3. it causeth sores to smart . mar. 9. 49. 4. it seems to perpetuate the covenant . 2 chron. 13. 5. lev. 23. 13. sect. 4. 4. peace-offering considered . it s occasion . lev. 3. 1 , &c. 1. it s meaning , viz. whole christian duty in general . heb. 13. 15 , 16. col. 3. 17. it s matter : whether male or female at liberty . gal. 3. 28. 3. the fat to be burnt . the rest , lev. 7. 34. to the offerer . priest. ver . 15. with 1. 2 deut. 6. 7. the priests part , breast . a prov. 23. 26. b mat. 22. 37. must be waved . isa. 30. 28. psal. 103. 1. 3. ●●●ht shoulder priests due psal. 25. 1. col. 3. 1 , 2. phil. 3. 20. improved to prove gospel maintenance for ministers . the officers part . it s signification . 1 joh. 1. 3. rev. 3. 20 ▪ 1 cor. 10. 18. ver . 20 , sect. 5. sacred persons considered . priests , &c. heb. 4. 5. 6. mat. 12. 18. & 8. 4. mat. 9. 32. 33. joh. 3. 2. mat. 21. 23. vse 1. see gods unspeakable goodness , &c. heb : 7. 26. ver . 24. 25. 2. come to christ , neither 3. doubt in coming to him . 4. see christs humility , &c. 3. garments of high priest significative . 1. in general , what they signified . ex. 28. 2. heb. 11. 27. 2. what particular garments , &c. and their import . 2. stones . ex. 28. 9. &c. on his shoulder . 1. support by him . mat 16. 18. 2. the price christ sets on his people . 2. breast-plate of judgement . ex. 28. 15. &c. ● 1. signification . isa. 40. 11. cant. 8. 6. 2. signification . 3. signification . 3. part of garments of high-priests . exod. 28. 33 , 34 , 35. it s significaion . heb. 12. 24. 4. ornaments of the high-priest . exod. 28. 36 , 37 , 38. it s signification ▪ 2. signification : 5. ornaments , &c. urim and thummim . exod. 28. 30. their meaning . joh. 8. 12 ▪ & 14. ● . col. 2. 3 , 9. eph. 5. 8. & 2. 4 , 5. col. 2 , 10. mat. 4. 2. 6. high-priest appointed , &c. for men , &c. heb. 5. 1. eph. 5 2. heb. 9. 14. 7. what the high-priest did , &c. how it signified what christ should do . lev. 16 12. ●eb . 9. 7 , 11 , 12 rev. 1. 5 , 6. 1 pet. 2. 9. rom. 12. 1. ver . 2. psal. 4. 5. psal. 51. 17. phil. 4. 18. sect. 6. sacred things &c. as 1. tabernacle and temple . 1. agreeing . 1 chron. 28. 6 , 11 , 12 , 19. 2. in writing . yet they differed . 1. and chiefly signified christ dwelling in our nature . joh. 1. 14. heb. 9. 11. joh. 2. 19 , 21. col. 2. 9. heb. 2. 16. 2 tim. 3. 16. a& . 17. 26. heb. 2● 11. 2 pet. 1. 4. heb. 1. 6. 2. they signified the church of christ. rom. 21. 2 , 3. 1 tim. 3. 15. 2 cor. 6. 16. vse 1. lev. 16. 15 , 16. vse 2. 2 cor. 2 ▪ ● . 3. tabernacle &c. noted particular believers , 1 cor. 3. 16 , 17. chap. 6. 18 , 19. mat. 15. 18 , 19. s●ct . 7. altar and its import . heb. 13. 10. made of shittim wood , what is meant . exod. 27. 1. act. 13. 37. 2. over laid with brass . exod. 27. 2. it s import . 3. the place of altar , and its meaning . exod. 40. 29 joh. 10. 9. 14. 6. 4. altar of incense . exod. 30. 3. exod. 30. 9. mat. 15. 9. sect. 8. ark overlaid , &c. exod. 25. 10 , 11 , 16 , 17 , 21. ex. 25. 10 , 17. heb. 8. 10 , 12. act. 5. 31. exod. 25. 18 19 , 20. heb. 1. 14. 1 pet. 1. 12. eph. 3. 10. sect. 9. the fire on the altar , its meaning . 1. it consumed the sacrifice . luk. ●2 . 44. mat. 26. 38. ch . 27. 46. use of this . 1. 2. came from heaven . lev. 9. 24. 2 chron. 7. 1. mat. 3. 11. 3. kept always burning . lev. 6. 13. sect. 10. exod. 26. 31. heb. 9. 3. exod. 26. 36. mat. 27. 51. notes for div a50402-e19280 sect. 1. lev. 11. deut. 1. 4. ver . 2. psal. 135. 4. psa. 147. 19 , 20. num. 23. ver . 5. deut. 9. 6. ph. 7. 7. kom . 11. 33. act. 10. 10 , 11 , &c. ver . 28. 1. tim. 4. 4. 1 cor. 10. 23. obj. answ. gen. 9. 4. lev. 3. 17. 1 cor. 1. 30. obj. act. 15. answ. 1. sect. 2. observance of feasts . 1. in general . luk. 2. 10. phil. 3. 3. isa. 25. 6. in particular , three feasts ▪ exod. 23. 14 , 15 , 16. ch . 34. 22. deut. 28. 47. act. 2. joh. 4. 35 , 37 , 38. luk. 24. 49. act. 1. 8. 3. feast . exod. 23. 16. lev. 23. 34 , 39. 40. ver . 42 , 43. neh. 8. 15 , 16. luk. 12. 19 , 20. lev. 23. 24 , 27. isa. 58. 1. mat. 3. 1. 2 , 3. 2 thes. 4. 16. matth. 5. 4. luk. 6. 23. lev. 14. 6 , 7 , 9. & 15. 13. 1 joh , 5. 6 , 8. 10. 2 cor. 13. 1. 2 joh. 3. 3. 2 cor. 7. 1. zach. 13. 1. notes for div a50402-e21140 doct. 5. god hath given men a law of nature . rom. 1. 19 , 20 , 21. rom , 2. 14 , 15. 1. what this law is . description . it is given of god. isa. 28. 24. & 26. 28. rom. 1. 21. joh. 1. 9. joh. 8. 12. 3. in their natural state . 4. hereby they do somewhat know god. rom. 1. 19. ver . 20. act. 14. 16 , 17 , 5. by that light they know somewhat of good and evil . gen. 20. 9 , 16. this law of nature is imperfect . 1. not able to bring to bliss . joh. 14. 6. act. 4. 12. rom. 10. 13 , &c 2. particularly defective in , 1. it self . 2. in the subject in which it was . sect. 3. the use of this law of nature . 1. for gods glory . 2. for preservation of humane societies . 3. a remote preparatory for receiving the gospel . sect. 4. how doth it leave men without excuse . vse 1. isa. 33. 22. psal. 33. 62. psal. 47. 2 , 7. rom. 5. 13 , 14 vse 8. rom. 1. 18 , &c. gen. 3. 19. rom. 5. 12. gen. 15. 13. 16. lev. 18. 24. 25. amos 1. & 2. vse 3. am. 2. 4 , 5. amos 2. 4 , 5. ver . 6 , &c. ver . 7. chap. 3. 1 , 2. mat. 11. 22. act. 11. 26. 1 cor. 6. 15. 1 cor. 1. 21. ex. 30. 23 , 24. mat. 11. 2● . mat. 12. 41. notes for div a50402-e23780 mat. 22. 37 , 38 , 39. 6. doct. in general propounded . how the moral law stablisht by faith . sect. 1. negat . 1. particular doct. rom. 3. 9 , 10. ver . 20. the point cleared by , 1. general grounds . 2. particular declaration of the doctrine of the gospel . three general grounds 1. from mans state , 2. from the nature of the law. 3. from god. joh. 3. 6. rom. 7. 18. ch. 8. 7. 8. eph. 2. 1 , 2 , 3. gen. 6. 5. phil. 3. 7 , 8. obj. answ. 1. 2. from the law 's exactness . rom. 7. 12. 14. deut. 6. 4 , 56. this perfect love includeth perfect knowledge , faith , &c ▪ lev. 11. 44. & 19. 18. 1 joh. 3. 4 ▪ 2. laws severity . deut. 27. 26. gal. 3. 10. heb. 2. 2 : gal. 3. 19. 3. from the infinite purity of god. joh. 4. 17 , 18 , 19. psal. 104. 1. &c. isa. 40. 15 , 16. ch . 6. 1 , 2 , 3. exod. 19. 16. 10. 18. deut. 4. 24. rev. 1. 14. his eyes were as a flame of fire . 2. the doctrine of the gospel declares this . mat. 1. 21. mat. 26. 28. gal. 2. 21. gal. 5. 4. heb. 7. 25. gal. 3. 11 , 12. ohj. jam. 2. 24. answ. ver . 14. answ. 2. ver . 18. 1. vse . the misery of all out of christ. rom. 8. 33 , 34. joh. 3. 18. rom. 2. 5. rom. 9. 31 , 32. obj. answ. mat. 1. 20. job . 14. 30. psa 40. 6 , 7 , 8 heb. 10. mat. 3. 15. gal ▪ 3. 10. 13. eph. 5. 2. heb. 9. 14. mat. 3. 17. phil. 2. 6. heb. 1. 3. gal. 2. 20. affirmatively . sect. 2. mat. 5. 17. mat. 3. 16 , 17. mat. 4. mat. 3. 15. gal. 4. 4. act. 7. 12. 2 cor. 5. 21. 1 per. 1. 19. 1 pet. 2. 22 , 3 , 18. lev. 21. 21. chap. 22. 3. heb. 7. 26 , 27. heb. 9. 14. gen. ● . 27. see eph. 4. 24. & col. 3. 10. rom. 3. 10 , 11. rom. 8. 2. rom. 3. 12. 1 joh. 3. 8. obj. answ. obj. awsw. 1 cor. 15. 54. hos. 13. 14. psal. 19. 7. sect. 2. luk. ●9 . 30 , 31. 1 king. 18. 40. & 19. 14 , 15 , 16 , 17. joh. 1. 1 , 2 , 3. joh. 17. 17. 1 thes. 2. 13. joh. 17. 5. col. 1. 16. heb. 1. 3. rom. 11. 36. phil. 2. 6. joh. 1. 14. phil. 2. 7 , 8. 1 tim. 3. 16. act. 2. 24. act. 20. 28. heb. 2. 9. heb. 2. 16 , 17. isa. 53. 6. lev. 4. 15. 2 cor. 5. 21. gal. 3. 10 , 13. isa. 53. 10. rom. 8. 33. phil. 2. 8. isa. 53. 12. matth. 27. 50. joh. 19. 33 , 34. ver . 41 , 42. gen. 2. 17. vse 1. vse 2. vse 3. rom. 8. 1. sect 3. 1. branch . 2 cor. 5. 21. rom. 4. 22 , 23 , 24. rom. 4. 6. rom. 8. 33 , 34. rom. 3. 30. rom. 3. 24. 1 joh. 4. 18. mat : 12. 18. joh. 17. 9. heb. 2. 13. rom. 3. 21 , 22 : ver . 28. rom. 4. 7 , 8. & 8. 1. rom. 8. 30. 2. branch . rom. 10. 4. vse 1. eph. 3. 17 , 18 , 19. jer. 23. 6. vse 2. rom. 3. 27. vse 3. vse 4. mark 9. 24. luk. 17. 5. vse 5. luk. 1. 74 , 75. rom. 12. 1● . 1 cor. 1. 30. 1 cor. 6. 11. sect. 4. doct. mat. 5. 17 , 18. mat. 22. 35 , 36 , 37 , 38 , 39. 40. rom. 12. 9. 1 tim. 1. 5. tit. 2. 11 , 12. 1 pet. 1. 15 , 16 lev. 11. 44. obj. 1 tim. 1 : 9. rom. 6. 14. gal. 4. 4 , 5. answ. gal. 3. 13. 1 thes. 4. 2 , 3. rom. 3. 20. phil. 3. 13 , 14 ▪ 2 pet. 2. 18 , 19 , 2. vse . rom. 5. 20. chap. 6. 1 , 2. the rising sun, or, the sun of righteousnesse shining upon the sons of unrighteousnesse a theological sun-dyal wherein is to be seen the rising, motion, influence and manifold operations of christ upon the soul ... as also the description of the true believer ... as also the highest degrees and full growth and grace are here delineated ... / by john sheffeild [sic] sheffield, john, fl. 1643-1647. 1654 approx. 531 kb of xml-encoded text transcribed from 166 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a59622 wing s3064 estc r30141 11249869 ocm 11249869 47132 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59622) transcribed from: (early english books online ; image set 47132) images scanned from microfilm: (early english books, 1641-1700 ; 1450:9) the rising sun, or, the sun of righteousnesse shining upon the sons of unrighteousnesse a theological sun-dyal wherein is to be seen the rising, motion, influence and manifold operations of christ upon the soul ... as also the description of the true believer ... as also the highest degrees and full growth and grace are here delineated ... / by john sheffeild [sic] sheffield, john, fl. 1643-1647. [14], 297, [7] p. printed by th. maxey for sa. gellibrand ..., london : 1654. preface in latin. errata at end. reproduction of the original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng justification. christian life. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 judith siefring sampled and proofread 2004-07 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the rising sun : or the sun of righteousnesse , shining upon the sons of unrighteousnesse . a theological sun-dyal , wherein is to be seen , the rising , motion , influence , and manifold operations of christ upon the soul , under that clear & glorious resemblance of the sun. as also , the description of the true believer , in whom are to be found but the least measures and sparks of grace , which are here discovered and cherished . as also the highest degrees and full growth in grace are here delineated and furthered . by john sheffeild , preacher of the gospel at swithins , london . jerem , 33. 15 , 16. in those days wil i cause the branch of righteousness to grow unto david , and he shall execute judgment and righteousness in the land ; in his dayes judah shall bee saved , and jerusalem shal dwel safely ; and this is the name wherewith she shal be called , the lord our righteousness . isai. 60. 19. the sun shal be no more thy light by day , neither for brightness shal the moon give light unto thee , but the lord shal be to thee an everlasting light , and thy god thy glory . london , printed by th. maxey for sa . gellibrand , at the golden ball in pauls church-yard , 1654. superiori , sed propiori soli , soli justitiae soli , mundi conditori , eccleclesiae redemptori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theophilo , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philemoni . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coeli enarrant domine iesu , coeli coelorum enarrant gloriam tuam , omnisque eorum exercitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa celeberrima corona , et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tot veluti aquilae solem spectan●es , tot parelii solem circumstantes , tot denique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vultu solem versus ●ixo , ●emplū & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à tergo relin●uentes , lunā , solemque ipsū , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub pe●ibus conculcantes , te solem iustitiae indesi●enter ●anunt , spectant , circumstant , adorant . inter h●s ●im quasi in sancto sanctorum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non antea inspiciendam jam resera●am , & spectandam posuisti . visibiles , insuper & inferiores hi coeli , ●lendidumque illud expansum opera manuum ●arum indicant , praecipue verò inter ignes ille minores , sol coelorum decus , terrarum gloria , pecorumque hominumque lux , vita , deliciae , imo luminis , numinisque tui speciosissima umbella . hunc enim tibi pro vehiculo deligisti , quoniam in ipso posuisti tabernaculum tuum . sanctissima vero tam prophetarum , quam apostolorum cohors , eorumque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripta te solum spirant , te solem praedicant , & sicut stella olim illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visa orientis filios ( gentium primitias ) animi dubios , via nescios ad tua rect â anteambulans deduxit limina , ibique quasi ad solis domicilium ( verum bethshemesh ) viatoribus perductis ( ut arcae foederis à philistaeis plaustro imposit● divinitus antea evenerat ) constitit ; ita h● turbam credentium ( te quaerentem ) quas● manu prehensa perducunt . in hisce enim posuisti lucernam tuam pedes viatorum in via pacis dirigentem . quinetiam celeberrimus ille omnium theologorum chorus , & pastorum grex , tot in mundo lumina , in dextra tua stellae lumen suum à tuo solius lumine acceptum referentes t● solum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspiciunt . hisce etiam arcam foederis gestandam , manibus aliis non contrectandam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concredidisti . innumera denique per orbis totius fines credentium sparsa multitudo , tam naturae , qua● scripturae lumine adducti ; prophetarum , apostolorumque defunctorum , nec non pastorum praesentium testimonio inducti , tantâque insuper testium nube conducti , te solum insequuntur , quemadmodum sequacior ille populus praecedentem olim ignis columnam ; incessus , accessus , discessus , recessus , gressusque tuos omnes observant , tecum aut moventes , aut manentes . te solum exoptant , te anhelant , in te etiamsi nondum conspectum , fama notum fide certâ nituntur , credentes diligunt , dilectum cordibus excipiunt , excipientes vero gaudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & suos quisque thesauros aperientes pro sua cujusque facultate munera ferentes adorant , tuam tantummodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ipsorum beatitudinem omnibus numeris consummandam praestolantur . inter hos etiam ignis , nubisque columnam praesentiae tuae symbolum constituisti . in horum ego consortio unus , minimus ; inter peccatores ( eheu ! ) primus ; inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imus ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inter verè sanctos nisi gratia illa gratis data , gratumque faciens satis superque abundasset , prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gratiâ tamen tuâ sum id quod sum ; meque tibi , tuaeque gratiae , quae prius electum , dein dilectum facit totum debere agnosco . inter amicos tamen sponsi siquos habet ( habet enim fidissimos , atat paucissimos ) unum me asserere ausim , etiamsi inter pronubos , filiosve thalami haud sim dignus numerari . de te , pulcherrime hominum , de te quem unicè diligit anima mea , narratura est meditatio & scriptio nostra . te solum scire , & qui te misit patrem , haec est vita illa aeterna . te autem notum facere ( te inquam crucifixum ) hic vitae praesentis scopus , hoc ministerii opus . scire meum nihil est , nisi te cognoscere christe , te mihi scire parū , nisi quem scio te sciat alter . oh utinam alias mihi concederetur lingua eruditorum , lingua instar calami scribae peritioris , ubi gregem tuum instruxero ▪ at jam calamus in linguam converteretur , linguam scribae cujusdam paratioris ad regnum coelorum , qui ex suo omne genus doctrinae coelestis refertissimo promptuario , ●am recentiora , quam vetustiora profert . quod potui feci non quod debui , non quod par est ; unguentum quod habui pretiosissimum in caput multo preciosius impendi . sit nomen tuum sicut unguentum diffusum , & ubicunque terrarum sese s●l longe , lateque visendum exhibuerit , nomen ibi , regnumque tuum tollantur in astra . ad me quod attinet , cum propheta cogor ▪ exclamare , hei mihi homuncioni labiis polluto , qui nec sapientiam didici , nec scientiam sanctorum degustavi . valde mihi vereor ne ex turbine mihi respondeas , quis est iste qui obtenebrat consilium sermonibus inscit is ? & in me just â excandescas iracundiâ , quòd non de te rectè uti aequum est locutus sum . ex fulgore dedi fumum , ex fumo dato lucem . quis adeo coecus ( gemens , tremensque loquor ) ut servus tuus ? surdus ut nuntius iste tuus ? te tamen memini thesaurum tuum testaceis istiusmodi vasculis imposuisse , qu● supereminentia omnis potentiae omnisque efficaci● ex deo prorsus , ex nobis nequaquam provenisse dignoscatur . adest itaque mihi gloriatio si quidem in infirmitatibus gloriari concessum ; quoniam in infirmitate humana perfecta est gratia divina . quod superest , te patremque tuum , patrem illum luminum flexis genibus exoratum velim : lucem , ve●itatemque tuam undiquaque splendentem , undique triumphantem caelitus emittas , adeo ut hostibus omnibus debellatis , haeresibus extinctis , schismatibus aut resartis , aut rescissis , dissidiis sopitis , tenebris discussis , pax , lux & summa concordia christianae reipublicae restituantur . ecclesia tua non amplius ut vidua marito orbata , hostium vulneribus saucia , natorum jurgiis exacerbata , lachrymis propriis & cruore emacerata , maesta vultu , maesta veste incedat , sed tandem ( ut sponsum decet altissimi ) tuo lumine quasi nuptiali veste induta , in sponsum dilectissimum familiariter reclinans , ex eremo egressura cernatur , pulchra ut aurora speciosa ut luna , clara ut sol , terribilis ut exercitus cum vexillis . pro diademate coronam duodecem stellarum doctrinam duodecem apostolorum sem : per gerens ▪ ministros tuos dextra tua teneas , sinu foveas , ecclesiam sanguine tuo redemptam spiritu & verbo tuo regas , veritatem sartam tectam tueare , universis dona distribuas , pusillum tuum gregem protegas ; tuum sit dilatatum . regnum â solis ortu ad occasum usque , ut projectus ille ( quondam ) lapis in montem tandem excresens mundum universumimpleat . tuam tibi domine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumas , ut tibi reges , regnaque omnia inserviant , fortem illum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principem , omni sua à tot retro saeculis usurpata tyrannide exuas , ipsumque catena ligatum in abyssum detrudas , antichristum illius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustri tuo adventu perdas , tua omnia promissa adimpleas , tuamque cum myriadibus sanctorum ad finem impietati imponendum reditum acceleres . interea vero sis nobis in eremo columna ignis , noctu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animo lassis , in tenebris incedentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in fine ▪ sine fine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sic seipsum , libellumque istum , reliquosque assiduos in nomine tuo susceptos quales , quales conatus tibi tuaeque gratiae , benedictione inde spirituali locupletandos dedicans , & devovens humillimis ardentissimisque contendit precibus . servus omnium inutilissimus , qui sua omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 projiciens , hoc solo nomine gloriatur , iehovah tzidkenu . to the right worshipful and other his beloved friends ▪ inhabitants of swithins london . i read of a rich silver globe presented by ferdinand to solyman the magnificent of admirable workmanship , expressing , besides the passing of each hour , the motions of the sun , changes of the moon , &c. and giving a resemblance of the whole frame of the celestial orbs , made with much art by the direction of the most famous astronomers then in the world . i have nothing of that art and rarity to present you with , but a plain theological ( not astrological ) sun-dyal , representing not the lower heavens and their motion , but the empyrean and its rest ; and the essence , attributes , properties , effects , motion , influence of the higher sun , the sun of righteousnesse . the subject handled i cannot wish greater or better , there is none before it ; the manner of handling i could wish much better , especially for the dignity of the person of whom it treats , as also of your selves , or whoever may peruse it . but as with him where there is a willing mind , there is acceptance of what little we have ; so i doubt not but you will hold it your honor , in all things to be like minded to jesus christ. to many of you i am bound in many bonds of gratitude , to all in duty ; therefore i could not judge any among those whom i am bound to love and honour so fit to have this discourse inscribed and presented to , as your selves , who are to me above all others whatsoever , nearest in spiritual relations and 〈…〉 in christian and cordial affecti 〈…〉 ▪ to others i owe much , to you my selfe . having then dedicated my self , first to him of whom it treats , ( w●o●e i am , and whom i serve ) your saviour , my lord ; who can be thought s● f●t to bee joyned with him as your selves , whose things next to his i desire most to take care of ? the ministers duty is to divide himselfe between the lord and his church ( not the lord and the world , ) for so did christ divide his love between his father and his church ; to him he gave himself to expresse the highest love of pure obedience ; for the church he gave himself , to expresse the strongest love of benevolence . you have had the sum of this discourse preached among you , and divers of you have it written in your note books , and repeated in your families . but i would desire rather you might have the doctrinal part of all sermons written in your consciences , and the use ever repeated in your conversations . now that you may , as you have heard of jesus christ be taught by him , and as you have received him walk in him , attaining to all the riches of the ful assurance of understanding , to the acknowledgment of the whole mystery of christ , in whom are hid all treasures of wisdom and knowledg ; and that your conversations may be as becomes the gospel , that you may be ever found among such as fear his name , that you may wait for this sun of righteousnesse to rise upon your souls , to heal all your infirmities , to cloath you with his righteousness , that coming behind in no gift , duty diligence , comfort , experience and growth , you may by him bee presented perfect and without spot before god ; which as it will be your ( that i may not say mine ) joy , glory , crown of rejoycing in the day of the lord jesus ; so it is the prayer of your daily remembrancer , and servant in the lord , john sheffeild . to the reader . reader ▪ having much to say to thee within , i shall not let thee stand at the door , but intreat thee to enter , sit down , and read a while . if thou desirest to know what i have to say , read on a while and i shall tell thee . if thou must have it in a few words , either turn to the table in the end , or to the title in the beginning . and if thou must have it in two words : heark then : thou hast here a resemblance of christ , and of thy self . of him a dark and dim one , one every way short , such a one as i could make , not such a one as he is , or ought to have been made of him . but of thy self , it may be not such a one as thou art , but what thou oughtest to be , and if this fall short too , though i shall be the less happy , yet art thou the more happy . i have set this image before thee , that by beholding it with open face , thou maist by viewing him , and reflecting on thy selfe be changed into the self same imag● ▪ from grace to grace , and so from glo●● to glory , thou being made more 〈◊〉 by christ , that hee may bee 〈◊〉 with thine , ( rather his owne ) ima●● 〈◊〉 ; and he being more glorious in th● sight , thou maist in due time be satisfied with his image . reader , this is thy great work , to know and study christ and thy self . all is losse and dung to him , and all knowledge is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a for● of knowledge , or false knowledg to this . to deal plainly with thee , here is no new light which this curious age gazeth after , no new earth discovered in the moon , but a new heaven if thou wilt in the sun ; or another sun rather besides that ordinary one ; yet not a parelius , but an hyperelius , a light exceeding that of the sun , and yet a light as old as the scripture , or the sun either , his ancienter light ; yea , a light elder then both , as old as the father of lights , the ancient of dayes . his going forth is from the dayes of eternity , saith the prophet ; and he is the same yesterday , to day and for ever , saith the apostle . who as he is the true light , god of god , light of light , so hath he derived of his own light into these great luminaries , the sun & scripture ; the one being his chariot , the other his lanthorn ; from both which our discourse is lighted : and though there can be nothing added to the light of these two yet if i have brought any oyl to keep the light of the sanctuary stil burning , as israel was of old commanded , as i account it the only work of a minister , so i desire thou maist not shut thy eyes upon it . but if thou art of that athenian spirit , that thou hast no leasure to hear of iesus , and resurrection , or other matters of religion , but only to enquire and discourse of what is the news ? or worse : if thou shouldest be of that profane spirit as duke d'alva , who being told of a great eclipse of the sun , and called to see it , atheistically answered , he had so much to look after on earth , that hee had no leasure to look up to heaven , then i shall dismisse thee with the words of the preacher , walk on in the wayes of thy heart , and in the ●ight of thine eyes , but know thou that for all these things god will bring thee into judgment . thine , if he cannot further , yet to desire thy salvation , john sheffeild . reader , i thought good to let thee know , this reverend author hath published another excellent treatise of conscience , worthy thy perusal , and most useful in these times , wherein so many make shipwrack both of faith and a good conscience . thine sa . gellibrand . mal. 4. 2. but unto you that fear my name , shall the sun of righteousnesse arise with healing in his wings , and ye shall go forth and grow up as calves of the stall . this last angelical prophet is purely evangelicall in his short prophetick gospel , describing 1. the gospel church in her worship . 2. the head thereof the messias , and 3. his eminent forerunner john the baptist. 1. the gospel church and her spirituall and holy worship is described , cap. 1. 11. from the rising of the sun , unto the going down of the same , my name shall be great among the gentiles ; and in every place incense shall be offered unto my name , and a pure offering : and my name shall be great among the heathen , saith the lord of hosts . 2. john baptist christ his forerunner is described , 1. under his two names and titles . 2. under his twofold office in relation to those titles . 1. he is called a messenger , ( ecce mittam angelum meum ) and his office or errand in that respect , was to make way for christ as his herald or harbinger . 2. he is in a figure called elias , and so in the gospel he is call'd : and his office was in that respect , to make ready a people for the lord , by turning father and child , as elias had brought back a halting people from baal to god. 3. here is a description of christ 1. in his person . 2. his coming . 1. his person , under sundry denominations . 1. the lord whom ye seek , shall come suddenly to his temple . adon , one of the titles of god , shewing his equality with the father , cap. 3. 1. 2. the angel or messenger of the covenant ; ] he the mediator herein distinct from , and inferior to the father ; the father sending , the son sent . 3. the angel in whom ye delight . ] christ is 1. the delight of the father , isa. 42. 1. 2. the delight and desire of the godly , hag. 2. 7. 4. a refiner and purifier of his church , with his fire , soap , and fanne in his hand , ver . 3. matth. 3. 11. 5. here stiled the sun of righteousnesse , cap. 4. 2. 2. his coming described , and that 1. in a more terrible manner , 2. in a more comfortable manner . 1. more terribly , and that 1. to wicked men , set out in 4. expressions . 1. his coming wil to them be a scorching coming , and a scouring coming ; as fire to scorch , as soap to scour , as refiners fire , and fullers soap , cap. 3. 2. 2. as a judge ] ver . 5. i wil come neere to you in iudgment : he will bring their judgment home to them , lay it close , he will not be slack to repay them to their face , deut. 7. 10. he wil not go behind the door , as we say , to tell them their own , for conviction and condemnation . 3. to convince them , he wil be both judg and evidence , an eye witnesse , a swift witnesse , h. e. 1. ready to depose , and make proof of what he chargeth them withall : or 2. importunately instant and pressing for judgment . how sad wil it be with wicked men , when christ shall turn informer and accuser against them ; the churches advocate becomes solicitor against them ! intercessor turne plaintiffe , as elias interceeding against israel ▪ i will come neer to you in judgment , and wil be a swift witnesse against the sor●erers , and against the adulterers , and against false swearers , and against those that oppresse the hireling in his wages , the widow and the fatherlesse , and that turn aside the stranger from his right , and fear not me , saith the lord of hosts , ver . 5. 4. to see execution done . cap. 4. 1. his day of execution shall be as a flaming ●urnace , or a fiery oven , which shall burn the wicked as stubble . in all which respects , it may well be said , who may abide the day of his coming , and who may stand when he appeareth ? cap. 3. 1. 2. to his own people , his first coming is a hot , smart coming , he shall be as fire , and soap in his temple , even to the sons of levi , he shall try , then refine , and scour , and purge them as the fullers cloth , after much washing and beating , or the gold after much burning . 2. the benefit redounding to them , 1. they shall officiate and minister better ; they shall offer an offering to the lord in righteousnesse ver . 3. 2. they shal be better accepted of god , ver . 4. 2. in a more comfortable manner , to be a sun of righteousnesse . ] where we have a description , 1. of christ. 2. of his people . 1. of christ , what he is at least , and to all his church ▪ best , and to his chosen ones . 1. at least and to all his church , he is a sun. 2. at best to his chosen ; where three things promised . 1. he wil be to them as a rising sun , after their long sitting in obscurity , waiting for a joyful morning : and never be to them a departing , declining , or setting sun when once risen , but as the morning light , shining more and more to perfect day , prov 4. 18. 2. above the ordinary sun , he will be a sun of righteousnesse , imparting not light , but life , john 1. 4. in him was life , and the life was the light of men . the sun in heaven gives only light , the sun of righteousnesse gives life . 3. he wil be a healing sun to such as are sick , infirme , and sad ; amplifyed by the place and part where this healing virtue resides ; not in his vesture , touch , lips , spitle , all which were healing , but in his wings . for a double reason . 1. to denote his swiftness , he hath wings ; ●e that came to be a swift witnesse against the wicked , cap. 3. 5. is as swift a savior , he comes suddenly and unexpectedly into his temple . cap. 3. 1. 2. under his wings , to denote the warmer , closer embraces which his servants shal be cheared and healed withall , as tender chickins under the hen. and this answereth to that cap. 3. 5. as he there came neere in judgment to wicked ones , so he comes neer in mercy ( with healing mercy ) to his chosen ones . 2. his people described , and that 1. what they are at least , and worst before this sun rising and healing them , h. e. before any extraordinary and sensible manifestation of christ to them . they are such as fear his name , that is all they can say for themselves . 2. what they are at best , when the sun hath risen and healed them : they shall goe forth with life , strength , and cheerfulnesse , as the fatted calves of the stall . calves are noted to be lively , lightsome , skipping creatures psal. 29. 6. christ is compared to a fatted calfe , luke 15. the calves sacrificed , were 1. types of christ and his blood . 2. of our selves , and our sacrifice of praises . the words thus far opened , we come now to the doctrines therein contained , whereof the first is this , viz. chap. i. 1. christ is to his church , what the sun is to the world . christ is set forth under many resemblances , of a rock , a spring , the brasen serpent , a lamb , morning star , bread , water , light , garments , gold , pearl , of a king , prophet , priest , husband , head , root , &c. because no one good thing can set out christ fully , for all can set him out but partially : and because what ever good is in any or all of these , that is christ and more , and better ; and that when we behold and use any of these , we might be put in mind of christ. this is as high , and fit , and full a resemblance of him as any one thing can be , if i could as fitly and fully pursue it . psal. 84. 10. the lord god is a sun and shield to his people : but especially christ is so often called , john 1. 12. ego sum lux mundi , what is that ? but i am the sun , i am the light of the world . john 1. 4. in him was life , which life was the light of men ; and ver . 9. this is the true light &c. john baptist was a light , iohn . 5. 35. burning and shining : but not the light. a star of the first magnitude , but not the true light ; but christ only the true light , as the true vine , iohn 15. 1. that is , 1. the great luminare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. the universall light , giving light to all that come into the world . 3. the original uncreated light , that had his light from himselfe , all others from him . in him was light . rev. 1. 16. and 10. 1. christ is described , having his countenance shining , as the sun in his strength . and rev. 12. 1. the church in relation to him , and conjunction with him , cloathed with the sun ; that is , his righteousnesse . cant. 6. 10. faire as the moon , cleare as the sun ; ( that is , ) full of christ. the moon is faire , not clear from spots when at ful ; the sun is alwaies ful , alwaies clear . the church hath not only her own imperfect , spotted righteousnesse inherent to make her fair ; but christs perfect , sunlike , imputed to make her clear without spot or wrinkle , or any such thing . in which regard , the church is called upon , and encouraged to clear up , isa. 60. 1. arise , shine , for thy light is come , and the glory of the lord is risen upon thee . the church is the only halo or corona , on which this sun makes his impression . and the church militant and the triumphant , are the two right parelii , on either side of this sun , near to him , and full of his lustre and glory . this is a deep and rich mine ▪ i am digging into , i dare not promise to bring up all the treasures hid in it ; i shall shew you what i can get up , and your selves may go and get much more . no artist can draw all the suns light into one roome , were his house all chrystall ; no labour can get all the water of the sea into one vessel . some abler pen , or larger heart , may as a larger window , let in more of this light . i shall but draw the curtain , and set open my narrow casement , to let in what i have received . there is in many things a likeness unlikeness between christ and the sun. chap. 2. the likenesse between christ and the sun. their likeness is seen in many particulars , and because so many , i shall not defer the application of all , til i have spoke of each , as usually we doe , but as we go along , apply each particular , to free your memories from the greater burden , and my self from needlesse repetitions . alike they are , 1. in their essence . 2. attributes . 3. properties . 4. effects . 5. accidents . 1. in their essence much alike ; who knows the essence and nature of the sun ? what is that light unaccessible which it inhabits , what is the matter of it , and what and whence that heat ? the weary philosopher astonished with long admiration , and tyred with deep contemplation of this lower , and lesser suns light and glory , gave over , seriously wishing himself out of this body , that he might behold the body of the sun , and know his essence . enquire not after the name , essence and generation of christ : his name is wonderful , secret. he dwels in light unaccessible ; wel may we at death , come to a clear view of these two suns , and they are worth a death to come to a ful view of them , especially the sun of righteousnesse , which we shal then see as he is 1 joh 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with open face ; the sight of perfect vision : here we are said only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , john 1. 14. attentè , consideratè spectare , contemplari . it is but a speculative theory we have here . the suns essence is a quintessence , or rather a sextessence , ( a glorious essence indeed , or none such ) being not of a grosse , mixt , but pure , simple , heavenly essence . the heaven is a quintessence purer farre then earth or the other elements ; but the starrs are purer then those heavens , and the sun as much purer then all the starrs put together . there is a confluence and treasure of light put together in the sun. so is it with christ. 1. his divine nature is the purest essence , heaven not pure in his sight ; the angels far below him , they hide their faces in his presence , isa 6. 2. as the lesser stars their heads before the sunne . 2. in his humane nature , there dwells the fulnesse of the godhead bodily , col. 3. 9. all treasures of wisdome , and knowledg , of grace and glory , more in christ by far , then in all the angels : as saul above all israel for stature , higher from the shoulders and upwards , and absalom above all israel to be praised for his beauty , from his feet and upwards no blemish in him ; so is christ fairer then the children of men from the feet and upwards , and higher then the highest angel from the shoulders and upwards . 1. this may check the pride and blasphemy of those proud spirits , and selfe anointing cherubs , or new christs , who call themselves not so low as apostles , but are not , but christs , and are not apostles ; who say , god is as much in them , as ever he was in christ , because misunderstanding the sense of that 2 pet. 1. 3. made partakers of the divine nature . there is but one sun , a many stars , which partake of the nature and light of the sun : cannot these stars partake of the suns light , but they must be so many suns , ceasing to be stars ? the divine nature we are said to be partakers of , is the communication of divine or holy ( god like ) qualifications , such whereof we are capable , excluding the perfections of christ , which are not communicable to the creature . like as christ is said to partake of our humane nature , being in all things like to us excluding only these imperfections of sin , whereof his divine nature was not capable , nor were sutable to him . the water cold by nature , when boyling on the fire , is made partaker of the nature of the fire , yet is water still ; the waters coldnesse is not incapable of the fires heat ; the fires heat expels not the waters moisture ; there is fire and water both , water in nature ; as fire in quality . the cold and rusty iron in the fire , loseth both his coldnesse and colour ; of cold becoms fire hot , of rusty fire-red ; it partakes of the nature of the fire , yet is but iron still . or as judas may be said , when satan entred into him , to partake of the nature of the divel , he was a divel ; he lived not , but satan lived in him , ( that is ) he was full of all sin , hypocrisie , treason , impudence , malice , impenitence , despaire , as if he had been a very divel rather then a man ; yet was judas iudas still , a man , not transformed ( at least not trasubstantiated ) into a divel . so when christ enters into us , we are so acted by him , that we seem not to live , but christ in us , gal. 2. 20. and so that other place , as much mis-understood , 1 joh. 5. 17. as he is , so are we in this world , is to be taken ; not as if there were no difference at all between christ and us ; but there is 1. a sicut similitudinis , as is the father begetting , so is the young infant begotten ; ora. oculique , manusque eadem ; an as of likenesse . and there is a 2d sicut aequalitatis , as of equality : as is god the father , suc● is the son ; coessentiall , coeternal ; not a● [ as ] of equality , but of similitude betweene christ and us , we receiving of his fulnesse grace for grace , the same grace , not the same fulnesse . 2. then give unto christ the glory due unto his name , sutable to his nature , divine glory . worship this rising sun ; it is not idolatry , but purest religion , not base policie , but truest p●ety . the sun was idolatrously worshipped with a forbidden worship among the persians of old , and by some of the atheistical jews , ezek 8. 16. but it is commanded that this sun should be worshipped both by men and angels , heb. 1. 6. when he bringeth in his first be gotten into the world , he saith , l●t all the angels of god worship him , joh. 5. 23. that all men should honour the son , as they honour the father . fear not then to give the same divine honour , religious worship to the son , as to the father , to believe in , place hope on , and make thy prayer to the son of god. the creature sun is to be admired for his brightnesse ; it is a shadow of the deity , not to be adored . the sun the creator is to be adored , he being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the brightnesse of his glory , and the expresse image of his person , who upholdeth all things by the word of his power . chap. iii. christ and the sun alike in their attributes . unity the first . the attributes of the sun and of christ , wherein they are alike , are either 1 incommunicable , 2. communicable . the first incommunicable attribute of both is their unity ; sol quasi solus . next to the glorious essence , unity is the highest perfection of god , and his first incommunicable attribute . the sun among the creatures is matchlesse in his glory , because of his unity . in heaven god hath planted thousands of lesser lights , whom he cals all by their names ; in earth thousands of other creatures , but one sun for both . in heaven , thousands of fixed stars , which never fell ; in earth , thousands of lesse lights , whom the father of lights knows , and cals every one by his name : but as the same sun gives light to the stars above , and to the creatures below ; so one christ is head to angels , and surety for sinners ; from him they receive confirming grace , we reconciling . there is one god , & one sun ; one god , and one mediator ; one blood for reconciliation , one name for salvation , one sacrifice for universal redemption , one righteousnesse for justification . there was one temple , high priest , altar of old , one brazen serpent , one rock , one bread , one garment of the high priest , for all his successours ; now one spotlesse , seamlesse garment for us all ; one must die for all , and he once for all . travellers beyond the line , losing their old , find new stars , no new sun. they under the law , had other stars , the prophets ; we on this side the line , other apostles , ministers , and ordinances , the same sun. the saints departed , having crossed the line , leave all our stars , ministers , private christians and ordinances , but enjoy the same sun. unity is the glory of the visible heavens , one peerlesse sun , and of the invisible heavens . 1. the unity of the divine essence in three persons , i and my father are one , john 10. 30. there are three that beare record in heaven , the father , the word , and the spirit , and these three are one . 2. so in christ , visible for his humanity , invisible for his divinity ; unity is the perfection of his person . only in the former , unity of essence , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alius , not aliud ; here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aliud , not alius , in this unity of person . as in the creature sun , there is a conjunction and union of two different qualities , light and heat ; light , such as is in heaven among the stars , none such on earth ; heat , such as is in living creatures on earth , none such in the stars . so in christ there is an union of an heavenly and earthly nature . 1. of a deity , which the other persons have without humanity . 2. of humanity , which we have without a deity . in this one high priest alone , the thummim and the urim , the perfections of god , and the light of men conjoyn'd . 1. then give unto christ the glory of this singular attribute of unity , in a double unity . 1. the unity of faith . 2. unity of love. 1. by an unity of faith , eye christ only , eye him with a single eye , look up to no other mediator ; go not to glean in any other field , as was said to ruth : one sun gives light to all the world , there needs no more . he were a mad man should say , set me up another sun , or light me a candle at noon day to help out the sun : he more irrational who saith , give me somewhat besides christ , another mediator . it is looked upon as prodigious in nature to see two or three suns or parelii together . there is no such thing , they are but imaginary suns in a cloud , having a little light , no heat or vigorous influence . there is but one sun which gives light to these : so to set up saints merits , the virgin maries intercession , or our own duties , were prodigious ; all have what they have from christ , and contribute nothing to him . and these parelii are never seen , but when the sun is low at morning or evening , never at noone . this flying to the saints with papists , or imagined righteousnesse with some carnal protestants , is only a sign of a dim knowledg , and of a weak faith , never of a sound judgment , and a wel-informed mind . how unhandsome is a new piece on an old garment , or the garment part wollen , part linnen ! christ will be solus or nullus . look to me and be saved , all the ends of the earth , for i am god , and there is none else , isa. 45. 22. each man puts out his candle , and opens his window to let in heaven light when the sun is up ; do so for your souls ; tread out your sparks , they may burn thee , they cannot lighten thee . isa. 50. 11. behold all ye that kindle a fire , that compasse your selves about with sparks , walk in the light of your fire , and in the sparks that ye have kindled : this shall ye have of my hand , ye shall lye down in sorrow . 2. next look after the other great unity , the unity of love , the unity of the spirit in the bond of peace . faith and love are the two great uniting graces , faith to the head , love to the members . as there are two great unions in heaven , the first , of three in one , trinity in unity ; the other of two in one , two natures in one person ; so next to these two most glorious unions , there are two mysterial unions in earth , of faith to christ , where two are one ; of love to the church , where all are one . and as this is gods perfection , so the churches , according to christs last prayer , john 17. 17. that they may be all one , as thou father art in me , and i in thee , — that they may be made perfect in one . it was the glory and beauty of the wheels , that they were so artificially joyned one within another , that though divers , they seemed one wheel ; and they had all one motion ; for one spirit animated them . all those innumerable fixed stars , keep their proper and certain station , are therefore never eclipsed , nor do they eclipse others , but move together uniformly ; one motion is common to all . the planets move in several orbs , no two together , and they are all eclipsed one by another . christians should as stars in the firmament , not thwart , cloud , censure , slight , eclipse each other , disparaging this mans ministry , question that mans sincerity . oh that the trumpet might not make an uncertain or different sound , but bee all as one , as when the temple was dedicated , and when jericho was besieged , all the priests blew together , all the people gave one shout , thereby should babylons walls be finally ruined , and jerusalems fully repaired . then would it be said , who is this that looketh forth as the morning , fair as the moon , clear as the sun , terrible as an army with banners ? this unity of the spirit would become the bond and cement of our peace ; our bands and beauty , the staff of the church in her now old age , and bring in those primitive times again , when after stormes the churches regained rest , and were edified , walking in the fear of the lord ; and in the comfort of the holy ghost , were multiplied . why should there not bee as one god , one church ; as one lord , one baptism ; as one spirit , one faith ; as one father , one family ; as one christ , one hope ; as one way , one heart ; as one bread , one body ; as one cup , one lip ? cor unum , via una , dominus unus , nomen unum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 12. 12. all should be one . how delightful is it to see ten thousand beams streaming from the same center of the sun in heaven , meet and re-center in the same punctulum on earth ! what a resplendent light , and piercing heat do they give ? so when all the graces coming from the same head do unite and con-center together , what beauty , light , and heat is there ? the beams dispersed are weakned , united are more burning , as in a burning glass , where all the sun seems contracted in so narrow compass . where is most of unity , there is most of christ. and now thou glorious sun of righteousness , and blessed peace maker , who art all union , and the fountain of it , in whose person the father and holy ghost was from eternity united , in whose incarnation the humane nature was united to the divine ; in whose mediation the divine was again united to the humane . in the strength of these two great unions , produce a third , that union of our nature with it self , that there may be no more schismes in the body . thou that didst slay the enmity between jew and gentile , slay that between christian and christian : and as thou art the foundation stone of our faith , be also the corner ( the coupling ) stone of our love ; and the binding stone to hold all the building together . chap. iv. omniscience the second incommunicable attribute . the next incommunicable attribute of christ is his omniscience , whereof the suns all-seeing eye is a lively resemblance . sol solus oculus , mundi ocellus , dei lumen , visibile numen . the sun is all eye , hath thousands of beams in every place , looks upon every object with so direct a face , ( as a well drawn picture ) as if it beheld none else ; filling the largest windowes , peeping in at the least crevise or key hole : the heaven above , earth beneath , aire between , enlightned all at once with his splendor , vieweth all regions . the worlds great overseer , glanceth into the dungeon , and shineth with the same beauty on the poorest cottage as on princes palaces ; the noisome dunghil , and the delightful garden , both are alike viewed and observed ; there is nothing hid from the heat thereof ; in it hath god placed his ●abernacle , it is his chariot wherein he rides his daily circuit . what can be such an emblem of gods omniscience , and of that visibile numen , jesus christ , who is all eye , whose eyes are as flames of fire , whose face shineth as the sun in his might , hath his beams , his eyes running to and fro , and his spies out , watching in every place , beholding the evil and the good ? nothing hid from the suns heat , nor this suns sight . all things are naked and opened to the eyes of him , with whom we have to do . whither canst thou go , o sinner , from his presence , and where wilt thou hide thee from his eye ? darknesse and light are both alike to him , secret thoughts and open acts both alike ; the thought afar off●●e can discern , as clear as we can the word spoken in our ears . there is no darknesse or shadow of death , where the workers of iniguity may hide themselves from him . 1. what a delightfull meditation is this to him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose left hand ( neighbour ) knows not what his right hand doth ; who shuts his doors & praies in secret ; shuts up his trumpet , and gives alms in secret ; anoints his face , and fasts in secret ; shuts up his lips , and mourns in secret ? as being nunquam minus solus quam cum solus , and thinking nullibi tot testes ubi sine teste ; thou art never lesse alone , then when alone ; nor hast so many observers , as when there is none to observe . gods sincere ones are his secret ones . the ark which was close made up on every side , had a window in the top , open only to heaven . matth. 10. 26. fear not , nothing is covered that shall not be manifest ; what thou speakest in the ears shall be proclaimed on the house top ; and what in secret , shal be rewarded openly . christ spyed out nathaniel lying under the fig-tree , as well as zacheus on the top of his fig tree ; heard paul below in the dungeon , as wel as peter on the house top ; and took more notice of the publican standing a far off out of sight , then the pharisee in the midst of the throng . the lord will bring to light the hidden things of darknesse , and make manifest the counsels of the heart , then shal every mam have prais● of god. the sun looks as well into thy closet casement , as into the large church windows . and into that closet especially christ delights to look and dwell , where as in solomons temple , the windows are of narrow lights , or as some read it , of windows narrow without , broad within 2. is christ his eye , as the suns , in every place ? what conviction , warning , and terror may this speak to such atheisticall wretches , as say , how shall god see ? how doth god know ? thick clouds are a covering to him , that hee seeth not , and he walketh in the circuit of heaven . especially such miscreants as in the chambers of their imaginary conclude , when they have shut out man , they can shut out god too ; and having already shut god out of their hearts , conclude , they have shut him out of the world too , ezek. 8. 12. and 9. 9. the lord seeth us not , the lord hath forsaken the earth . shut , oh atheist , the sun out of the world if thou canst ; shut it out of thy house . it is impossible . hath the sun his eye in every place , and hath not god ? understand then ye unwise among the people , shall not he that made the sun all eye , be all eye himselfe ? he that made the ear , doth not he hear ? d●th not the watch-maker know all the wheels , and every pin in the watch he made ? doth not the statuary know all the frame of his image ? and is any thing hid from him that made the heart ? turpe quid ausurus , te sine teste time . there are three witnesses when thou art alone , who have alwaies their eye on thee ; the sun , thy conscience , and the lord jesus ; fear the sun , but thy conscience more , which is a thousand suns ; fear thy conscience much , but christ more , who is a thousand consciences . the lord threatens to search out such as are setled on their lees with candles ; that say in their hearts , the lord wil not doe good , neither wil he do evil . there are two sorts of candles god useth , 1. some shining , 2. some burning . there are four shining candles wicked men take no notice of : 1. the candle of gods mercies , bounty , patience . 2. the candle of the sun. 3. of his word . 4. of their own conscience . these are gods first candles , pleasant and shining lights : if these be put out , or not regarded , god will set up four burning candles , that shall not be so easily blown out ; he will search thee out 1. with the burning candle of affliction , as he did saul , wheh the philistines were upon him ; this is lighted at the fire of mercy abused . 2. with the burning candle of a terrifying conscience , lighted at the fire of an enlightned , awakened , galled conscience , which is sadder then the former ; this is a searching candle indeed , with which judas was searchched and lighted down to he● . 3. there is a worse candle then both these , the candle of death , kindled at the wrath of god , wherewith he searches those further , then ever he did yet either by affliction or conscience ; the day of death is a day of wrath ; then doth god set up a candle that burnes till the day of judgment . the fourth candle is the saddest of all , the candle of judgment , lighted from hell , whereby he will search out all the sins of wicked men , and this candle shall never leave burning . 3. then let thine eye be ever on him , whose eye is ever on thee : be an heavenly heliotropium ▪ turn to the sun of righteousnesse ; call thy place beer-la-hai-ro● ; i have seen him that ever seeth me : make thy house a bethel , the house of god , and make thy heart a beth-shemesh , an house for the sun. let thy heart be as the sun-dyal , which receiveth the sun in the morning , and goes along with it all day ; only cast no shadow behind thee ; in the face of the sun the dyals do not : in the face of christ , how grosse is it ? be full of eyes within , without , before , behind , as those living creatures , revel . 4. 6. or those living wheels ezek. 1. 18. canst thou the secret sympathy behold , betwixt the bright sun and the marigold , and not consider that we must no less follow in life the sun of righteousness ? let the morning sun find thee praying with jacob , gen 32 24. the noon sun see thee working ; and the evening sun see thee meditating with isaak , gen 24. 63. let not the sun when risen , see thee sleeping unrisen ; sun all day moving , behold thee all day standing still ; and sunne setting , leave thy lust and passion not set . chap. v. the suns omnipresence a shadow of christ. next to christ his omniscience , consider his omnipresence , the ground and cause of that omniscience . in both which respects god may be said to have set his tabernacle in the sun , which shadowes out both : christs humanity also is called the tent or tabernacle of the divinity . the sun locally in heaven , is virtually in earth , his light , heat , influence , every where overspreading the face of the sea and land , penetrating the depths of both , to the bottom of the sea , and to those subterraneous minerals in the bosom and secret chambers of the earth . christ when ascending heaven , left his promise , as elijah his mantle , with his disciples , lo , i am with you alway to the end of the world . and where ever two or three are gathered together in my name , i am in the midst of them . this may be a sensible rebuke to the blind atheists ; who are not to be dealt with by scripture or reason ; who having pu● out both their own eyes of reason and conscience , would pull out gods also of omniscience and omnipresence : and having shut out the sense of a deity out of their own thoughts , would dispute the essence of god out of the world . if thou art not a man of conscience , art thou of reason ? if not of reason , art thou of sense ? then i shall convince thee . wilt thou believe thy own senses ? darest thou trust thine own eyes ? open them , thou seest the light of the sun ; or shut them , if thou wilt , thou feelest the heat of the sun , which though in heaven , is not far from thee , but ever round about thee . doth its light scatter all clouds , and shall any cloud or darkness cover thee ? doth its influence reach the subterraneous cavernes , and shall any corner hide thee from the presence of god. this great apostle ( as some have called it ) hath preached heathens out of atheisme , and shall it not christians ? every beam of the suns visible eye , writes upon the heart of a rational man , the invisible eye and presence of god is here . among all those abominations represented to ezekiel , the last and most hideous was that posture of faces towards the sun , and backs towards the temple , solem exosculari , deum exoculare : at the same time to see the sun seeth us , and to say the lord seeth us not , but hath forsaken the earth , is such brutish reasoning , as heathens have no such logick , hell hath no such bad divinity . the heathen by their logick could see in lumine numen , in the suns light , another invisible sun of greater light . and hell it self is not so full of darkness , but whatsoever other impieties there remaine , there is no room for atheism . nullus in inferno est atheos , ante fuit . how should this consideration of christs continual presence , both awe and cheer the gracious soul ? provoking it to faith , patience , fortitude , diligence in the work of god. christ is ever present , 1. as an observer : he remembred every of the seven churches of this in those seven epistles , i know thy works , &c. 2. as an assister : lo , i am with you alwayes to the end of the world . 3. as a strong supporter : jer. 1. 18. they shall fight against the● , but shall not prevail , for i am with thee . 4. as a bountiful rewarder : therefore as all these epistles begin with novi opera , i know thy works , they end in vincenti dabo , to him that overcometh will i give , &c. to represent to you continually christ present as an observer from the first , as a rich rewarder at the last . hence let godly and wicked both learn to reason as godly jacob and wicked laban , see , if no man be present , yet god is ever present . call thy dwelling mizpah , for wheresoever thou art , god hath his watch tower neer thee . chap. vi. the fourth incommunicable attribute , omni-influence . after the omniscience and omnipresence of christ , already touched , let us come to consider that admirable and incommunicable attribute of omni-influence , wherewith the upper and neather sun are adorned and enriched . the sun hath his residence in heaven only , but his influence is diffused into all the heavenly bodies , and to all these sublunary creatures ; air , earth , water , and all the hoste of them ; yea , to those subterraneous mettals and minerals hid from the vultures eye . we have the influence and benefit of the sun in every breath of air , bit of bread , in each dish of flesh , fish , fowle , yea , in each herb used for food or physick . the sun hath an universal influence upon the creature in his generation , production , vegetation , maturation , &c. so christ upon the new creature , and upon all his actions and motions . sol & homo generat hominem ; the sunne and man beget a man ; the sun and seed bring forth corn ; the sun and showrs bring on harvest : but the sun is one in every thing . so christ his influence is all in all : in works of nature , nothing was made without him at first , joh. 1. 3. in works of grace nothing is , or can be done without him : john 15. 3. without me yee can do nothing . christ in the instruction gives saving knowledge , christ in the conviction worketh repentance , christ and the promise work faith , christ and the consolation works peace . accedat christus ad elementum , fiet sacramentum . christ and the element make a sacrament : christ in the sacrament makes a rare feast . the sun hath a various and marvellous influence ; but our sun far more . the suns influence of light dispels darkness out of the air , christ out of the soul. the suns influence of heat takes off the cold from the creature , brings in a reviving warmth ; but what like the cheering of christ his love ? it takes off deadness , restores the new creature . thy favour is better then life , sweeter then wine . the suns attractive influence draweth up grosse , earthy , and watry vapours , and converteth them into air . christ in conversion is so attractive , that hee drawes earth up to heaven , and turnes corruption into grace . the suns dissolving influence again sends downe those vapors , when purged and prepared , in rich and fruitful showres ; and christ , those hearts full of grace and peace , he had before attracted ; turning again air into water , melting heavenly hearts into tears of love . the sun hath a productive influence , which animates all seeds , and christ all graces . and a restrictive influence , sometimes binding the earth with a bar of iron , that no seed breaks forth ; such christ his restraining hand upon corruption , that though all seeds of it in our nature , it breaks not forth . again , his mollifying influence dissolveth congealed mountains of snow , and rocks of ice into fluid water ; and christ at work upon the heart , dissolveth petram in fontem , petrum in lachrymas , turneth impenitents into penitents , unbelief into faith , obstinacy into obedience . lastly , the suns admirable alterative influence , causeth mines and springs of gold and silver to grow in the bowels and kidneyes of the earth , the proper seat of clods and stones . christ hath an higher operation in the soul , in that strange alteration made there in the midst of a vile earthly heart , where nothing grew but stone , nothing lay but mire and clods of dust ; there he seate●h mines of heavenly treasure , faith more precious then gold , and holiness more precious then rubies . instead of the thorn shall come up the fir tree , in stead of the bryar the myrtle tree . and it shall be accounted to the lord for a name , and for an everlasting sign that shall not be cut off . and in another place , for brass will i bring gold ; and for iron silver ; for wood brass , and for stone iron . here is a great alteration indeed . 1. this shewes what reason the apostle had to use those two great expressions of christ. 1. that he filleth all in all . 2. which is more , that he is all in all . 1. that he fils all ; herein he is as the sun for his influence . all ] that is , 1. all persons , men , angels , men of meaner , or more excellent encowments ; he fils all , ministers , magistrates , &c. 2. all places : heaven with glory , earth with grace , he● with terrour , whole world with wisdome . power , providence , omnipresence , omni-influence , prisons with liberty , dungeons with light , crosses with triumph . 3 , he filleth all ordinances : preaching with efficacie , prayer with prevalencie , sacraments with nourishment , the sabbath with blessings . 4. relations : magistracie withhonour , fear , obedience , from their inferiors ; with love , justice , courage , watchfulness , care , fidelity , circumspection towards their inferiors ; with zeal , authority , boldnesse , diligence towards god. ministry with ability , assistance , paternal affections , maternal bowels , nurses care towards their flocks , and with successe in their labours . conjngall relations with love , sweetnesse , condescention , compliance and mutuall delight in each other . 5. all his peoples hearts : the ignorant with knowledge , the dead with life , unbelieving with faith , secure with fear , impenitent with repentance , stony with softnesse , sad with comfort , troubled with peace , unsatisfied with certainty , weak with strength , wavering with stability . 6. all conditions : riches with thankfulnesse , poverty with contentednesse , mercies with sweetness , afflictions with tolerableness , prisons with comforts , sicknesse with patience , persecutions with joyfulnesse , death with peace . 7. all things : ( when he saith all , you may imagine more , i cannot name every one ; ) reproof with terrour , conviction with fear , promises with hope , consolations with assurance , sacraments with comfort , desires with faithfulnesse , labours with fruitfulnesse . 8. all in all. in all thy needs , in all thy straits , and in all thy fulnesse , in all cases , encouragements ; dispensations , he fills thy prosperity , thy adversity , thy society , thy solitude , &c. 2. the other expression is far higher ; he is all in all ; the sun for light is all in all to make day all the world over , sta●s cannot do it ; his heat all in all to make summer , his influence all in all to make spring and harvest : so christ is all in all . had we the united merits of all the angels and saints in heaven , they could not help us being lapsed and fallen ; one poore man would begger them all to set him up ; had we the sufferings of all the martyrs since the beginning of the world , for the benefit and relief of one man , it were too low a price for him . it cost so much , christ only could bear the charges of it . christ is all in all , who can cast up the summa totalis of this reckoning . to be somewhat in some case , is as far as any creature can goe , an angel is somewhat in some case , not all in any thing , not somewhat in all ; somewhat in excellency of grace , glory , and many perfections , somewhat to benefit man ; nothing to satisfie gods justice , nothing to redeem man ; but christ is all , and in all . they are good ministers to the saints , bad mediators for the saints . the best creatures and graces have but one , and that a finite use ; christ hath many , and infinite . bread is somewhat to a hungry person , nothing to a sick ; physick somewhat to a sick , not to a person in health ; sight to a blind , a pardon to a condemned person , mony to a poor man. of graces , repentance is somewhat to a guil●y soul , knowledge to an ignorant soul , certainty to a doubting , faith to a distrusting , righteousnesse to a soul conflicting with strong corruptions ; but it is only christ who is all in all , to a poor man , rich man , sick , found , bond , free , living , dying , condemned , pardoned man , he is all in all ; to an ignorant , knowing , repenting , believing , righteous man , he is all in all ; he is bread , clothing , gold , eye-salve , liberty , pardon , physician , way , truth , light , wisdome , righteousnesse , sanctification , redemption , all in all . especialiy christ may be said to be all in all in ten respects . 1. his teaching is all in all in the matter of our illumination , mans teaching nothing , were it by paul or apollo . who teacheth like him ? 2. his drawing is all in all in the matter of our conversion ; not others perswasion , not our own preparation . draw me , we wil run after thee . 3. his bloud all in all in the matter of our reconciliation , col. 1. 20. rom. 3. 23. 4. his death all in all in matter of divine satisfaction , 1 cor. 15. 3. 5. his righteousnesse all in all , in the matter of our justification , rom. 3. 22. 6. his spirit all in all in the matter of sanctification , 1 cor. 6. 12. 7. his intercession all in all in the matter of our acceptation , heb. 7. 25. 8. his grace all in all in the matter of our supportation against sin and satan , 2 cor. 12 9. 9. his peace all in all in the matter of our compleat satisfaction and consolation ●ere , ioh. 16. 33 , and 14. 27. 10. and his presence all in all to our glorification , and compleat beautitud● hereafter . phil. ● . 23. use 2. this informs us what singular benefit we have by the influence of christ upon us , more then if we had his corporal presence ; it was expedient that he should goe away , both for his own glory , and our advantage ; the spirit had not descended , nor his intercession been so prevalent , if he had not departed . the suns body , if it were possible to be with us on earth , would not be of that use as now his influence is , though his residence only in heaven . it might astonish and dazle us , not so cheer us ; it is better for us , that christ is mediating in heaven , then if he were working miracles againe on earth . 3. be ready to acknowledg christ and his influence in every good , in illumination , conversion , consolation , &c. his attractive , productive , restorative , sin restraining , heart changing , his gracious dissolving , mollifying , and his alterative influence . so in every ordinance , if there be force in the word , any sweet in the promise , any life in the minister , any quickning in the sermon , any warmth in a christian , any relish in the sacrament , any benefit in a correction ; give christ the glory . tast christ in all , as we may the sunne in each morsell of bread , and draught of drink . again , in every outward good : have we any joy in our enjoyments ? any comfort in our wants ? it is he that hath sanctified and sweetned all our toyl , labour , meat , drink , marriage , poverty , riches , crosses afflictions . he is the tree that hath sweethed the bitter water ; he the salt that hath cured the cursed and unsavory waters ; he , like noah , comforts us concerning our toil . he hath restored us to a child like right to , and a blessing in all mercies . in christ , god hath given us all things , rom. 8. 32. and in him it is that god hath blessed us with all spiritual blessings , ephes. 1. 3. and hath given unto us all things that pertain to life and godlinesse . therefore all things are yours , saith the apostle , because christ is yours . 4. this shewes whence it is ( if the influence of christ be of that force ) that some are called , thereupon converted , changed , sanctified , after that supported , comforted , and to the last preserved ; others are not called at all , or not moved when called , but remaine blind or deaf as the adder , are hardened contradict , oppose and ●erish in their unbelief and gainsayings . the scripture puts it upon this energeticall , speciall , and distinguishing operation of the influence of christ. to you it is given to kn●w th● mysteries of the kingdome ; to others it is not given ; it is revealed to babes , it is hidden from the wise and prudent , the poor , simple , weak , despised are chosen and called , when not many wise , rich , noble , are called . the father chuseth some and then giveth them to christ , then draweth them to christ , then chargeth christ with them . those he keepeth in his hand none p●ucketh them out . peter is yet winnowed by satan , christ prayeth for him , he recovers his standing though he fell . paul is buffeted , but christ assisteth with sufficient sin-resisting grace , and paul is upheld again , whence is it that the same ministry is effectual in some pl●ce to some persons , not to others ? paul preacheth at jerusalem , but in vain , they will not receive thy testimony concerring m● : there was no such influence . at rome he preached and spread the faith : the reason is given , the lord who made peters ministry effectual to the jews , wrought effectually in pauls when he came among the uncircumcised . 5. lastly , this may satisfie sober men ( curiosicy is never satisfied ) in clearing christ , notwithstanding such his influence , from being author or partner in any sin , or anomaly . in him we live , move , and have our being ; yea , even the divels and wicked men live , move , have their being in and from him : he sustains their persons , governeth their actions , concurreth in their operations , this is not evil . judas could not betray christ , nor pilate condemn , nor souldiers crucifie him , if such power had not been given from above . shimei could not have cursed or flung a stone at david , if god by his concurring permission had not said , shimei , curse david . the lame horse is ridden by his owner ; that he moves , is from his master ; that he goes faster , slower , this way or that , is from his master ; that he halts , is from his owne lameness , not his master . a scholer useth an ill made blotting pen , that it writes is from the scholer , that it writes ill , or blots , is from it self . a workman layes a strait rule to crooked timber ; the workman and the rule make it not crooked . object . why doth not god mend this then ? resp. 1. stay there , thou piece of clay . 2. who shall give the potter law ? he is not bound . 3. he can bring the greatest good out of the greatest evil , gen. 50. 20. christs garments are alwayes white as wool ; when our wayes are unequal , his wayes equal . christ is as the sun : the sun is the efficient cause of light , therefore cannot be of darkness ; of heat , therefore not of cold : upon his departure follows darkness and coldness , not caused by the sun ( if it be so said , it is improperly , causa deficiens , not efficiens . ) god who is the sole author of good , cannot be an abettor of evil , jam. 1. 13. the sun shineth on a meadow , it brings forth sweet flowers ; on the dunghill it shineth , that stinks ; the sun puts not that stink on the dunghil . the word of christ comes to the jaylor and lydia , and is a sweet savour of life ; to the high priests , they are cut to the heart , and storm , and stink . the sun shines on gardens , herbs , plants , they yeild their fruit to recompence the dressers pains : but though the weeds also have a common influence of the sun , they put forth noisom leaves and flowers , and seeds of their own ; that these weeds grow , is from the sun ; that they bear such leaves , flowers , and seed , is from their own nature , and pristine seed . when god in scripture is said to harden , it is not so to be understood , that he doth it , infundendo malitiam , sed non infundendo mollitiem ; not by provoking unto sin , but by denying or withdrawing his grace , and the influence of his spirit . chap. vii . perfection , another incommunicable attribute . perfection is another attribute of this lesser sun , much more of christ the greater and brighter sun. in the one is a perfection of light , lustre , beauty , no spot , darkness , or defect in it ; in the other , is all perfection of wisdom , righteousness , sanctification , redemption : all treasures of wisdom and knowledg , all fulness of the godhead bodily . perfection implyeth two things . 1. perfectum est id cui nihil addi , detra●ive potest . that is perfect , to which nothing can be added or diminished : both are so . the suns light is of that perfection , that all stars shning , add nothing at all to it : all hid , lessen not the suns light . all angels and saints add nothing to christ. though the sun enlighten all the stars , it hath never the less ; christ beggars not himselfe at all , by relieving us . the sun hath the same light , if there were no eye did heed it ; christ had the same glory and blessednesse before the world began , when none to observe it . 2. that is perfect , which is not possible to be tainted , corrupted , or prejudiced by any object , opposite , change or chance , whatsoever that may fall out . the sun beholds all objects , all the works of nature , many of which have a natural ill savour ; all the acts of men , many which have a wo●se moral noisomeness ; but the sun is not at all tainted , nor his beams defiled by the sight . christ jesus is privy ( not accessory ) to all the oppressions , treasons , murders . whoredomes , &c. acted under the sun ; an observer of all the damnable heresies , and pernicious doctrines that are broached ; but his perfections are not in the least impaired , because he receives no taint , he is no approver of them . 1. this shewes us , that god receives nothing from the creature . he did not out of any necessity or indigence create the world ; we want a house , therefore build ; a horse therefore buy ; a servant therefore hire : but god did not create heaven because he needed a house , or the angels and men , because he wanted servants : he had the same perfect blessedness in himself before there was a world or creature . the sun receives not his light from our eye , but our eyes from his light . 2. if he be perfect , then cannot wicked ones when they do their worst , hurt or prejudice him ; whoredomes , heresies reach not him . look unto the heavens , and see , and behold the clouds which are higher then thou . if thou sinnest , what dost thou against him , or of thy transgressions be multiplied , what dost thou unto him ? thy wickednesse may hurt a man as thou art , and thy righteousnesse may profit the son of man. 3. lesse doth hee need our duties . if thou bee righteous , what is that to him , or what receiveth he at thy hands ? set not up thy rush candle to the sun , it needs it not , it beares it not , but puts it out : all the starres in heaven , and lights on earth are abashed and appear not in the suns presence . even that which was made so glorious ( that is the face of moses ) had no glory ( said the apostle ) in this respect , by reason of the glory ( of christ ) that excelleth . but he that put on a vayle when hee came from god to speak to israel , that hee might hide his glory , needed to put on another vaile when he went in unto god to hide his imperfections . chap. viii . unchangeableness the last incommunicable attribute . vve are come to the last incommunicable attribute , unchangeableness . all things below are subject to mutations ; kingdomes are changed , and republicks changed ; men , manners , cities , families , congregations changed . apparel , fashions , opinions daily changed ; and which is saddest of all , there are changes in religion : yea , the moon is daily changed , but the sun never : his essence the same , light as clear , heat as cheering , influence as operative , motion as swift as ever . hence the sun is often in scripture brought in as a demonstration of the unchangeablenesse of gods decrees , love , and promises towards his people . thus saith the lord , which giveth the sun for a light by day , and the ordinances of the moon and stars by night . — if those ordinances depart from me , saith the lord , then may the seed of israel cease , &c. again , if you can break my covenant of the day and of the night , that there should not be day and night in their season , then may my covenant be broken with david my servant , &c i suppose it but a dream of the astronomers , that the sun is come down lower , and moveth neerer the earth , by one fourth part , then it did in ancient times . but be it so , christ is the sun unchanged in his effence , grace , glory , merits , all-sufficiency ; unchanging in his purposes , promises , gifts , callings , love , compassion to his people . he is alpha and omega , the same yesterday , to day , and for ever ; the lamb slain from the beginning of the world . and if he be at all changed , it is in his approximation , and neerer approach to the earth in his incarnation , and the other passages of his humiliation . app. 1. then is christ able to save to the utmost , all that come unto the father through him , he hath the same penny for the last , as for the first . his hand not shortned , nor mercy abated . it is remembred of moses , as that which was not ordinary , that after an hundred and twenty years , his eye was not dim , nor his natural strength abated . and that more strange , that all the israelites garments waxed not old in forty years space . but how admirable is it , that the eye of the sun is not made dim , nor strength abated , nor do his garments wax old after six thousand years . he is as a mighty gyant , as fresh after so great labours , and after so many ages revolution as ever ; and as faire as the young bridegroome , as the psalmist hath it , the emblem of this our sun , and his unchangeablenesse . he is lux perennis , h● is fons perennis ; the sun whose light , th● spring whose water is perpetual ; generations passe , the sun remains ; new traveller● come to the old fountains where their fathers drank ; there they are , and as fresh they runne ; there abraham drank , an● there do we ; he believed , and it was counted to him for righteousnesse ; we believe , an● it is our righteousnesse : ●here david dran● in his time ; he believed and therefore spake , w● also believe , and therefore speake : there dran● paul ▪ long after , and was revived ; he believed and obtained mercy ; and was set forth for an example to all after beleivers . it is the most glorious anthem that ever the church militant sung , his mercies endure for ever ; therefore appointed to be sung in their most solemn feasts . besides you have it twenty six times in one psalme , the burden of every verse , a meditation that can never be oft enough repeated , remembred , studied and believed . 2. is christ so unchangeable ? then if he hath appeared to thee once , chosen , called , loved thee , his love is an everlasting love , free at first and without cause , firm to the last and without change . his gifts and callings are ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without repentance . the sun is the faithful witnesse in heaven ; if it did shine into thine house yesterday , it wil to morrow , and for ever , as long as the house stands . the scripture usually comforteth godly ones upon this consideration , god is faithful by wh●m ye are called into the fellowship of his son iesus christ. therefore he shal confirm you unto the end , that ye may be blamelesse in the day of our lord i●sus christ. again , faithful is he who calleth you , who also wil do it . hence the godly soul comes to safe anchor after all storms . my salvation is not in my hands , it is in gods ; my unfaithfulnesse hazards it , his faithfulnesse secures it ; my unbelief shakes it , his faith settles it ; my mutable wil and condition endangers all , his immutable decrees and love secures all ; my foundation is subverted , my seals cancelled ; the foundation of god yet abideth sure , and hath his seal — our happinesse is , the root bears the branch , not the branch the root : our faith , love , holiness , is not the ro●t , but branches of the love of god ; the branch is broken , the root remains . we are changed , and so sometimes we cannot do as at other times ; we think god is changed , he is not . children in a boat think the houses and trees remove ; it is the boat , not the trees : we measure gods love to us , by ours to him ; and so perplex all . but the scripture puts it out of doubt ; our unbelief makes not void gods faithfulnesse : if we be unfaithful and deny him , he yet abideth faithful and cannot deny himselfe ; if we forget we are children , he cannot forget to be a father . he may repent ( it may be ) that he gave saul a kingdome , or jeroboam ten tribes ; never repents of grace given , because this flowes from unchanged fatherly love , the other from common providence . 3. then are the promises firm , which christ hath made , he is the amen , rev. 3. 14. and all his promises are yea and amen ▪ as the suns motion is certain , varyeth not a minute , hence eclipses can be so long foretold by artists , and every countryman can tel you where the sun wil be , and of what length the daies seven years hence . if ever therefore there was a promise to a believer , to justifie the ungodly , to count faith for righteousnesse , it wil as wel reach us , as abraham , as the apostle reasons . the sun moves constantly with in his tropicks , and comes sooner or later to all such climates as are within his bounds ; christ doth as certainly meet those that wait for him in his way . 4. terror to wicked ones : if christ his love , and promises firm , then his threats , his truth , justice , jealousie , hatred of sin , is as much as ever : if he ever hated an ungodly person , he loves not thee . he shews mercy to thousands , but by no means clears th● guilty . exod. 34 , 7. his garments are white as wool , but his eyes red as flames of fire , and he hath a sharp two edged sword in his mouth . woe to them who walk in the way of cain , balaam , or corah , their damnation slumbers not , though their conscience slumber . the sun never goes an inch beyond his tropick , but returns ; nor wil christ the son of peace ever come to such as are out of the way of peace , but return back again . chap. ix . communicativenesse a communicable attribute . having spoken of the incommunicable attributes , i shal descend to some communicable ones , and that this discourse may not swel beyond intention , i shall the more contract my self . i might name many attributes of this sort , as communicativenesse , greatnesse , glory , &c. of which other creatures also do participate , yet are they most eminent in the sun. i shall speake of communicativenesse under this head , and refer the rest to the next . communicativenesse is an excellent attribute in the sun. the moon , stars , ayre seas , earth , are all communicative of their several benefits to man : but the sun most of all , and they enabled by the sun. it buries not his light , shuts not up his influence , shines not to it self , is as free and liberal to the poor as rich , to the beggar as to the king ; the lord hath divided it and the stars , ( saith moses ) to all nations under the whole heaven . they under the poles have their share , as wel as they under the line . so hath christ received of the father , gifts to be communicated unto men ; of his fulnesse all receive ▪ his merits are of largest extent , his gospel to be preached to all nations , and to every creature . 1 then is here provision for the poorest christian who hath nothing to buy with ▪ the sun sels not , but gives his light freely , it is gods light , it is the poore mans friend , his candle , fuel , raiment . diogen●s hath as good a propriety in ●t as alexander ; christ is the poor mans friend , advocate , physician , saviour and master of that corporation . the●e are his guests , disciples , bride . he entertains none of other qualitie , but those in poverty . come , he that hath no bread , nor m●ny . he cals all thirsty to come drink freely an● without price . we love to match into estates , great families , marry with nobility , beauty , preferments : christ loves to bestow himself on poore , undone , helplesse persons ; he matcheth with misery , beggery , infamy , base b●irth , humility , deformity . ahasuerus thought the crown better s●t on esthers head , then vashtyes , or al● the pri●cely ladies of the court. and christ his grace and favour , is confer'd stil on the humble soul ; the highest crown was set on the lowest handmaid . poor mary became deipara , she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all be-graced , highly honoured , and shee got the name from the first and greatest of women , as her son from the highest and first of men ; she became chavah , the only mother of the living , and which is stranger , her son the adam and parent of the world . 2. then is christs not a scant , but plenteous redemption , not from one , but infinite transgressions ; not of one or a few , but of infinite persons . he sheweth mercy to thousands ; his sealed book containes an innumerable company of angels ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , general assembly , and church of the first born , whose names are written in heaven contains so many myriades as no man can number , of all kindreds , nations , tongues and people . they are not a few , but a world who are redeemed . the whole world of the elect , severed from the world of the ungodly . 3. then there is just ground for our hopes , prayers , endeavours for the calling of the gentiles who at present sit in darkness , and live without god in the world ; without covenant , promise and gospel . and for the jewes also , who shall be grafted in again , if they abide not still in unbelief , who are also at present without god , and king , and teraphim , and prophet , and priest , and hope too , as much as the uncalled gentiles ; but there are promises for both . the ends of the earth are the fathers advowson , and the son is ordained by him to be the occumenical bishop of the habitable world . he shall sprinkle many nations , inherit all lands , rule from sea to sea , to the utmost indies . the sun moves sometimes north , sometimes south , is sometimes in the east , and sometimes in the west , but ere the year goes about and ends , hath viewed all climes ; so shall the gospel be preached to all nations , before the end of the world. the church is as the sea , which if it lose in one place , gets as much in another . the gospel is as the sun , which when it goes from one place , goes to another . 4. is christ so communicative ? then what an encouragement is this to poor souls to go to christ ? 1. for his freeness . he keeps open house to all comers ; as titu● sent none away sad , he none empty that come to him , upbraiding none , rejecting none , giving liberally , forgiving universally . the sun is as free of his light as thou of thy sight ; it is free cost . christ is as free in giving as wee can be in asking . ask on , my mother , said solomon . ask again , my queen , said ahasuerus , ask half a kingdom . ask all , ask a whole kingdom , ●aith christ , i shall not deny thee . the mother is as wel pleased when her brest is drawn , as is the infant . and mercy is not more pleasing to us to receive , then to god to impart it . who is a god like unto thee , that pardoneth iniquity , and passeth by the transgressions of the remnant of his heritage ? he retaineth not anger for ever , because he delightet in mercy . 2. for his fulness : in the sun is mo● of light then thou canst need ; in christ much more then thou canst carry : when you come to him , you are as the poor hunger famished lepers , coming to the syrians tents , where they might eat their fill , load themselves , and leave more behind them then they could carry , and maist call in others to partake of thy riches as they did . you come into a wood dropping with hony . christs merits are not only as the widows cruse , which wasted not ; but as the loaves he blessed , the more was eaten , the more was left ; and when the more fed of fewer loaves , more baskets remained then when few of more . to the five thousand remained twelve of five loaves ; to the four thousand seven of seven . while there was a vessel empty , the oyl stayed not . there is more want of empty vessels , then filling liquor . in the fathers house the returning son knew there was bread enough for every servant he kept , and to spare . at the kings sons marriage , much company , and room for more . who then need want ? none perish through necessity , but of carelesnesse or wilfulnesse . consider that parable , all are invited , all are entertained ; the refusers onely refused . object . 1. say not then , they must be so and so qualified who come to christ ; the rich , noble , &c. or the righteous , innocent , strong believers . answ. the instruction was to call the poor , maimed , halt , blind , the unworthy , the unlikely , luke 14. 21. ob. 2. but they were such poor as had lyen all their life at the pools side , or had been daily praying for an almes at the temple gate . answ. they were such as were in the road to hell , and lay in the high-wayes ( being very hedg birds ) such as were set by the divels fire side , as saul was , such as are quite out of the way , luke 14. 23. obj. 3. but then they were such as were very forward , and came running . answ. so backward , that they must be called , intreated , drawn , driven , and compelled to come in . luke 14. 23. object . but there can be no room for scorners , scoffers , despisers of his former grace , and forsakers of their own mercy . answ , there is yet room for such , the door of hope is not yet shut ; christ in the open concourse calls out to the open scorner . he will open a door of mercy to such as have shut the door of duty against him ; hee will receive such as have refused him ; and stretcheth out his hand all day to such as have stopped their ears many a day at him . see then , there is no impossibility of attaining salvation to any ; god is no austeer master , that denyeth reaping to such as sow , or demandeth reaping where he hath not sowed . perditio tua ex te , israel would none of me , that is gods complaint . they who sin wilfully against me , wrong their own souls , they hate me , and love death . salvation is offered on easie termes ; if you cannot say , have patience , and i will pay all ; say , have patience , and he will forgive all . patience is no pay ; forbearance is no acquittance with men , with god it is ; his forbearance is our discharge , our submission his satisfaction . the debtors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prodigals peceavi , and the publicans miserere , are the best plea , and do alwayes speed . here is a community : all is common in the church , as sun and air , which none can challenge a propriety in to exclude another : it is for me , it is for thee ; no meum and tuum here . a carnal community abominable in families ; secular community destructive to republicks . but spiritual community we preach to all believers : all have a like right to christ , and his common salvation . for the righteousnesse of god , which is by faith in iesus christ is to all , and upon all that believe : for there is no difference , rom. 3. 22. obj. is there then an universal salvation and redemption ? answ. as much the one as the other : but there is neither . 1. no universal salvation ; for broad is the way that leadeth to destruction , and many go in it . 2. no universal redemption ; for this is of the same latitude with election and salvation . all that have redemption , have also remission of sins , as the apostle in divers places affirmeth . christ is said to have loved his church , laid down his life for his sheep : he is the saviour of his body . yet 1. true it is there are some common benefits all mankind have by christ , life , breath , reason , and comforts of this life ; as the sun affordeth some common benefits to all creatures , who live , grow , increase by vertue of his influence , though they see not his glorious light . 2. there is also a sufficiency in christ as in the sun ; if there were ten thousands of men more that had eyes to see , they should not want for light ; but if all see not , it is not the suns defect but their owne . there be several sorts of men that have no benefit by the suns light . 1. some there bee who are by nature uncapable till god give them sight as by a miracle , being born blind . 2. some lose their sight accidentally . 3 some see not , being fast asleep , who open not their eyes . 4. some wilfully close their eyes , and shut their windowes to keep out the light . 5. some have weak eyes , and take offence , therefore shun the light . 6. some are judicially blinded . as the sodomites , syrians , elymas . that none of these have benefit by the sun , who offers his light to all , is not his fault . so when christ is offered to all , all have not benefit . 1. we are all born blind as he , john 9. 1. nor can nature make us see , til we have been at siloam . 2. satan the god of this world , and mammon that god the world , blind the eyes of many . 3. some fall a sleep again after illumination , and it is as dark as midnight with them , whom the apostle calls aloud unto , that he may awake them ; awake to righteousnesse and sin not . awake thou that sleepest , stand up from the dead , and christ shall give the● light . 4. some wilfully close their eyes , and who so blind as he who wil not see ? their eyes they have closed . 5. others are much offended at christ. blessed is he whosoever is not offended in him . 6. others are judicially blinded . he hath blinded their eyes , and hardned their heart , that they should not see with their eyes , and understand with their heart , and be converted , and i should heal them . again , god hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear , unto this day . so that it is as much a mercy to have an eye to see , as the sun to give us light ; and the same cause to blesse god for giving an eye , or eare , as for the gospel , and for giving faith as wel as giving christ. christ without faith profiteth no more then the sun without an eye , or meat without a mouth . this being a communicable attribute , it gives us an imitable example , the uncommunicable attributes of god , are un-imitable . to aspire to be equal to god in glory , ( which he wil not give to another ) was the pride of lucifer ; in omniscience , was the sacriledge of adam ; in power , was the insolence of babylon ; in wisdome and policie , the ambition of tyre ; they all perished in such attempts : but to affect to be like god in holinesse , purity , mercy , forbearance &c , is a gospel duty . so to affect to be like the sun in his splendor , glory , to move in a higher orbe , that we might shine alone , and all others be eclipsed by our fame and glory , were to say with lucifer , i will walk among the stars . but to be as like the sun as may be in communicativenesse , wil be our glory . there is to be a communicativenesse 1. in spiritual . 2. civil matters . 1. in spiritual things , and that 1. by the ministers , who must be as the lights of heaven , and the salt of the earth , go about as christ himself , doing good . he must be eyes to the blind , warmth to the cold . the sun when gotten higher , gives more heat then when it was lower , you must be more useful then when you were private christians . 2. by private christians , who must exhort one another , speak one to another . as you have received a gift , minister the same as good stewards of the manifold grace of god. the manifestation of the spirit is given to every one to profit withall . yet god being the god of order , not confusion , intended not that all should become publick teachers , to extinguish the calling of the ministry ; they are to be stars in private , not suns ; it were to be wish'd indeed , that the light of the moon were like the light of the sun , and that the hearers were almost and altogether such as the preacher ; that all the lords people were prophets : but not that the sun should be pul'd down , and the moon and stars which are to give light only by the night , in absence , and defect of ministers , should rule by day , and openly teach in the sight of the sun. it went of old for a fable : i fear as this age hath turned many truths into fables , so it wil some fables into truths ; and it may prove too true , that our phaetons in the chariot of phoebus , wil set all on fire . it is twice noted in sacred history , that the lowest of the people were made priests , and both times ominous ; in jeroboam's time , whose house sunk with it ; and in hosheah's reigne , when the ten tribes were finally cut off . but both times it was but to officiate to calves , and the images in the high places , never to the true god : woodden priests and golden calves may go well together ; as was said of caligula , who would himself be adored as a god , and would have his horse consecrated for his priest ; there was like god , like priest , as the historian observed . as for the church of christ , she is described to be clothed with the sun , the moon under her feet , and a crown of stars on her head : it is a sad change , that now she should be stript of the sun , clothed with the moon , and have the stars trod under her feet . 2 in civil things : 1 all rich persons should remember their charge : to be rich in good works , ready to distribute , willing to communicate , thereby laying up in store for themselves a good foundation against the time to come ; that they may lay hold on eternal life . again , distributing to the necessitie of the saints , given to hospitality : propounding to themselves that example of him , who when he was rich became poor , that we through his poverty might be made rich . or this of the lower sun , who is liberal to the poore , and shines not only on the fertile pastures , but on the barren rocks , and sandy wildernesses , whence no fruit can be expected . 2. but especially the magistrate , who was wont to be emblem'd with a sword in one hand , ballances in the other , eyes closed , to be without respect of persons in administring justice , and by a fountaine , to denote their communicativenesse . he should not ( as lucifer ) affect a higher orb , and climb unduely to that place to which he is not called . such prove prodigies , not stars , and are as the blazing stars ( the astonishment of the world ) made up of fiery and malignant matter , which after they have caused terror in the land of the living , consume themselves , and appeare no more . the sun is not placed in the highest , but in the middle sphere ; there more safe , there more useful . saturn is far higher and mars also is above him , but both of malignant aspect . the sun is the earths patron and benefactor . the sun is more full of lively heat and influence when gotten higher ; a warning to those exalted to higher places , to grow better as they are grown greater . prodesse magi● quam praeesse . yet it is commonly observed in the heavens , that the sun moves slower when it is at the highest , swifter when lower , and we ordinarily find men with their advancement to lose much of their activity and usefulness . yet it was the grave advice of plutarch , that magistrates should herein also resemble the sun , moving when at highest more slowly as to violence , not to activity ; but more deliberately and with moderation , for the benefit of the commonwealth , and their own particular security . chap. x of several properties of the sun , whereof first his greatness . the third thing wherein the resemblance holds between these two suns is their like properties , whereof there be many ; we shall begin with that of greatness . who knoweth or will believe the stupendious magnitude of the sun ! all the etherial bodies far exceed these earthly in their greatnesse . the sun especially , which though the ignorant countrey man believes , as epicurus taught , that it is but bipedalis , or of the bigness of a bushel , the learned know , that of necessity it must be far bigger then the whole globe of the earth and seas ; one hundred and sixty times bigger , the learned say ( although by conjecture rather then certainty , to be exactly so and no more . ) the fixed stars are said to be of six magnitudes , the least whereof are held to be eighteen times bigger then the earth , and those of the first magnitude an hundred and seven times greater . the moon , however it seem to us , is the very least of all ( but mercury , ) and is quadragesima pars terrae ; the earth being thirty nine times bigger , and the sun seven thousand times or thereabout , as is conceived . should all the earth and seas be supposed to be where the sun is , it would be as a mathematical point , no bigger then a diamond or a spark . but who can compute the greatness of the higher sun , christ iesus ? canst thou by searching find out god ? canst thou find out the almighty unto perfection ? it is higher then heaven , what canst thou do ? d●eper then hell , what canst thou know ? the suns body can be measured , his diameter is taken to be so many thousand miles , his motion observed to be so many hundred miles each hour . but christ his greatness unsearchable ; the sun to him an atom or spark , the heavens a span , the earth as the dust of the ballance , the sea a drop of a bucket , and all the iles a little nothing , and man less then nothing . with the sole of his foot he covereth the earth and sea , in the hollow of his hand holds all the deep . 1. what high thoughts should this beget in us of christ ? to whom will you liken him , or can you equal him ? regum timendorum in proprios greges , reges in ipsos imperium christi . he bringeth princes to nothing , he can crush them as a moth , and with his looks or frowns can undo them and their projects , yea , command them into hell. god looked on pharaoh , and he never looked up after it . his wheels moved no more . ahasuerus looked displeasedly , hamans face was covered , and he was presently led to execution . fear him , fear him . 2. but let the poor believers rejoice . we have a great savionr , whose grace , mercy , wisdom , merits are infinite . he is many times bigger then the earth . all sins of the world before his merits no more then a cloud before the sun. i shall speak two great words . 1. the one this , that if all sins of all believers were all laid on one person , they were nothing to countervail his meritorious satisfaction . 2. the other a greater , yet as true , that if all sins of unbelievers since the world was , were upon the account of one man ; that if you could suppose one man to be guilty of cains murder , phara●●s obstinacy , ahabs impiety , sauls rage , ahitophels treason , absoloms parricide and incest , and judas his christicide and despair too , and sauls blasphemy withal ; yet this man flying to christ jesus , should have all these sinnes done away as a cloud , and should be as safe as abel the righteous . the latter act of turning tamar out of doores , was more shameful then the former in deflouring her . to turne christ out of doors , after all other contumelies and abuses is the foulest sin . any were admitted to the feast but they who slighted the invitation , and had abused mercy . he who despised moses law , dyed without mercy ; yet there is a sorer punishment for such as trample under foot the bloud of christ , and despight the spirit of grace . can any thing be sorer then to dye without mercy you 'l say ? yes , this , 1. they dyed without mercy at mans hands , might find mercy at gods : these without gods mercy . 2. they dyed temporally , these eternally . 3. they , if they went to hell also , have a more tolerable hell ( there are several dungeons there , as mansions in heaven , ) then those who have so much abused grace . what weight may a weak man swim with upon his back , who hath bladders under his armes ? what sin can sink him that hath christ in his armes . thou maist sink with all duties without christ ; and be safe after all thy sins with christ. thy sins are many , great , only less then infinite : christ is great and infinite , and more then one way infinite ; his person , blood , obedience , intercession , grace , power , so many infinites . should i tell an ignorant person , that the sun is one hundred sixty and six times bigger then the earth , he would laugh at it , and not believe me ; yet so it is , though he believe it not . so should i say , christ his grace , mercy , and merits , are one hundred sixty and six times more then all our sins put together , to an unbeliever , he would not assent , yet so it is . the apostle calls them the unsearchable riches of christ. a little of sins poison ( one drop of pride ) may corrupt all our righteousness . a spoonful of poison may infect a whole vessel of wine . all poisons cannot infect the air , the sea , the sun much less , which will dissipate and correct all malignity . a little sin may mar all our box of duty , and mar a mans , yea , angels righteousness , and make us past recovery by duties of the law , o● help of angels , but not past christs help . the stars of the first magnitude , are one hundred and seven times bigger then the earth , yet shew nothing to the sun. the angels are one hundred times more pure then we , yet they need christ , and are nothing to him . oh unbeliever , cast not thy selfe and hope , and safety , wilfully away . the sun with one look dispels all darkness from the one hemisphere , and at another the darkness of the other : two looks enlighten the whole world . what can two drops of the bloud of christ do , and two of his looks ! he looked and prayed for the sins of all those before his coming , they were done away ; he looked again up to his father for all these since his coming , and they are gone . thus this one lamb taketh away the sins of the world . but as it sometime falls out with an over carfulf woman , riding over water , a good horse under her , her husband before her to hold by , yet betrayed by her causeless fears , she lets all go and casts her self down , and is either drowned or well washed . so do often we when we have christ to hold by , and are as safe as he himselfe , we cast away our confidence , and disquiet our selves with unnecessary fears , lord carest tho● not that we perish ? let the great ones of the world , who are as the sun in these lower heavens , many times greater then other men , resemble this great pattern , who is not so much greater then the other stars , as it exceeds them all in glory , beauty , light , influence , cherishing the inferior orbs with his beames and presence . it affecteth not the highest sphere but the most convenient ; is well content others should be above it in place , so it may be more for common benefit . he that ruleth over men must be just , ruling in the fear of god and he shall be as the light of the morning when the sun ariseth ; even a morning without clouds , as the tender grass springing out of the earth by clear shining after rain . it is observed how all creatures thrive and mend when removed into a better soyl. plants or beasts taken out of a hard soil ever do , man only made worse by such removes . man cannot abide in honour ▪ man when exalted , is corrupted . the lowest and darkest cellars keep our beer fresh , wine quick , meat sweet , which would corrupt in upper roomes or in the sun. jeroboam in the dust more industrious then any other ; in the throne more impious then any that ever came after , they all might go to him to learn. and he that before had been in the garden of eden , and was looked on as a holy angel , the annointed cherub ; ( to whom daniel and all the men of god were as no body ) had the most iniquity found in him , after he was perfect in his wayes , and had by his policy made all fit to his hand , as he would have it . good men when great , resemble god , with whom mercy is sweetly matched with majesty , and grace with glory . but the wicked are like satan , who when ever he gaineth more power , employs it to do more mischief . he riseth up ( saith job ) and no man is sure of his life . no man can say what he hath , and what is his own , speaking of the wicked man armed with power . 4. how great is the folly of the sons of men , who toil , sweat , fret ▪ sue , go to law , go to war , yea ▪ venture to go to hell to get these earthly things ! and when they have done , what have they got but their labour for their pains in this life , and after this worse pains for their labour ? why dost thou set thine eye on that which is not ? what are these to heaven ? the sun is nothing in comparison of the heaven of heavens ; the earth nothing to the sun , thy farme or lordship nothing to the earth , thy cottage or manner is nothing to england , and england it self an inconsiderable nothing to the earth . thy lordship is not mentioned , nor to bee found in the map of the earth ; and if by seeking it thou losest heaven too , how miserable art thou ? they are beg'd for fooles , who have a fair estate befallen them , and sport themselves with rattles . how many wise worldlings may bee beg'd for fooles ! we count it childishnesse to see our boyes to run after painted butter-flyes , wrangle for a top , and fight for a ball : we are the more children who pant ( as if out of breath ) for the dust of the earth . the philosopher on this meditation of the heavens magnitude , and earths meanness , breaks out into a passion , that men like children strive for an atom : and hereupon du bartas excellently . for though a king by wile or war had won all the round earth to his subjection . lo here the guerdon of his glorious pains ; a needle point , a mote , a mite he gaines , a nit , a nothing did he all possess , or if then nothing , any thing be less . o lord , ( said austin ) thou art , and besides thee nothing , of which nothing thou hast made heaven and earth ; those two , the one of which is next to thee , the other next to very nothing . the highest heaven yet thou art higher ; the earth so low , as nothing lower . heaven is great , but earth little . chap. xi . the glory of the sun the second property . the sun is the most glorious body in the world , from whose glory light is borrowed to set out the greatest glory whatsoever . 1. the church militant in her greatest glory , and richest robes is described to be cloathed with the sun. 2. and which is far higher , the saints triumphant in that great day of gods greatest glory and mans , when christ shall be glorified in the saints , and the saints in him , shall have their glorified bodies shining as the sun. 3. yea , which is more then either , when christ himself had that great promise fulfilled , that the kingdome of heaven should come with power , and was transfigured , his face then shined as the sun. that was a glorious day when two suns shone together but what will that be ( said famous mr bolton ) when there shall be so many saints , so many suns ? there is one glory of the stars , another of the moon , but a far other of the sun , said the apostle . there is one glory of saints , another of angels , but another far greater of this sun. moses had much glory in his countenance , such as israel could not behold til his vaile was on , but he needeth a vaile when he comes into the presence of this sun to hide his defects . solomons glory was such , that the fame astonished a queen , but the ●ight dazeled and struck her dead . there was no more spirit in her , it is said . angels have a far greater measure of glory . daniel the greatly beloved prophet , and mary the greatly beloved virgin could not stand before it . he fainted , she feared . but christ is above all : thus saith the lord , the redeemer of israel , and his holy one , to him whom man desp●seth , to him whom the nation abhorreth , to a servant of rulers ; kings shall see and arise , princes also shal worship , because of the lord that is faithful , and the holy ore of of israel , and he shall chuse thee . yea the angels themselves cover not their feet only , but their faces , when they come before christ. the sun is exceeding glorious , though it dwelleth in that light accessible , so that his glory doth superare visum , our eye is so weak , we cannot see and see : but christ who dwelleth in that light inaccessible , his glory doth superare intellectum , we cannot see and live . 1. therefore admire and adore this glorious sun of righteousnesse : this is no creature worship , to worship christ ; it is the fathers wil , the same divine honour should be given to the son as to himself . worsh●p this rising , this warming , this healing sun ; angels , principalities , and powers , stoop and submit themselves to him . do to christ , as the philosopher , who viewed and gazed on the sun as long as he was able , then not able to comprehend his glory , could have wish'd himself with the sun , that he might know it perfectly . if erastus was so in love with learning , that he could gladly have dyed to have his questions resolved , which he could not satisfie himself in . why should not the christian desire to be with christ , in whom though he doth believe , and joy with joy unspeakable , and glorious , yet hath he never seen him , nor can he know him as he is ? 1 pet. 1. 8. 2. pry not then into the ark , nor presse beyond those bounds , set us below at the foot of the mount , to comprehend those unconceivable mysteries of christ his deity , personality , hypostatical union , which the busie wits of the world studying to reach by their humane reason , have fallen into the most monstrous heresies of the world . faith must begin where reason ends . what vessel can contain the sea ? or what visible eye can see ●n ●nvisible deity ? the suns beams in reflection , are delightfull , but the sun directly looked upon , doth blind thee ; it must be an eagle-eye can endure it . it is no wonder if paul lost his sight when christ appeared and shone round about him with a light far greater then the sun. chap. xii . the third property , light. the next great property of the sun , is his light , which must not be forgotten , jer. 31. 35. thus saith the lord which giveth the sun for a light by day &c. he speaks as if it was chiefly created for this purpose . light is the glory of his glory and greatness . herein an eminent resemblance of jesus christ , who is so often called a light , the true light , the light of the world . as in nature are to be seen several lights , so the scripture mentions many sorts of lights . 1 some good . 2 some b●d . 1. some good . 1. divine and uncreated . 2. created . 1. divine and uncreated . light is so excellent a thing , that god hath not disdained to be described by it , entitled to it , clothed with it . 1. take god essentially , he is a light , 1 joh. 1. 4. clothed with light , ps●l . 104. 2. 2. consider god personally , 1. the father is called the father of lights , as he is the father of christ , h. e. the original of increated light. he hath communicated the light of divine nature to christ , who is god of god , light of light ; into whom the father hath put all fulnesse . 2. christ as god inhabiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , light inaccessible . 3. the holy spirit is a like co-equal , and co-eternal light , whose proper work is illumination ; and his first worke in the new creature is answerable to that first word in the old creation , let there be light , and there was light . so here the spirit of god moves upon the heart , and brings it out of darkness into a marvellous light. 4. christ iesus as mediator is the sunne , into whom the god head hath plentifully imparted all fulnesse of divine light ( as the light of heaven is cumulatively aggregated and embodied in the sun ) to be the standing treasury of the church , as the sun is of the world . thus those phrases are to be understood , that he is the true light , and light of the world , viz as he is god-man , and mediatour . 2. there are many created lights . 1. the ancientest , the angels who were at first all of them angels of light by creation , ( though since many of them are fallen stars ) these the lord cals the morning stars who sang together , when all the sons of god sung for joy ; glorifying god for the excellency of his work as they were created . these are heavenly lights . 2. there be other lights in earth , whereof the first and chiefe are the holy scriptures , given to be a light to our feet , and a lantern to our paths , to which we must attend and follow as a light shining in a dark place . our cynosura and pole star they are , as we are mariners ; our pillar of fire , as we are travellers ; our sun , as mr. brightman interprets all along in the apocalyps . 2. next to these are religious and godly magistrates , stars of the first magnitude in the inferior orbs ; these come in place and dignity next to the angels in principalitie , power , and influence , and when they come neerest to scripture rules and presidents , they are of most sweet aspect , as gods on earth , gods set over us in the likenesse of men ; and these are not as the lesser stars , but as the greatest sun ; when they rule in the fear of god ( as david saith . ) they shall be as the light of the morning when the sun ariseth , as a morning without clouds . 3. after these follow the godly and exemplary ministers , who are the stars in the hand of christ , rev. 2. 1. are to be burning and shining lights in grace , and doctrine ; then are worthy to be looked upon , and followed as the light of the world . you are the light of the world , said our saviour to his disciples , lesser lights in the lesser world ; these are to be as so many earthly angels . ( to the angels of the seven churches . ) paul was called by chrysostome , angelus terrestris , and these are to receive their light of grace from the sun of righteousnesse in heaven , and their light of doctrine from the sun of scripture in earth , that they may be as men of god throughly furnished to every good work . 4. each private christian is so to hold forth the word of life , that they may be as so many lights shining in the world . yet christ and all these lights differ much , 1. he is the great and true light : john baptist was a burning and shining light , joh ▪ 5. 35. but he was not that light , that true light. christ is the true light , as he is the true vine , the true bread ; that is the great and excellent light. 2. christ is perfect light , in him no darknesse at all . in the angels there hath been a defection of light , there are now many of them in chains of darknesse . in scripture is some obscurity ; in ministers , magistrates , best christians are many defects , as spots in the moon ; there is smoak in our best elementary fire , and a black steam in our purest wax candles ; no smoak or steam in the sun. 3. he the fountain of light ( as the sun to stars and creatures , having before been furnished and called to that office ) he having received all fulnesse from the father , freely imparts his light to angels , scriptures , magistrates , ministers , other christians , yea to eve●y man that cometh in●● ●he world , as the evangelist speaketh : which is to be understood 1. of the light of cōmon understanding and natural reason , ( not that higher light of supernatural grace ; this is not given to all , but hid to many : ) for this , as other common mercies , and universal preservation , floweth from gods rich benignity , as a fruit of christs interposing . or 2. if you will understand it of saving knowledg , he enlightens every one that cometh into the world , then it must be understood of all , and onely those that are of that number ; none have such light but from him . so in many places of scripture the word every is to be taken ( which , if wel considered , would discover the unsoundness of pelagian doctrines , and arminian conclusions . ) the apostle saith , as god hath dealt to every man the measure of faith . the manifestation of the spirit is given to every one to profit withal ; not that every man hath faith , ( the same apostle saith , all have not faith ) or that every man hath the spirit ; but he speaks only of such as are of that number , the elect , called , and godly . 4. he the most eminent light , out shining all them , he present they silent , and draw in their light , as the stars before the sun. so angels , ministers , scriptures , ordinances , yea the sun it selfe are silent , and of no more use to the church in that heavenly jerusalem , where the lamb is the sun , and temple , and bible , and all . 5. in him all fulnesse , as in the sun of light , in sea of water ; all receive all from him , yet all cannot receive all ; their all they have , his all they can never have . the seas treasure cannot be exhausted , when all rivers , springs , and other vessels are filled . we have but our measure , no fulness : he no measure , the father giveth not the spirit by measure to him . but all fulnesse , of whose fulnesse we all receive , and grace for grace . ob. are not the godly said to be full ? stevenful of faith , paul of the holy ghost , the romans of all goodnesse ? answ. christ hath his fulnesse , and the saints their kind of fulnesse , but with great difference ; their 's the fulnesse of a smal vessel , his of a fountain ; their 's of a member , his of a head ; their 's of men , and manhood , his the fulnesse of the godhead ; their 's of a rive● ; his of the sea ; their 's of a brook or river after much raine , causing a land-flood , his an abiding undecaying fulnesse . such a land-flood was that fulness , acts 4. 31. after they had prayed , the place was shaken , and they were all filled with the holy ghost , &c. 2. as there are these good and pleasing lights , so are there other sad and uncomfortable lights . 1. such as were the old false apostles , who did put themselves into the forme of angels of light , pretending to more communion with god , insight into his word and worship , more choice revelations , extraordinary holinesse , mortification , purely spiritual , perfect enemies to antichrist , and all received formes , that would bring in a new christ , and a new creed into the world . these much troubled the apostles and obstructed the spreading of the gospel at first , and this age seeth the sad effect of such new angels of light , pretending to new truths , new light. these would purge out in their reformation all the old leaven , not only that of the pharisee and of antichrist , but that of the gospel and of christ ( for the kingdome of heaven hath his leaven too ) because all old things must pass away , and all things must become new . but is the new wine better then the old ? can any new light bee so good as the old sun ? are not the old paths , the good paths ? all truths hairs are as christs , white . truths glory is to be as ancient as god himselfe ; gods glory to be the ancient of dayes , yet a god not changed . 2. there are others who are as prodigious , blazing stars , who draw the gazing multitude after them . new lights these are indeed , but true stars they are not ; a while they blaze , but are ever of malignant aspect : the vulgar looks upon them with admiration , the judicious with horror . they outshine in appearance the fixed stars for the present , but after a while they are extinct , being not made up of heavenly , but combustible matter , and are ominous forerunners of sad calamities . such are those whom jude and peter described in their epistles , who would make their way by new coyned phrases , speaking great , high sounding , swelling words of vanity , yet are but wells without water , clouds without rain , trees without fruit , full of rage ( at what they know not ) till they fome againe ; raging waves of the sea , foming out their owne shame ; walking in the wayes , and treading in the very steps of caine , balaam and corah , eminent for all impiety , uncleanness and opposition . 3. there are others who are as wandring stars , as saint jude termes them . gods ministers are fixed stars , satans are h●ra●i●k unfixt , wandring . 1. they have no steadiness in their doctrines , of one opinion to day , another to morrow , as they receive new light they say , changing their faith and leaving their congregations , as oft as the nomades and tartars their pastures . 2. unfixt in their orb and stations , of one calling to day , another to morrow . heri catechumenus , hodie pontifex , heri in amphitheatro , hodie in ecclesia ; vesperi in circo , mane in altari . yesterday tradesmen , sword-men , to day church-men ; at a play house , tavern , quarrel overnight , in the pulpit next morning . 3. most of all wandring in their practices , began religiously , end impiously , ●epent of their repenting , praying , hearing , ●ast off duties , holiness , morality , and ●re translated into swine that returne after outside washing to wallow in the mire . luth●r wittily compares these ignorant teachers to unskilful physicians ; and saith , the new doctor sends his patient a new way to the church yard , and these new teachers their followers a new way to hell . 4. there are others who are called falling stars , of which sort divers are foretold , who shall arise and fall in the last dayes , matth. 24. 22. before the coming of christ , there shall be putting out of the lights ; the sun shall be darkned , and many stars shall fall from heaven ( from their former profession ) godly ministers and professors are fixed stars never shall fall . non est quae cecidit stella , cometa fuit , but these never were fixed in the firmament of election or sound profession , were but blazing stars or planets at the best . these may fall and prove woful apostates , and which is worse , one falls and fills all with wormwood , occasions bitter ( wormwood ) divisions , separations , censures , at last bitter persecutions . waters once turned into marah , easily are after turned into bloud . another star falls , and he hath the key of the bottomless pit given him , none so fit to bee trusted with hells keyes to let out those multiformed locusts , and to give a free toleration to all satans agents and emissaris as a fallen star. fixed stars have keyes of heaven , fallen stars of hell. 5. there is another foolish light , ignis fatuus , which sometimes appearing to the simple country man affrights him , leads him out of his way into boggs and pits , and a● length hee is conceited it is some ill spirit such are those imps of hell , the fortune-telling astrologer , &c. who mutters and peeps , for hee will deliver nothing plainely . a man of such an age , statute , hair , ( saith he ) hath stole your horse , money , plate , &c. why doth he not name the man , and bring you to the goods lost ? but he mutters and peepes , that is all the wizard and familiar spirit do . yet do the simple people go from the living to the dead , from god , af●er satan , by these . these pick the ●redutous vulgars purse , lead him into a world o●●errors , destroy his dependance upon god ▪ hee undertakes nothing but he first enquire● of baalzebub , shall i recover of this sicknesse ? shall i go up and prosper ? 6. the last of these ill lights is the e●● magistrate , ( who as the good magistrate ●● deservedly put in the first place , so these , ●● they be not put out of all place , deserve the lowest , ) that suffers all those forenamed dangerous lights in church and state t● so wtheir seeds while he connives or sleeps the good magistrate beareth gods sword , which hath two edges , with one wounding disturbers of civil peace , with the other corrupters of religion . the evil magistrate beareth satans buckler , who protects all , wounds none . but to return : there are many lights we see , such as they are , some better , some worse : but christ is the light , the true light , the sun ; in divers respects : 1. the suns light is the only day light ; all other lights of moon , stars , fire , candle are but night lights when all is done , somewhat they relieve in the suns absence ; christ makes the perfect day ; in his light eternal light to be seen , without ministers , scriptures , ordinances , which are of use only till we come to heaven . 2. suns light at first appearance drives away the nights darknesse , and christ his first work is to deliver out of ignorance , and from the darknesse of error and ungodlinesse : if we say we have fellowship with christ and walk in darknesse , we lye , and do not the truth . and the first effects of christs influence upon the ministers labor , is to open mens eyes , and to turne them from darkness to light , &c. 3. light discovers every thing that was hid . that which maketh manifest is light , and discovers things in their right shape and colours , bee they beauties or deformities . christ is this light , whose appearance chaseth darknesse , and maketh a new discovery of an unknown world of sin in the heart , before hid and swept behind the door , — i was alive before the law once . concupiscence i had ▪ but knew it not before the law came , then sin revived , and i dyed . christ appearing , the deformity of sin , loathsomenesse of nature , defects and spots of duties and righteousnesse , are discovered , never seen before ; and the beauty of grace , excellency of holinesse is laid open to enamour the soul. christ is the only light that discovers to us the deep things of god , hid in darknesse till he revealed them ; and the deep things in men , both the hidden mysteries of unknown wickedness , and the great mysteries of grace and godlinesse . 4. the light directs us how to walk and keep our wayes , and keeps from stumbling and falling into danger . if any man walk in the day he stumbleth not , because he seeth the light of this world . but if a man walk in the night he stumbleth , because there is no light in him . and solomon , the way of the wicked is as darkness , they know not at what they stumble . when israel followed the pillar of fire they took no hurt . when judas and peter followed the light , kept neer to christ , they stumbled not ; but peter leaving christ , dasht his foot against a stone , in petram scandali , a stumbling stone , and bruised himself ; but judas into a precipice , and broke his neck . 5 the sun is sent to call us out of our beds , and to invite man to go out to his labour . the sun ariseth , and man goeth forth to his work , and to his labour until the evening . and this sun is sent , not that wee should play out our damnation with negligence and security , but work out our salvation with fear and trembling . yet a little while the light is with you , walk while ye have the light , lest darknesse come upon you ; for he that walketh in darkness knoweth not whither he goeth . 6. how sweet is light to the sight , and how pleasant it is for the eyes to behold the sun ? no sight so delightful as the light , and the sun is the heart-cheering light : but no sight of the sun it selfe so cheering the soul as the light and sight of jesus christ. his countenance is as lebanon , excellent as the cedars . his mouth is most sweet , yea , he is altogether lovely . this is my beloved , saith the church , ravished with his beauty , cant. 5. 15 , 16. 1. if christ be the light of the world , what cause have we to bless god for christ. we are excited to praise god again and againe by the psalmist , that god made the great lights , and to say , his mercy endures for ever . the sun to rule by day , and the moon and stars by night . but what praise is to be given for christ ; who hath delivered us from the powers of darkness . the world had been a dungeon , if it had not been for the sun ; and the church a hell without christ. 2. see what need we stand in of christ , much more then of the sun. satius solem non lucere ( quam chrysostomum non d●cere ) quam christum non lucere . better not see the sun , then not know christ. better without eyes then without faith can we not walk but stumble without light ? nor rise to work till sun riseth , that we may go forth to labour ? we can neither walk , nor work , nor pray , without christ : without me ye can do nothing but err , wander , stumble , fall , perish . doth sun withdraw , and darkness follow ? darkness come , and beasts of prey come forth of their dens ? what darknesse followes when christ withdraws ? and then are wee assaulted with satan and his temptations . do wee open our windowes to let in sun light ? open thine eyes and christ shall give thee light ? is this light cheerful to the traveller ? lord , what is the light of thy countenance ? blessed are they that know thy joyful sound . they shall walk in the light of thy countenance all the day long . do we daily need the renewed light of the sun , and do wee not daily need a fresh supply of the spirit of jesus christ ! none but the blinde undervalue the benefit of light ; none but of weak eyes are offended at it ; none but thieves and murderers hate and fly it . none but very ignorant , or very wicked , take offence at christ , and are weary of him . 3. this may sadly warne us , who yet a little while have the light amongst us , to walk as children of light , lest darknesse come upon us , god either taking away his gospel from us , or us from it , or his blessing from it and us both . the longest day hath his night , and the brightest day of gospel grace abused , ends in the grossest darknesse . the children of the kingdome are above all others cast into utter darkness . they who were lifted up highest to heaven , by enjoying most light , are thrown lowest into hell for abuse of light , and this title of condemnation written over their heads , these loved darkness better then light , because their deeds were evil . was it not sad the egyptians should follow the cloud and pillar of fire into the deep and perish ? how many go loaden with mercies , and lighted with sermons into the chambers of hell ? how sad , the samaritans should bee led blindfold into their enemies hands ! more sad , if wee will go with open eyes into perdition , and with the decii , leap headlong into the gaping gulph at noon day ! but much more sad , those samaritans should be stricken blind by the prophet , sent of god to be a seer , and to make the blind to see ! how sad was it that the sodomites should bee stricken with blindnesse by an angel of light ! sad if satan the god of the world blind thee ; but nothing so sad as when christ shal take away thy sight , and god shall blind thine eyes . for this great judgment came i into the world , that they who see not may see , and that they who wil not see ( when they see ) should be made blind . the case of none so sad , as those who go to hel with balaam , after their eyes are opened , and wilfully perish , as did that obstinate thiefe in the presence of a saviour . 4. though christ be the great light and sun , yet remember that ministers , scriptures and ordinances , , are not to be cast aside . god created the stars , and placed them in their orbs , as wel as the sun ; they have their measure of light , and place for use , though all of them united , equal not the suns light , and he present , they of little use . christ holds the stars in his right hand , both to present and preserve them ; the church takes them as from christs hand , and sets them on her head to honour them . they are christs charge , and the churches crowne ; in vain is the arrow shot against the sun or stars , it may recoile and wound the shooter , it cannot reach those lights of heaven . wicked men may be used as gods snuffers to top ( and overtop ) his lights ( the ministers ) but shall not extinguish them , god hath set them up to give light to his house , he wil not suffer them to be buried under a bushel . it is our duty therefore , stil to attend to the scriptures , and to the ministry of the word . 1. to attend to the scriptures ; we have also a more sure word of prophecie , ( said the apostle ) whereunto ye do wel that you take heed , as to a light that shineth in a dark place . here the apostle cals scripture-light , our most sure rule to walk by . the most extraordinary revelations are not to be equalled to them . the most solemn , clear , and infallible revelations are lesse then scripture . we , saith the apostle , were with christ on the mount , and were eye witnesses of the glorious transfiguration , and were ear witnesses of that divine testimony , thou art my beloved son. yet you that have none of these revelations have that which is as sure ( more sure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the holy scriptures , whereto ye do well to attend , &c. obj. but the antiscripturist objects ▪ that we must attend to this light of the written word , till the day star arise , and the day dawn in our hearts ; but when we have once the spirits teaching , we neede no more the letter of the scripture . answ. here this scripture is mis-applyed , upon a double mistake . 1. of what is the meaning of the day dawning , and day star arising in your hearts , which is to be understood of the state of glory , when we shall no more see in a glasse darkly ; but while we are here we are in the dark , and in comparison of clear and perfect vision , we may say , now it is night , and then day . this is the first mistake . 2. if you understand it of the revelation of christ here , who is the day-star , whose discovery of himself by his spirit to the believers soul , is the day dawning ; then is there another mistake in the word til , it is not a til of termination , but of provocation rather , and so of continuation stil , til i come , give attendance to reading . did paul mean timothy should read no more after his coming to him ? the leaven is put into the meale , and it sowres the dough til all is leavened ; but doth the woman take it out , or doth the sowrnesse cease , when all is leavened ? it stil continues . attend to the scripture , searching til the day star arise , and then you wil see much more of the use and excellency of the seripture , then you now imagine . and very observable it is , that our saviour at his departure after his resurrection , having breathed on his apostles , and given them his spirit , bids them not be above scripture , and lay it by . but he opened their understandings that they might understand the scriptures . 2. to attend on the ministry of the word , for christ hath given not only apostles , prophets , and evangelists ( extraordinary officers ) but pastors and teachers to perfect the saints , to work in the ministry to build up the body of christ , til we come to a state of perfection , and the whole church be compleatly gathered and made one perfect man ( or body ) in jesus christ , viz. to the end of the world . ob. is it not said , they shal not teach every man his neighbour , and every man his brother ? therefore there is an end of the calling of the ministry . answ. 1. therefore there is a bar to the teaching of the uncalled artificer . they shal not teach every man his neighbour , that have no more cal then any of his neighbors . it is no where said , that the minister shall not teach his neighbours . 2. this is meant , there shall be so much of heavenly knowledge by means of the scripture , ministers , and ordinances , when the spirit of god goes along , that they shall not need every man to teach his neighbour ; not so much need , his meaning is . not teach at all , he means not , for he bids them in this epistle to exhort one another , provoke one another , and suffer the words of exhortation . all which , he would not have done , if there needed not one man to teach his neighbour at all . the particle ( not ) is in many places not to be taken absolutely , but comparatively ; not negatively , but diminutively : we wrestle not against flesh and bloud , saith the apostle ; not only , not so much , he meaneth ; labour not for the meat that perisheth . he means not we should not labour at all ; but not only , or not so much , as for that which endureth to eternal lise . to conclude , this place of heb. 8. 11. is best opened by considering such a place as that of christ. at that day , ye shall ask in my name , and i say not unto yo● , that i wil pray the father for you , for the father loveth you . he meaneth not , that he wil forbear his intercession ; but besides it , they shal find the father bearing a particular propensity of good wil to them . so here they shal not need to teach one another , as if that was all , but god wil give in his spirit , so that it shal become more effectual ; they shal all know me , from the least to the greatest . obj. 3. against scripture and ministry both , 1 john 2. 27. but the anointing which ye have received of him abideth in you , and ye need not that any man teach you , but as the same anointing teacheth you of all things , &c. ans. the same answer to this , that to the former . you may with comfort attend on scriptures , and ministry of the word , because you have the spirit to anoint your eyes with eye-salve , and lead you into all truth , and to teach you all things , ( not all things simply , or all things by inspiration , without use of means ) but all written things , all necessary things . but he meaneth not , they should upon pretending the spirit , either 1. slight the scriptures ; for then why did he write this epistle to them , if they needed none to teach them ? 2. or slight the ministers ? for why doth he himself preach and write to them ? 3. or rely on the anointing , as if it was the only bible and light , when he tels them notwithstanding the anointing they might be , and were some of them seduced . these things have i written concerning them that seduce you . 5. if thou wantest light then , this directs us where to seek it . go to christ for it . and for that end , 1. come out of the earth ; live not as worms and moles under ground , god bereaveth such of sight ; they would not esteeme the light , but despise it . the darknesse comprehendeth not the light ; nor can an earthy heart discern spirituall things . damps arising from the earth , put out all lights ; and those of earthly spirits , cannot savour the things of god , but only those of the world . the pharisees who were covetous , when they heard christ , derided him , saith st. luke . 2. live not in th●se climes where the gospel sun comes not ; follow the light ( of ordinances ) as the wise men the star. our countrymen go not to groenland til the sun have been there , and stay not when the sun is withdrawing . the christian , as the swallow , must follow the motion of the sun christ , and of the gospel his chariot . 3. close not thine eyes by wilfull frowardnesse , lest god seals them up with judiciary excoecation , matth. 13. 13. 15. do nothing against the truth , but for it , 2 cor. 13. 8. the pharisees , because they stood in their own light , and said , they saw ( better then our saviour ) their sin remained ; and professing themselves wise , were made fools , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and because they saw they were made blind . 4 op●n thy doors and windowes stand up from the dead , and christ shal give thee light ; do what in thee is , that thou receivest not grace in vaine . we cannot make the sun rise before gods appointed time , and before that houre , it is in vaine to open all doors and windowes ; these drive not away the night , but the sun. but when the sun is up , we may stop it out or let it in . we cannot by digging cause springs run , where god denyeth them ; but where he placeth them , we may by digging make a well to receive them , or we may stop them up that they run not to us . we can by no means procure a blast of wind at sea , then all sails cannot put on the ship ▪ but the wind blowing faire , we hoise up the sayle , and have the benefit of it . nature without grace cannot , grace without endeavour will not save us . 5. go to thy minister . the greeks made their way by philip , to a sight of jesus ; and the first disciples that jesus called were john's disciples formerly . the magistrate may take civil marriages out of the ministers hands , if it be his pleasure ; but spirituall and sacred marriages he cannot ; they are to espouse believers to their husband , and to present them as chast virgins unto christ , 2 cor. 11. 2. 6. pray much to christ ; lord , that mine ●yes may be opened ; those blind men had not power to see , but they had power to be sensible . lord i cannot see thy light , i can only see my owne darknesse ; i cannot pray , or believe , but i can cry . thou givest both light and sight , light where sight , sight where was no sight , and eye-salve to mend the bad sight . o lord , who is so blind as thy servant ? and who so deaf ? seeing many things , but observing nothing ? take off the scales from these eyes , the vaile from this heart , that i may come out of my darknesse , into thy marvellous light . chap. xiii . warmth the fourth property . the fourth property , which i may call the highest in the sun , is his most comfortable warmth , which is that that crowns all the former . his greatnesse is commended by his glory , glory by his light , and light by this we now speak of , warmth . it is a shining and a burning light , of whose heat we read oft in scripture , exod. 16. 21. when the sun waxed hot . 1 sam. 11. 9. by that time the sun be hot . which property makes this creature ● great resemblance of our sun of righteousness in many pa●●iculars . 1. it is the sole property of the sun ( of all the heavenly bodies ) to give heat . the moon and stars have their glory , give their measure of light , give not the least heat , that is the suns work . christ is the garden enclosed , and the well sealed , of grace to quicken , of comfort to revi●e the soul. no angel , minister , ordinances can ; they are of use , and can give light . the law and knowledge of god came by moses , and the prophets ; but grace and peace comes only by jesus christ. 2. the suns light is of more large extent then is his warmth , that many see , who feel not this ; that reacheth those who are far off and lye in the shade : this , those only who are nearer , whom it taketh into closer embraces ( it is in his wings , not beames ) and beholdeth with a direct face , and who are a longer space under it . christ may impart common illumination to those who are far off ; but his grace , and peace , and love he imparts to them onely who are nearer to him , more dearly embraced , whom he setteth his eyes and heart upon , spreading his skirt and wings over them . thus doth he manifest himself to them otherwise then to the world . many there are enlightned as by a winter sun , who have also tasted of the word of god , but were never warmed at the heart with the love and spirit of christ , who therefore fall away , and as the stony ground , for lack of root and m●●●●ure , hold not out . 3. the suns warmth is another kind of heavenly ( and divine ) heat , then is in all the creatures again ; fire , cloathes , warm , but not as the sun. warm water in winter will not make trees to grow : let the husbandman graff , plant , cut , prune , digge , dung , water , no fruit comes of it till the suns warmth brings it out . the prophets staff laid on the childs face , or if it had been b●oken on his back , brings no heat . but the prophet laying face to face , and stretching himselfe on the dead child , his warmth brought in warmth and life into that child before dead . the hens wing hath another heat to form , bring forth and hatch the chicken at first , and to recover it when drooping , then any other heat can have . now , as they are alike for these properties in their heat , so in their operations . 1. the suns warmth , ( not light ) dryes up the raine , dryes the fens and high-wayes overf●owen with water , dissolves rocks of ice , thawes mountaines of snow ; turnes mare congelatum , into mare pacificum ; mare clausum , into mare liberum , which no fire or engine on earth , or all the light in heaven could not do . it is christ his approach dryes up the dirt and mends our wayes . at his approach fens and flouds of ungodlinesse are dryed up , as when he once went through the red sea and jordan . he breaks the hardest heart , which no toole , art , paines , terrors and fire of hell , and light of heaven could do . zacheus as a mountaine of snow melted , and the thief on the crosse as a rock of ice dissolved , when this sun breaks out upon them : therefore the church prayeth , oh that thou wouldest rent the heavens ▪ that thou wouldst come down , that the mountaines might flow down at thy presence , as when the melting fire burneth , the fire causeth the waters to boyle . — thou camest down , the mountains flowed at thy presence . the suns heat hath a dissolving and mollifying vertue . 2. the suns heat ( not light ) at spring produceth various creatures , which are not engendered by propagation , but owe their being wholly and immediately to the sun ; neither do they live longer then the suns a biding in those climes in his strength and vigour . all our graces in their first production in the new creature , owe their very ess● ▪ and afterward their conservari to christ : nature hath no hand in this work. and a●● our comforts depend only on christ his approach and abode with us . without me ye can do nothing . the sun hath also a creating and vis formativa in it , 3. as the sun produceth some new , so it reduceth , recovereth and restoreth by a redeeming kind of vertue , others of the creatures . to the withered grasse , to the seeds , herbs , plants , trees it gives a new resurrection . to the fields another face , to the earth another garment . the suns warmth makes fish , fowle , beasts breed and multiply . christ by his returne recovereth decayed grace , peace , and comfort , and causeth a new and rich increase of spiritual life . it hath a redeeming and recovering vertue also . 4. the heat ( not light ) of the sun makes the creatures grow ; trees shoot at the spring . rain falls all winter in vain till the suns approach , which then maketh good use of all the winter rain , frosts and snow , for the good of the creatures . all paines , instructions , corrections , reproofs , terrors , judgments , mercies , ordinances are in vain till christ himselfe approach , he can make good use of all . it hath a fructifying vertue we see . 5. the spring-sun's warmth gives growth . the summer-suns greater and longer continuing heat ▪ gives ripenesse and perfection to the fruits and seeds sowen ; christ his nearer coming and making his abode with us , is that which brings judgment unto victory , grace unto perfection , peace unto completeness , and brings in the full harvest of joy to the waiting christian. rain fals in winter , fills the earth , fowles the wayes ; but without fruit , for want of this enlivening heat . but the summer sun converts the falling showrs into fruitfulnesse , and his gleames causeth them to ripen the fruits and hasten harvest . how untoward are we under all ordinances , and dispensations left to our selves ? but how doth christ convert the crossest providences , coldest stormes and soaking showrs of affliction into a meanes to ripen and better us . thus it hath a ripening vertue . 6. by reason of this warmth the creatures are refreshed and delighted . they sport and lye beaking themselves in the sun ; they leap and play . the colder creatures , as swallowes and the like , feeling the benefit of the sun , and knowing their want , observe the suns motion , come and go with it , stay not behind it , because cannot live without it . so do the godly joy at the presence , know not whether to go in the absence of christ , after him they seek , with him stay , he departing as at the cloud removing , they pack up and follow . herein the christian resembling that admirable sun●loving flower lotos ; whereof our english du bartas thus . for lo , so soon as in the western seas apollo●inks ●inks in silver euphrates , the lotos dives deeper and deeper , ay till midnight , then remounteth toward day , but not above the water till the sun do re-ascend above the horizon . so ever true to titans radiant flame , that rise he , fall he , it is still the same . it hath an exhilarating and reviving vertue . 7. it is the light of the sun which dispels darkness , but i● is his warmth that disperseth mists , chaseth fogs , and drawes up the vapours . it may be common illumination may drive away ignorance , and fill the mind with some general knowledg ; but christ his love is that which breaketh through the interposing fogs to the heart , and draweth up those earthy affections toward himselfe . it hath an attractive vertue . 8. the suns light causeth only an outward alteration in the face of the air , and superficies of the earth ; but it is the strength of his heat which penetrates the heart of the earth , and the depths of the sea ; and in the one ingendreth those pearls , in the other those precious stones , jewels , and mines of gold and silver . so may the bare light of the gospel make an overly change in the face , speech , and outward carriage of a hypocrite . but the heat and strength of the piercing beams of christ his grace and spirit worketh that inward and mighty change , and breedeth those rich mines of grace , faith , love , sincerity , &c. in the hidden man of the heart , and turneth clods of earth into gold and rubies , as wee said before . behold the alterative vertue of christ and the sun. 9. the suns warmth and heat hath an excellent clarifying and purifying vertue in it ; therefore we set out in may , and in the summer sun many things to bee purged and brought to their perfection . and how doth it purge and clarifie the spirit , to be under the warm beames of christ his presence and favour ! and how admirably is the impurity of the heart extracted , and the heart refined by this heat ! it is full of clarifying and refining vertue . 1. this informes what a vast difference there is between christs reaching , and mans , as much as between the sun and stars . they give light , he heat : man perswades , christ drawes . as between winter and summer showres ; they drown and foul the earth , and make it freeze , these make it fruitful . moses ethiopissam duxit , ethiopissam non mutavit . moses made an ethiopian his wife , but could not make his wife not to be an ethiopian when he had done . mans teaching is like mans hewing a stone ; he may smooth it , but he cannot make it soft . christs teaching turnes stone into fl●sh . man by education or better instruction may take a thorn out of the field , where it was noisom , and set it in the hedg where it is of use ( men may make men useful for societies ) christ turnes this thorne into a myrtle . hence see the difference to bee found among so many hearers ; the difference is not in the ground , nor in the seed , but in the sun and seeds man. many are called , few chosen . all with paul saw the light , paul only heard the voice . all were stricken down , he only converted . all israel saw the fire , heard the same voice of words and thunder that moses did , his face only shone ; he had nearer approaches of god unto his soul ; then did the disciples hearts burne within them when this sun was so near and gave light to the darker scriptures . it was the sun , not the wind , which got off the travellers cloak : it is the love of christ , not lawes terror , that maketh sin to be laid by . his love is cords , his love is chains , his love constrains and drawes , i drew them with cords of a man , with bands of love. m●ses speaks of the precions fruits brought forth by the sun. where the suns heat is most predominant , there are the richest me●tals , the sweetest spices , the rarest fruits , the most precious jewels . there is not in the east and affrica any quicksilver , very little iron ; but these meaner me●tals of brasse , iron , lead , are only in the northerne countries ; they have gold as naturally and abundantly as in our countries lead and iron . where this sun is near and vertical , what fruitfulness is here over all others ? what precious things doth this sun bring forth ? for brasse i will bring gold , and for iron silver , and for wood brasse , and for stones iron , isaiah 60. 17. 2. it lets us see what difference between the comforts of christs giving , and those which flow from the creature . he that leaveth this fountaine to go drink of those cisternes , goeth from gods blessing into the warm sun ( as we say ) : but he that hath drunk of those , and after tastes of this , finds he is come from the freezing shady side , into the cheering sun side . the sun 's is calor coelestis , the most kindly heat , christ's the most kindly comforts . the fire in winter heats for a while , afterwards makes more chill . strong water at present warmes , but after leaves the stomack cooler . the end of carnal joy is heavinesse , the sun 's is the cheering and the lasting heat ; it heats and alters the air without , and it alters the temper of our bodies , that we need less fire , apparel , and strong drinks . the comfort had from creatures is presently gone ; christ's alters the temper of our spirits , and abides much longer . the greatest inward heater is wine , and the greatest outward is fire . christ his love and comfort warmes more then both . thy love is better then wine , cant. 1. 2. the coals of love are coals of fire which hath a most vehement flame , cant. 8. 6. there are nine differences observable between the comforts of christs giving , and other comforts . 1. his are soul purifying , whereas others defile it . carnal mirth lets out all the spirits into looseness . they sate down to eat and drink , and rose up to play . they did eat and drink , and curse . but godly and spiritual comfort makes the heart serious , savoury , dilates the heart to receive more graces , expelleth what is noisom , and is of the same operation with godly sorrow ; whose sadnesse of countenance makes the heart better . walking in the fear of the lord , and in the comfort of the holy ghost , are joyned . 2. soul pacifying : his comfort and presence gives richest peace : first , his love lets in joy , and joy brings in peace ; these three sit down together ; and this trinity of blessings , make up the unity and perfection of blessednesse , the love of the father , the joy of the son , the peace of the holy ghost . other joy corrodes and gnawes the heart , hath an ill farewel , and leaveth it in sadnesse . 3. soul satisfying . corn , wine , oyle , lands , moneys satisfie not the narrow eyes , much lesse the enlarged heart . he still cries with the horsleach , give , give , give more , give better . the christians life consists not in these ; the beasts , and the more brutish worldlings do , who drink both in the same trough , and feed on the same husks . theirs is a hungry joy , this a filling ; his strength shall be hunger bitten , job 18. 12. but john 16. 24. your joy shall be full . — in thy presence fulnesse of ioy : and the heart full of this joy saith not with esau in a bravado , i have enough , but with jacob and paul , i have all , and abound , i am full , &c. phil 4. 18. though as having nothing , yet i possess more then all things . 4. soul quickning , making the soul active , vigilant , fit to pray , sing , praise , fit for duty , suffering , dying . godly men are never so fit for duty , never so prepared to dy as with these comforts . the martyrs have gone singing and dancing with these to the flames . when judas was gone out to fetch the officers to apprehend christ , then did christ rejoice , now is the son of man glorified , now shall god be glorified in him . god shall first be glorified in him , then straightway glorifie him in himselfe . this puts that spirit of glory , and of god upon the saints . the wicked mans joy is intoxicating , stupifying , besotting , as hamans , belshazzers , benhadads ; they eat , drink , feast , and flesh'd with fleshly delights , they run desperately upon danger , as benhadad , or gaal the son of ebed ; much like the horse rushing into the battel , and crying , aha at the sound of the trumpet ; or else besotted ; they eat , drink , sleep , spend their dayes in peace , and in a moment go down quick into hell. like solomens ox , who is going to the slaughter , or like jeremyes lambs ( those who dye like lambs ) in their heat i wil make their feasts , and make them drunken , that they may rejoice and sleep a perpetual sleep , and not awake , saith the lord. i will bring them down like lambs to the slaughter , like rams with hee goats . danger is never nearer then when the wicked cry , peace , peace . never is he less fit for death , nor dies so miserably , as when overcharged with his joyes . 5. soul raising to god , towards heaven , in thankfulness , love , praise , dependance , submission , total resignation of self : these give wings . christ is now higher , grace , the promise , salvation is sweeter , glory and eternity more precious ; and earthly pleasures , profits , honors fall lower in his esteem . whereas worldly joies , as worldly sorrowes , are heart-sinking , debasing , depressing . 6. soul strengthening : the joy of the lord is your strength . this strengthens a soul in grace , and to duty , in faith , patience , waiting , and in prayer . carnal joy sets men far off from god ; they never depart further , and never say to god , depart from us , so much as then . in sorrow they are less desperate ; pharaoh , ahab , iehoiakim ( such wild asses ) may be taken in their month : i spake to thee in thy prosperity , and thou wouldst not hear ; this hath been thy manner from thy youth . — but how gracious wilt thou be when pangs come upon thee ? look how much spiritual sorrow brings men nearer to god then carnal joy ; so doth spiritual joy as much more then spiritual sorrow : therefore in heaven there shall be all graces , yet no spiritual sorrow , but all spiritual joy , because there all is ripe : sorrow here is but the seed , joy is the ripe fruit . 7. this solid : not a flash , as the fire of thorns , but joyes maintained with joyes , joy leading to joy , a standing boundless joy , an ending endless joy ; whereas the wicked mans joy is brewed with sorrow , compassed with it , tends to it , and ends in it , but hath it self no end . 8. unmixt . others muddy , impure , mixt with sin , guilt , gripes of conscience ; and when ready to run over , cooled with the hand-writing upon the wall , the remembrance of his sin , the apprehension of gods wrath . but spiritual joy is the purest thing in the world ; as the light of the sun , light without darkness ; as his warmth , pure without smell or smoak . 9. permanent ; never eclipsed , not by any disease or danger threatning death . 2 cor. 1. 12. not any distress . 2 cor. 16. 10. as sorrowing , but alway rejoicing . john 16. 22. your joy shall no man take from you . they must needs swim in joy whom christ holds up by the chin . and as josephs bow , so the christians joy must needs abide in strength when hee hath such a wall at his back , and such a well at his foot . at this beer-la-hai-roi hagar may fill her empty bottle as oft as she will , and thirst no more . 3. this directs what to do when wee complaine wee cannot profit , and do not thrive , the heart yeilds not , the sin decayes not . go to christ , desire to be under the direct beames of the sunne . trees thrive not in the shady side . cry , blow , o north wind , and breath o south wind , distil o raine , and look out thou sun upon my garden that the spices thereof may flow out . let my beloved come into his garden and eat his pleasant fruits . hast thou a heart that will not yeild under judgments ? his love can melt it . the manna dissolved by the suns gentle heat , that was hardned and dryed in the oven or boiling pot . whom the furnace of judgments burn , and the oven heated with wrath doth bake and harden , the melting love of christ doth mollifie . the last and ●orest vyal upon sin , which ends the mystery of iniquity , and finisheth satans kingdom , is poured from the sunne . the brightnesse of christs appearing is the destruction of antichrist , and is that which alone distroyes the works of the divel in the heart . cry out therefore with the church , oh that thou wouldst rent the heavens and come , and make this mountaine melt and this rock flow at thy presence , as when the melting fire burneth , the fire causeth the waters to boyle . as thou didst of old at mount sinai , when thou didst terrible things that wee looked not for . is my heart harder then the rock , higher then mount sinai ; break this rock , cast down this mountain . though i have had my part of terro●s , and been brayed with the pestle of afflictions , though i have not wanted for light , yet my heart yeilds not , my heart freezeth in the shade , in midst of noon day light , as in the depth of winter . there is one thing only remains , and the work is done . shine out thou sun of righteousnesse , and with the warme beams of thy favour melt those rocks of ice , and bring downe these mountaines of snow . thou causest thy spirit and warmer breath to blow , and the waters flow , psal. 147. 18. 4. comfort to them that have christ near to them . they are like those countries near the line , they shall have a perpetual spring , no autumn ; a constant summer , no winter in their year , but a renewed and successive harvest . these shall never want grace sufficient , and peace necessary . their tree casteth not leaf , nor loseth fruit . christ will be both sun and shield : he will go with you in trouble . in the fire go with you , and be a sheild to keep you from burning ; in the water be a sun to warm you , and keep you from shaking . so he was to jacob , sun by day burnt him not , and frost by night starved him not . the lord will create upon every dwelling place in mount sion , and upon her assemblies , a cloud and smoak by day , and the shining of a flaming fire by night ; for upon all the glory shall be a defence ; and there shall be a tabernacle in the day time for a shadow from the heat , and for a place of refuge , and for a covert from storm and from rain . when the worldlings heart is cold in his belly , as nabal , who became as cold as a stone ; and when like old david thy native heat is decaied so far , that no cloathes nor fire can keep thee warm , christ the shunamite shall lye in thy bosom and cheer thy heart , that thou shalt say for joy , aha , i am warm , the world is well amended with me , the winter is past , the rain is over and gone , the flowers appear on the earth , the singing of birds is heard in the air , and the voice of the turtle soundeth , and the spring is come . chap. xiiii . the suns regency . another property of the sun is his rege●cy ; herein a shadow of christ and his regal office. the lord gave the sun to rule by day . 1 his rule is monarchical . the sun hath no peer , but is an absolute monarch . so is christ the sole king and lawgiver in his church , who will admit of no compartners in his government . 2. his dominion is the largest . christ and the sun ( no third ) both the universal monarchs of the world , whose dominion is without bounds , from sea to sea , and from east to west . 3. the suns dominion is the most ancient we read of ; began before mans . the suns the fourth day , mans not till the sixth . christ is the everlasting father , who had a kingdom in heaven before there was man on earth : our ancient families are but of yester day to him . the princes of zoan are fools , the counsellors of pharaoh are brutish . how say ye to pharaoh , i am the son of the wise , the son of ancient kings ? egypt above other nations had ever gloried in her antiquity . 4. for duration : both shall continue to the worlds end . these two monarchs have out lasted all others ; have seen the fatal dissolutions of royal families , and the translation of all other monarchies . and both shall determine together : when the sun resigneth his , then shall christ also resigne his kingdome into the fathers hands . 5. for power the greatest potentates . other kings and commanders are only titular many times , these have uncontroulable commands . the sun hath power over all creatures , the earth , aire , seas , it raiseth stormes , and doth allay them ; gives law to day and night , the worlds first subdividers ; to winter and summer , le ts in both frost and snow by his withdrawing , and by his looking out dissolves them . the sun of righteousnesse hath like , but greater power , hath all nations , times , seasons in his dispose . he hath for the nations an iron rod , for antichrist his vyals , and for his church sharp storms sometimes ; he permits hereticks , le ts lose persecutors , and at his pleasure bindeth them up . the dragon he let loose three hundred years , the beast one thousand two hundred and sixty , and at his pleasure , can put his hooke into their nostrils , and his bridle into their jawes . 6 the most sweet and pleasent government to their subjects . 1. both ever present , commit not ( as did the persian kings ) the managing of state affairs to others , while they sate still pursuing their pleasures , and taking their ease . but both are daily overlooking their charge . lo , i am with you alway . 2. the government of both , is the government of the day , not of the night ; satan is the ruler of the darknesse of this world ; as much difference between christs and other governments , as between day aud night ; day and night divide the world between them , so christ and satan ; he who is not of christs kingdome , is under the prince of darknesse . christs government is ful of 1. light ; we know whom we worship , our service is a reasonable service . no altar to an unknown god or saint , in christ his temple . 2. full of delight ; he the prince of peace , under whose protection his people sit , as of old under solomon , eating , drinking , making merry , not secured by armies , but by solomons wisdome . 7. other governors and prince ; may usurp a power over the lives and states of their subjects , none ever attempted upon their minds and bodies , to form the constitution of them , or to alter an haire of their head , from black to white . but these two have a dominion over both the bodies and spirits of men . the difference of saces , colour , complexion , skin , hair , eyes , voice , beauty , is from the force of the sun ; the difference of stature , talnesse , strength and constitution of their bodies to hard●nesse , or effeminatenesse and delicacie , is from the sun : yea the difference of disposition of mind for courage , prowesse , chastity , sobriety , temperance ; whereas other nations are vicious , false , treacherous , luxurious , is attributed to the sun , making that difference between clime and clime : the difference that is between nation and nation , christ hath made it , that some have better lawes , more love to god , abhorrence of evill , and that difference between person and person , christ only hath put . here is 1. an encouragement to pray and hope for the bringing in of the gentiles yet uncalled , god having promised , that from the rising of the sun to the going down thereof , his name should be great among the gentiles , and in every place incense and a pure offering should be offered unto his name . and that christ shall have dominion from sea to sea , and from the river to , the ends of the earth . 2. this may support the churches faith in all changes . let enemies rage , heresies arise , spread , prevaile ; let persecutions and errors unite and gather as a snow-bal , this sun can scatter them as darknesse , melt them as snow , can cast the burning mountain into the sea . when the whole world became arian , it was but for him to say againe , let there be light , and it was so . when that arch apostate iulian endeavoured to bury christianity in oblivion , and had opened the widest door of toleration to all religions ( but the true ) that ever was , great athanasius cryed out , nubecula , nubecula cito transitura . the bubble brake , the malignant vapor was dissolved , and his mischievous plots fell upon his owne pate , and dyed with him . we are afraid of stormes and clouds , and very shadowes ; look up to the sun , it doth rule , it will arise , break out and scatter all . if the ordinances and dominion of the sun should cease , or if it could be pulled out of heaven , or stayed in his course ; if all mists , darkness could put out the light of it , then might we fear . but the churches comfort is , the lord reigneth , therefore let the earth rejoice , let the multitude of the isles be glad thereof , psal. 97. 1. 3. if the sun rule the day not the night , then must we be children of the light , and of the day , not of darknesse and night as others . christ will owne no such subjects , but send them packing to the prince of darknesse , to whom they belong . 4. take notice of the cause of that difference betweene men and men . ( the stars make not men wise , simple , rich , poor , vertuous , vicious . ) christ makes it . some are chast , sober , zealous , valiant for the truth , others not . to them it is given , to others not given . god did often sever between israel and the egyptians : israel had the pillar of fire , egyptians cloud of darknesse ; israel had the sun in goshen , egypt no sun for three dayes : jacob is loved , not esau ; isaak had the promise , not ishmael . peter is prayed for and kept , judas only admonished , not kept nor prayed for . the reason is hi● soveraigne dominion . he doth according to his will in the army of heaven , and among the inhabitants of the earth , and none can stay his hand , or say unto him , what dost thou ? dan. 4. 35. grace goes not by planets ( ● we say showres sometimes do ) but by the wise and free dispose of this gre● sun. object . if the sun be given to rule , and t●● sun and moon be set for signes , at the scripture saith , doth not this warrant the astrologers art of iudiciary calculation , and peoples consulting them ? answ. what consequence is here , god set them for signes , therefore we may erect a figure , and foretel events , whom we shall marry , when we shall , what death , what successe of this or that undertaking ? god hath called them signes , he must ( men may not ) make the signification . he calls the rainbow a sign ( is it to calculate by ? ) he gives the signification to confirm the general creature covenant , that there shall bee no universal destruction by another floud . he calls the passover , circumcission , sabbath , yea , his prophets isaiah and ezekiel signes , he tells the signification ; where have these astrologers these signes interpreted to foretel such events ? 1. they are signes for natural things . shewing seasons of the year , for summer , winter , heat , cold . 2. civil and oeconomical signs ( as sphanhemius calls them ) to direct when to plant , low , sail , &c. 3. they are prodigious and terrifying sometimes when the sun is eclipsed , or turned into darkness , moon into bloud ; when the stars fall , warning the secure world of the judgment of god drawing near . but never signes of fortuitous and causal events , or of voluntary actions . the madnesse of the deceiving prophet is not here more to be condemned , then the blindnesse of the deceived people who run after them , and with open hands carry to them the rewards of their lying divination , is to be pityed . wicked ahab gives more credit to zedekiahs signes ( the iron hornes ) then to micajahs sermons . the socerer he loves , the prophet he hates , and so hee prospers : god saith of such , take them satan ; go , entice , perswade , prevail , and take them when thou hast done . who ever prospered less then they who forsaking their owne mercy , went to them ? who dyed more miserably then such as made use of them ? balak , ahab , iezabel , ahaziah , haman , belshazzar , and that great nebuchadnezzar , who at every turne called in astrologers , chaldeans , magicians , dream-mongers to advise with , was turned out of his kingdom , yea turned out of man , after all these dismal consultations with those of satans cabinet councell . nay , the greatest artists in this black art , have not onely wilfully plunged their souls into eternal perdition , but notwithstanding all their star skill , and their covenants with hell to prevent it , the dreadful judgments of god have fallen most remarkably on their own heads . their great grandfather balaam slain by the sword , jezabel their grandmother torn in pieces by dogs ; the like befel asclaterion a famous mathematician , who took upon him to foretel domitian the emperour , both his and his own death . what became of dr. lamb in our remembrance ? stories are full of examples . why did not these foresee those ends ? if they did foresee , why did they not by all their art prevent them ? yet what a reproach is it to christian religion , that such a generation of men should be suffered ? not only christian emperours by their edicts have punished , but even heathen states ; augustus banished them rome , tiberius and claudius out of italy , vitellius put them to death , domitian made two acts to banish them out of city and countrey . the primitive heathens left these arts , and became christians , we set up these arts and become heathens . they burnt those curious art books and took up the bible ; do thou burne the bible if thou resolve to meddle in these books , full of nothing but vanity , uncertainty , lying . falsehood and impiety . 1. of lying . said tully , how many things did these astrologers say to pompey , crassus , and to cae●ar , in my remembrance , that each of them should ●y in peace , age , honour ? that i wonder ( saith hee ) that any will yet believe them , whose former predictions all prove false . it is a notable story of galeacius prince of millain ; an astrologer told him he should dye suddenly , and himselfe live long ; the duke commanded him to be presently hanged to prove him a lyar , and himselfe lived long after . 2. of impiety : to give you the relation of a papist , and a famous jesuite of the practices of rome , and the doleful effects thereof . in those few yeares ( saith hee ) i was at rome , i saw many great men undone by these astrologers , who promised one should dye a cardinal , another a pope , who were all deceived not onely of their hope , but of their salvation . for when ( saith hee ) they dreamt not of dying till they came to these promotions , they never prepared for it : yea , being stricken by death and admonished by their physicians , they yet regarded not ; which ( saith the learned jesuite ) is the onely fraud of the divel , who by these baites ●ayeth wait for poore souls , as a wolf for the sheep , that he may devour them . chap. xv. the suns activity and motion , the last property . we are now come to the last property of the sun , his activity and motion , herein a further resemblance of christ. the motion of bo●h is 1. restlesse and perpetual . the sun never stands still , what ever the other creatures do ; it is not an idle spectator of humane affairs , but is it selfe most active . when drest in his glory , sits not as our ladies to be looked on ; or as the persian emperours in a chair of state to be worshipped . but as job in his splendor , who led others in their way , and sate chief , as the king in the army . the sun alwayes is in motion , christ alwaies in action , vigilant , sleeps not . the sun makes night to others by withdrawing , it self never had yet one night of rest , or one day of sabbath . 1. then behold the great care and pains of christ , who travels as a gyant . his life was nothing but labour ; he went about doing good . the sun walketh to day and to morrow . the father worketh hitherto and still worketh , and i work saith the son. the sons work in his humiliation was hard work , in his exaltation he worketh still ( not so hard ) but higher work . who knoweth the care of a master of a family , of a general in an army , of a publick magistrate ? moses was tired out with the encumbrance of his weighty office , and of the oversight of israel all day from morning to night . 2. be like these two great lights , stand not still . the sun hath but an imaginary solstice twice per annum ; let not thy whole year be a solstice , or pingue otium . heavens are always in motion . earth only stands still ; let heavenly minds be moving . tempus est mensura motus , motus temporis . let not time be the measure of thy life , but motion and action . let it not be said , he lived so many years , but did so many memorable actions ; he saw so many dayes , but the dayes saw him doing so many good acts ; that there may bee latitude in our lives as well as longitude . 1. in gods work be not negligent . to do gods work negligently , and the worlds over diligently , both are accursed . not slothful in business , fervent in prayer , serving the lord. the oxen and farm have a must in the worlds sense : the christian saith , no must for the world , must is only for gods work . i must work the works of him that sent me . again , wist ye not that i must be about my fathers business ? take heed of being early in the shop , late in the closet : busie at the farm , idle in the vineyard ; awake at the exchange , asleep at church . that the christian be not drowned in the good husband . 2. in thy honest calling . all things are full of labour , and man born to it . heavens alwayes moving , winds blowing , sea flowing , springs running , earth moves not , yet rests not neither , is alwayes bearing fruits , trees , seeds ; in winter , if it bears not , yet onely lyes in , after hard labor , to get strength for new births . no creatures made to be idle : the mighty elephant , warlike horse , paineful oxe , yea , the little ant and bee. the christian is not exempted : when the talent of grace is given , it is with this charge , occupy till i come , angels have their charge ; adam in his innocency , had his imployment ; the second adam , all whose life was a state of innocency , yet had his work . if the master be up at work , a shame for the servant to be in bed . if caesar say eamus , the soldier marches after . the sun looks into thy chamber and saith , up sluggard , i rested not all night , wilt thou rest all day ? the little ant , to work sluggard , or to begging ; i have no master to compel me to labour , but i hate idleness . the idle person is a monster in nature , a bryar in the field , a weed in the garden , a drone in the hive , a thief in the candle . what wretches they , whose life is but a long vacation , whose work is to eat , drink , play ? they rise , dress , dine halfe their dayes work is done ; they play , sup , undress , and there is the other half . the soul in such drones is but as salt to keep the body from putrefaction , as the proverb is . idlenesse is as babylon , the mother of fornications ; the cage of uncleannesse ; it is sodomy , or the mother of it ; it was the sin of sodom , it fills the body with diseases , the soul with sins . it is a crying sin . sodom's idleness cryed . it fills streets with beggars , highwayes with robbers , the gallowes with condemned bodies , hell with condemned souls . hence that germane proverb , hell is paved with the crests of gallants , and skuls of monks , ( the two most idle societies or fraternities . ) idlenesse cloathes the body with rags , soul with foul sins , it fills the body with hunger , and back with vermin . god made no man to be as the leviathan , to play in the waters , and no woman to be cloathed as the lilies in the field , or as solomon in his glory , yet neither to toyl nor spin . the heathens dedicated horses to the sun , whom they worshipped , as you read 2 king 23. 11. an active christian is fit to be dedicated to christ. but the asse ( a sluggish and dull brute ) was not to be sacrificed , but redeemed , or his neck broke , if the firstling . god would have no dullard either for priest or sacrifice . 2. swift . the sun is said , 1. to run ( not go . ) 2. in a race ( the swiftest running . ) 3. as a gyant , or man of strength ( the swiftest runner . ) this gyant is never weary , in an hour he runs thousands of miles , more then we do in many dayes or weeks . one hour is as much to christ as an age to us ; one day as a thousand years . christ is said to have wings here in the text , he comes not creeping , but flying . the winds are his wings , the cherubims his chariots , or his chariot horses , and he hath twenty thousand of them in a chariot , who have six wings a piece : if a chariot drawne with six horses make such riddance , what speed will christ make ! the poets in their fictions to set out the suns swift motion , feigned his chariot to be drawne with winged horses ; christ's is with winged angels . what comfort may this be to the church or believing souls ! the lord whom ye think long , will come suddenly to his temple , he will awake as one out of sleep , and will not be slack , as men count slacknesse , to deliver his church : and he will be a swift witnesse against the enemies . i tell you , he will avenge his own elect , and that speedily , said our saviour of his father ; and his apostle of him , yet a little while , and he that shall come , will come , and will not tarry . 2. what terror is this , or will it be to the wicked , who say , where is the promise of his coming ? let him make speed that we may see it . he can bring the flying role into the grand childs house soon enough . how sudpenly are the wicked cut off ! sodoms sun set in the rising , nebuchadnezzars at noon , as sudden as an arrow or bullet , that is at the mark , before you hear the noise . babylon shall be destroyed in one hour , no hand shall stay upon it . when i shall visit , i will visit their sin upon them , said the lord by moses , and when i begin , i will also make an end , and not be long about it . 3. the suns motion is steady , certain , constant , to a minute ; hath not for this six thousand years space altered his course ; we know where to have it every day , month , year ; it keeps his solstices , and aequinoxes as at first . christ is as stable , hee ye● and amen : he the same to believing soules now , that ever , in his love , care , faithfulnesse . and to wicked ones , the same enemy , oven , furnace , consuming fire : he varyeth not a minute in his constant and unchangeable affection , love and hatred to both . 1. see then if there be diversity of carriage in god to some over others . there is no irregularity , no anomaly in gods actions o● affections . the sun moves by rule and line , and so do all gods proceedings ; as david had two measuring lines , one to save alive , another to put to death . so doth god in the way of his judgements and mercyes , he proceeds by rule and line . 2. let a believer have his faith established in the stedfastnesse of such a saviour and such affections and promises . o lord , i will exalt thee ( saith the church ) thy counsels of old are faithfulnesse and truth . his actions are founded on his affections , his affections in councel , his councel in faithfulnesse , therefore change not . in sapientum decretis nulla est litura , the wise man is a certain man ; he saith , quod scripsi , scripsi ; quod dixi , dixi ; i have opened my mouth and i cannot go back . how unlike are we to him ? we yea and nay : amantes tanquam osuri . amnon now loves , anon hates tamar ; neither his love nor hatred was founded in counsel and reason ; but his love founded in lust , his lust in folly ; therefore could not hold . ahasuer●s now dotes on haman , to morrow hangs him up out of the way . such is the favour of princes , such the certainty of worldly things . but christ whom he loves , he loves to the end ; where he sheweth mercy , he will shew mercy ; because he is god , not man , that changeth not , neither repenteth . we may be unfaithful and deny him , and call all in question . he abideth faithful , and cannot deny himself ; our unbelief shakes not his faithfulnesse . when the boat moves in the water , the child thinks the houses move on the land ; such is our folly , we are apt to conceive so of god ; we are changed , therfore he is changed . 3. then woe to the wicked , it shall be ill with him . heavens almanack foretels thy ruin , the sun erects an ominous figure for thee . if god be not changed , thou art undone , unless thou be changed . god hath spoken evil against thee , was ahabs ruine . it had beene better for him , if his four hundred false prophets , and so many lying astrologers more , had foretold his destinie . that terrible threat of samuel alive , to saul , the lord hath rejected thee , was more sad and certain , then that of the witch , and the conjured spirit , when samuel was dead . sun and stars prognosticate thy ruin : if they certain , because made and moved by the word of god ; then his word certaine , and thy ruine certain . the sun never goes beyond his tropick , but returns . if christ should give salvation to any but such as repent , believe , live holily , it would be such a thing as never was yet seen , he should go beyond his tropick . but ever where the sun of righteousnesse comes and finds not the son of peace , thence he returns . we expect not that the sun should leave his wonted course , and stand stil as in joshuahs time , or go back , as in hezekiahs ; expect not then that god should create some new thing , and that heaven should open ( against his decrees ) to swallow thee up alive in thy sins , and that a sinful ahab should be carried up to heaven in elias's chariot . 4. his motion , as it is certain and steady so it is uniform , equal , not tardior et velocior , not uneven , sometime slower , sometime swifter ; but it ever keeps the same pace . so is it with god , his way is perfect , psal. 18. 30. his waies are equall , ezek. 18. 29. let ours be so . evennesse of the way commends the way ; of the thred the cloth . josiah was an even walker , kept his way without deviation or turning to the right hand or to the left all his daies . caleb kept on going , slacked not his pace , but fulfilled to follow the lord. wicked men are like a land-flood ( or as jordan in the time of harvest ) that overflowes all his banks at sometimes , afterwards all is dry land . godly men are like a fountain , that runs not so impetuously , but is alwaies running . pharaoh once sent for moses in haste , another time by night ; too violent to hold long ; his usual answer was tomorrow . the heavy weight of judgment made this wheele move so fast ; when it was taken off , he stands stock still . you see saul on a sudden rapture prophesying , there is a morning cloud ; ahab humbling himselfe , there is an early dew . but true grace moves not per saltum , is not a fit , flash , a start , and stop , and retrograde , hot , cold , feaverish , ( as he who was acted by the evil spirit ) now in the fire , anon in the water . grace is not a morning cloud , an evening dew ; some noon ●eat drops , but a set rain ; a morning-sun , that shines more and more to a perfect day . not he that labours in his calling , and sometimes is idle , and spending at the ale-house , is the good husband , but he who is stil at his business , and keeps doing . isaack grew great and went forward , ( the hebrew is , he went going ) and grew til he became very great and rich . he went on getting and gathering every day , and became a great man at last . so saith job , the righteous shall hold on his way , and he that hath clan hands , shal be stronger and stronger . 5. irresistible . the sun is not to be stayed or diverted in his course ; this gyant breaks all the opposition of clouds , which vanish in his sight ; they strive in vaine who would make it stand , or goe back . 1. then vain is the force of persecutors , who arm themselves against christ and his members . christum regem occidire nolite , timere bonum est . betray , kil , crucifie , bury , seal the stone , set a watch , he wil rise : slay the witnesses , they wil rise again . this little stone must become a great mountain , and shal fill the earth ; he that falls against this stone , shall be broken , but on whom it shall fall , it wil grind him to powder . they who would oppose the gospel , solem sistunt , deo resistunt . they say to the heavens , move not , to the sun shine not , and kick against the pricks . the beast indeed hath his seven heads and ten horns , ( much craft , more malice ; ) the lamb hath seven eyes and seven horns ( much wisdome as much power ) ; with the breath of his nostrils he wil make the man of sin , the son of perdition . when antichrist is in the saddle , and satan or the jesuite holds the stirrup ; yet the churches comfort is , christ holds the bridle , ( i 'le put my bridle into thy jawes : ) and saith , so farre shalt thou goe , no further . 2. as vain is the crafty attempt of the heretick and impostor . the three great enemies of the christian name shall fare alike ; the three unclean spirits , the dragon , beast , and false prophet , who take their turns one after another : the dragon the first 300 years making wa●re upon the saints , under the heathen emperors . then the beast ( by name a christian , and hating the dragon ) yet indeed that great antichrist , who alone exalteth himself above all that is called god , and worshipped , ( or every one who is called a god , and worshipful , every authoritie , degree , not only sacerdotal , or ecclesiastical , but regal and imperial ) a more dangerous and saint-bloud-drinking enemy for a greater space of 1260 years . in the end and taile of whom comes the false prophet ( under the name of a saint , defying both the former , detesting idols more then uncleannesse , and hating the antichristian garment and name more then the nicolaitans nakedness or deeds . the most dangerous enemy of all the three . the uncleanest frog of all the fry , who under the name of a separated saint , or another christ , or a better inspired spirit , hath his prophesies , revelations , new discoveries , new heavens , but hateth the old saint , ministry , baptism , supper , belief , prayer , doctrine , holinesse , as antichristian . this also is of the three , and goeth into perdition . 6. unwearied . but after almost six thousand years restlesse motion is as fresh and lively as the bridegroom , — mobilitate viget , viresque acquirit eundo . an emblem of christ , whose arm is not shortned , but is able to save to the ut most , all that come still unto him . hast thou not heard that the creator . of the ends of the earth fainteth not ? the youths may faint and be weary ; the young men may utterly fail . samson after a great victory may faint for thirst . eliazar the son of dodo , the second of the worthies , his hand clave to the sword after a great slaughter , he could not now open his hand again ; he needs some rest . but christ is the same , his motion , care , might , the same ; and as the sun that hath lightned the world now so many ages , is as able for that service stil as ever . so christ who hath governed the world , and preserved his church for this six thousand years , his skil , power , and care , is not now to be questioned . but as old caleb said , he was as strong when he was fourscore and five years old , as when but forty : a●my strength was then , so is it now for warre , both to go out and to come in . so years and time make no impression on the captain of our salvation , who is the same yesterday , to day , and for ever . 7. this motion is twofold . 1 , ordinary , and quotidian , every day doth rise , run , set keep his course , scattering the darknesse and removing the cold of the night past , and giving light for the present use of that day ; yesterday's light serveth not for to day , but there is the same need every day of the su● continued , or renewed light , as there was the first day of his creation , to dispel the darknesse which was upon the face of the unformed world . and do not we daily need the fresh supply , and the renewed influence of the spirit of christ , as we did at first conversion ? sun is not set one houre , but darknesse comes ; christ leaves not one houre , but then comes on the power of darkness . auxiliary grace is as necessary as habituall , subsequent as preventing : while the spirit moved , the wheels moved , no longer . goe then to christ daily , in him are our fresh springs ; begge to be anointed with new oyle from this olive branch , which through the two golden pipes of his spirit and his ordinances , empties his oyl of grace into the hearts his people . 2. extraordinary and anniversary ; if the sun see thee not every day , as the remoter parts , yet wil it ere the yeare go about ; if it hath ever shined in that clime . so if christ gives thee not a daily visit , stay thou , at the appointed time , the vision wil speak . the redeemer wil return out of sion . if thou hast ever tasted that the lord is gracious , or canst say , thou hast feared the name of the lord , then though thou walkest in darkness , and hast no light , yet trust in the name of the lord , and stay thy self on thy god. say with the church , in hope of his coming , when i fal i shal rise againe , though i sit in darkness , the lord shall be a light unto me ; and with the prophet , i wil wait upon the lord who hideth his face from the house of jacob , and i wil look for him . chap. xvi . the fourth thing wherein there is a likenesse between christ and the , sun is their effects . among the many like effects , i shall content my self to name a few . ( having among the properties touched on divers already , and finding this discourse , begin to swel beyond my first intention ) 1. the suns appearance makes the day , puts an end to night , not all the sta●s conjoyned ; so it is christ his appearance which makes the christians day ; when he appeared to saul and silas at midnight in the dungeon , they could see to sing & praise god ; and when to paul before at mid-day ; his eyes were dazeled , not with the suns , but with that light ( of christ appearing ) far above the brightness of the sun. 2. the suns first appearance bringeth day , his neerer approach the spring , his hotter beams the summer , his longer continuance brings on the harvest . so is it with the soul , to whom after the first day of grace caused by christ his first appearance , the neerer approach of his vernal rising , with his healing-wings-embrace , causeth the growth or spring . the walking in the light of his countenance all the day long , makes the long summers day , and his abiding with us makes ou● harvest and our joy to be full . 3. the sun departing , night comes on , his longer absence brings on winter ; in the one so much darknesse , in the other so much of cold , wet , and dirt , as if it been never had either day or summer . what a night of darknesse came upon lot and peter ( christs back once turned ) but what a longer winter for cold , and mire , and dirty waies on david , upon that sad dereliction ! the actings of saints in such cases differing little from the most vile actings of gracelesse men , if they were to be judged by such single exorbitances . but sunne ariseth and returneth , those then awake by repentance , and come to themselves again . 4. it is the sun which makes that difference in climes and countries , makes one more sweet and delightful , another more sad , and not inhabitable , ( those neer both poles ; ) makes one more fertile , others more barren . and what is it but christs presence , which makes the church differ from the rest of the world ? he makes it a goshen , whereas they have a perpetual night and winter . what was it wherein israel might glory above all other nations , but this ? they had god so neer to them , in all which they called to him for ; his cloud and pillar was continually among them . 5. the sun is the great restorer of the world , redintegrates the universe once in the yeare ( at the spring , as some conceive , at autumn as others ) puts the world into the same condition wherein it was created . herein a great resemblance of christ , who is the worlds great restorer and renewer , who hath put lost mankind into the same condition of happiness wherein hee was at first created , as if he had never fallen or sinned . behold i make all things new , saith christ. 6. i might further also speak of the productive , and as it were the creating effects of the sun in bringing forth new creatures yearly , as well as of his reductive , reviving , and redeeming the plants and herbs before dead and gone , as also of his nutritive and augmentative effects on all vegetables , his admirable alterative vertue and operation on metals and minerals , his conservative , maturative and consummative vertue and effects on the fruits and living creatures ; but i have touched on them already . herein is christ his vigorous operations fully represented ; who besides his redeeming lost man , maketh the new creature , createth grace de novo where none was , recovereth what was lost , reviveth what was decayed ; nourisheth what is weak , increaseth what is small , conserveth what is wrought , hath a more admirable alterative force in an earthly or stony heart , then the sun in causing gold and silver to grow in the earth , making flesh to grow where stone was , spirit where flesh was , grace where sin , heaven where hell was ; turning a swine-sty into an holy temple : and besides , he ripeneth , perfecteth , consummateth whatever work of grace he hath wrought already . 7. sun rising man goes forth cheerfully to his labour ; but setting , man comes home and gives over work . what may not a weak man undertake , christ present and assisting ? i can do all things through christ strengthening me , said the apostle ; but what ca● the strongest do withour him ? without me ( saith the lord ) they shal bow down under the prisoners , and fall under the slaine . the chariot , though it have four wheels , and they all oyled , yet moves not a step till drawne . our wil , though very active naturally , and oyled with all the skill art can use , or with all the force arguments can make , st●rs not in any gracious manner till assisted by grace , and acted by christ ; draw me , wee will run after thee ; and my soul shall be as the chariots of aminadib . 8. the sun present , we see our way , the traveller stumbles not ; but when withdrawn , hee loseth his way , stumbles , or falls into a pit , gropeth as if blind , is full of perplexed doubts and sadnesse of heart . while christ was with his disciples , he kept them ( though they were as sheep among wolves ) not one of them was lost ; but when he was seized on , ( their light was taken away ) the same night they were all scandal●zed and fell . judas , while he kept christs company , stumbled not ; christ departed , he fell into a pit and broke his neck ; peter stumbled and got a foule fall . when we follow the light of christ his holy example , or have the light of his grace following us , wee never fall ; but when wee leave his example , or his spirit leaves us , wee presently miscarry . 9. let me add one more . we see all the creatures how they are delighted with the presence of the sun. when the sun approacheth , the elements change their habit and temper , the air growes more mild , warm , and pleasant , and all those numerous tenants ( those daughters of musick ) do warble and eccho out their cheerful notes to the praise of the sun ; they build , they breed , they rejoyce ( many of them come , stay , returne with this their great leader and commander . ) the waters wax warme and temperate ; there the fishes leap , play , breed and multiply . but the earth especially decked as a bride to meet this bridegroom , cloatheth her selfe , and all her family in new and divers coloured apparel , and with their several new years gifts present the worlds benefactor with their best , that he may not come in vain to any of their dwellings . oh that wee were the creatures scholers , or school-fellowes in this respect , to acknowledge the benefits , admire the perfections , sing out the praises of this sun of righteousnesse , and with our best presents of thankfulnesse and fruitfulnesse : shew we are loath to receive so much grace in vaine . chap. xvii . the likenesse of both in sundry accidents . we are now come to the last thing wherein the agreement holds betweene these two suns , viz. certaine accidents ; whereof 1. one greater ; 2. many lesse . the greatest is that of the eclipses , which these two great luminaryes are subject to . the less●r luminary , the sun sometimes loseth his light and lustre ; and this greater luminary hath sometimes lost the glory and brightness of his godhead in his exinanition , and in that self emptying abasement of his passion . the suns eclipse is often and ordinary , but this was extraordinary , preternatural , and but once . 2. the sun is never totally eclipsed ; in part often . ( his body being so many times bigger then the moon 's interposed , seven thousand times bigger , cannot lose all his light . ) so christ might be in his person eclipsed to the unbelieving jewes by his poverty , cross and afflictions ( whereby he was made lower then the angels ) when some others ( even then ) saw his glory , as the glory of the only begotten of god , full of grace and truth . 2. in his truth , by hereticks and prevailing errors . 3. in his regal power , when persecuting enemies and tyrants encroach on his churches liberty , and his prerogative , breaking his bonds and the churches hedg . but he is never totally eclipsed , because his power and grace doth more then seven thousand or ten thousand times exceed all tyrants power , hereticks policy , persecuters rage , and satans malice . 3. yet was there once ( never but once ) a total eclipse of the sun ; extraordinary it was , viz. at the time of christ his passion . christ never had the light of his fathers countenance wholly suspended , but then in articulo passionis , when he cryed out , eli-eli-lama-sabactani . such an eclipse never did ▪ nor can happen again : then did it appear christ set his tabernacle in the sun ; that was his chariot or apostle . the sunnes darknesse then enlightned the world , and made the philosopher cry out , deus naturae patitur , aut mundi machina dissolvitur . either the god of nature is now suffering , or the frame of the world is dissolving ; then both suns suffered , and were eclipsed together , and went down at noon day ; the sun of the lord , and that lord of the sun. 4. the suns eclipse is only caused by the interposition of the moons dark body , which hath all her light from the sun. the sun is then obscured , and the new changed moon ( never else seen by day ) then dare shew her self . it is the only interposing the churches dark body of sin and guilt , made this sun obscured . she hath no light of her owne , but borroweth of him , and hee was content to lose all his glory protempore , that his church and every new changed ( converted ) soul may appear before god with boldness , not otherwise able to abide the tryal of his presence . 5. it is a sight sad to behold when the sun is eclipsed : and it was the saddest day and hour of darknesse that ever was in the world , when christ was put to death . 6. the sun as to us seemeth , to lose his light ; but as to heaven , gives more . and christ never shined more bright in heaven , never gave like satisfaction to god , more joy to angels , glory to saints , then in his passion . then did the pleasure of the lord prosper in his hand . he that was before pleased in his person , was now more pleased in his passion . in this only expiatory sacrifice did god smel a savor of rest . this was to our saviour a day of triumph , his cross was the trophy of his victory and success , whereon he was lifted up and exalted : then was sin , death , hell swallowed up in victory . the dread of this crosse , triumphed over hell , spoyling all those principalities , and thereby leading captivity captive . the bloud of this crosse tryumphed in heaven : having made peace ●● the bloud of his crosse , col. 1. 20. and th● merit of his crosse triumphed in the church which ever since hath taken up those angelical hymnes , glory to god on high , on eart● peace , good will towards men . salvation 〈◊〉 ascribed to the lamb that was slaine , and glory to the sun that was obscured . this w●● the day wherein ou● great high priest we● in his richest robes into the holy of holies with his own bloud ( but bearing all o●● names in his brest , and all our iniquities o● his shoulder ) and hath made an everlastin● attonement or expiation , and the greatest holy day the world ever saw . 7. the sun eclipsed hath the same ligh● in it self , is only hid from us for a while , b●● recovers it self presently , and shines again 〈◊〉 gloriously as before . there may be mis● and darkness interposing between us and god , between christ and the father none between the sun and the earth the moon ▪ between the sun and heaven no moon to interpose : and changes there may seeme to b● between us and god ; between christ and the father all is well . satan might bruise his heel , herod , iews ▪ pilate might reproach , condemne , crucifie bury , set a guard about the sepulcher . but if it be said , who shall bind the influences of the pleiades ? with what bonds of death 〈◊〉 〈…〉 t then possible to hold the prince of life prisoner ? 8. some great scholers have said , the suns eclipse bodes much ill to this lower world , and that the sad effects thereof are such , that the world is the worse for it seven years after , ere it recover it self . the truth whereof i 'l not dispute : but certaine i am , the sad effects of this eclipse upon the land of iudea , where it was most visible , are not yet ●●ased , but for this one thousand six hundred yeares it hath felt the miseries which followed on their crucifying the lord of glory . 9. lastly , the suns eclipse is said to prognostick great changes , downfal of kingdomes , and deaths of tyrants , &c. sure i am , that this eclipse did not foretel as a prognostick , but produce as the immediate cause , the greatest changes in heaven and earth . then was satan ruined ; this eclipse was his bane . when the vyal of gods wrath was poured on this sun , and hee had cryed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is finished , then was satans kingdome darkned , divided , destroyed , then was the prince of this world judged and cast out ; and then was there nothing but gnawing of tongues all the kingdom of the dragon over . 2. there are many lesse accidents . 1. the sun is sometimes present , sometimes absent , respectu nostri , but alwayes present in heaven , christ sometimes leading his beloved , sometimes leaving his beloved ; alwayes interceding and giving light in heaven , when his light shineth not on us . 2. sometimes it hides it selfe , sometimes showes it self ; but his light is intrinsecally the same without change . so there may bee changes in us , mists about us , stormes above us ; none in heaven . amas nec estuas ; z●las & securus es ; poenitet te & non doles ; irasceris & tranquillus es ; opera mutas , ●●c mutas consilium . god is not changed when we are changed ; we are angry and sin , repent and change our mind . he is angry without passion , jealous without affection , repents without grieving , changeth his dispensation , not his disposition . 3. sometimes sun riseth early , shines out at first rising gloriously , yet a stormy day followes , and again clears up at even , and all ends well . some in first conversion have much peace and comfort , as job , solomon , the wise men , had the star at first setting out , afterwards sad stormes , desertions and tryals ; but all ended well . 4. sometimes at sun rise the morning is gray , dark , duskish , and the day the fairer . what stormes were at the conversion of the jaylor and of paul ? yet all faire after . 5. sometimes the sun not seen all day , but showres from morning till almost sun-set , then sun breaks out and sets sereuely , and promiseth a fair day following . some true christians have not a good day after their conversion till death , as some mothers between conception and delivery ever ill , yet then do well . christ fulfils that to many which he spake to his disciples , they shall see the kingdome of god in power before they taste of death , and when seen , dy ; that setene evening the forerunner of the fair day of eternity . 6. the un begins with light , then followes heat . christ his first work on the new creature is light , therewith conviction , consolation after . grace and peace are twins , but grace the elder sister . the evening went before the morning in the first creation ; sorrow goeth before joy in the true conversion . he that believes before hee repents , must ( as magus was directed ) re pent after such believing , and repent of it . saul the king had many merry signes and much joy before any sorrow , as the stony ground had all his joy at first . saul the chosen vessel had a sad beginning with many sorrowes , but his joy followed and remained . the butler had nothing but feares at first , and joyes at last . the baker all hopes and joyes , but they ended in sorrowes . 7. the sun sometimes discovers it selfe by light and heat both ( as in summer ; ) sometimes as much light but no heat , as in winter , when it freezeth in the shade . sometimes the godly soul hath grace and peace together gods love shining in his heart , hi● heart again warm with love to god ; sometimes his heart frozen , as to any perception of the love of god to his owne apprehension ▪ when the by-stander sees it cleare day , 〈…〉 to the manifest actings of grace and holinesse . 8. the sun when it is hid , it is the mist● from below that do hinder the light of it . nothing but our sin doth separate between god and us , causing his face to be hid . cold taken i● the feet offendeth the head , and fumes from within the stomack offend the braine . o●● faith is damped , joy eclipsed , soul distempered , yea , christ the head offended , only by the miscarriages and distempers from those lusts that war in our members . 9. we observe that before sun doth rise , there is nothing but grosse darknesse ; the sun risen chaseth away that darkness , but the● are seen long shadowes which appeared no● before , but as sun goeth higher , these grow less till sun withdraw and decline , the● these shadowes increase againe ; but the sun never shineth so clearely , but that there is a shadow inseparable from the body . so till christ arise , nothing but darknesse in the soul ; at his first arising this darknesse scattered , but then long shadowes of much corruption appear , ( till then not suspected ) but christ shining longer , these grow less● and lesse ; but he withdrawing , these get head again , and we as bad to our thinking as ever ; but never any so perfect here as to be free from sin ; it doth easily beset us , and we are all periscii , in this sense ; sin is as inseparable from our imperfect nature here , as the shadow from the body . those under the line are called , ascii , shadowless , where the sun is vertical , and directly over their heads . in heaven we shall be so , when under the direct rayes of christ his face and presence . here he beholds us but oblique●● , so that if we be not all corruption on both sides , as the amphiscii , yet we have at least a dark side , and so are heteroscii . 10 , once more . the sun , how doth it with his beames alter the native and usual colour of things ? rising , it gilds the clouds , enamels the drops of dew , makes them look like so many drops of pearle ; but especially , how doth it adorne that watry melting cloud whereon the rainbow is set , the reflection of his own face , with all the delightful colours which the eye can behold ? so christ arising and shining upon the black uncomely soul , puts it into another complexion . when thou wast deformed , i made thee comely through my comelinesse ; and thou wast perfect through my comelinesse which i put upon thee , ezek. 16. 14. oh how sweetly do young converts look ? who are as the dew of the youth , coming out of the womb of this morning-sun , psal. 1 10. 3. but especially , what beauty is that put upon the melting and heart broken christian ! upon him is set the rainbow of the covenant , and upon him are put all the ornaments christ can bestow upon him ; as religious mordecai ( formerly in sack●loth ) advanced by the favour of the king , and going out fro● the presence of the king in royal apparel , of blue and white , with a royal crown of gold upon his head , with garments of fine linnen and purple , esth. 8. 15. yet sometimes the sun arising and appearing , hath represented some things in a more dreadful appearance then before , 2 kings 3. 22. when the moabites rose up early in the morning , and the sun shone upon the water in the trenches , the moabites saw the water on the other side as red as bloud , and said , this is bloud , &c. nothing represents sin in so horrid and amazing a dresse to the ●ouls apprehension , as the breaking out of this sun. then break out , thou sun of righteousness , upon our watry mourning hearts , and set on thy rainbow the token of thy covenant ; but let thy shining turne all that standing water in the deep ditches or trenches of corruption in our hearts into so much bloud , that we may drink no more of them , but with amazement look upon former , and with fear and horror fly from future sins . 11. lastly , to name no more . the sun shining out in his strength , disperseth clouds and mists , but ( though it causeth not one , yet ) it discovers a world of m●tes , which are never taken away , for they hinder not at all the brightness of the sun. so when christ shineth out most gloriously to the soul , it now sees what it could never have seen or imagined before : i have heard of thee by the hearing ●f the ear , but now mine eye hath seen thee , wherefore i abhor my self , and repent in dust and ashes , job 41. 5 , 6. he now saw a world of motes . but as it is the imperfection of our condition here not to be free from such continual motes , the lord knoweth the thoughts of men that they are vaine , psal 94. 11. yea , every man in his best estate is altogether vanity . so it is our comfort and happinesse , that these no ways lessen the brightness of christ his love and grace ( for then no flesh could be saved . ) but as these sins do abound ( .i. appear ) so doth his grace abound ( .i. appear ) much more . chap. xviii the unlikenesse and disagreement between the sun and christ. to make an end of this first point . there is in many things an vnlikenesse between these two great lights , between whom hitherto we have noted so many agreements . 1. this is a creature , therefore ●inite in his essence , operation , motion , influence . but christ every way infinite , being the creating , not created sun. 2. this lower sun shall suffer many changes , his light shall be turned into darknesse , the moon into blood , and they shall both cease , there shall be no more sun : but this sun remaineth for ever ; thy throne , o god , is for ever and ever . when the sun ceaseth to be the light of the world , the lamb shall bee the light of the church . 3. this shines on the good and bad alike ; but christ riseth , shineth , warmeth , healeth , saveth only those that feare his name . 4. the sun really absents it selfe for a time , but christ from the godly soul never , but in our apprehension . 5. this gives only light to the body , christ to the soul. 6. this gives only light to us , we must find ●ight our selves ; christ gives both eyes to see the light , and the light to bee seene . the eye , eye ▪ salve , and light all are from him ; in his light we see light . in any good we do , we are but instruments or subordinate agents ; hee the prime efficient and chief agent , without whom nothing . we are but the hearth , the fire is his ; we the lamp , the oyle is his ; we the mouth , the tongue is his ; w●e the pen , the writing his . what can the hearth , the lamp , the mouth , the pen do , without the fire , the oyle , the tongue , or hand ? 7. the sun moveth naturally and necessarily , keepes a constant course , goeth and cometh again only to those climes where he ever formerly did . christ moveth voluntarily and arbitrarily , goes to some at last that never were a people ; and when the gospel is slighted , departeth for ever , never to return againe to such as from thenceforth become lo-ammi , and lo-ruhamah . 8. the sun makes those more black that are nearer to his beames . but christ them of all others most fair and beautiful that are under his beames . 9. the sun fills the moon with his light onely in the time of their opposition , but christ the soul with his light only in conjunction . 10. the suns presence is oft-times the mother of corruption , his heat the efficient cause of putrefaction ( as in summer our meat and drink keep worse . ) but this suns presence is the only preservative against putrefaction , and the only enemy to corruption in the spirit . chap. xix containing the second maine proposition , that iesus christ is the sun of righteousnesse . having at large shewed , that jesus christ is in many respects to his church what the sun is to the world . we come now to our second proposition , to shew how in a more special manner , and by way of excellency he is the sun of righteousnesse . the former sets out his glory , this his grace : the former his person , this his office : a singular elogy this , no where in all the scripture again do we meet with the same expression , though divers like it and to the same effect . he is called , jesus christ the righteous . our righteousnesse . the branch of righteousness . melchi-zedek the king of righteousnesse , and jehovah-tzidkennu , the lord our righteousnesse . and to shew that this is christ his principal title or proper cognomen or sirname , ( as in our common mariages the wife doth exuere parentis , and induere mariti cognomen , changes her owne or fathers name into that of her husband ) the church is called also , jehovah-tzidkennu . compare jer. 23. 5 , 6. ( behold the dayes come , saith the lord , that i will raise unto david a righteous branch , &c. and this is the name whereby [ he ] shall be called ▪ the lord our righteousnesse . ) with jer. 33. 15 , 16. in those dayes will i cause the branch of righteousness to grow up unto david , — in those dayes shall iudah be saved , and ierusalem shall dwell fafely ; and this is the name whereby [ she ] shall be called , the lord our righteousnesse . they have both one name , and this the highest name to both , especially to the church . this is the new name spoken of rev. 2. 17. and that other name god promiseth to call his people by , the lord shall call his people by another name . three things shall here be spoken to . 1. how christ is called the righteous , or righteousness . 2. what righteousness it is we have by and from christ 3. why he is called the sun of righteousnesse ? 1 christ jesus may be said to be the righteous , or righteousnesse , in a double respect . 1. of his person . 1 john 2. 2. jesus christ the righteous . who in respect of his divine nature , is as righteous as the father , and the holy ghost . this is not that which is so much to us ; as our righteousness extendeth not to god , so this personal righteousness of god extendeth not to us in this sense . and in his humane nature he is righteous also , who never had spot in his soul , guile in his lips , sin in all his life , but one who perfectly fulfilled all righteousness . 2. of his office ; his mediatory office. this is the meaning of that before mentioned scripture , this is the name wherewith he shall be called , the lord our righteousness ; that is to say , this is his office and businesse . 2. for the second . there is a twofold righteousnesse we have by christ. 1. a common , general , original ( as i may call it ) or imputed righteousnesse , a righteousness without us , to which we contribute nothing , we only accept . we put on this righteousness and it clothes us , as a garment made ready to our hands . 2 a particular , personal , inherent , actual righteousnesse , which some call imparted ( as the other imputed ) but not so properly , for both are imparted . as all are under a double unrighteousnesse , so believers are under a double righteousnesse . 1. one common , imputed unrighteousnesse , alike in all , without any magis & minus , good and bad having a like share of guilt and contagion from adam , his sin imputed , his corruption imparted and derived to us . 2 a personal and particular , which we call actual unrighteousnesse ; and is ( besides that imputed guilt and offence , ) a particular , vicious disposition of the mind unto evil ; and is made up of all those anomalous and sinful actions , which are so many trangressions of the law of god. this receiveth a magis and minus in those in whom sin doth not raigne , much more in whom sinne doth fully raign and command : for among those possessed with divels one had but one , and another seven , another had a whole legion of divels . so is there i say a double righteousness which believers have . 1. one common and imputed , which is to speak properly , only christ his righteousnesse personally , but ours relatively : his by operation , ours by imputation . 2 besides this , they have a personal righteousness which is made up of those gracious inclinations in the heart to every good , and of those many holy actions they perform in conformity and obedience to the law and pattern of righteousnesse ; of which two ( that is , those gracious dispositions and actions ) our personal or inherent righteousness is made up . now both these righteousnesses wee have from christ ; the matter of the one , viz. imputed righteousnesse ; and the principle , power and ability whereby we are carried out and inabled to the other . concerning which twofold righteousnesse we shal lay down briefly these few theses . thes. 1. these two righteousnesses are never separated , as those two former unrighteousnesses are never separated . thes. 2. imputed righteousness goeth before , then followeth actual ; as is also in the two unrighteousnesses forenamed . thes. 3. imputed righteousdesse is alike to all ▪ no magis & minus , the strong believer hath not more , nor the weak believer less of this : inherent righteousness hath different degrees as actual sin hath . thes. 4. imputed righteousness is simul & semel , made over to the believer all at once , and once for all ; it admits of no magis & magis in the same person , as of no magis & minus in others believers . actual righteousness is gradual and progressive , and admits both of more and less in divers persons , and of more and more in the same godly persons . thes. 5. imputed is a righteousnesse without us , made ready to our hand , inherent is within us : that costs us nothing , is an almes or act of pure grace ; inherent asketh us cost of pains , prayers , endeavors . thes. 6. imputed only is perfect in this life , inherent only perfect in another life . thes. 7. imputed is the righteousnesse of our surety ; inherent of our persons . thes. 8. imputed is righteousness to be pleaded before god ; inherent makes us righteous before men , and only to be pleaded before men . if i were righteous ( saith iob ) i would not answer god so , but make my supplication to my iudg. thes. 9. the one is the righteousness of iustification , the other of sanctification , which ever agree , confirming not destroying each other . they touch each other with their wings , as the two cherubims , and with their faces , look upon christ as their authour . 3. for the third , christ is called the sun of righteousness , 1 because hee is the spring of it ; no light but from the sun the fountaine ; no water from river or spring , but what comes from the sea ; in which respect it is said , there is none righteous , no not one ; h. e , in himself . none righteous , but one ; viz. jesus christ the righteous . he the branch of righteousness , upon which all fruits of righteousness do grow . 2 in christ , as in the sun is a plenitude or redundancy of righteousnesse : so beza reads that rom. 5. 18. per unam iustificationem beneficium redundavit in omnes homines ad justificationem vitae . by one righteousnesse the benefit hath redounded to all men , ( all believers ) to justification of life : and the apostle calls it , ver . 17 the abundance of grace , and of the gift of righteousness , which reigneth in life by one iesus christ. the oyl of grace , coming from the head of our high priest , runs down to the skirts of his vesture , even to the lowest member of his body . and as that increasing spring of oyle in the widowes house , which held out till there was no more empty vessels to receive it , then stopt . 3 he is the sun of righteousnesse , because his righteousnesse is perfect and spotless . the moon hath her plenilunium , ●ul light , but it is spotted and fading . the stars are spotless , but their light is finite , though they be far greater then the moon ; such are all the angels whose righteousness ( so far exceeding mans ) is spotless , yet borrowed and finite . mans best , like the moon at full in six properties : 1. it is the lowest light : 2. the least light : 3. all borrowed light : 4. spotted . 5. subject to decay : 6. without heat ; not able to warm the conscience , and cheer the heart before gods tribunal ; but we must say with austin , vae etiam laudabili vitae , &c or with paul , so many as are of the works of the law , are under the curse . but only christ his garments are seamless , and his righteousnesse spotless . our best teares are foul water , and need washing , sighs unsavoury breath , prayers and sacrifice are dung , our holy things have their iniquity ; our bloud tainted bloud , needing christs to cleanse it . we need to sorrow for our sorrow , to mourn againe for former mourning , be ashamed of our shame , and loath our selves for our self-loathing , and repent of our repenting ( not in the common sense of some now adayes , who are above all these ) but because all is no better . when thou hast prayed for pardon , pray again for pardon of that prayer : when thou hast confessed many sins , bewaile thy sin in confessing ; when thou dost believe most , cry out , oh my evil heart of unbelief ; when thou rejoycest in spirit , bee sad in spirit for such poor rejoycing . when thou art got highest , come down with silence as the larks after they have been out of sight , singing their layes nearer heaven , or with this in thy mouth , all have sinned , and come short of the glory of god. mans best is vanity . if all the righteousnesse , graces , dutyes , services , sufferings of all the godly from the beginning of the world were in one man , yea if all the holiness of the angels , were imputed to one man ( fallen and defiled with sin ) yet it would prove a garment too narrow to wrap him in , he would need the help of christ still to make it up . in the day of expiation ( the solemnest gospel day israel had in all the year ) four things were done : 1. the trumpet sounded . 2 every soul was afflicted , and upon hard duty of humiliation . 3 then were sacrifices offered . 4. but the chief which made it a day of attonement , was that the high priest went into the holy of holies , and sprinkled the bloud of the sacrifices upon the mercy seat , and this he did seven times . the holy ghost hereby shadowed out to them , what was to be done by us in order to an attonement . 1. the trumpet soundeth ; .i. the gospel is to be proclaimed . 2. when the gospel is proclaimed , every israelite is to afflict his soul for sin , that he may partake of the benefit of the gospel . he must be in bitterness as for an only son dead yea , killed , ( the only son of god by our sins killed and slain , ) and as the mourning of hadadrimmon in the valley of megiddo , ( where josias was slaine ) bitterly bewailing that our sins have slaine the best king , the only anointed of the lord , the very breath of our nostrils . 3. then are sacrifices to be offered , divers sacrifices ; .i. all thy sins for a whole burnt offering , thy praises for a peace offering , thy heart for a heave-offering , thy whole man a living sacrifice , holy and acceptable , which is our reasonable service . 4 but chiefly we must look to our high priests entrance into the holy of holies , and that which is done within the vayl ( out of our sight ) the bloud of sprinkling , so often sprinkled on the mercy seat , that is to say , again and again applied to us : to this we are especially to look : so that if i had repented better , mourned more , had a thousand more duties , and a thousaud times more righteousness , i would cast away all as dung , that i might be found in christ. we read zach. 3. 1. when ioshuah the high priest stood before the angel of the lord , satan stood at his right hand to resist him ; although he was in his priestly vestments . the most holy person , even in the most holy service , when in the best dress of legal and personal righteousnesse , is clothed with filthy garments ; he needs a christ to deliver him from satan , and change of garments to cover his nakedness . as all unrighteousnesse cannot sink a soul that is in christ , so all righteousness of the world cannot save a soul without christ. 1. this informs us how true and just that of the apostle is , that christ was in all things to have the preheminence . he is not a light , but the light , the true light ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of lights , not a star , but the sun ; of suns , not the lower , but the higher ; the sun , not of light , but of righteousness . he is bread , not common bread , but the true bread , john 6. 32. the bread of li●e , ver 35. bread from heaven , ver . 50. living bread , ver . 51. the bread of god , ver . 33. he the shepherd , but the good shepherd : he the vine , but the true vine ; the pearle , but the only pearle of great price : he a lamb , but without spot . he is the chief of the wayes of god. 2 this shewes us where righteousnesse is to be had , and where onely . there is but one sun of righteousnesse for the church , as one sun for the world ; we may seek righteousness and lose by seeking , rom 9. 31. we may attempt to build a babel to reach heaven with our own duties , and god pulls it down . in te stas , & non stas , said st. austin . but go forth ( as david said ) in the strength of the lord ; and make mention of his righteousness , and his only . the weak ivy climbing up , and clasping about the oak , lives and continues green all winter , stands while the oak stands , though it hath no stem or stalk of his own to bear it . but we are like to little children which learn to go , who having nothing to hold on , hold on their own clothes , which throws them down . rely alone on christ for righteousnesse . a house whose foundation stands partly on a rock , and partly on the sands , stands no firmer then if all stood on the sand , that part puls down the whole . thou must lose thy own righteousnesse , that thou maist gain christ. 3. this shewes us what a difference there is between adam and christ. adam a sea of unrighteousness , christ a sea of righteousness . adam a falling star , a blazing meteor , who fell with lucifer that bright morning star , and suffered a total eclipse ; christ a sun , a fixed sun of righteousness . the two great luminaries , the sun and moon , are only discernably eclipsed ; so these two great creatures , angels and men. the greater luminary , suffered a final ( not total ) eclipse ; all the angelical nature fel not . the less , a total ( not a final . ) the greater , contrary to what is in the course of nature , suffered the greater eclipse . but adams was a sad eclipse ; he lost all his righteousness and light for the time , as did the angels : he conveyes to us nothing but sin and wrath . we may sadly say , that of the first adam , which was said of christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too ) he emptied himself and us , and became of no reputation . he was as that wormwood star , that imbittered all . a very pit or lake of mire to defile us , but christ a fountain of righteousnesse opened to cleanse us , and he takes away all unrighteousnesse . 4 how should this consideration , that christ is the sun of righteousnesse , endear him to us , and heighten our esteem of him ! who can give unto god the praises due for the benefit of the aire we breath in , and of the sun whose light we walk in ? but for this sun of righteousness , by whom wee are both justified and sanctified , enlightned and enlivened , what praises can be given unto god sufficient for such a mercy ? it was righteousnesse we wanted more then light . the sun had not lost his light , nor adam his sight by the fall , but all that righteousnesse wherewith he was adorned : we needed not a new sun in the heaven to lighten the body , but a new sun of righteousnesse to enliven the soul. clothed with this sun , the church may present her self before god , and is without spot or wrinkle or any such defect . one garment made for the high priests fitted a●ron , and all his successors , they had no other . one garment of righteousness fitteth christ our high priest , and all his members . 5. yet here is a caution to bee entred . christ is to all a sun , not to all the sun of righteousnesse ; the light of the world ; but the righteousness of saints , whose properties we shal here set down . 1. that of the text , only such as fear his name , have these promises made to them . 1. that he shall be a sun of righteousnesse to them . 2. rise and shine upon them . 3. embrace and cover them with his wings . 4. and therewith heale them . 5. that they shall grow as the thriving , fatted , wel attended calves in the stal . but all these shall be made good to none but such as truely fear him . 2. to such as do believe christ is a sunne of righteousnesse , a stone elect and precious ; to such as believe not , he is onely a stone of stumbling , and rock of offence . 1 pet. 2. 7 , 8. the righteousness of god which is by faith of jesus christ to all , and upon all that believe , for there is no difference : not between believer and unbeliever , ( as if asserting universal redemption ) but between a weak believer and strong believer , as asserting an equal justification of all true believers . christ is the end of the law for righteousness to every one that believeth . none but such as have the eye of faith , have benefit by this sun , as only those who looked up to the serpent received cure . 3. to whom he is made of god , wisdome and sanctification ; to them he is also righteousness and redemption . he is made to us of god , wisdome , righteousness , sanctification and redemption . we must not pick and chuse , take two , and leave two . as christs , so the christians garment is made up of four quarters ; but they must not be divided . many would be content christ should be righteousness to them , who desire not he should be wisdom ; all desire he should be redemption , few care for his being made sanctification to them . but christ will be all or none . as there is a golden chaine of decrees , rom. 8. 30. whom god hath predestinated , he hath called , whom called justified , whom justified glorified ; so that he that looketh to have benefit by the one , must bee sure to hold fast all the other . so there are four other golden chaines laid downe in scripture . 1. that golden chaine of graces , 2 pet. 1. 5 add to your faith vertue , to vertue knowledge , to knowledge temperance , to temperance patience , to patience godliness , to godlinesse brotherly kindnesse , to it charity . 2. of beatitudes . mat. 5. 3 , 4. &c. blessed are the poor in spirit . blessed they that mourn , blessed are the meek , &c. 3. of duties ; laid downe , 1 thess. 5. 16 , 17 , 18. rejoyce evermore , pray without ●easing , &c. 4. so of priviledges . 1 cor. 1. 30. christ is made to us of god , wisdom , &c. now in all these golden chains , hold one , hold all ; break o● lose one , lose all . 4. christ is the sun of righteousnesse only to those who disclaim all other righteousness and stick to his . i count all but loss and dung that i may win christ , and be found in him , not having mine own righteousness which is of the law ; but that which is of the faith of the son of god , the righteousness of god by faith . we must make loss of our righteousness , ( durus sermo ) or it will lose us ; and make dung of our righteousness ( foetidus sermo ) defiling the tophet of our sacrifices , or it will defile us . dung might do well in the field , not in the streets ; in the streets better then in the house ; in the house better then in the church , and on the altar . it makes a bad perfume , an ill sacrifice , therefore god commanded the dung and skin of the beast sacrificed should be carryed out of the sanctuary , and burnt in the field . our righteousness and goodness may extend to men , not to god ; may benefit the commonwealth , but not fit for a sacrifice : it is all but skin and dung , which we must carry and burne without the camp. in this sense that may pass for orthodox . bona opera sunt perniciosa ad salutem . if i should wash my selfe with snow water ( said job ) and make my hands never so clean , yet thou shalt plunge me in the ditch , and mine owne cloathes shall make me be abhorred . mordecai might not come into the kings court in sackcloth , nor we into gods in our owne humiliations ; nor the fairest virgins come into the same kings presence , till besides their own native beauty they had been purified according to the kings appointment . the priests were to put off their own , and put on the holy garments , whensoever they came into gods presence . kings suffer no money to go in their dominions , but what hath their own stamp . god will be paid in no coyn but christs . he that ran to the city of refuge , was to leave all houses and castles of strength , and only abide in his sanctuary , if taken out of it , he might dy . over the ark was the mercy seat , over the mercy seat a covering . law and works need mercy , mercy needs a covering ; that gods mercies which are over all his owne works , may cover even our best works . 5 if christ be the sun of righteousnesse let us ( as followers of him ) bee stars of righteousness . righteousnesse makes one man more excellent then his neighbor . it is the glory of god , called oft the righteous god ; of christ , he called jesus christ the righteous ; of the holy ghost , whose fruit is in all goodness , righteousness , and truth ; it is the paving of gods church ; the kingdome of god is righteousness and peace . the members of the church militant must be all righteous , isaiah 60. 21. and all in the church triumphant are called the righteous mat. 25. 37. righteousness is gods clothing ; our ornament , the priests vesture , psal. 132. 9. the brides attire , rev. 19 ▪ 8. the christians armor on the right hand , and on the left , 2 cor. 6. 7. but we must distinguish here ; there is a twofold righteousness , 1. dangerous . 2. safe . 1. there are four kinds of righteousness which are dangerous . 1. the seeming righteousnesse , which is not real , but counterfeit . simulata sanctitas ▪ duplex iniquitas . sincerity commends sanctity , and truth righteousness ; the one is the warp , the other the woof of the christians garment ; if the plague of hypocrisie had taken the warp or the woof , the whole garment or web was to bee burnt . 2 semi-righteousness , which is partial , not universal . in this sense true righteousness must not be single , but double ; to god and man. moses came with the two tables in his two hands . our armor of righteousness must be an the right hand ( to god ) and left ( to man. ) the pharisees were double hearted and double tongued , and but one handed professors , paid tyth mint , rue and cummin , their petty tythes , but kept back the greater tythes ; the sheaf of mercy , truth , righteousness . 3 ▪ the desaying righteousness , which was as a morning cloud , or the morning dew , growing lesse and lesse till the cloud is vanished , and the dew dryed up , not as the morning light which shines more and more to a perfect day . this hath many a terrible threat denounced against it , more then any unrighteousness . see ezek. 3. 20. and 18. 24 , 26 , 27. 4. thy self-conceited-righteousness , or any righteousness of thy owne confided in . our saviour in the parable of the pharisee and publican , doth cut down all this righteousness : he spake the parable to such as trusted in themselves , that they were righteous . they were their owne creed , and their owne saviours . the like ezek. 33. 13. when i say to the righteous , he shall surely live ; if he trust in his own righteousnesse , — all his righteousness shall not be remembred . better no righteousnesse at all , then so much as to trust in . be not righteous overmuch . wee pity the ignorance of such as make the creed a prayer ; they are as much to blame who make the decalogue a creed . our best righteousness makes but a bad saviour . it may be an evidence of sanctification , not an advocate for justification , not the surety for our satisfaction , but our security for our sanctification . when the moon , full of her owne light , goes from the sun , she loseth all ; and when in her wain she approacheth the sun and keepeth following him , she reneweth and increaseth her light againe to a fulness . 2. there is a good righteousness , whereof there be four kinds or degrees . 1. the philosophical : 2. pharisaical . 3. evangelical . 4 divine , or righteousness of god. two of these are external , two internal , all of them together make perfectly righteous before god and men . 1 the first and lowest righteousness , is that we call civil , moral , or philosophical . the righteousness of nations , taught in their schools , and practised in their polities . this alone is enough to make one to become bonus civis , but is the lowest ingredient , which joyned with the other three , makes also the bonus christianus . this is not to be spoken against ; the world is not so full of it . the prophet complaineth that god had a controversie with his people for want of moral honesty . there is neither mercy , nor truth , nor knowledg of god in the land , but swearing , ●ying ▪ killing , stealing , and committing adultery and bloud touching bloud . say not this is heathenish divinity ; it is christian too ; but is their highest point in divinity and our lowest ; where theirs ends , ours is to begin . it is not to be neglected then , but outstripped , neither to be rested in nor laid aside . the heathen shall sooner be saved with this , then the christian without it . 2. of duties , matth. 5 20. that philosophical , this pharisaical ; that good , this better ; that the effect of the law unwritten , unless on the stony table of mans heart , this of the law written in tables of stone . this we call legal righteousness , or righteousness of works , which is not to be spoken against neither , but countenanced . religion teacheth not to lay aside holy duties , but perform them better ; not to fail in one ▪ but abound in all ; not to call any duty or commandment little . this was the righteousness of zachary and elizabeth , who walked in all the ordinances of god blamelesse . of this the apostle speaketh , he that doth righteousness is righteous . 3. the third righteousness is of graces : this an inward righteousnesse , better then both the former , and that which commends them . this the evangelical righteousness , made up of evangelical graces , faith , love , repentance , obedience , good conscience , &c. this the righteousness of the gospel , or law of faith. this exceeds the righteousness of philosophers , and of scribes and pharisees . they had the outward works of the law , without an inward work of grace : but this righteousness grace advanceth and urgeth , the grace of god which bringeth salvation , teacheth us , that denying ungodlinesse and worldly lusts , we should live soberly , righteously , and godly in this present evil world . and rom. 5. ult . grace doth raign by righteousness to eternal life . yield your members servants to righteousness unto holiness . 4. the fourth and best of all , is the righteeusness of faith , or the righteousness of christ , which commendeth all the former and exceeds them . this is called the righteousness of god for three reasons . 1 wrought by the son of god. 2. accepted by the father . 3. applyed by the spirit of god. the christians garment is made up of these four ; the three first insufficient without this . we must not as the souldiers , make four of one , but one of four ; dividing these and take each one of us a part , ( the heathen civility , pharisees duty , the professors piety , and the believers imputed righteousnesse ) but make up a whole garment of these four quarters , as the israelites garment was to be , and bound about with one border or fringe of sincerity . christ and all his followers are cloathed alike ; he in white , sitting on a white horse , revel . 19. 11. they so , ver . 14 and the lambs wife hath the same garment also ; all in white , this difference only , that christ his garments are white as snow or wool ( native , undied ) the purest white ; ours of linnen , not white naturally , but ( made so ) by washing . these have washed their garments in the bloud of the lamb , and made them white . chap. xx all the godly are such as fear the name of god. but to you that fear my name . ] here we come to the third thing , from the dedescription of christ to the description of the christian. 1. when they are at worst , such as fear his name . 2. when at the best , such as grow as calves in the stall . from the former our observation is . that it is the constant disposition of every true christian ( the least of the flock , the meanest in the kingdom of heaven ) to fear god , and to fear his name . mal. 3. 16. there they are described to be such as fear the lord , and thought on his name . wicked men may fear man , they god ; wicked fear death , those sin ; they fear gods wrath , these his name . the highest of the godly can trust in his name , these can but think on it sometimes ; the highest saint can glory in the name of god and praise it , in god we boast all the day , and praise thy name for ever . all that these poor saints can do , is to fear , ( hardly say they trust in , never yet could say , they glory in ) the name of god. death is to the natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of all terribles most terrible . the lord is to the spiritual man , timendorum maximè timendus , stiled he that is to be feared . and the name of god is to the gracious heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of all dreadfulls the most dreadfull : that glorious and fearful name , the lord thy god. the godly are alway men of fear , subject to three sorts of fear . 1. to a natural fear . this a good ( at least a lawful ) fear . thus jacob professed he feared esau ; and jehoshaphat had much of this fear upon him , when he understood of the many enemies that combined against him ; this comes from the apprehension of apparent danger , when danger is great , and our help little . thus may all the godly safely fear death , pain , poverty , shame , prisonment , and fly sin the cause , and all other evil occasions of them ; the wise feareth and departeth from evil . grace destroyes not nature , but reformes the evil of it . 2 there is an evil fear ( inordinate and immoderate fear ) which sometimes a godly man is incident to , and overtaken with ; for which they are to be chidden and reproved ; why are ye fearful , o ye of little faith ? too much fear , and too little faith alway go together , when danger is great but the doubts greater . help is little , and their hopes lesse ▪ against this the godly are often encouraged , cautioned , charged to beware of it . this is to bee resisted , at least restrained : to bee moderated , if it cannot bee mortified . 3 religious fear : noahs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by faith , noah warned of god , was moved with fear : this is a religious fear , and for its excellency is put for the whole of religion and devotion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men fearing god , ( translated ) devout men . therefore whereas we are often charged against the two former , that we have not too much of them , we are as oft charged to get more of this , which we can never have too much of , 1 sam. 12. 24. exod. 20. 24. matth. 10. 28. fear not ; but fear , again i say , fear him . get a double measure of this holy fear to fortifie the heart against these two former fears . this religious fear hath a twofold object 1. evil , and is a fear of abhorrence . 2. good , and is a fear of reverence . 1 evil is to be feared with fear of horror . 1 evil of punishment . 1 temporary judgments . i am afraid of thy iudgment , my flesh trembleth for fear of thee . destruction from god was a terror to me ( said job ) and so a curb from sin . the love of god is the only constraint to good ; and the fear of god to the godly the onely restraint from evil . 2 spiritual judgments . i was afraid ( said moses ) of the anger and hot displeasure of god. 3. most of all , eternal judgments . knowing the terror of the lord. how fearful is it , to fall into the hands of the living lord ? our god is a consuming fire , 2 evil of sin , yet more then all the former . this is the mother of all these three fatal sisters . there were no cause to fear temporal , spiritual , or eternal evil , if not for this evil of sin . sin hath filled earth with bryars and thornes , the body with diseases , the mind with grief , head with cares , soul with terrors , labors with toyl ; yea , sin hath put that brimstone into hell , and kindled that fire there , yea , hath carryed fire into heaven , and put wrath into god. this is to be feared with a fear of abhorrence and abomination ; a wicked man may forbear sin , the godly fears , flyes , hates ●in , he feares an oath . iob feared god , and eschued evil . he feared god much , but sin more ; god with fear of reverence , sin with fear of defiance , both with a religious fear . this one fear well feared , expels all other fears . the heart full of this holy fear of sin , hath no room to entertain any base tormenting fears , 2 reverential fear is the fear of god , and is twofold . 1. of lower saints , proceeding from more weakness , and arguing less perfection , which fear hath pain . doubt , perplexity , torment , and is that we call the spirit of bondage , that shuts out confidence and rejoycing . and ariseth from these five causes : 1 from the apprehension of gods infinite holiness , purity , and therefore jealousie and indignation against sin and sinners . 2. from the apprehension of the lawes strictness , rigor , and severity . 3. the dreadful threats of gods wrath against sinners . 4. then the consideration of their own deep guilt , great frailties , manifold imperfections : lastly , which adds to all the rest , the apprehension of god a● a distance to them , and not yet in 1 covenant relation . 2 of the higher saints , arguing lesse weaknesse , and more perfection : therefore when this entereth , the other endeth , god hath not given us the spirit of fear , but of power , love , and of a sound mind . this fear argues perfection and the best constitution . job a perfect man fearing god. this spirit of fear was upon our saviour . this ariseth from the apprehension of god in relation , and in covenant with us , as our god. these fear god 1. as a servant his master , whom he serveth ; as a son his father whom he honoureth ; as the wife her husband whom she loveth . this is a most gracious fear , timor amoris , the fear of love. 2 they are said to fear his word , and to tremble at it , isai. 66. 2. where gods word comes , there comes power , and causeth fear , one rebuke thence shaketh and sweth the heart more then a thousand stripes doth a profane fool . this is timor obedentiae , fear of obedience . 3. they fear his name . they count gods name the most holy , reverend , and fearful of all things in the world . that thou maist fear that glorious and fearful name , the lord thy god. of this the godly are very tender , jo● feared god , and therefore feared lest hi● sons might pollute gods name in their hearts . others would not that their owne nam● should suffer , these that gods. this is timor honoris , the fear of honor . the first reason of this point , why it i● the constant disposition of all the godly , even the least of them , to fear the name of god , is , because this fear is the initial grace , the first grace that appears & taketh heavens alarum . the fear of the lord is the beginning of wisdome . before knowledg of god , faith in god , acquaintance with god , dependance upon god , delight in him , comes fear . the spirit in his first approach injects fear as the first seed of grace . the spirits businesse is first to be a spirit of b●ndage , afterwards of adoption : first , to convince of sin , afterwards to discover righteousnesse and judgement . but fear is the holy porch at which all grace enters . in the first conversion of a stout and secure sinner , gods spirit falls to undermining his hopes by strong convictions of his sin and misery ; then is fear awakened : fear taketh the alarum and calls up conscience , conscience awakens repentance , repentance faith , faith calls up prayer , prayer looks after the promise , promise runs to christ and awakens him , as did the disciples in their storm , lord , save us , we perish : but fear begins . a little more fully to describe this , conceive it thus . conviction calls upon a sinner , look well about thy self , what meanest thou , oh sleeper ? wilt thou dye in a sleep ! up fear , see the danger , hide thy self , seek to escape for thy life , now deliver thy selfe as the roe : fear saith , i exceedingly quake and tremble , god is angry , i am in great danger , alone i cannot secure my self : now help fear all you other graces ; up conscience . conscience saith , i am troubled and would relieve fear , but thou must help me repentance ; bestir thee repentance , break off sin without delay . repentance saith , i would ●ase conscience , and secure fear ; help faith at a dead lift , or i can do no good . faith saith , i would help repentance , but thou must help me prayer , ( as israel in their fear came to samuel , intreating him not to cease to cry to god for them ; so ) faith saith , prayer cry aloud , be not silent , take no repulse , pray not coldly , but plead , intreat , beg for thy life . prayer saith , how should i help , if the lord help not out of the floor or ●ine presse of the promises ? now for a pro●ise to deliver fear , ease conscience , secure repentance , satisfie faith , and keep up prayer ! come some precious promise ; how do ● long for a promise ! promise saith to christ●s ●s the gibeonite to joshuah , lord , slack ●ot thy hand : lord , remember thy covenant and word , wherein thou hast caused thy ser●ant to put his trust . or as david in ano●her case to jonathan , his bosome friend , thou hast brought thy servant into a covenant of the lord with thee ; deal thou kindly therefore with thy servant , deliver me not up to thy fathers displeasure ; but mediate for me , hide nothing from me , let me know whether thy father be angry or pleased . here is nothing but fear all this while . but then christ answereth the poor soul in the words of jonathan , fear not , far be it from thee : if i knew that evil was determined against thee , i would tell thee . go in peace . he that seeketh thy life , seeketh mine , abide with me , and thou shalt be in safety , as david said to abiathar . then is all quiet , and conscience secure : but you see fear stands sentinel and procures this safety . the spirit of god is the spring , but holy fear is the great wheel , or else the weight that sets all a going . no cares , no prayers , said melancton ; no fears , no hopes . the second reason . as it is the initial first grace , so it is the last , yea , the lasting and standing grace . when we can speak but little of faith , hope , love , and nothing at all of assurance ; yet saith the soul , i cannot deny this : i fear god , said jonah , though he fled from him : or as the poor egyptians in that sore famine , fell down before joseph , we cannot hide this from thee , we are ready to perish , our store is gone , money spent , shall we dye at thy foot for want of bread ? take our lands , make us servants , but let us live . this fear is the lasting grace ; therefore as it is called , the beginning of wisdom , prov. 1. 7. so the fear of the lord , ( said job ) that is wisdom it self . and eccles. 12. 13. it is called the sum and final conclusi●n of the whole matter . so that when god ●romiseth , his people shall not depart from ●im , he puts his fear into their hearts . two ●hings make us safe , engaging god and the ●oul reciprocally . his love to us , that he ●ill not depart from us to do us good ; and our ●●ar of him , that wee shall not depart from ●im . 3. this is the lowest and the abiding grace , ●hen grace is at the lowest ebb . as cha●ity in heaven , so fear on earth never fail 〈…〉 , but when prophesies fail , and tongues 〈…〉 ase , and faith languisheth , fear remaineth . ●s when the body is in a swoun , there is no 〈…〉 ynt stirs , the eye is shut or set , breathing ●ot discerned , pulse not felt , yet there is 〈…〉 e , because there is yet some warmth , all 〈…〉 not cold and stiffe . so when the soul is 〈…〉 he saddest desertion , or under tempta 〈…〉 on , when there is no motion heavenward 〈…〉 ll to be discerned , no affection , no de 〈…〉 es , no breathing as formerly in prayer , no 〈…〉 oving of the eye after a promise , or christ 〈…〉 it : meat is refused , ordinances are un 〈…〉 oury , yet well fare this precious grace of 〈…〉 ar , the minimum quod sic , the primum 〈…〉 ns & ultimum moriens of the new crea●e ▪ all is not dead , the case is not desperate ; 〈…〉 keeps the soul warm , from being stark cold and stiffe in sin . i cannot say , but yet i fear god , i fear sin , and i fear h●●● ▪ this is the description of a christian in the lowest ebb . who is among you that feareth the lord , and obeyeth the voice of his servant , that walketh in darkness and hath no light ? let him trust in the name of the lord , and stay upon his god. 4. this is the constant frame of the new heart , and the stamp of gods workmanship in the new creature , i will put my fear into their hearts that they shall not depart from me . there grace begins , there it continues , there it increaseth , there it never departs nor ends . this fear is to the soul , as the pulse to the body , primum movens , ultimum moriens ; moves with the first , and to the last . the least infant , strongest young man , feeblest old man , all have their pulse continually beating . one hath no sight , another no hearing , another is lame , another sleepeth , and all the senses fast bound , but no living man but hath his pulse ever moving . the godly soul sometimes mourneth , sometimes rejoyceth , sometimes believeth , sometimes doubteth , sometimes prayeth , sometimes cannot pray , but alwaie● feareth ; and blessed he that feareth alwayes ▪ prov. 28. 14. we may say the same of this grace o● fear which the philosopher of the sense o● feeling . 1. it is ortu primus , the fir●● thing that appears . 2. duratione ultimu 〈…〉 it continues longest , begins with the beginning , and endeth not til the end of life . 3. usu maximus ; sight , hearing , smelling , tasting , not so necessary to life ; without them there may be life , but feeling gone , life is gone ; so without many other gifts , parts , abilities , and the exercise of other graces , ( at present ) such may live , never without this fear . 4. hominis optimus , man the best creature , hath the quickest touch , ( other creatures exceed man in the four other senses ) and the best christian the most fear . 5. yet as he saith of tactus , it is usu summus , nobilitate ultimus , it is the sense of the least nobility . we prefer an eye , ear before it ; so this principal grace of fear is little esteemed ; it careth for us most , we care for it least , and we set it far behind hope , joy , confidence , when it may be better then them all . 1. this informes us , that all christians are not of a stature , nor are all graces to be alwayes found in every believer . some are cedars in lebanon , some as the hyssop by the wall , or as bruised reeds : some as fatted calves in the stall , well fed , well liking , fat and fair and full of life and lightsomeness . some as chickens not fully hatched , or as weak tender chickens , that droop and hang the wing , that need the warmth of the wing to cherish them . some godly souls are all their their life time subject to bondage , and kept low with fears , can never get over the fear of death ; yet the apostle saith , christ hath delivered these . som 〈…〉 are shut up long in the prison of unbelief , y 〈…〉 god shuts them in , and will let them out , a 〈…〉 doth shut them up in mercy . god sh 〈…〉 them all up in unbelief , that he may have mercy on all . unbelief is gods prison , presumtion satans palace ; better to be bound i● gods prison , then to dwel in satans pa●lace . gods people are called his prisoners prisoners of hope , his flock a poor flock , flock of slaughter ( in their own apprehension appointed as sheep for slaughter ) yet go● promiseth to feed them . those who fe 〈…〉 god most , may have most fear of hell ; a●● though they fear and fly sin , they fear the● shall never fly damnation . they have sometimes failing of eye , and faintings of hear● rottenness in their bones , yet is god th● god of their salvation . when the wicke● who make a mock at sin , and sing peace , pea 〈…〉 to themselves in life , shall at death cry out despair , despair . the trembling believe who cryes fear , fear in his life , shall sin 〈…〉 hope , hope in his death . there is alw 〈…〉 least fear of their damnation , who fea● damnation most , and sin more , the cause o● it . a thousand times better fear withou● danger , then security without safety . 2 this secures the state of such poo● believers , who have only this grace of fe 〈…〉 in them , without the perception of any other at present . i may say to all those , 〈…〉 after another , as absolom to every israelite that came neer him , yet without falsehood and flattery , see thy matter is good . to thee this promise belongs , believe , urge , pray , wait for it , it wil not ly : the vision of it is for an appointed time ; if it tarry , do thou also tarry . the sun shall rise upon thee one day , and thou shalt see the desire of thy heart . yea the day-break is past already where this holy fear is wrought ; it is the gray and dark morning foregoing a fair day . the lord delighteth ( that is , is more then ordinary pleased ) in such as fear him , saith the psalmist . and next to the holy angel in heaven , the humble saint on earth is the fittest mansion for the high and lofty one , who will dwel with him that is of a contrite heart , and trembleth at his word . object . but i have so many fears . answ. the more is thy security . vis in timore securus esse , securit atem time . fear nothing but security , and thou hast best security against fear . 2 thy fears are religious fears , thou fearest evil with fear of abhorrence , god with fear of reverence , dreadst his displeasure , art tender of his dishonour , obeyest his word , ●uest for his favour : fear not , only thus fear still and thou art safe . 3 christ his method is to kill and make alive , wound and heal ; as joseph , he speaks roughly at the first ; he cut down saul at one blow to make him a chosen vessel ; hee darts hell into the conscience . he comes with fire and soap into his temple , and who may abide the day of his coming ? his eyes are as a flame of fire , in his hand a fan , in his mouth a two edged sword . there are two notable dayes of the lords coming , the two saddest dayes of all others . 1. to the godly here , who in the first appearing of christ in their conversion are in bitternesse , when they see him whom they have pierced , and they mourne because of him , as with the mourning for an only son ; a sad , unforced , unfained , renewed , long lasting , and heart breaking mourning . 2. the other day is more sad , when christ shall come in the clouds , then shall all tribes wail because of him . the wicked that never mourned here penitentially , shall mourn despairingly . but where the first mourning is past , the first woe is past , and the last mourning is prevented . the way to heaven lyes by hells suburbs ; and to salvation by shen●h and bozez , nothing but steep and sharp rocks on the one side and the other . the whirlewind , earthquake , fire , then the still voice to elias . the horror of great darknesse , the smoaking furnace , the lamp of fire , then the covenant to abraham . the fullers soap , refiners fire , the burning oven , then the sun of righteousnesse . the lord hath no readier way then to expel fear by fear , hellish by heavenly ; therefore he takes so much paines with his people by mount sinai terors , to drive this nayle of holy fear deep into their hearts , the lord is come to prove you that his fear may be in you ; fear not . therefore is the true fear of god oft prescribed as the onely remedy against all hurtful feares . fear not , but fear , 1 sam 12. 20. 24. exod , 20. 20. isai. 8. 12 , 13. mat. 10. 28. notes of this holy fear are , 1. it must be a fear of devotion , act. 2. 5. this makes truly devout , puts upon the exercise of all duties of holinesse . cornelius his fear , a devout man , one that feared god with all his house , gave much almes , and prayed alway . 2 of diligence : work out your salvation with fear and trembling : not fear of negligence , as the evil servant feared ▪ and hid the talent . lots fear , who feared and fled to the mountains that he might escape . moses fear , who was afraid , fell downe , fasted , prayed , besought god , would not be put off with any denyal . 3 of dependance on god in the use of meanes : noahs fear . he by faith was moved to fear , and thereupon prepared his ark. true faith increaseth ( lesseneth not ) religious fear ; fear confirmes , not infirmes faith . such as fear god , and hope in his mercy are joyned . 4. of obedience . that fear the lord , and obey the voice of his servant . this is the feare of the servant ( not a servile fear . ) the good servant must obey his master with fear and trembling . 5 or love ; the fi●●al fear : who feare the lord and his goodnesse , hose● 3. 5. 6. a sin-resisting fear , jobs fear , ioh 1 , 1. 7 a heart-sanctifying fear , isa. 8. 12. 3 this informs us , that god is pleased to take notice of every grace , even the least and lowest , and every gracious inclination in any of his servants . to fear his name is no great matter , yet these have a promise . to think on his name lesse , yet set down in a book of remembrance . god se●s down how many good thoughts a poore soul hath had . as evil thoughts in wicked men are taken notice of ; they are the first fruits of the evil heart . mat. 15. 19. so good thought●●●e they which ly uppermost , and best discover a good heart . a desire is a small matter ( especially of the poor man ) yet god regards the desire of the poor : and calls a good desire the greatest kindnesse ; the desire of a man is his kindnesse . a tear makes no great noise , yet hath a voice , god hath heard the voice of my weeping . it is no pleasant water , yet god bottles it up . a groan is a poor thing , yet is the best part of a prayer sometimes , rom. 8 26. a sigh is less , yet psalm 12. 5. god is awakened and raised up by it . a look is less then all these , yet this regarded , jonah 2. 4 breathing yet less , yet lam. 3. 56 ▪ the church could speak of no more . panting is less then breathing , when one is spent fo● lack of breath , yet this is all the godly can sometimes boast of , psal. 42. 1. the description of a godly man is oft-times made from his least quod sic . blessed the poor , the meek , they that mourn , and they who hunger and thirst . never did hannah pray better , then when she could get out never a word , but cryed , hard , hard heart . nor did the publican , then when he smote his brest and cryed , lord be merciful to me a sinner . nor mary magdalen , then when she came behind christ , sate down , wept , but kept silence . how sweet is musick upon the waters ! how fruitful are the lowest vallies ! mourning hearts are most musical , lowest most fruitful . the good shepherd ever takes most care of his weak lambs and feeble sheep . the father makes most of the least , and the mother looks most after the sick child . how comfortable is that of our saviour , it is not the will of your heavenly father that one of these little ones should perish ! and that heaven is not to be entered but by such as are like the little child . therefore this discovers the sad mistake of such as cry out , i have no grace , because no perfection ; no faith , because not assurance ; no prayers , because such weak expressions , many failings , wandrings , doubtings . it is as if the foot should say , i am not the head , therefore not of the body . the sanctuary had his little pins , as well as longer boards : the temple , smal snuffers of the same gold with the golden altar , many smal lavers for one vast sea. the great house hath vessels of wood and stone , fitter for their use then the finest chrystall and richest gold . but because this is so frequent an objection , i shall crave leave ( if it be a digression ) to speak a little more particularly to it ; and first see what may be said by such . 2. what to such . obj. 1. i have no grace sure , or as good as none , nothing , nothing ; unlesse i had more , why should i be thankful for this ? answ. 1. the best have always had lowest thoughts of themselves . the chosen vessel calls himself peccatorum maximum , apostolorum minimum , the last and the least of the apostles , the first and greatest of sinners ; yea , less then the least of saints . he wants a terme diminutive enough , therefore by a kind of grammatical impropriety or catachresis , he formeth a comparative of a superlative . in another place he makes himselfe less then the least of men , yea of children ; if an apostle , yet the least ; if a saint , yet less then the least ; if a child of god , yet the least and unlikeliest to live , an abortive child , one born out of due time , yet not before the time : but the fear here is of being born and regenerate after their time ; repenting when it is too late ; yea , he makes himself less then the least of things ; i am nothing . how low and small a flower the violet is , yet how sweet ! the groaning horse we say , seldom deceives his master , but will hold out till he come home . the groaning and complaining christian seldome deceives his master ; or his profession , but holds out to the end . 2. the godly man is not alway the most equal judge in his own case . the eye se●● every thing but it self . and conscience spies every more in the eye of any duty , any defect in grace , taketh notice of least sins , but seeth not the pearle that is in his owne eye , i mean that precious tenderness , tremulousness and sincerity . it hath sight enough to see all sins , duties , truths , wants ; but his eyes are holden as moses from seeing his own beauty . if the wicked might be their own judges , they would ever justifie themselves , being so full of self love : if the godly ; they would often condemn themselves , being as full of felf-suspicion . so neither are fit for this work . 3 possible it is for a godly man to have true grace , and he not know of it , as i said of moses , his face shone but he wist it not , though others saw it . sometimes others can see more into thee then thou canst into thy self . the physician sees good symptoms in his patient , who concludes his own case desperate . as the wicked man may have more sins then he is aware of , and like urias , carry sealed letters of his owne condemnation , when he is not aware what is in them . go dancing with agag to the block , and go to their last home , as jepthab did to his own house , full of joy and triumph . but their joy is turned into bitter mourning when they come to the very threshold , their sin , which as his daughter he least suspected , comes out to meet him . the wicked sometimes loyter when their damnation lingers not . sisera loytered and stayed , when barak pursued ; and their soul and judgment sleepeth , when their judgment and damnation sleepeth not . sisera slept secure when jael was preparing the hammer and the naile . the hungry dreameth , and behold he eateth ; he awaketh , and behold he fainteth . so on the other side , the godly dreameth with the butler , of destruction , and the interpretation is deliverance . iosephs brethren misconstrue all his intentions , and conclude themselvs betrayed and undone , when his purpose and thoughts were of peace and greatest love . mordecai is stript of his sack-cloth , and adorned in royal robes , when haman is carryed from the banquet to his gibbet . 4 it is enough if god spye any grace in thee , whose judgement is according to truth ; thine according to thy misapprehension ; his eie is good , when thine evil . thou notest only thy sins , and as if thou wast a hired steward to satan , settest down too much , for fifty an hundred ; and for infirmities settest down in thy black bill presumptions , for unavoidable slips unpardonable sins . god on the other side overlooketh the worst , and beholdeth only the fair side . he saith not , take thy bill , and for an hundred sit downe and blot out twenty , and leave eighty , or for an hundred write fifty , but blot out all , write discharged , ten thousand talents remitted : i see he hath nothing to pay , i frankly forgive him ; i see him on his knees , i cannot but pity him . why should i pursue the stubble , and take him by the throat , who lies humbled at my feet ? i have his submission , shall i seek his destruction ? what do i desire more then the repentance of a sinner , whose death i could never delight in . there are three ( charites ) graces , which where ever god sees , he cancells all hand-writings against such persons , viz. repentance , faith , sincerity . 1. when god sees in one page a thousand bloudy crimes written , and on the other side repentance only , he saith , deleantur , bloudy crimes , let repentance stand . 2. when he sees in the same page againe written , horrible guilt , dreadful fears ▪ doleful transgressions , on the other side faith , he saith , blot out guilt , fears , transgressions , let faith stand . 3. so where he seeth after faith and repentance , a thousand infirmities on the one hand , and onely sincerity on the other , he saith , tegantur infirmities , overlook them , behold sincerity . charity with men , and sincerity with god , covers a multitude of sinnes . sincerity is as gold , a little of it goes a great way : it is almost incredible how much ground a little gold ( one ounce ) may cover , when beaten thin : but it is more incredible how many frailties sincerity may cover . sincerity covered all asa's oversights , and there were five sad ones . 1. the high-places not removed , 2 chron. 15. 17. 2. syria relyed on after former experiences of gods miraculous preservation forgotten , chap. 16. 7 3. the prophet committed , ver . 10. 4. the people oppressed , verse 10. 5. the physician relyed upon in his sicknesse . yet is asa in the white roll , not black-book , for his heart was perfect all his dayes . god taketh notice of jobs patience , and records it ; not of his impatience , but forgets it , you have heard of the patience of iob. sarah spake but one good word , and that is set downe , she called her husband lord. but when she shewed that reverence to her husband , shee shewed both unreverence , and untruth , and unbelief to the angel ; shee doubted , and laughed , and lyed , denying it when she had done . that one word remembred , for then she spake her heart when she called abraham , lord ; the other three evils are not so much as mentioned ; she was not her self when she laughed and lied , but under a distemper . therefore how many courses doth the scripture set out god to take , that he may beget good thoughts in his people towards him ? it is the whole scope of scripture to represent god gracious and merciful , and man sinful and miserable . 1. sometimes god kindly cheereth them : come let us reason together , saith the lord : though your sins be as scarlet , they shall be as white as snow ; though as crimson , they shall be as wool . 2. sometimes he takes it unkindly , and challengeth them , why sayest thou , o iacob , and speakest , o israel , my way is hid from the lord ? and my judgment passed over from my god ? 3. sometimes he encourageth them : be of good cheer , thy sins are forgiven : go in peace . thy faith hath saved thee : great is thy faith , &c. 4. sometimes excuseth them , and pleadeth their integrity , commending to the most their graces , and makes the least of their ●ins . neverthelesse i have a few things , or some smal things against thee : when he might have said many and great sins . 5. sometimes commendeth ; thou art all faire , my love , no spot is in thee . i have not found so great faith in israel , as in ●he centurion : nor such love in an apostle●s ●s in that poor woman , she loved much , luke ● . 47. therefore if you fear not to wrong your ●lves , and charge your selves foolishly , yet take heed you wrong not god , and charge him foolishly , to say he is an austeer master , he may reap but will not sow : and you may sow but never reap ; he marketh only your offence , not your graces of repentance , faith and sincerity . object . 2. but i have too much reason for what i say . i have no grace , because so little . answ. as there are little sins that are killing , ( the smal lice were a great plague to the egyptians ) so little graces are saving . each drop of water is water ; each spark of fire hath heat in it . the grain of mustard seed of faith is full weight in the scale of the sanctuary . the penny hath the kings superscription , as well as the twenty shilling piece of gold. but consider , 1. there is an infancy in grace , therefore it is small , not yet growne up . 2 there is an infirmity and time of weakness ( as to younger persons when growne ) which may cast faith down , and keep every grace under . 3 may be thou hast thy stint , and thy measure is but one talent ; god gives to every one his measure of faith. he expect● not the like measure of all : ten talent must produce more then five . god give●● not to every one grace , as he did mann● by the omer , each man alike . 4. if there be a difference between littl● grace and much , there is a greater between little and none at all . obj. 3. but were there grace in truth , there would be growth . answ. and so there is . but here is the mistake , one may grow , and he not be aware ( of which in the last point ) one grows in affection , when not in knowledg ; or in judgment when not so much in affection , and this much better . there is a winter rooting to the trees , as a summer shooting . if we grow not in confidence , if in conscience ; if not in assurance , if in repentance ; if not to eminency of parts , if in integrity and humility , it is much better . object . 4. i have no grace , because no parts . answ. this is a gross fallacy ; grace and parts are not all one . the empty vessel makes the greater sound . the wise and prudent know not so much as the babe and simple one . the little child is the great man in the kingdom of god. better lowest parts with as low a heart , then highest parts with as high an heart . where is the wise ? where the scribe ? where the great disputer of the world ? how doth the apostle vilifie proud parts and unsanctified abilities ? he that is doctor in the chair in the sophisters schools , is no body in the divinity schools . philosophi haereticorum patriarchae . the divel commonly maketh use of the greatest parts , god of the lowest ; satan of the serpent , god of the dove . moses the man of god was a meek soft man , of slow speech ; corah and his company men of renown , because of their parts ; god had respect to his , not to their sacrifice . job a man who abhorred himselfe in dust and ashes : his friends were the men of parts , with whom when ever they died wisdom should dye with them ; yet though , they thought job might go to school to them , and was hardly worthy to carry their books after them : we are more aged then thy father , they tell him ; yet god would heare him , not them ; they must carry their sacrifices after job . they could speak better and more plausibly , he could pray better and more holily . the pharisee was the man of parts and no grace , the publican of grace but no parts , yet he justified , the other condemned . object . 5. i have no grace because no comfort . answ. grace and peace are sisters , but not twins ; grace and duty are the seed , joy and comfort the harvest . there must be a patient waiting between sowing in righteousnesse , and reaping in mercy . as there is much unsound joy where grace never was , so there may bee much sound grace where never yet was much of spirituall joy. obj. 6. can there be any grace , any faith , where so many fears and troubles ? ans. these argue conscience is awake , and that thy sense not the danger is greater . one sees his house on fire , he leaps out of his bed , cryes out , fire , fire , water , water , help , help with all his might ; he toyles , fears , sweats and saves his house : another comes dreaming out , & when he sees the fire flame out at the house top ▪ he tels his neighbour in his ear he fears there is some danger , there needs a little water ; his house is consumed while he looks on . or as in an house on fire , one is a sleep , you call him , he stirs not ; you will not say , how sweetly and soundly he sleeps , and dyes sleeping , he sleeps the sleep of death ; another when called , riseth , flyes , leaps out of the flames . the quiet conscience hath the more peace , but the troubled hath the more safety . there is an evil quiet conscience ( saith bernard ) as wel as an evil unquiet . obj. 7. but i am so sore tempted . answ. satan sets not on an empty vessel , brings not his army to sit down before a cottage , or storm a village , where neither resistance will be made , nor treasure can be had . but it is otherwise with thee ; thou hast something to lose it seems ; satan desires to winnow the wheat , not the chaff : he tempted peter , and found him wheat ; he filled judas his heart , he is carryed as chaff driven by the wind ; he finds judas his heart empty , swept , garnished , he enters with a whole legion ; he assaults peter , makes a breach , thinks to storm the fort , he is repulsed . there the strong man finds a stronger then he keeping the castle , who resists and disarmes him . saint james calls him blessed , who endureth temptation : call not thou him blessed who endureth not ( but escapeth ) temptation . to tempt is sinful , to be tempted is not so . the tempter god hates and the temptation , but the tempted he loves . object . 8. but where is so much corruption as i find , what grace can there be ? answ. grace and corruption are joyned together in this our imperfect state , as the iron and the clay in the image . they neither so mix as to agree , nor so disagree as to be parted . this war is not like that of the house of saul and david , that ends after seven years ; but like that between rehoboam and jeroboam , which continued all their dayes . where the house is divided , christ never stayes , but where the heart is thus divided he never departs . it is a hopeful signe grace hath abounded where sin is more discovered ; but it is a certain sign grace hath abounded , where sin is lamented , resisted , abhorred . there are many diseases like the plague or leprosie which are not they . there were three cases wherein the party suspected of the leprosie was to be pronounced clean . 1. he might have a fowle scab , yet if it did not spread or increase , but stand at a stay , he was not unclean ; it is but a scab . there are sad spots which may bee the spots of gods people : but they stand at a stay . 2. there was a case wherein if one had a perfect leprosie that covered all his flesh , yet if it turned white , he was pronounced clean , ver . 13. 3 if no raw flesh did appear , though hee were covered with leprosie , he was also clean , otherwise not . godly men may have been all covered with foule sins before conversion , but they are turued white by repentance : they fall after conversion into some grosse sin ; it is a scab , it spreads not : or they are covered with a world of infirmities , but there is no raw or proud flesh to be seen ; these are clean . there are three things i have alway judged hard to define . 1. how far an hypocrite may go in a way of duty , profession , and in that is good , and yet perish . 2 how far a child of god may go in a way of sin , and yet be safe . 3 how low a child of god may fall in point of grace , yet be safe . the maximum quod sic of an hypocrite , and the minimum quod sic of a saint , are hard to determine . if you look upon the apostle in the seventh to the romans ; you may see to what sins a renewed christian is subject , yet do they not destroy sanctification , nor in the least prejudice justification , or prevent salvation . though such a one look upon himself in such case as carnal , the law is spiritual , i am carnal . ( denominatione sumptâ à potentiori parte . ) there is much of the old moon we say oftentimes , seen in the new changed moon ; and too much of the old man in the new heart . eight sins there you find which may stand with true ( not perfect ) sanctification : perfect ( if not certain ) justification ; certaine and assured salvation . 1 the sin that a poor soul is sold under , ver . 14. the wicked sells himself to work wickedness , as ahab ; or gives himself over , or yeilds himself servant to unrighteousnesse . the godly is passive onely , not consenting . sold by an unnatural father , as joseph by his brethren ; samson by his wife in his bosom : he was bought and sold betweene the dalilah in his bosom within , and the philistims at the door . she could not have hurt him without their force , nor their force without her treason . so is the soul betrayed by corruption to temptation , and by temptation to corruption . when corruption stirs within , if temptation be kept off , there is lesse hurt done ; when temptation comes on , if corruption be kept in , there is no hurt at all ; but when a poor soul comes into this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where these two seas meet , there is a miserable shipwrack , yet upon the broken planks of repentance and a broken heart he comes safe to land. 2 sin not known is not the sin unto death , ver . 15. what i do , i allow not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i know not ; viz. with approbation . sin approved , known , consented to , is that which destroyes . the law did appoint sacrifices to take away sins of ignorance , none for him that did sin presumptuously . if we sin wilfully after we have received the knowledge of the truth , there remaineth no more sacrifice for sin . 3 where the sin is hated , the sinner is loved . what i hate , that i do . no wicked man hates sin , he may leave , but not loath it ; he may fear or forbare , he cannot hate sin . where sin is loathed , the person is loved ; where sin loved , the person loathed . all the godly loath sin , and themselves for it . 4 where sin is disclaimed ( not excused or defended , but ) protested against , that sin damns not . it is not i , ver . 17. and 20. h. e. not my whole i , not my better i : for i consent to the law that forbids it . i joyne not with sin against the law , but with the law against my sin . i delight in the law as touching my inner man. the law and i are all one , but sin and i are two . with the wicked it is otherwise ; they delight in sin in the inner man , dislike the law ; they wish there were no law , the godly wish there were no sin . 5 sin only remaining damnes not , sin raigning is the damning sin : not i , but sin that dwells in me . sin dwels in the godly , but raignes only in the wicked , to the one it i● as a busie mate , or troublesome inmate , that cannot be got out of doors , which is a continual dropping , and causeth continual disquiet and wrangling . to the other , sin is in the throne , or in quiet possession , as master in the house . the amalakites and israelites are together in the valley fighting , sometime the one , somtimes the other prevailing . god left the canaanites to try his people , and to learne them war. he would not destroy them totally , that the wild beasts should not rise up against his people . better a thorn in the flesh , and a messenger of satan buffetting thee to keep thee humble , then a revelation , and a rapture into heaven to puff thee up . 6 sin mourned under never damnes , but gloried in ever damnes . oh wretched man that i am , saith the godly soul. pain could never make paul cry oh , nor miserable that i am , who shall deliver this body from death ▪ but oh wretched man that i am , who shall deliver this soul from this body of death ! he that could glory in all infirmities and distresses , could not glory but mourne under sin . 7. sin resisted , though it over-power the soul and prevail at present , leading into captivity , damns not . i find a law in my members warring against the law of my mind , and leading me into captivity , into the law of sin . samson was a captive to the philistims , but his heart was the same , he hated them as much , waited and prayed for new strength to be revenged , and dyed in the quarrel . the christian combat is like that of joab , a hard charge , the battle before and behind ; and we herein in the same distress that the old britaines when the romans had drawen oway their forces to protect them against the picts , they sent to aetius the prefect , crying out , the barbarous enemy beats us to the sea , and the sea beats us back to the enemy , between these two kinds of deaths , we are either murthered or drowned . the christian is often in like extremities ; the fear , pit , and snare are before him ; the lion , bear and serpent . he no sooner escapes the fear of the worlds pollution , but he falls into the snare of satans temptation ; and if he escape that , he fals into the pit of bosome corruption . between these two he is like to be either murdered or drowned . or as amos hath it . he that flyeth from the devouring lion , the worlds raging persecution , meets with a more savage bear , satans devouring temptation ; and flying both , is in his own house bitten by the serpent in the wall . between corruption and temptation he is hard put to it , oft foiled and captived , yet fetcht off safe at last . here is nothing but death before him , yet death without damnation . one while he saith , sin betrayed and deceived me , and thereby slew me : another time saith , sin revived , temptation revived , and i dyed . yet all this dying is but the dying to sin , and the death of sin , not that death in sin . 8 where sin is as death , it brings not death . it is mortuum , not mortiferum : where sin lives the soul must dye . if agag be spared , saul shall not be spared . who shall deliver mee from the body of this death ! i may add a few other notes from other scriptures . 1 sin whereby the heart is broken hinders not salvation , but sin whereby the heart is hardned . pharaoh and magus had hearts hardned by sin , peters was broken with his . 2 sin fallen into when one is overtaken , damns not , sin continued in is that which damns . david fel , saul and jeroboam lay in their sin . 3 sins of infirmity and inadvertency damne not ; such was noahs . sins of deliberation destroy salvation . there was a city of refuge for him that slew a man unwittingly , and a pardon of course , but wilful murder had no benefit of sanctuary . christ will be no city of refuge to him whose presumption of pardon is his provocation to sin . 4 sin against resolution destroyes not salvation , such was peters denyal of his master , into which he fell through too much fear ; sin resolved upon damnes : such was judas his betraying his master , which he had long plotted , and had watched for an opportunity to effect . 5 sin confessed and discovered , is ever covered and remitted : sin covered and concealed shall be proclaimed on the house top . he that hideth his sin shall not prosper ; hee that confesseth and forsaketh , findeth mercy . 6 sin repented of never damns ; sin not repented of ever damns . take the two thieves for an example : the one dyed in the presence of a saviour , his impenitency made him uncapable of salvation : the other , though in the same condemnation , saved by meanes of his true , though late repentance . but upon this occasion of this rare ( indeed sole ) example of the thief on the crosse , we may use that proverb , many talk of robin hood who never shot in his bow ; so many speak of the thief on the crosse , who do nothing like him . he confessed christ among enemies , these deny , revile him among his friends . he believed in him , prayed to him , relyed on him ; these do none of these . how much grace did appear in that man in so little a time ! 1. zeal for god , he rebuked the profane thief . 2. charity to man whom he would reclaime , dost not thou yet fear god , being in this condemnation ? as if he should say , cast not away thy soul , there is yet hope or possibility of salvation . 3. his repentanee manifested in that self-condemning and god ▪ justifying expression , we suffer justly . 4. his faith in christ ▪ whom he justified , when the world condemned him , he hath done nothing amiss . 5. his prayer of faith , lord remember me when thou comest into thy kigdom . verily there was not found so much faith in all israel , no not among all the apostles who forsook him and fled . i may call his faith , a faith of miracles , as well as his conversion a miraculous conversion . 7 sin forsaken never , sin not forsaken ever damns . when manasseh and the prodigal returned , they found the gate of mercy open to entertain them . cast away your transgressions , and you shall not be cast away . electio aut dilectio peccati reprobatio peccatoris . it is that reprobate sin , that reprobates soules . but sin reprobated and rejected , the soul is elected and beloved . but to return from this digression , we shal proceed to a fourth point . chap. xxi . that christ shall certainly and timely arise upon all such as fear his name . to you that fear my name shall the sun of righteousness arise . ] having spoken of christ apart , that he is the sun of righteousness , and of the godly apart , that they are such as fear his name ; we will now bring them together , ( and they are best when together ) christ and they that fear his name . doct. what ever the present condition and apprehension of such as fear gods name may be , there shall be a day when christ shall rise upon them . they shall come out of the cold shade into the warm sun , and out of all their darkness into his marvellous light . to the upright ariseth light in darkness , saith david . they shall hear that voice , arise , shine , for thy light is come , and the glory of the lord is risen upon thee . to speak the least , all the godly shall before they taste of death see this promise fulfilled , and see the kingdom of god come into them with power ; or when they have tasted of death , they shall enter with power into the kingdom of god , mark 9. 1. where our saviour implies , 1 that the godly do but taste or sip of deaths cup. it is a bitter potion to the wicked who drink the dregs . christ tasted of death himself , heb. 2. 9. wicked ones are said to dy the death , the godly to taste onely ; and christ is their taster , therefore they need not fear it . 2. nor shall they so much as taste neither till they have had a taste of heaven , the kingdome of god coming with power . saint john had honey in his mouth , before the gall in his belly . god will antidote his servants against the bitterness of death by his cordial promise ; and then death tastes sweet , when heaven is tasted before . this promise doth imply , 1. that such as belong to god , and have true grace , ( fear his name ) may have small store of peace and comfort , no present sense and taste of the love of god , but walk long in darkness , seeing no light at all . 2 that as their condition is sad , their apprehension may be sadder , having nothing but fears , dreadfull fears of the name of god. 3 or that they may after a short winter day have a long night , without sun and stars a long time , as pauls company in their tedious sea voyage . they may cry out with many a longing wish for day , and say with job , oh that it were with me as in times past , when the candle of god shined upon my head , when by his light i walked through darknesse . the lord is to some of his people as a wayfaring man that turnes aside to tarry but one night . the lord comes guest-wise , as the angel to manoahs wife , who after the first apparition waited long for a second visite , and having that , never had a third ; her busband never had but one . 4. they may be long under sad desertions , even to forget prosperity , and complaine pro tempore , as if god dealt with them as with saul . i am sore distressed , and the lord hath forsaken me , and answereth me no more . 5. they may be also sick withall ( which makes long nights seeme much longer ) soule-sick , their hearts fainting for the salvation of god , as david complained , saying , when wilt thou comfort me . what need of this sun-rising with healing else ? 6. they may be also ready to sink under the weight of their own guilt , and gods displeasure . what need of a sunne of righteousnesse else ? 7. yet suppose all this , and what more you can , christ shall arise to purpose on these poore soules as the sun in his strength , dispelling darknesse ( as a cloud ) dispersing righteousnesse ( as beames of light ) curing all the soule distempers with his healing vertue . 1. the reason hereof is partly from somewhat in god. 2. partly from somewhat in themselves . 1. on gods part . 1. his power gives the first hope of it . he can say , let he re be light , and there shall be light . hee who at first commanded light to shine out of darknesse , can cause his marvellous light to shine on those who sit in darknesse . 2. his power gives hope , but his promise ( this promise here and many others ) makes it certain . when god created the first light , there was onely power and will set a work , there had been no promise ; here is a promise : gods power makes things possible ▪ his promise , things certain . it was onely possible there should bee these heavens and this earth before creation ; there was no promise . but it is certain there shall be a new heaven and new earth , because wee according to his promise expect it . it was possible that christ might come to dissolve the works of satan when adam fell . but is certain christ shall come to them that fear him ; here is his promise . 3. his love backs his promise , as that his power . he that is for power a gyant , and for his promise and engagement sponsor , is for his love as a bridegroome and spouse to his church , whom he hath betrothed to himselfe in loving kindnesse , righteousnesse , mercies and faithfulnesse . 4. his glory engageth all the former . there is never more glory given to god then when he maketh good this promise . great rejoycing there is when shee who hath been long barren , hath conceived , as sarah , hannah . when he who hath been long in captivity is inlarged , as joseph ; when the exile is returned , when the blind come to see . the privation or want of the mercy sets the higher price upon it when it comes . the desire attained is a tree of life . here the greatest joy . sing oh barren , thou that didst not bear , break forth into singing , and cry aloud thou that didst not travel with child ▪ sharon breaketh forth into singing , and lebanon claps his hands , and all the birds of the wood , and beasts of the field sing and leap for joy . the earth puts on her new clothes to entertain the welcome sun . 2. partly , from somewhat in them . 1. their prayers raise this sun ( as the prince of darknesse is raised by magick spels , and cursed imprecations , ) christ is raised by invocation . thus the disciples made the sunrise before day , to still the tempest . what the poets fained of the moons coming downe to endymion , may bee spiritually verified of christ. this sun of righteousnesse often comes downe to imbrace such as fear him , and call him downe by prayer . 2. because of their miseries . in all their spiritual affliction , he is afflicted , and because of the sighing of the afflicted , he saith , i will up , i will rise and shine upon him ; i have looked upon him , and see him in his bloud , i will heale him , and say unto him , live . 3. their prayers move him much , their miseries more . but their grace make his bowels to role , and his repentings kindled within him . i have heard him bemoaning himselfe , i will surely have mercy on him : i have spoken against , but i will now remember him . repentance is such a grace as overcomes gods displeasure ; holy fear gaines his favour ; faith gets his heart ; humility gets what grace it would have ; he that resists the proud , and departs from the ungodly , he looketh upon man , and if any say , i have sinned and perverted that which is right , and it profited me not , he will deliver his soule from going into the pit , and his life shall see the light . so that we may say , light is sowen for the righteous , and joy for the upright in heart : sowen in these two fields , 1. of gods eternall decree , in his power , promise , grace and love : these are the upper springs . 2. in the field of their graces , and holy duties , these are the neather springs , both which fal into one river , and make glad the city of god , both these fields yield a plentiful harvest of comfort to the godly . quest. but here the godly soul is oft troubled and saith , when shall this promise bee fulfilled ? this vision is for many dayes to come . when will this sun arise ? answ. though the sun keep a certaine houre of his arising knowne to all , yet of this day and hour knoweth no man , when this sun of righteousnesse will arise . the operation and course of nature is much alike . the dispensations of grace and peace are various & more different then any other actings of god , therefore nothing can be set downe certainly as a constant rule . there are four notable dayes of the coming of christ , two in this life , two after , all alike unknowne . 1. when christ will come with his fanne in his hand , refiners fire , and fullers soap , at conversion to purifie an elect unconverted . 2. when with healing under his wings , to cheer and satisfie the elect converted , yet unsatisfied soule . 3. the third great and notable day of the lord is at death , when he comes as a bridegroome , his reward with him to make perfect the elect converted , comforted soule ; yet never perfected . and the fourth is the greatest of all when he cometh in the clouds to render to all according to their deeds . none of these four dayes of the lord are like the lords day which is knowne and kept by all alike , and we know that after every six dayes another will certainly follow ; but as the thiefe by night , or the lightning ( not the sun ) by day , come suddenly , unexpected , or as the dayes of noah and of lot were , so shall all these comings of the son of man be . 1. those dayes came but once . 2. came of a sudden . 3. came to put a mighty difference between them and others , yet had we not need bee as the world was then , eating , drinking , sinning , singing , &c. but as noah and lot , fearing , waiting , praying , preparing . samuel had the sunne breaking out in the morning , ( he was called young ) and it shined all day to his old gray ●ayres . abraham had no sun , nor ●ight of heaven ●●il he was seventy five years old , and had a sad houre of darknesse before the covenant made . the lord had said hee would be a shield to him , before he shewed himselfe to be his sun. job had a glorious morning sun in his younger age . it was sadly overclouded at noon , but brake out again ere night . solomon the like or more glorious morning and noone , waded toward evening and set in a cloud . moses had frequent familiarity with god as a friend , forty dayes entertained by him as his ghest , and one day above all the rest had into the banquetting house as his onely favourite , hee saw the similitude of the lord , heard his name proclaimed , beheld his glory , and had this superadded , i know thee by thy name , and thou hast found favour in my sight . jacob was twenty whole years kept in suspence about his sonne joseph , ere he knew what was become of him , and full twenty years it was betweene his first vision at bethel ; and that at penuel , where he saw god face to face . thomas was but eight dayes under that uncomfortable fit of incredulity , then full satisfaction . manoahs wife had two heavenly apparitions , not long between the one and the other , no more all her life . solomon had his two also . the son of god bad only one transfiguration ; and twice that testimony , thou art my beloved son : the rest of his life was all humiliation . heman and ethan haply never saw the sun of righteousnesse shine out all their dayes , never got higher then faith of adherence , yet dyed in faith , not having received the promises . but first , usually the promise is made good when the christian is conscientiously attending on gospel ordinances to meet god in his way : when we wait to receive , god wayteth to bestow grace . 1. the lords day is usually the day of the lord , the desired day of the son of man ; on that day john being in the spirit had that communion with christ and the revelation of so great mysteries . the sabbath sanctified , is also blissed . the house of prayer is the place where god will make his people joyfull , and where god records his name in any place hee will there meet and blesse his people . upon every dwelling place of mount syon and upon her assemblies the lord hath promised to creaete a cloud and smoak by day , and a pillar of fire by night , for upon all the glory shall bee a defence . where was christ to bee found but in the temple ? and when did he appear to his disciples but on the lords day , one day after another ? it is observed , if there be any wind at all stirring , it is about the church , and if any breath of the spirit , it is within the church . sometimes christ sets this fruit on the preachers lips , and there you must gather it . sometimes ( and as usually ) in and after prayer ; cornelius had his , and peter his vision when both at prayer ; christ had both those famous testimonies by audible voyce on the day of the holy ghosts transfiguration into a dove , and his owne transfiguration after , when at prayer . when did jacob see the face of god , but when he wept and made supplication ? often at the sacrament , when wee set to our seals , and avouch god for our god , he sets to his seal ▪ and doth avouch us for his people . christ at baptism received that first testimony from the fathers mouth and the spirits descending upon him . and how many doe we read of , that have together with the water baptisme received that also of the holy ghost ? so for that other sacrament , how many can say in experience , the lord hath been known to them in breaking of bread , when not till then discovered ? abraham had the covenant first made and sealed at that first and notable sacrament , or sacramental sacrifice so solemnely celebrated . when hezekiah and his people prepared themselves to a religious celebrating the passeover , their prayer came up to heaven , god heard and healed his people . wait then upon god in the way of his owne ordinances . and if thou know not yet where christ is to be found , goe thy way forth by the foot steps of the flock , and feed thy kids besides the shepherds tents . 2. sometimes god revealeth himselfe in an extraordinary manner , when we have been seeking him in a more extraordinary manner : when jacob was more importunate then ever , had wrestled , and wept all night , he saw gods face in the morning . 3. often before some singular tryall to be undergone , and some hard service to bee performed ; jacob had that laetificall vision at bethel , when he was to enter on labans hard service . joseph had his divine dreame before hee was sold , that he might have somewhat to live upon in his hard bondage . christ iesus had that first testimony before that first and great tentation of forty dayes . moses and gideon were prepared and forearmed with several signes that they might not dread those difficult undertakings they were set upon ; if we have well provinder'd the horse over night , his master reckons he may travel him the farther next day . expect some change of weather when thou seest the sun rising early , and shining gloriously . 4. often againe after some great and sad tryal . iacob never so much afraid of esaus face , a little before he saw gods face ; and when he heard of esau coming with his troops to cut him off , hee saw gods host encamping at mahanaim to secure him ; after the trumpet had sounded louder and louder in sinai terrours , moses spake , and the lord answered ; after the last and sorest throw the child is borne . and after the great thunderclap heaven is opened , and the refreshing showers fall plentifully on the thirsty earth . 5. often even when under the heat and brunt of sorest tryalls and conflicts . holy steven standing before the judge ( who condemned him , and the people who shut their ears against his apology ) sees heaven open , and his saviour standing up to absolve him in heaven , who was condemned on earth ; in the midst of the fiery furnace , the son of god walked among those precious sons of men . into the dungeon , where paul and silas were cast , the sun arose , and shone out at midnight . the spirit of glory and of god never sits neerer , nor rests longer upon any then upon gods servants under their greatest sufferings . 6. sometimes again after some singular act of a well tryed obedience . after that high acting of abrahams faith and obedience in a ready offering of his son , god could not hold , but speaks expressely , by my selfe i have sworn , that in blessing i will blesse thee . the like to jacob after hee had sanctified his whole family , and had taken his journey to bethel , the lord appeared more fully , and renewed the former promise and covenant with him . 7. but if at none of these forenamed times , then usually a while before they taste ●f death . the sun breaks out when near ●●tting , and gives the signe of the faire day ●f eternity following . moses saw not canaan but at nebo , there saw and dyed . ste●●en saw heaven open at his death , never before ; before he had been full of faith , now of assurance ; before of courage , now of comfort ; hee had believed in christ before , ●ow hee beholds him ; hee was a precious saint before , now like an angel full of glory , from a lower heaven here on earth he ascendes to a higher , from vision , he goes ●o fruition . iesus christ gave up the ghost ●n peace after that bloody agony in the garden , his bloudy death on the crosse , and after that double horrour of darknesse . the sun withdrawing his natural , and the father his divine ●ight from his spirit , yet all ended well . 8. but if not then , nor before , then certainely immediately upon the dissolution , then is this and all the other promises ( not fulfilled in life ) perfectly accomplished , therefore wee are said here on earth to embrace the promises , there to inherite them . here the childe of god is heire of the promises , yet ( as the great heire during minority ) hath but a smal part not the whole of his inheritance till he come to full age . death is the time to us when we come to that state . there are many promises never actually and wholly fullfilled til death , then are they all to the full . manyare called [ blessed● here , that are onely so by vertue of a promis● to be fulfilled then . blessed are the poor i● spirit , blessed such as mourne , as hunger an● thirst after righteousnesse . they have th● promise now , they have the blessedness , an● the fruition of the promise then . now ju● ad rem , then jus in re . 9. lastly , after all , and above all , at th● day of judgement . there shal be a rising o● the sun , and a rising of the saints : when thi● bridegroome shal put on his glorious robe attended with ten thousands of his saints the children of the bride-chamber , and shall be admired in all those that believe ; hee with his crowne on his head , they with thei● palmes in their hands . then shall bee sai● to all that feare his name , arise , and stand up from the dead , and christ shall give thee light ; arise and shine , for thy light is come ▪ the● shall all feare cease , teares be wiped away death and finne be svvallovved up in victory darknesse and shadows flye away . and th● lamb shall be the sun , this sun shining i● his strength never more to set to all eternity ▪ then shall the sunne be ashamed , and the moone confounded , when the lord of host● shall reigne in mount zion , and in the new jerusalem , and before his ancients gloriously . 1. this shewes that the people of god may expect and meet with sad times here both for themselves , and for the church . they who can say , are there any comforts like my comforts ? shal there be any joys like my joyes ? may at present say , behold and see if there be any sorrows like my sorrows ? i am he who hath seen affliction by the rod of his wrath . hee hath led me and brought mee into darknesse and not into light . in the world tribulation is the churches legacy , and first payment ; in christ peace their last portion , and ful payment . 2. yet may the godly expect glorious times also ( many are apt to dream of such on earth , but that will not be til christs kingdom is of this world , which never was yet . ) there are two glorious times the godly may expect . 1. on earth for their souls , when this glorious promise is fulfilled , when this sunne of righteousnesse hath risen on them with healing in his wings . this is the most glorious day to be expected on earth . all solomons glory nothing to this . the approach of god in those signal manifestations of his presence to isaael , is oft called the glory of the lord , and the greatest glory of his people . 2. the other is in heaven ; there are glorious times to bee expected indeed , when the sun shall no more give light by day , nor the moone by night , but the lord shall be thy everlasting light , and thy god thy glory . these are the onely glorious times the scripture speaks of . therefore let the over-busie and earthy disciple take off his thoughts from kingdomes , and the right-hand , and left-hand in seats of glory . and think againe of the old cup and baptisme of christ , wherin the true professour may sooner become an anabaptist then he is aware . baptized , not baptismo flaminis , but sanguinis , not flaminis , but flammae , not with the holy ghost , but with fire . 3. this informes us that the foundation of all true peace and comfort is layd in grace . the sun of righteousnesse onely riseth on them that feare his name , grace and peace alway joyned , but grace leads the way ; unsound peace may goe before or without grace , true peace never without , never before grace . the same seed brings forth the straw and corne too ; the husk , chaffe and kernel grow together , but are oft parted , not to their losse . the corne is beaten out of the straw by threshing , the kernel from the chaff by winnowing , yet are both the purer and more fit for use ; grace and peace grow both upon one stalk , yet may grace be beaten out of peace and remaine pure . 4. what a mighty difference is there betweene the godly and the wicked , both in their sorrowes and comforts ? their rock is not alike . 1. in sorrow there ariseth to the godly light in darkness , non dantur purae tenebrae to him ; in the wildernesse he hath in darkest night a pillar of fire ; when his wine is gone , christ can turne his water into better wine ; when he is distressed he is not deserted , when perplexed not in despaire ; as sorrowing but then most rejoycing ; when having nothing , then possessing all things , but the wicked in their distresse are forsaken of god as saul was . they runne up and down fretting , fuming , cursing god and king , and all that come in their way , and when they look down on the earth , behold nothing but trouble and darkness , and dimness of anguish , and after all they are driven into darkness . he oft runs mad for the sight of his eye , which he must , but cannot see , and for the sorrow of heart , which he cannot , yet must endure . job fals down , and blesseth , saul fals down , and despaireth ; job fals , and lights on his knees , and takes no hurt ; saul fals , and the first that comes to ground was his head , and he is tataken up dead . 2. in their comforts there is a great difference . how oft is the candle of the wicked put out , and how oft cometh their destruction upon them ? god distributeth sorrows in his anger , saith job . and againe , a dreadfull sound is in his eares . in prosperity the destroyer shall come upon him . the wickeds joy is as a fire of thornes , or the childrens squibs which crack , smoak , burst and dye ; or as the flash of lightning vanisheth as it shines , but after it a terrible thunderclap ; or at best as the candle , which if it bee not suddenly blown out , is shortly burnt out . the godly mans comfort is as the sun , whose light no winds can blow , no time can burne out ; they look not upon your sun when it shineth , they have a light as paul had shining about them , passing the brightness of the sun ; hee cares not to eat of your dainties , having meat to eat the world knows not of . 1. his sun is a rising , morning , lightincreasing sunne ; yours an evening , setting sunne . 2. his sunne once risen , sets no more , but shineth more and more to that prefect day of eternity ; yours once set , shall never rise more , but as sodoms sun entred into a thick cloud , as soon as risen , and set in fire and brimstone . 3. the godly's sunne brings with it righteousness . the joy of the lord is the strength of their graces , they rejoyce and work righteousness ; their comforts are chaste , pure and , heart-purifying . the joy of the hypocrite , is a polluting and infective joy ; they are bad at all times , worse in their merry fit . then they say to god , depart from us . they eat and drink , and curse god in their hearts . they feast and revel , and praise no other god , but the gods of gold , and silver , and wine , and wantonness , till the hand-writing on the wall make them leave off with horrour . 4. the godly's comforts bring healing with them , make the soule more sound , expell vanity , increase humility , advance piety , sti● up to pray , beget praises , exalt god. but the delights of the wicked taints the soul , ingender diseases , as the sultry heat and moisture in summer is the mother of putrefaction . 5 the godlies comforts are healing again , bringing the soul into perfect good constitution , removing the disease . the wickeds increase and strengthen the diseases ; his is as water in a fever , which only cooles as it goes , but feeds the fever . the godly mans as wine to one in a languishing condition , which cheeres the heart , and begets good spirits . 6 the comforts of the godly make them grow ( they never shoot higher , and thrive better , then when under or after those comforts . ) they then are fat and flourishing , grow up as fatted calves in the stall , that come on apace when well kept , are lively , lightsome , and will be the sooner fit for the plough or pale . but the comforts of the wicked make them grow as wild bulls of basan , more brutish , hurtful , unruly . they grow fat as the heifer at grasse , and bellow as buls that are shortly to be brought to the slaughter . 5 the last use is , to encourage the people of god in their present sadnesse . let them expect , pray , wait , hope , and importune god to fulfil this promise , shall they fall and not arise ? shal he turn away , and not returne ? hath god cast away his people ? no , god forbid , saith the apostle . is the sun so set as to rise no more , hath not the longest night his morning following ? sit not still then in despondency . as the egyptians under their judgement of darknesse , as men without hope , but up and pray as jacob , till break of day . urge this promise ; come in when thou art full of fears , as bathsheba to david , did not my lord promise me so and so , and is it thy mind i should be disappointed ? produce this scripture , are not these thy own words ; thy hand writing ? whose staffe and bracelet is this ? or as david when he had that promise , 2 sam. 7. he came before god , and fell to prayer , his heart was full , his faith was strengthenned , his joy encreased , he was full of great expectations , therefore hath thy servant found in his heart to pray this prayer unto thee , because thou hast revealed so much in the ear of thy servant . so say thou to god , lord , remember thy word unto thy servant , wherein thou hast caused me to trust . say , lord , i should never open my mouth to ask , if thou hadst not promised ; nor could i once hope if thou hadst not power ; not should i desire , if it were not for thy glory ; nor could i mourn for it , if i did not fear thy name . lord , look on thy promise , my need , thy glory , and my fear . chase away shadows , come my beloved , and be like the roe , o● like the hart on the mountains of spices ▪ the roe can leap over the mountains , though i cannot get over molehils ; either make my feet like hinds feet , and set me upon my high places , or be thou as the roe . lord jesus , thou couldst come to peter , and canst to me walking upon the waters ; i would to thee , but cannot ; stretch out thy hand of love , when i cannot stretch out the hand faith : lord save me , i perish . i cannot apprehend thee , do thou comprehend me . the childs little arms cannot clasp about the father , yet the fathers do emb●ace his childs nevertheless . oh lord , i am shut up , i cannot come forth to thee , when doors are shut , but thou couldst come in to thy disciples when all doors were shut . thou hast wings and canst come swiftly , make no tarrying , o my god. the chariots of the sun tarry not beyond the appointed hour , lord , why are the wheeles of thy chariot so slow ? if it be paved with love , o that it were driven or drawen by love , that it might move more swiftly . the sun with his wings flies not only over rocks and mountaines , but over seas and lands without any labour . why art thou so far off , o lord , and standest as a mighty man astonied , that cannot save ? lord , why is light given ▪ to him that is in misery , if i may not see the light of thy countenance to lessen my misery ? why do i behold the sun , if i may not behold the sun of righteousness ? how sad is it to see day abroad , and night within , all light on earth all dark in heaven ! take away thy sun rather then thy favor , my life rather then thy light , which is better then life . if i may not see the kings face , any exile had been better . if i may not have thy presence , any wilderness is good enough to mourn in . thou hast stricken me down , as thou didst saul , and i am stricken blind ; but wilt thou neither thy self tell me what thou wouldst have me do , nor send some ananias to me ? thou hast shut me up in unbelief , but wilt not thou open the prison doors , that the ransomed of the lord may come forth with joy on his head , that his sighing and mourning may flee away ? it was said of the worst of tyrants , it can never be said of the god of mercies , this is he that openeth not the house of his prisoners . use those means forementioned , attend on preaching , prayer , reading , meditations , godly society , holy conference , on sabbaths , sacrament dayes . look on thy fleece after thou hast prayed , draw up thy net after thou hast cast it forth , stir up faith , resigne thy selfe , only limit not the holy one for time , way , meanes , and manner . the patient expectation of the poor shall not perish for ever , nor shall the long tarrying of god be prolonged for ever . though god never giveth grace for the use of the meanes , he usually giveth it in the use of means . chap. xxii . of christ his healing the soul. diseases of his people . with healing under his wings . ] doct. christ the sun of righteousness will not only rise with light to dispel darkness , but with healing to remove all the spiritual diseases of such as fear god. he is the great physician of bodies as well as soules . hee healed all manner of sicknesse , and every disease among the people . but this is to be understood of spiritual diseases . christ is not a natural , but spiritual sun ; hath not natural , but spiritual wings , and gives spiritual health . the people of god are as so many impotent persons lying by the pooles side , attending on his ordinances , in expectation of cure from christ. and as the diseases of the body are many , not easily numbred , so those of the soul more . one is troubled , as peters mother in law with a feaver , sometimes very cold , sometimes a hot fit , no even temper . another hath a withered hand , can by no meanes stretch it out to act faith ; a third hath an universal palsie , which takes away the use of all his limbs , can do nothing to help himself , but must be born on other mens shoulders , and saved by the communion of saints ; another hath by some great fall broken his bones , as david , and he lyes by it , full of aches and complaints ; another hath a sore rupture in his heart which much torments him ; another a bloudy issue of foul corruption continually running ; another sore wounded by falling among cutters and robbers ; another hath a spirit of infirmity , which bows him downe to the ground , cannot lift up himself to a heavenly conversation ; another complaines of barrenesse , ordinances have no fruitful efficacy as to him , but like the unsavoury waters : another of bitternesse , ordinances seeming to be the savour of death to death ( he fears ) and causing to miscarry , as those waters , 2 kings 2. 19. another sadly complaines of an universal cachexia , atrophy , and dislike , a sad disease called , non proficiency , which is next door to a consumption ; of such the text speaks , they shall be healed , and then grow as the fatted calves . another againe complaines he is not one disease , but all diseases , from the crown of the head to the sole of the foot wounds , blaynes , putryfied sores . totum pro corpore vulnus . christ will undertake the cure of all . many other diseases there are incident to several christians : but five especially all the people of god are afflicted with . 1 they all alike partake of that morbus naturae , described by the prophet , borne children of wrath , brought into the world naked , crying , defiled , lying in their bloud , unable to help themselves , uncapable of help from creatures ; these doth christ pity to see them dying , and saith live , washeth , annointeth , feedeth , closeth , nurseth , adorneth , at last glorifieth them . 2. besides this , all the godly are born blind , as he john 9. and are not like many other creatures whose young see not for certaine dayes , but after that nature gives them sight ; but we should never see , if christ did not annoint our eyes with his eye-salve . 3. after these two are cured , all the elect complaine yet of another , the most dangerous disease in the world , whereof pharaoh died without remedy , and nabal without sense ; the stone , the stone of the heart , worse then that in the rains or bladder , which nature may expell , or art may cure , but nothing will help here but manus christi : he quite taketh away the stone , and filleth it up with flesh . 4 after he is cured of this , every child of god comes to be stricken and sick of the plague ( the worst disease ) in his heart ( the worst place ) a painful , killing , tormenting disease , and besides infectious . the plague infects the breath , sweat , urine , cup , dish , so this plague of heart infects all our duties , acts , desires , sacramental cup and bread ; every one hath his plague in his heart , and when he seeth it , and cryeth ●ut to christ , he will cure it ; this all the godly have , but it ripens , breaks , runs , and none dye of it . the wicked have taken the like infection , but it lyes within them , never breaks to put them to that paine , but they irrecoverably dye of it . 5 after this , there is another disease still . whereto all the godly are subject , the falling sickness , ever since that fowle fall of our parents . as mephibosheth and his nurse fell together , and he lame all his life after . we are subject to relapses , and new fits of stone and of the plague , subject to many stoppings , haltings , and that which the prophets c●l backslidings . these wil christ heal as well as the former . these are the five ordinary diseases of the godly , but there are three extraordinary , which befal some , not all ; but christ wil cure them too . 1. to be sick of love . a sad disease , ( if i may call it a disease ) but a safe disease : morbus vitalis , as luther called a godly ministers sicknesse . many complain of it , none dye of it . there be two sicknesses that are the sicknesses only of saints . 1. to be sick of love to christ. this is no disease , but the best constitution . 2 to be sick of sin , that sin revives , and we dye . such are safe , they shal find gods savour sweeter then life , who find sin to them more bitter then death . but there are two diseases opposite to these which are killing . 1 to be love sick to the creature ; amnons sickness cost him his life ; love of the world ( earths sickness ) kills all , to be carnal minded is death . 2 to be sin sick , not of it , but for it , ahabs , amnons , absaloms , hamans disease . this hells sicknesse , and the damned have no worse . 2. there is a worse disease then that former ; to be serpent stung , satan-bitten , hellbeaten , buffeted , wounded with fiery darts , terrified with satans rage and fowle accusations : and more , vexed with his ugly and odious representations , accusing god to us , as he did to our parents , solliciting to the perpetrating of most abhorred acts , as he did our saviour , injecting blasphemous thoughts , disputing and arguing thee into distrust , darknesse , disuse of means , solitarinesse , despondency , yea , to utter despair . yet thus are the israel of god stung with fiery serpents , and by the brasen serpent cured . christ came to dissolve the works of satan , and healeth those who were oppressed by the divel . 3 a worse disease then both those , is to be stricken of god , to have his face hid from us , and his indigration lying on the soul ; his fierce wrath going over us , and his ●err●rs cutting us off . how doth the soul take on when this scorching sun , and scalding east wind beats upon the naked soul ? the poyson of these arrowes drink up the spirits . who knoweth the terror of the lord , or the power of his wrath ? none can expresse it , not the damned that feel it : none can conceive it ; but they who have lyen under it . the rack stone , gout , child birth paines nothing to this . the wounded spirit who can bear ? iob speaking of this , said , if his grief were weighed and put in the ballances , it would be heavier then the sands of the sea , therefore my words are swallowed up , ( he had not words to express it ) for the arrowes of the almighty are within me , the poison whereof drinketh up my spirit . the terrors of god set themselves in aray against me . iob had patience to bear much , job had not patience enough to bear this , but cryed out . this is the saddest disease in the world , and is next door to hell , yet christ recovereth these also . these three last diseases are opprobria medicorum , & theologorum , not opprobria christi . christ giveth ease , and cureth all these . reas. 1. he is the great physician , whose curing vertue and office is set out by those many resemblances in scripture . 1. he is the brasen serpent , upon which they that were stung with fiery serpents were to look , and were cured . 2. he the samaritan , who when the priest ( aaron with all his sacrfices , ) and the levite ( moses with all legal works of righteousnesse ) passed by and looked upon , unable to help , took pity on the wounded traveller , bound up his wounds , and took care for his cure , and undertaketh to defray all charges . 3. he the tree of life , whose fruit is our meat to feed to everlasting life , whose leaves our medicine to prevent everlasting death . 4. he the good shepheard , who taketh care of the whole flock of god , seeking that which was lost , bringing again that which was driven away , binding up that which was broken , and strengthening that which was sick . and lastly , he the sun ( phoebus ) god of physick : the sun is the universal physician of the inferior world , curing the diseases and distempers of the year , earth , aire , and creatures . the vernal sun dryeth up the ayrie distillations , driveth away the earths cold , healeth barrenness , cureth rheumes , catarrhs , agues , and other cold diseases in mans body . how many graves doth our autumn sun departing , dig ? and how many new births and resurrections doth the march and may sun produce ? christ is this sun to the soul. reas. 2. the commission given him by the father upon this his undertaking enableth and obligeth him to this charge . the commission was sealed , isa. 61. 1 , 2. and openly read , luke 4. 18. the spirit of the lord is upon me because he hath anointed me to preach the gospel to the poor , to heal the broken hearted , to preach deliverance to the captives , and recovering of sight to the blind , to set at liberty them that are bruised . as therefore the disciples substituted and subcommissioned by him to do some part of this work ministerially , were enabled and assisted to heal all diseases , cleanse lepers , raise dead , cast out divels ; much more christ who received the original commission from the hands of his father . reas. 3. his own disposition inclines him , as much as his office or commission betrusts him : he is the compassionate samaritan ; the merciful high priest. how often is it said in the gospel ? he was moved with compassion and healed the sick . hee took our sicknesses , and bare our infirmities : bare them in his body by his passion , bare them in his soul by compassion . bajulavit , bare them as a porter the burden which was too heavy for us to bear . christ is in his office and element when among languishing souls ; where should the physician be , but among the sick ? christs church is the pool , the proper receptacle and rendezvous of impotent persons . christs church is an hospital , nosocomion , the spittle or colledg for the diseased . moses law excluded the leprous out of the camp ; gehazi went out from elisha's presence ; uzziah was driven out of the temple when the leprosie appeared : but christ bringeth them into the camp into the church . david banished the blind and lame out of his city ; christ sendeth for the lame , blind , and halt , and setteth them at his table . quest. what doth this healing imply ? resp. 1. that christ will ease the grief , heal the sore , as physicians or chiturgians do in bodily diseases . 2. purge out the peccant humors , and draw out the corruption . 3 when one is healed , the decumbent is revived , cheered , raised up ; so those whom christ doth heal shall say now , i am not sick , the lord hath forgiven my iniquity . 4 when one is healed , he hath strength in the weak part , and use of the disabled part ; he can labor , travel , &c , david after his broken bones were set again , could pray , praise god , believe , resist sin , performe any duty , as well as ever he could in all his life . 5 then the danger of death is over ; no danger to them that fear his name ; christ hath undertaken your cure , and yet never patient dyed under his hand . 6 when one is healed , hee is restored to his perfect health to be as wel as ever he was ; yea , some are made more healthful by physick then ever they were before . christ , whom he healeth , maketh to be as wel as before they fell ill ; yes , in as good condition ( for safety ) as adam before his fall ; and in a better ( for glory ) then could have been if adam had not sinned . adams sin cast us out of paradise ; christ lets us into heaven . adams sin drove him from the typical , christ hath brought us to the celestial tree of life . therefore this sanitas is vera salus , health and salvation , or saving health . and christ is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as the prophet joyned them in his prayer , so christ in his promise , heal me , and i shall be healed ; save me , and i shall be saved . qu. 2. what are the means christ useth in this healing ? answ. four especially . 1 his word . he sendeth his word and healeth them . he sends it , and the minister is he that brings it . i create the fruit of the lips peace , and i will heal him . the waters issuing out of the sanctuary are healing waters , and the sabbath day was oft the day of cures . the good word of a man makes the bones fat , and cheeres a drooping spirit : how forcible is the good word of god then ! 2. his bloud : by his stripes are we healed , every blow given christ was a blow to our sin , every wound of christ was health to our souls . the bloud of christ , who through the eternal spirit offered himself to god , is only that which can ease the troubled , purge the defiled , and heal the wounded conscience . christs spittle could cure the blind , his touch open the eares and mouth of the dumb and deaf , his word could send home health to the centurions servant , his very garment stop an issue of bloud , but only a plaister of his bloud can heal a broken heart , purge out old festered sores , and allay the inflammations of the soul. this is present remedy against the venemous stings of satans rage , and the poisoned arrowes of gods wrath . it is not thy tears , if thou shouldest weep out thine eyes , nor thy bloud , if thou couldst bleed out thy heart , can heal thee : but this bloud perfectly cleanseth us from all sin , ( all without exception . ) it is soveraign against all sores , sins , blasphemies , fear , despair it self . if ahab and saul , yea , if cain and judas had gone to this bloud , they had been saved . he whose sins are as scarlet , shall become ( being washed in this fountaine ) as white as snow . he that hath a bloudy issue of bloudy crying crimes ( davids bloody issue or manassehs ) the blackest malefactor ; he that hath a bloody-flux of oathes or blasphemies , may be healed and saved , ( pauls bloody-flux of blasphemy and persecution . ) many diseases are opprobria medici , none christi . many sinners are dangerously sick , none can be desperately that he takes in hand the divels case is desperate , mans not there is an impossibility they should be saved , but a possibility of every mans ( even the vilest sinner ) but a certainty of the salvation of all that fear his name . 3 the spirit of christ. this is the oyl the samaritan applyed to the wounded man , the former was the wine . christ with his bloud washeth the sore , then with his spirit softeneth , suppleth , closeth the wound . justification and sanctification are of an even length : to whom one , to him both belong , that is purgative , this restorative ; that expels old ill humours , this breedeth new spirits . 4 his love and favour . in his favour is life , health , salvation . this is christs extreme unction which he useth ; after this the soul is ready and willing to depart . the love-sick soul is only curable by the love of christ shed abroad into the heart . this healing is under the wings of christ : a metaphor taken from birds , who cherish their young under their wings . it is the nearer approaches and warmer embraces of christ that are our health . david calls the help of gods countenance , psal. 42. 5. the health of his own countenance ▪ ver . 9. the sick child is half cured by lying in his mothers bed and bosome . as one whom his mother comforteth , so will i comfort thee , and thou shalt be comforted , saith the lord to his afflicted people . christ is said to have wings for four reasons . 1. the wings are to cover . the cherubims with their wings covered their bodyes . christs are covering ( sin covering ) wings . 2 the dams wings with their warmth recover the drooping young . christs are sin-covering , but soul-recovering wings . 3 the wings are used to secure the young . the eagle carryes her young upon her wings , she ●eareth nothing above , but only from below , and it must pie●ce her first , if hurt her young . the hen hideth her chickens under her wings , nothing from below hurts them , but the kites above . how safe are the godly whom christ doth secure both wayes ? beareth them on his wings , as the eagle ; hideth them under his wings as the hen ; that whether satan above strike at the chicken , or the world below shoot at the young eagle , both are safe ; and christ must bee first wounded ere wee are hurt . 4. the wings are given to hasten the flight , and speed the way . christ is said to have wings , to shew when he comes how speedily he will come , and will not tarry ; therefore is he for strength called a gyant ; he travelleth in his strength , mighty to save : for his expedition likened to the roe , that is the swiftest creature of foot ; and yet for more swiftnesse , to the winged fowle whose motion is swifter then the roes : he is said to ride upon the horses and chariots of salvation ; yea , for more swiftnesse yet , he is said to ride upon cherubims , or the wings of the wind ; yet swifter his pace is as the lightning . quest. but there is a sad and serious question to be answered if christ have promised to come with healing , how is it that many fearing god remain uncured ? ans. 1. it may be they are not healed , and then it is their sin . 2. it may be they are cured , and then it is their error . 1. it may be they are not cured , and then it is their sin . 1 they go not to this physician . they go from doctor to doctor , and from duty to duty , as shee that spent all on physicians , and came to christ in the last place . these are not better , but worse by duties . the silkworm spends the first part of her life in eating and sleeping ; the latter in working ; and dyes in working out of her owne bowels , our last is not better then our first , if we are changed only from an idle to an operative ( not believing ) life , and from neglect of duties go no further then to a performing and resting in duties . 2 they go not to this physician that they may have life ; but ( may be ) think they may wear it out , by strength of nature , or power of grace . david thought once to get his peace , by holding his peace and keeping silence , but it would not be . and a godly soul sometimes gives over by too much contentedness and despondency , and saith , wo is me for my hurt , my wound is grievous ; but i said , truly this is a grief ▪ and i must bear it : must bear it ! as if no remedy but patience . but is there no balm in gilead for a wounded soul ? is there no physician there with healing in his wings ? 3 they do not believe christ able , ready , self-sufficient ; therefore christ did not cure some because of unbelief . 4. they think to lick themselves whole by duties and endeavours . they repent , mourne , watch , fast afflict themselves mingling christs blood with their own . it is as if a person infected with the pestilence should think to heal himself by his spittle , breath , urine , licking his sores . all these are infected ; it must be somewhat without him . our tears of love may wash christs feet , not our own though tears of greatest repentance ; onely christs water washed the disciples feet , and his bloud all our hearts . we are as naaman * , who would not receive health upon so easie termes , wash and be clean ; he could not believe it : he would have undergone it rather if the prophet had required some harder service . herein we are too much of affinity with that popish doctrine , who are not willing to give the whole glory of our salvation to christ and free grace , but think it too much for christ to give all , and too little for them to take all of grace , free gift , without any consideration of congruity , if not condignity of merit . 5. or they neglect the rules and physick prescribed , as too strong , too stirring , and too much weakning nature . psal. 32. 3. david laid by confession , humiliation , mortification , and such strong purging physick , as not necessary for a person once justified . he thought a while , that once come to faith , and past repentance , ( a justified person might after so fowle acts as comfortably apply the promise , as confidently make prayers , as if he had never sinned ) what need pardon be asked for a person once beloved ? but he was taught another lesson ere he regained true peace . nathan was sent to lance and cut such a ripe impostume , and to apply sharp corrosi●es to take down such proud flesh . the apostle tells us in such a case , there must be mortifying physick taken ; we must kill sin , or it , will kill us : mortifie your earthly members ; mortifie the deeds of the body , and live . there must be crucifying the flesh : now how much a do is there to get sin to the cross ! there must be cutting off of a rotten member , and how paineful that ! answ. 2. they are cured , and it is their mistake to think they are not . for , 1 they expect a perfect cure , but that is not here . christ hath two hospitals , one in heaven of such as are perfectly cured ; another in earth for such as are under cure . 2 one may be said to be healed , who is at ease to what he was , and when the danger of death is over , although he be not yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every whit whole . israel was delivered when by moses brought out of egypt , although not yet settled in canaan . thy case is good to such as lye still in their bloud , dead in trespasses and sins . the blind man was much better then before , when upon the first touch of christ he saw men as trees walking ; the second touch of christ made him see clearly . the first touch of christ gives a dim sight of faith ; the second touch at death , gives the clear sight of vision . 3 he is in a way of cure who complaine more of his sicknesse and paines , which hee felt lesse when he was in more danger . when the plague sores break and run , it is more painful and noisom then in those who dye of it . what doth thy mourning for sin , and resisting of it imply , but thou art alive from the dead . god seeth it meet to keep us humble ; therefore after greatest favours some messenger of satan , thorn in the flesh , or stroke in the hollow of the thigh , to make us go halting and humbly to the grave . god to prevent further danger , sees it good to leave an issue open ( of godly sorrow ) to carry away those humours which otherwise were more dangerous . there are three fountaines you read of in scripture ; these do not all run together ; when one is open , another is shut . 1 the fountain of sin ; like her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bloudy fountain ; while this runs the other are shut . 2 the fountain of godly sorrow . when the hear● is a spring , and the eyes conduits as mary m●gd●lens was , then is the former fountain dryed up . 3 the fountain of grace opened for sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fountain of blood , which is shut up and sealed to such as live in sin , but opened to such as have the fountain of godly sorrow opened in them . in that day there shall be opened to the house of david a fountain for sin and for uncleanness . jesus christ is not one benefit , but many . here are four promised , 1. hee is a sun , 2. of righteousness , 3. with healing , 4. with growth . he is made of god , wisdom , iustification , sanctification , redemption , saith the apostle ; and here the same . 1. the sun , here wisdome . 2. of righteousness , there justification . 3. healing , there sanctification . 4. growth , there redemption . he is all in all ( as i said before ) who is best resembled by those rare fruits , the cocos and the melt , whereof that divine du bartas thus in english. — the cocos f●r richer wonders yeilds then all our groves , meads , orchards ; gardens , fields . what ? wouldst thou drink ? the wounded leavs drop wine , lack'st thou fine linnen ? dress the tender rine ; dress it like flax , spin it , and weave it well , it shal thy cambrick and thy lawn excel . long'st thou for butter ? bite the poulpy part , and never better came to any mart. needest thou oyl ? then boult it too and fro , and passing oyl it soon becometh so . or vinegar to whet thine appetite ? then sun it wel , and it will sharply bite . or want'st thou sugar ? steep the same astound , and sweeter sugar is not to be found . 't is what you wil , or will be what you would ; should mydas touch't ( i think ) it would be gold and in another place as much of the melt , or as others call it , the metle-tree . there mounts the melt which servs in mexico for weapon , wood , needle and thred ( to ●ow ) brick , hony , sugar , sucket , balm and wine , parchment , perfume , apparel , cord and line ; his wood for fire , his harder leaves are fit for thousand uses of invencive wit. sometimes thereon they grave their holy things laws , lauds of idols , and the gifts of kings : sometimes conjoyned by a cunning hand upon their roofs for rowes of tiles they stand : sometimes they twine them into equal threds ; smal ends makes needles , greater arrow heads . his upper sap the sting of serpents cures ; his new sprung bud a rare conserve endures ; and they extract from liquor of his feet , sharp vinegar , pure hony , sugar sweet . 2 no mans sin or misery can make his case desperate where christ is physician . the leprosie , dead palsie , stone in the heart , bloudy issue , heart ruptures , plague in the heart , the stinging of serpents , strokes of divine vengeance ; or whatsoever else is incurable by men or angels , christ doth perfectly cure without difficulty or danger . 3 oh how then are we bound to god for sending such a doctor from heaven when mans case was desperate ? how much to christ jesus who voluntarily undertook such a low imployment , to be master of the society of cr●pples , lame , blind , impotent persons ? when charles the great had perswaded ayg●●andus , an affrican king ; & ● mahometan , upon his voluntary promise to become a chri stian , to receive baptism , he entertained him at his court & placed there a company of poor and lame people , at whom the barbarous king wondring , the emperor told him they were the servants of our master jesus christ ; at which he grew offended , and refused to be a christian , because he saw christs servants to be in so mean condition . but it is the glory of christ to have the greatest respect to such : what a speech is that ? heaven is my throne , and earth my footstool , but to this man will i look who is of a contrite spirit and poor . god will leave heaven and earth , to look after a poor distressed soul. as a mother that hath other children whom she leaveth her ma●ds to look after , but one is sickly whom she saith , i le look to this my self , i 'l trust none of you'all , i 'l sit up with it , stay by it , i 'l not stir from it . so christ chargeth the angels to look after other of his servants , but him that is poor and contrite in heart , saith christ , i 'l look to that poor soul : all you angels have not skil , nor care , nor compassion enough , i 'l not from him , but look to him ; and he is wel looked to whom christ looks to . 4. here is then a singular encouragement for all distressed souls to go to christ. to whom did he ever say , thy case is past cure ? whom did he ever cast out , and reject with repulses and denyals ? and now he is not absent , though invisibly present . his passion he hath put off , but not his compassion . therefore , wouldst thou bee made whole ? observe these five directions . 1 before all other means used , come to christ a●a was never cured because he only used meanes . the haemorr●oesse never mended while she used means and came not to christ. but it must be , 1. a coming with faith. the centurions and the lepers coming . lord , if thou wilt thou canst make mee clean . 2 with prayer , importunate prayer , as that father , who besought christ for his son , and put omnipotency upon it , if thou canst do any such thing , as ever thou didst help poor creature , as ever thou wilt , have compassion on us and help us . this was the coming of the canaanitesse , who when she had begg'd and waited for an answer , and at length was called dog or little better , shee retorts the terme , lord i am a dog . but as ever kind master threw crumb to dog , or as ever thou scatteredst the least crumb of mercy to poor unworthy creature , think upon mee . her faith and importunity prevailed . 3 with repentance . this mary magdalens coming ; and thus came the penitent thief at the last hour and was saved ; but the impenitent thief dyed at the foot of christ. impenitency damnes while christ looks on ; and is trodden downe while it looks on the plenty that it self never tastes of . were christ to dye a thousand times , he would not save one impenitent person . 2. direction . after coming to christ , then use of means , not before . then must we go and wash in five waters . 1. in the water of repentance ▪ this was magdalens wash , and wash seven times in this jordan ( with naaman ; ) david washt seven times , making so many penitentiall psalmes , upon his penitential washings , and was cleansed . in this sense , we must be all anabaptists , yea , hemerobaptists ; god commanded divers baptisms , or washings , heb. 9. 10. so oft as any touched a dead body , or any thing unclean , he was to wash againe ; so we , so oft as we are defiled by any dead works ( as they are called : ) in which respect we may say with tertullian , i am born to dayly repentance . 2. in the water of baptisme , a more sacred laver , which we may not despise or neglect ; it is a gospel fountaine of christs own opening . this our poole of siloam , to which all christs are sent . arise , why tar●yest thou , and be baptized , and wash away thy sins . this washing is but once ; there is one lord , and one baptism . 3. in the water of the word . this is the churches wash , wherewith christ hath after baptism further cleansed his church . that he may sanctifie and cleanse it by the washing of water with the word . the word is as the water of the sanctuary , healing water . wherewith shal the young man cleanse his way ? by thy word . this is the churches holy water . 4. in the bloud of christ. this the most precious bath above all the rest ; the kings bath . herein those sealed saints had washed their long robes , and made them so white in the bloud of the lamb. 5. after all these , the last washing is in the sanctifying water of the spirit . christs bloud fetcheth out the guilt , the spirit the staine . this the apostle calls the laver of regeneration ▪ and renovation of the holy ghost . christ jesus comes with water and bloud . this was shadowed ou● in the ceremonious cleansing of the leper ▪ where there was the bloud of a slain bird applyed with another living bird , and running water , and the person was pronounced clean . besides the blood of a dead saviour , there must be the application of running water , and a living spirit . therefore beg after all the former washings , another dipping of the spirit ; lord wash me throughly from mine iniquities , and cleanse me from my sin . if we be not thus anabaptized , our first baptisme is null as to salvation . except a man be born of water , and of the spirit , he cannot enter the kingdome of god. 3. direction . then to duties , ( here is their proper place , not before ) take up thy bed and walk ; expect not christ to say , thy sins are forgiven , goe in peace , be whole . and that he should carry thy bed after thee , and bear thy yoake . there is some duty required after cure , when strength is given thee , from recovering and assisting grace ; grace assisting must be sin resisting grace . israel was delivered from the egyptians while they struck not a stroake , god fought for them ; they must not expect they should alway stand still and see the salvation of god ; and that the canaanites should be overcome without battel ; god will fight for them , they must go before the lord armed , and fight under him . justification and first conversion is gods work , not ours ; christ fights for us , dyed for us ; we stand still and see that salvation : sanctification must be carried on by our endeavours also . 4. direction . then take heed of relapses . remember that item , behold thou art made whole , sin no more , lest a worse evil come unto thee . thou mayst sin thy self into a worse condition then before ; thou mayest sinne away thy peace , pardon , comforts ; if thou return againe to folly . great care must be had of taking cold in physick taking , and of relapses after a begun recovery . 5. direction . then wait after all for the appearing of christ. the rising of this sun , with his neerer approaches ; be still fearing his name , and ly at the pool in use of means . his appearance will make thee whole and grow up , giving both strength and growth . all the godly waite for the appearing of christ. a twofold appearance thou maist waitfor : 1. here for a more full discovery of his favour , and a more sensible manifestation of his presence , which will cheer thy heart , and chase away all former feares and troubles . 2. a perfect manifestation of him selfe to thee at death , saying , lord iesus come , come quickly ; this wipes away all tears from the eyes of gods people . chap. xxiii . of the admirable growth promised to the saints . and ye shal grow up as calves of the stal . ] observe christ was compared to one creature , the christian to another , the gracious heart can read christ and himselfe in every creature . when he sees the sun he thinks on christ ; when the sun rising , he thinks of the rising of christ in the soul ; when the physician healing , of christs healing ; when the bird with her wings cherishing her brood , of christs wings ; and when he sees the calves , or other creatures grow , he thinks how svveet a sight it vvere to see himselfe grow in grace . this is the contemplative divinity every spiritual and gracious heart studieth and practiseth . there is a threefold use to be made of the creatures . 1. a natural ( which is the lowest ) wherein men and beasts , good and bad men share alike . we use the sun , and other creatures for food and physick . this is a lawfull ( but the lowest ) use we should make of them , and in this we should remember god the creator , lord , and donor of them , and when we have eaten and are full , praise his name : not being like the swine , who gathers up the acorns , fills his belly , then tumbles in the mire ; but as the chicken , which every sip of water it takes , so oft looks up to heaven . 2. there is a moral use to be made of them , which wisdome and natural reason extracteth . when a wise man sees the ant and bee at work in the summer , he saith what a shame it is for man to be idle ? when he looks on the idle mans back , and sees it covered with r●gs , on the sluggards field , and sees the hedg broken , thistles growing , he nedes no other lecture against sloth ; when he sees the drunkards eyes red , face clawed , countenauce disfigured , he items himselfe and others from the taverne and alehouse . 3. there is a gracious and divine use , the christian makes , vvhen vve have our hearts raised to a consideration of gods goodnesse , and our own duty upon the sight of every creature . and this is one of the chiefe wayes we have besides the word , for the knowing of god. 1. god is described and known negatively . he is not a creature , the sun , a man , an angel , not mutable , weake , finite , passionate , &c. 2. comparatively , when i compare him to the creatures , and extract al ●●ose excellencies , that are sparsed ●●ngly in hem , and ascribe them all to god , to ●et out his p●rfections ; when i consider the glory and power of a king , god is a king and more ; when i behold the light of the sun , god is light and sun , but more ; when the bowels of a father or mother ; god is a father but far more , tam pius nemo , tam pater nemo . t●rtul . de poenitent . so when in creatures i behold somewhat that minds me of duty , or of grace ; the leaven , mustardseed , fishers net , seed , field , talents , oxen , farm ; every thing may teach us somevvhat to contemplate god , or selfe in . it is said of pythagoras , as i remember , that he brought philosophy down from heaven : what a far higher art was that which our saviour hath taught us , who hath brought up divinity from the earth . study this contemplative divinity in the book of the creatures . there is a fourth use of the creature which some make , but god never intended , which hath neither nature , reason , nor religion , to defend it , a superstitious , heathenish , and brutish use . when i see the sun , or constellation of stars , to raise such a conclusion ; when the salt is spilt , or a hare crosseh the way , then there is some ill luck followes . what a beast is man to ask counsel of his staff , as the prophet saith ? this is to idolize or make deities of the creature , and to resolve god into an idol . and it is as great a folly in christians to ascribe any thing to such contingencies , as for the egyptians * of old to worship their leeks , and their garden gods. they shall grow up as † calvs of the stall , or fatted calves . ] doct. all the godly in whom there is already wrought a work of grace , shall ere christ hath done with them , come to a manifest and excellent growth . as the ca●f . ] his growth is great , speedy , sightly , comely in stature , strength , to be more tractable , gentle , to be afterward useful for the plough or paile . hosea 14. 5 , 6 , 7. there is a like promise , i will be as the dew to israel , he shall grow as the lily , and cast forth his roots as lebanon ; his branches shall spread , and his beauty shall be as the olive tree , and his smell as lebanon . they that dwell under his shade shall returne , they shall revive as the corn , and grow as the vine , the sent thereof shall be as the wine of lebanon . here is a notable discription of the christians growth , 1. for the nature of it ; set forth by four comparisons , the lily , corn , vine , olive , whose growth is great and excellent . 2. the kinds , all kinds , 1. downward , in roots cast forth , ver . 5. 2. upward , his branches spread , ver . 6. 3 in beauty , as the olive . 4. in smell , as lebanon . 5. in taste as the wine of lebanon . 3. the order of this growth ( the same that in malachi ) i will heal their back-slidings first , ver . 4. then growth . 4 the means of all this , i will be as the dew , ver . 5 , or as the sun here . there is a threefold growth , or three remarkable growing times to the christian ; two of which are manifest and sensible to all , the third is to some lesse perceptible . 1 the first growth is at his conversion , which is a strange and supernatural growth , a growth per saltum , a translation from darknesse to light , from death to life , from a stone to flesh , from a thorn to a fir-tree , a bryar to a vine , or a branch of a wild olive to a grafted bough in a right olive . this is the greatest change in the world , far greater then that from grace to glory at death . grace and glory differ but gradually , as the morning light and noon day . but nature and grace do toto coelo differre , as much as light and darkness . 2 the other sensible growth is at death ▪ when from an imperfect he grows to a perfect saint ; from a militant to a triumphant . this is a mighty shoot and growth per saltum , then the feeble shall be as david ; ye● as an angel , who in one moment was creat● and made perfect in grace and glory . there was not one feeble person among all the tribes of israel when they came out of egypt ; there was while dwelling there : so there shall be no feeble saint go to heaven , but they shall be perfect when carryed hence by the angels of god , though they complain of feebleness here . there shall not be thence an infant of dayes , nor an old man that hath not filled his dayes , for the child shall dy an hundred years old . as there is in all dying or departed persons a great shooting in their stature observed ; so is there in the soul much more . the least infant shoots in the instant of dissolution to that perfect knowledg of god , and such a measure of grace as is not attainable here , ( that he is as david ; ) and the tallest christian comes to such a heighth , that he is as an angel of god. 3. between these two great , and so remarkable growths , there is a third , which is to some more , and to some ( especially at some times ) lesse perceptible and discernable , and is fourfold ; in grace , comfort , experience , acceptablenesse . 1. in grace ; and that , 1. for the number and kind . he that at first conversion had but a little godly sorrow , now that seed hath brought forth seven fold , what carefulnesse hath it wrought ? what clearing ? what indignation ? what fear ? what vehement desire ? what zeal ? what revenge ? how doth this little grain of mustard seed multiply ? so that ye come behind in no gift , waiting for the appearing of christ. here is a kindly shoot . 2. in the measure of graces . his knowledge was dim and confused , now is more clear , distinct , and certain ; before notional , now practical and affectionate : he before had dosires , now endeavours ; good thoughts , now good words and deeds ; longings before , now labourings . in his repentance more fear of hell , now more hatred of sin : before more fears , now more hopes : before lesse love of god because of more fear , now lesse servile fear because of more love : before faith was historical , now experimental ; of adherence , now of assurance . 3 in the strength of grace . as the calfe in the stall to an oxe to beare the yoak ; from milk to strong meat : from a babe to a strong young man who hath overcome the wicked one ; and from a strong young man to a solid experienced old father , who hath known the father . he holds on his way , and becomes stronger and stronger . he was wont as a weak child to stumble , fall ; now he hath more care and strength and falls not . he stumbles at no command , being strong in obedience , staggers at no promise , being strong in faith . 4 in the actings and exercise of grace , which is a great growth towards perfection , when acts grow to habits , and habits are daily exercised . the life of grace is exercise . to live by faith , to act it upon all emergencies ; to exercise conscience in all undertakings ; to devise liberal things . the valiant man increaseth in strength when he is still about some notable acts to exercise his valour ; first to encounter a bear , then a lion , th●n a philistin , then not to fear an hoste . he growes not the great scholer , who hoards up much learning , but hee who brings out of his treasure things new and old . he not the rich man who hath much laid up in bags and chests , but hath much laid out in good works . habits of grace imply truth , exercise growth ; that denominates a saint , this one perfect . jesus christ in his infancy grew in grace , waxed strong in spirit , and filled with wisdom ; there you have the habits of grace ; but when he came to growne age , and to the work of his ministry and suffering , he was then put much more upon the exercise of all grace ; therefore he is said , to be made perfect through sufferings . and the apostle calls them perfect , or of full age , who by reason of use ( or through an habit ) have their senses exercised to discern good and evil . 5 in more fruitfulness and usefulnesse , psalm 92. to bear more fruit in age , and to have their last exceed the first , as thyatira had . you are full of goodnesse ( said the apostle ) able to admonish one another . your faith groweth exceedingly , and your love aboundeth . exhort and edi●ie one another as ye also do . these are great commendations , and a great progress in grace , when one becomes of a publick spirit and more useful . salute tryphoena and tryphosa , who labour in the lord , and persis who laboured much in the lord. when the growth of a minister and his profiting doth appear ; when a private christian growes so eminent and useful , that he may of an old growne disciple be fit to be set apart for the publick ministry , as in the primitive times they did ; this is a good growth : but when they who have had the time for teachers , have not the parts and proficiencie of good learners , it deserves reproof , shews a poor growth . 2 there is a growth in comforts , when the mourners in sion have outgrown their old garments of mourning , and have new white rayment of praise ( as mordecai for sackcloth a princes robes ) for ashes , beauty , for drops of tears oyl of joy , for spirit of heavinesse ▪ garments of praise : then shall they be called trees of righteousnesse , the planting of the lord. hannahs growth from affliction to mourning , from mourning to praying , from praying to quiet waiting , from waiting to believing , from believing to obtaining , from obtaining to rejoicing . this an excellent growth , when one hath taken all those degrees , and gone through those five formes in the school of christ , beginning at tribulation ( the first and lowest form ) and then coming into the next forme of patience , then into the higher of experience , then ●●to the next of hope , then into the highest , certainty . hope maketh not ashamed , because the love of god is shed abroad into our hearts by the holy ghost which is given unto us . this is to have the white stone , and to eat of the hidden manna . 3 in experiences . the favourite grows great by the many favours , gifts , jewels , offices the prince bestowes on him . the christian grows rich in experiences , which he wears as bracelets , and keeps as his richest jewels . he calls one eben-ezer , hitherto god hath helped ; another nepthali , i have wrestled with god and prevailed ; another gershom , i was a stranger ; another joseph , god will yet add more ; and another penuel , i have seen the face of god. i have been delivered from the lion , therefore shall be from the bear ; from lion and bear , therefore from the philistin ; from the philistin , therefore from saul ; from saul , therefore god will deliver me from ev●y evilwork , and preserve me blameles● to his heavenly kingdom . this is scal●●●●i , or the growth of god , as it is called , a most excellent growth ; from a spirit of b●ndag● to a spirit of adoption ; from a spirit of st●● to a spirit of love and of a sound ●ind ; that the soul can ●●● downe and say , now returne to thy rest , the lord hath dealt gr●cious●y with thee . now i know why i have believed , and wherefore i have believed , and whom i have believed ; and i know ●● it able to keep wh●● i have committed to him to that day . when he can say with the samaritans , now wee believe not because of thy report , and because we have so read and heard , but because we have seen and heard him himself . this is the glorious growth : when thomas who was shut up in unbelief , and made such sad conclusions , i do not believe ( though you all affirm it ; ) nay worse , i will not believe , ( wilful thomas mr. bradford calls him ) or worse , i shall never believe ; it is impossible i should ; ( as impossible as for a venice glasse to fall to the ground unbroken , as a distressed gentlewoman said , but was confuted ) shall have christ come in to him revealing himself more familiarly , singling out thomas from all the rest , and bid him believe his own eyes and hands , and make proof of the love of christ. he breaks into the highest admirations , and in fulnesse of assurance cries out , my lord and my god! before all unbelief , here all faith . 4 in acceptablenesse . jesus increased in stature and wisdom , and in favour with god and man. this is a growth indeed . so when from a state of loathing we grow into a state of loving ; removed out of our blood into a state of beauty , of nakedness to ornaments , of deformity to comeliness , as is expressed in the prophet . abraham first a servant , then a friend ; first electus , then dil●ctus : before from faith to faith , here from love to love ; from love of commiseration to love of benevolence , from benevolence to complacency . what a preferment in esther ? of a captive , taken into heges custody , thence into the kings bed , thence into his highest favour , thence to the crown , thence to ask whatsoever she would . this the honour of angels , and the rising of all the saints ; from an enemy to reconciliation , then a servant , then a son , then an heir , then a co-heir with christ , then to inherit all things . i will bee his god , and let him ask what he will , that my love and his joy may be full . thou shalt be no more termed forsaken , but thou shalt bee called hephzibah , for the lord delighteth in thee . moses at first was charged not to draw neer , after moses was singled out to draw neer when israel must keep their distance ; afterward he talketh face to face with god as a friend ; at last he desireth , and is admitted to behold the glory of god , and see all his goodness pass before him , as if he had been an angel. 1. this is to bee ascribed to a threefold cause . 1. to the nature of grace , which ( as art and nature do with their works ) bringeth all her works to perfection . the workman leaves not his work unperfected . grace is as the leaven , mustard seed , as the corne , which by natures force dies , revives , roots , sprouts , brings forth a blade , then a stalk , then an ear , then full corn . grace as great rivers , hath slender beginnings . sin is killed by degrees . god begins with a reproof , reproof begets a conviction , conviction grief , grief growes unto hatred , hatred unto loathing , loathing causeth a divorce of sin , that divorce death . reproof discovers sin , conviction fears it , sorrow lam●nts it , hatred resists it , loathing shuns it , divorce puts it away . so the greatest measure of grace proceeds from a spark , first a motion , ( in the ministry or by the spirit ) begets a desire , that desire cannot go , but creeps in longing and wishing , longing shewes it self in a tear , the tear begets a prayer , that prayer begins acquaintance , acquaintance brings on experience , experience more hope , hope diligence , diligence confidence , confidence assurance , assurance satisfaction . thus where ever is life , is growth . the least twig grows , but the biggest dead branch growes not ; the young child growes , the old picture grows not ( unlesse fouler and more uncomely : ) true grace hath a seed of god in it , and grows ; counterfeit grace growes not , unlesse as a carcasse , more unsavoury every day then other . 2 this growth is helped forward by the benefit of quickning ordinances , whereby the soul is made fruitful as the watred garden : those that are trees of gods planting by the waters side , shall grow more and more fruitful . they that be planted in the house of the lord , ( the churches nursery ) shall flourish in the courts of our god. 3 but most of all is this to be ascribed to the singular undertaking , promise and blessing of god. grace for all its nature might decay , and when it is as jordan in harvest , overflows all his banks , yet without a fresh supply it might stand still , bee driven back , or quite dryed up . and ordinances cannot help , if god put not influence into ordinances , and put this golden oyle into those golden pipes , therefore paul looks for salvation through the supply and auxiliary grace , as additional force to help out habitual , for lack of which supply the stony ground miscarryed , it lacked root below , and moisture from above , the root of spiritual union to christ , and the moisture of spiritual unction from christ. now god hath undertaken for his people , where he hath begun a good work to finish it , faithful is he who hath called you , he wil do it , you may rely upon it . 1 to apply this , what thankfulnesse doth this call for from those in whom grace is wrought . it is a mercy to be prized when the poor growes rich , the despised favoured , the diseased strong ; but none to this , the sinner to grow gracious , to grow out of gods displeasure into his favour , when the soul prospereth , 3 john 2 1 hereby is more god honoured then by any other , it shal it be to the lord for a name , for an everlasting sign that shal not be cut off . 2 he that hath past out of nature into grace hath shot the great gulf , and is in a safe state as to his soul. 3 god hath not undertaken the rich shall grow richer , and that he who is now in honour shall abide in his honour ; but he hath undertaken to keep those whom he hath begun a good work in . 4 this growth is alway in mercy , others may be promoted in wrath , as pharaoh and haman . they may have their hearts desire with lean souls . but this ever argues love in god , and such as accompanies salvation . 5 where this growth is , there shall bee another and greater shoot at death ; but in all other growthes there may bee an alteration ( a sad alteration ) at death , they may spend their dayes in mirth , and in a moment go down to hel . use 2 reproof to three sorts . 1 such as grow not at all ( unlesse as a stake in the hedge , more rotten : ) ignorant , vaine , worldly , profane they were , and are ; no changelings they , no apostates ; this were a good apostacy . luther gloried he was an apostate from the pope . ever learning never growing . thy child becomes a man , and thou remainest a child . thou hast put off thy childish years , not put away childish things . it was a heavy curse , when to the fig-tree it was said , never fruit grow on the● : these are neer cutting down or burning up . this was the property of the high way , ( the worst ground of the four , the rest had all some good in them ) which brought forth no fruit at all , but seed and showres were all cast away upon it . 2 such who are worse then those who grow not at all , who grow from evil to evil , or worse and worse . it is the curse of god upon seducers to become worse and worse . there is a growth of god , col. 2 19. this the growth of satan ; from standing in the way to sit in the chair of scorners . it was the glory of josiah to outstrip all the kings that were before him : the contrary is said of ahab , there was none like to ahab , who sold himself to work wickednesse . he was too bad at first , his wife jezabel made him worse , his false prophets worse still ; and satan with that commission , go , perswade , prevail , worse if worse could be . how is hee growne to the highest pitch , who now proclaims his sin and glories in it ? ahab served baal a little , i will serve him much . cain killed a man , saith lamech , and denyed it ; feared , trembled , cryed out his sin was too great , and his punishment not to be born ; but saith he , i neither deny the fact , nor fear the punishment ; the murder committed grieves me not , the hell threatned terrifies me not , i only glory to think that i have got the name of the first three of all the divels worthies . if cain be punished seven fold , then i trow lamech , a more notable adventurer for hel , shall be punished seventy and seven fold . in such the uncleane spirit goes and returnes with an octas ( as ir●naus saith ) of uncleane spirits ; then is the last state worse then the first . 3 but there is a third basket of worse figs yet , such as are growne from good to bad , from seeming good to downright bad . the washed sow becomes again a wallowing sow . hath not only left his love ( which is possible to a believer for a time ) but lost and loatheth his former love , turnes again to his vomit ; repents of nothing more then of his former repe●tance , was once enlightned , had a taste , found a liking , felt the power of the good word , and the force and horror of judgment to come , but is gone back , and now sins willfully after receit of this knowledg of the truth . judas , a young apostle , an old apostate , iuvenis discipulus , senex diabolus , a young disciple ( never saint ) an old divel , the case of none is so sad . god oweth these a shame , and wil pay it them home to their face . these lay a stumbling block in the way of others , and god layes one in their way , and they fall usually into some notorious sin , that layes them open to the world , as saul , iudas hymenaeus , alexander , ananias , nicholas the deacon . these are trees twice dead , plucked up by the roots : double children of hell above any others , and become usually pros●lyte-makers for satan , who maketh of these fugitive professors , the chief janizaries to guard his person , and enlarge his kingdom . how disparingly above all others do these men dye ! saul , iudas , spira , how fearful was their end ! this is the only way to that sin against the holy ghost . as we said before , grace mounts up to perfection by degrees , from small beginnings ; so is sin perfected by as unsensible degrees . there is a beginning in the spirit , first an illumination , then conviction , then faelix his fear , then aggrippas halfe conversion , an outward restraint or partial reformation , a bold avowing and open professing the doctrine of grace , as alexander ; an attentive hearing with herod , a flashy rejoycing as the stony ground , a temporary believing , praying , joyning , going in and out . thus far they run well , but here they stand , from standing still to declining , from declining to discontinuance of holy duties ; ( they will not pray this morning , they wil at even , at even to morrow ) from discontinuance to indisposednesse , from indisposednesse to dislike , from dislike to enmity , from enmity to scorning , from scorning to persecuting , then to impenitencie , then to all uncleannesse with greedinesse , then to despaire , and there we leave them . 3 use. examine what growth is there in us ; if we see none , then certainly we are neither such as ever truly feared gods name , or ever had christ risen upon us . it is manifest many grow not . 1. the nation generally is growne a degenerate vine , which was at first a noble plant . we are worse then our fathers , as the lord complaines . the good generation is worne out , and the better figs are carryed away . they joyed when the manna first fell , we grow weary of it . the word of the lord was to them precious , to us it is become a reproach ; they desired to see the things wee see ; we desire the holy one to depart from us . they grow as the calfe in the stall , we as the untamed heifer , or as the back-sliding heifer . 2 professors in particular grow not better but worse , in shadow , not substance ; in light as the increasing moon , which grows bigger and bigger , lighter and lighter ; not hotter and hotter , as the morning sun , which goes higher and higher , and growes hotter and hotter . it is an ill growth when we grow in stalk not ear , in straw not corne . when trees run up in stature , and put out leaves and blossomes without fruit . many grow colder and colder ( as old david for his body ) ordinances can keep no heat in them : or a worse cold in their spirits , as solomon declining : indifferent what , and how many religions there were ; all that pretend conscience , should not want liberty . many grow fowler and fowler , as the the linnen garment ; or courser and courser as the woollen garment ▪ when the nap is off , and growes rotten and full of holes , the longer it is worne . many professors , how handsome and hopeful were they at first , but wear very course and full of holes and rents , the longer you are acquainted with them . we have cause to cry out with jeremy , wo to us , for the day goeth away , for the shadowes of the evening are stretched out . jer. 46. our harvest is past , our summer is ended , and our winter is come . winter wayes fouler and fouler , winter days colder and colder , winter weather dark , foul , misty , boysterous , unpleasant to go abroad in , and winter barrennesse . all dead winter . but for notes of growth , take these : 1. there is variety of grace where growth ; not all knowledge , no love ; not all faith and confidence , without fear and conscience . a hypocrite may have one gift , the saint hath every grace . integrality is a note of integrity . the body is not one member , but many . christianity is not one grace , but all . you come behind in no gift , &c. the tree of life brings forth twelve several fruits . it is an unkind growth in the rickets , where only the head growes extraordinary big , but all the body thrives not . many are all head for knowledge , voice for discourse , praeterea nil ; and all nose ( as he said ) for censoriousness . tongilianus habet nasum scio , non nego ; sed jam nil praeter nasum tongilianus habet . 2 higher thoughts of christ are a faire sign of a higher growth . ille se plurimum profecisse sciat , cui christus valde placuerit . grow in grace and in the knowledge of our lord iesus christ. paul had outgrown all pharisees , and his own righteousnesse , and was come to a high pitch , when he counted all losse and dung to the excellency of the knowledge of iesus christ. the man that stands on earth thinks earth only great , but sun and stars little ; were he lifted up to them , earth would seem nothing ( lesse then a punctulum ) and they only great . our owne graces and duties seem only great to him that is ignorant of christ and his righteousness . 3 lower thoughts of self , is ever a signe not of a lower christian , but of the growing and growne christian. his expressions , are , icount not my self perfect , i have not yet attained , i am more brutish then any man , i have not the understanding of a man , i am lesse then the least of all saints , lesse then the least of thy mercies . much humility argues much sincerity . god gives grace to humility , humility gives rooting to grace . 4. strong laborious desires argue much grace . our perfection here is but in desires , desires are infinite when duties are defective . god measures men by their desires , not deeds the desire of a man is his kindnesse . the godly boast more of their desires then any thing else ▪ i desire to fear thy name . vehement desires one of the best signes of saving grace ; but they must be laborious desires , not lazy wishes , through desire a man separateth himself , and intermedleth with all wisdom . but there are lazy desires which hell is paved with and full of , the desire of the sluggard killeth him . 5 the growne person can climb over greatest difficulty , in the name and strength of god go out against goliahs or anakims . with rams horns and faith blow down jericho's walls ; with the rod of god divide the sea ; as samson ( when he could not find the key , carryes away the gates ) is not discouraged with difficulties ; but emboldned , swims against stream ; dares venture , if called , as peter , to go upon the waters , or into the fire , or lions den ; answers all objections with gods command , promise , and omnipotency . abraham was growne strong when he could believe against faith ; hope above hope , neither stagger at promise through unbelief , nor precept by disobedience , but resolved all into jehovah-jireh : he would not dispute commands , nor question promises ; he had learned to believe and obey when god spake , with an implicite faith , and blind obedience . he could not unty the knot , and make promises and precepts agree ; he knew he who gave both , could . endeavors , faith , obedience belong to us , issues to god. oh strange logick ● grace hath learned to deduce strong conclusions out of weak premises , and happy out of sad . if the major be , my strength and my heart faileth ; and the minor , there is no blossome in the fig-tree , nor fruit in the vine , &c. yet his conclusion is firm and undenyable , the lord is the strength of my heart , and my portion for ever : or , yet will i rejoyce in the god of my saltion . and if there be more in the conclusion then in the premises , it is the better ; god comes ever in the conclusion . 6 where labour is but an exercise , there is growth and strength . to a weak one , exercise is hard labour , as to a child to go alone ; to a sick man to go cross his chamber . if we are out of breath when we begin a duty , and give over , what strength ? revelat . 2. 2 , 3. thou hast laboured and not fainted . 7 when men leave their wonted fallings , they are grown stronger and better . the weak unwary child gets many a fall and knock , but as hee growes stronger , hee fals seldomer , and becomes more cautelous . 8 when a man can bear a heavy burden and not stoop or faint . 1. of affliction from gods hand : if thou faint in the day of adversity , thy strength is small . 2 of provocation from mans . david was a high grown saint , that he could hear shimei curse , yet not be distempered . that sword is of good mettle that snaps not in pieces when bent , or stands not bent . 9 a good stomack is an excellent signe of growth . children growing are ever eating , their heat is much . men grown eat heartily , more then the child . the new born babe desires the sincere milk of the word that he may grow thereby . and the man-grown-christian desires with his saviour , the strong meat ; with desire have i desired to eat the passeover before i suffer . 2 hinderances of growth . 1 idlenesse never comes to good . the diligent handmaketh rich . to him that hath shall be given , and he shall have more abundantly . the talent was doubled by industry , forfeited by slothfulnesse . milo putting out his strength daily to carry his calfe , had strength to carry it when an oxe . stir up the gift of god which is in thee . 2 over much earthly activity is as bad . the thornes choak the word : the farm and oxen make christs plough to stand still . earths best are heavens worst husbands . hell is full of good and bad husbands both . some of the sons of sodom were very idle fellowes , minding nothing but eating , drinking and tippling ; some were great husbands , building , planting , buying , selling . both perished together . the interposition of the earth eclipseth the moon , depriving it of the light of the sun. if the world get between christ and thy heart , all is gone . 3 pride is a blasting east wind , which destroyes grace , and breeds those caterpillars , which destroye both leaf and blossom . this is to the soul not as a disease , but poison ; diseases stop growth , poison takes away life , ( though taken in meat or cordials . ) pride is poison to grace , death to the soul ( though it be taken in the best duties and parts . ) this destroyed the angelical nature , when spiritual pride got into heaven . it infected the humane , till then in innocency . it is a ●anker oft bred in the fairest rose , but destroys it . the divel seeks to get into his service the best wits , choicest parts , greatest scholers , and by pride he makes them sure . what drew arius , paulus samosatenus , novatus , &c. into their schismes and pestilent heresies ? but their pride and arrogancy . 4. evil company is as great a hinderance to growth in grace as any of the former . we may compare these four to those four devourers , that which the palmer worm ( of idlenesse ) hath left , hath the lo●ust ( of worldly activenesse ) eaten ; that which that locust hath left , hath the canker ( of pride ) eaten ; and what that cankerworm hath left , hath this caterpillar ( of ill company ) quite eaten . or else to those four destroyers , the sword , famine , pestilence , and ( this ill company worst of all ) the evil beasts . oh inimica amicitia ! austin cryes out upon it . judas took no hurt in the apostles society , yet among the high priests he was undone . peter sitting by the high priests fire , fell in and burnt himself . lo● had perished in sodom , had he not hasted out . nothing brings the plague so soon , as eating , drinking , and conversing with the infected . nebuchadnezzar became a beast , by conversing with beasts ; and man turns to earth lying in the earth . such as the company , such is , or shortly will be the man. worldly company will make thee worldly ; profane , profane ; corrupt company opinionative and erroneous . satan and his black retinue come out in dances to meet this their great champion singing . pride and other commanders have slaine their thousands ; but good fellowship ( otherwise called , ill society ) hath slain his ten thousands . other sins send men single to hell ; this as phinehas javelin , strikes two dead at one stroke ; or as samsons jaw-bone , layes heaps upon heaps . 5 any raigning sin hinders growth . if the worshipper comes with idols in his heart , his inquiry after god will not profit . many complain of the minister , they cannot profit by him ; their idols cause it . ahab could neither pro●it by elijah , nor micajah , not one good sermon from them both . judas might be with christ all his dayes , yet not profit ; he was a thief and a hypocrite . nor could herod profit by john baptist. herodias , the right eye that caused him to offend , should have been plucked out . it is the physicians aphorisme , corrupt bodyes , the more they are fed , the more they are corrupted . therefore peters prescript is to lay aside all malice , guile , hypocrisies , &c. before you come to the sincere milk of the word , if you would grow thereby . 6 an ill dyet , or an ill ministry . would you grow without meat , or by eating unwholsom , flatulent , or poisoned meat ? take ●eed o● such a ministry : and fix thy selfe under that godly minister whom god hath set over thee in the lord. we will not have our child suck every nurse , nor doth the often changing the nurse benefit , but endanger the child . be not carryed about with divers and strange doctrines . but take heed how and what , and whom you hear . 7 intermitting duties . pray without ●easing , quench not the spirit , despise not prophecying : neglect not the gift that is in thee ; forsake not the assembling of your selves together . intermitting duties for two or three dayes , is like intermitting meat for as long a time . the amalakitish servant was taken up fainting , but when he had eaten againe , his spirit came to him again . we need duties to keep grace and soul together , as much as meat to keep life and soul together . when the candle is newly blown out , you may easily blow it in again , but when the fire is out , no blowing can light it . when wee goe from duty to duty , the heart is kept burning ; when we let grace dy for want of present blowing up , we are insensibly hardned and grace decayes . 8 self sufficiency . there is more hope of a fool , then of him that is wise in his own conceit . he that thinks he hath already attained , seeks to go no further . he that thinks he hath learning , wisdom , riches enough to serve his turne , gives over the wise mans seeking and intermeddling with all wisdom . the emptiest vine brings forth most fruit to it self . 3 helps to growth . 1 thou must be the plant which god hath planted . he is the only husbandman , we are gods husbandry . every plant which his right hand hath not planted , at length is rooted up . nature , art , education , industry , all moral perswasions make not a heavenly plant . flesh and bloud did nothing to peter , but the father which is in heaven . 2 as planted by the fathers hand , so ingrafted into christs root . therefore is the branches fruitfulnesse ascribed to a double cause . 1 the fathers pruning and purging : every branch that beareth fruit he● purgeth , that it may bear much fruit . 2 to our insition into , and abiding in christ. hee that abideth in me and i in him , the same bringeth forth much fruit ; for without me ye can doe nothing . those parts of the tree which are nearest the root are biggest , those twigs which furthest off , least . 3 the spirit of god hath the third hand in a christians growth . when the spirit breathed on the dry bones , they stood up , and became an army . saul , when the spirit came upon him , had another heart , became another man. the apostles were well grown before , but when the holy ghost came upon them , then they grew mightily ; pray , blow o north wind , and breath thou south wind , that the spices of my garden may flow . 4 to hold communion with the body as well as with the head , that being knit together by those mystical bonds and joynts , there may be an increase in the body to the edifying of it self in love . yea , that it may increase with the increase of god ( a divine and admirable increase . ) the branch cut off from the arm of the tree , is cut off from the root also , and withers . the sheep straying from the flock is devoured , safe when it abides with his fellowes , then the shepherds eye is upon it . 5 to attend upon living and lively ordinances . the tree of life growes close by the river of the water of life , no where else . 6 a good depth of mortification to begin withal . the ground deep ploughed retaineth the seed and gives it root ; the stony for lack of this depth withered . mark it while you will , the well seasoned christian with mortification , seldom warps and shrinks ; but your flashy , high flown spirits , over filled with joy at first . the meat well powdered with salt , keeps long sweet ; without , it corrupts and putrifies . 7. a good measure of humility . god giveth more grace to the humble . the low valleys are ever more rich then the lofty hils . trees in time of drought wither not because of deep roots , when as the corn and grasse burn quite away . 8. sincerity makes to grow up to him in all things who is the head . this the nutritive grace . mortification prepares the way for humility , humility for sincerity , sincerity for growth , growth for perseverance , perseverance for the crowne . faith is the mother or seed grace ; mortification the planting or ploughing grace , humility the rooting grace , sincerity the watering grace , perseverance the crowning grace . sincerity makes grace to be , and makes grace to grow : without sincerity no grace is , only seems : faith is not faith without sincerity , repentance no true repentance ; prayer no prayer . and without sincerity grace thrives not , but decayes , wanting what should water and nourish . the life and growth of all grace is bound up in the life of sincerity . 9. lastly , but especially , wait and pray for the rising of the sun of righteousnesse , for a further and fuller manifestation of christ to thy soule : when christ came in to thomas , and took him by the hand , he raised him from the lowest pit of unbeliefe and doubting , to the highest pitch of confidence and rejoycing . my lord and my god. the sun returning , makes the trees shoote again at spring , which grew not all winter . let me adde a few motives to seek after a growth . the husbandman loves to go out to see his corn grow in the field ; the mother how her child comes on at nurse , the father his son at school . the first motive . this an argument of truth , how differs the living child from the dead , the picture from a true man but in growth ? where you see not growth suspect truth . 2 there is a perfection attainable here . as many as are perfect , let us be thus minded , phil. 3. 15. that is , 1. a perfection comparative ( with others that fall short ) , not absolute . the stars compared with the other parts of heaven are perfect lights , with the sun are darknesse . saints compared with other men are lights , but with christ they are but darkness . 2 in desires , endeavors in voto : the godly have weak performances , strong desires , are stinted and bounded in their doings , but their desires are boundlesse , aspiring , infinite . 3 they have an inchoated , not complete perfection , as a child in his parts , which daily receive a growth . we must labour after such a perfection as we are capable of . the child cannot speak when born ; first he gets one word , then another , then all his native language perfectly ; so must we be growing . all natures works tend to it . the child grows first in stature , when no more in stature , then in strength ; when no more in strength , then in judgment ; when no more in judgement , then in affection , then in grace . sin stayes not till it come to its unhappy perfection , and shall grace stop in the middle ? shall the tares ripen for the fire , and not the wheat for the garner ? 3 there is no perfection here ; viz. actual , absolute , complete . this contradicts not , but fortifies the former motive . as many of us as are perfect , phil. 3. 15. yet ver . 12 he puts not himself into that number , i have not yet attained , i am not yet perfect ; therefore follow the harder after it . if i were at the race end , i might rest ; i am but entered , therefore must look forward , not backward . the water runs out of the springs , and stops not till it come together and makes a river , the river stayes not till it comes to the sea ; there is his fulnesse . our measure and pitch is to do the will of god on earth as it is in heaven : and our pattern , be perfect as your father in heaven is perfect . be holy as god is holy ; which because wee can never reach , we must be still striving after . the body at length comes to his growth , the soul never in this life . the christian herein like the crocodile , which ceaseth not to grow till it cease to live . therefore the godly is described , thirsting after righteousnesse . the greedy worldlings desires after riches are enlarged as hell , and the desires of the godly after grace are enlarged as heaven . another saith , had i so much grace i should be satisfied . be thankful for the least , be not satisfied with the most grace . the godly at first saith , oh that i had knowledge ; after , what will knowledg do without repentance ? when he hath repentance , yet i want faith ; when faith , i would have more ; when more , i would have assurance ; when assurance , i thirst still , i would have christ ; more union , more communion . when christ on earth , he longs to be with christ in heaven . the young christian is like the young house-keeper , who thinks a few things go to furnish and keep a house ; but the well experienced christian ( like the old house-keeper ) findes much to do about a house , many things wanting , many decaying . 4 non progredi , est regredi . if wee go not forward we go backward ; and this motus recessus , is ever motus trepidationis , a sad and dreadful motion : god hath made all creatures to go forward , that is a handsom motion ; to go backward how unhandsome is it ! the spirit moved the wheeles ever forward , never backward . the sun rising gets heat and strength till noon , when it declines night hastens on ; at spring it goes higher every day , and makes dayes longer till it comes to the tropick or solstice , then farewel spring ; autumn and winter hastens . the sun once stood still , but it was prodigious and fatal to the enemies of god ; once went back , and was a signe of recovery . our sun neither stands nor goes back but is alway ominous . 5 this the only way to be secured from the incursion of error and prevailing impieties . that ye be not drawne away from your stedfastnesse into the error of the wicked , grow in grace , is saint peters antidote . when was solomon drawn to commit or permit those foul idolatries , and tolerate all those new religions , but when he cooled in his love , and was declined ? the man and beast seldom falls going up hill , usually downe hill ; the carters proverb , when did cart overthrow up hill ? take heed how you descend . those that were made a prey to house-creeping and house-subverting seducers , were only such as had made no proficiency ; but learning and learning , and never able to come to the grounded knowledge of the truth ; leave off growth in strictness , and the next error carries thee away . 6 those may be able to look christ in the face at death and judgement , who have been growing ; you come behind in no gift , waiting for the coming of christ. a little grace is enough to begin the world with , not to dye with . one talent serves to begin with , one talent bad to appear with . if th●se be in you and abound , — then shall an abundant entrance be ministred to you into the kingdome of god : we are apt to say , if i once have true grace , i shall be safe ; away dispaire ; take heed of saying , away diligence too . a little grace may bring thee to glory , a little brings none to god , phil. 1 , 11. and wilt thou set thy glory in opposition to gods glory ? a little may bring thee into heaven when thou diest , much would bring heaven into thee while thou livest . some truly righteous are saved with a vix , and in their own apprehensions oft with a ne vix quidem , scarcely or hardly saved , as through fire ; but these with an euge bone serve . the man grown in grace is the great man in gods books : jobs goodnesse is set down in gods inventory before his goods ; that he was a perfect man , is set down before his so many thousands . what a poor inventory is there , where you can only say , imprimis so many thousands per annum ; item so many children : no imprimis a perfect man , a grown christian ? somewhat like that short chronicle of that long lived methuselah , he lived nine hundred sixty nine years , begat sons and daughters , and dyed . that is a better memorial of samuels and john baptists childhood , then of such an old age ; the child grew , and was strong in spirit , luke 1. 80. samuel grew , and the lord was with him . 1 sam. 3. 19. obj. i shall only resolve one great question , and troublous case of conscience , and conclude ; i grow not at all in grace , i fear i never had truth , what will become of me ? answ. this is as weighty and sad an objection as can be made , yet is frequently the complaint of many gracious hearts , no where more need of a wary answer . 1 it may be thou sayest true , then is thy case sad . it is a fearful case to go back : it is a fearful curse if god say , let him be filthy still , never let fruit grow more on that tree : let neither dew nor rain be upon the mountaines of gilb●a . 2 thou maist be mistaken , for as all doe not grow who say they do ; so all are not growing back who fear they are . hypocrites make their phylacteryes broader , godly men often make their evidences of heaven narrower then others . 1 we see not that growth which is really ▪ growth is insensible , not momentaneous . the sun we know moves , but we perceive it not moving . the blade growes but imperceptibly , not so fast , but though the husbandman rise every night , and see it every day , he sees not how it grows . little children , if we be a while from them , we see they have grown , but they with them discern not when . others that converse with us can discern more then our selves . 2 growth is usually more sensible at the first conversion then after . children grow faster at their birth , then they do all their life again . the sun is more easily observed to move after his first rising then at noon , yet moveth still . the new marryed persons may shew more fondness , yet have the same or greater love continuing to their dying day . 3 god gives not the like measure of grace to all , therefore though thou come short of anothers measure , yet thou maist be a good proficient . god doth stint each man with his measure of faith , one man two talents , another five , another ten , to each according to their ability , not his ability , but according to his own wisdom , not haply according to theirs . the lord expects not of all alike . he gives not grace by the omer , as hee did manna , to every man his omer , none more , none lesse . gods church is not like an army , wherein only valiant men are listed , all perfect saints , men of statu●e ; but as an army in another respect , where are a few commanders , and many common soldiers . thou hast the measure which god hath dealt thee , as well as the ablest christian. the good ground brought forth some sixty , some thirty , some an hundred , not all alike . god requireth not the like rate and measure of grace in all , as he did the like ransome ▪ mony from each israelite , the rich should not give more , the poor less , ( ●n embleme of the same price of redemption payed by christ for richer and poorer believers ; ) but as he did for sacrifices , he that could not go to the price of a greater sacrifice , might bring his lamb , if not that , a paire of turtle doves or two young pigeons . there are mites in gods treasury , as well as talents . 4 there may be a stop at present , yet in order to growth , by some disease and hinderance . children under a fit of sicknesse , grow not at present , but shoot the more after . the children of israel went not alwayes forward towards canaan , but about and about ; sometimes stayed , sometimes went backward ; but at last , after many a weary step in a way they knew not , they were possessed of canaan . godly ones may under temptation or desertion be as the trees in winter , lose their summer leaves and fruit , but the life is hid in the root . godly may lose the measure of their comfort and sense of gods favour , but grow in experience , humility , selfe denyal , poverty of spirit , and love to christ. 5 there may be a growing in one kind when not in another : look well and you may find it . if you grow not upwards as trees in blossomes ( which oft kill the tree ) you may grow downwards . be not high minded but deep rooted . all growth is not in knowledge , or comfort , or faith , but if we grow judicious , solid , serious , experienced . if we grow not in joy , if in spiritual sorrow , if we act not faith at present so lively , if we are exercising repentance , it is as well . graces as stars , are not all seen together , but take their turnes ; some setting , others rising ; some in the meridian when others out of sight . god sometimes puts upon the exercise of faith , sometimes of patience , sometimes of zeal , sometimes of meeknesse , sometimes it is high water with flouds of godly sorrow , and joy at an ebb ; sometimes springs and rivers of fresh joy carry away all the salt waters of sorrow ; heavyness over night , joy in the morning . 6 the soul often sympathizeth with the body and mind in their natural or accidental distempers ; melancholy humours abounding in the body , or melancholy passions in the mind , damp and cloud the present actings of grace in the soul : as the sun when thick clouds cover it , is not seen at present , though it be at the same time in his height . 7 grace is not alwayes decaying when there are new eruptions of old corruptions . paul is led captive into sin ( pugna coesus , non praelio victus , ) yet recovers himself and conquers . the christian soldier is dismounted and throwne beside his confidence , and fighting on his knees , overcomes his enemy . pride is such a wild beast , and such an enemy to grace , that god leaves the canaanite within us to learn us war , that it should not rise up against us to destroy us . as the wise physician leaves his patient to conflict with a lesse distemper , to break the force of a mortal disease . object . but i have had stronger and more stirring desires formerly : i am cold and flat to what i was : is not this a decay ? answ , 1 there are at first legal stirrings raised from the lawes terrors ; and heightned by the quicknesse and sharpnesse of strong convictions , which gall and wound the conscience ; such a one is as on a rack , he roars , cryes out , takes on , he hath drops of gods wrath falling on him , which puts him into a flame ( as one in a feaver , who cryes out , drink , drink . ) this is a diseased , not right thirst . and there are evangelical stirrings and desires begotten by the spirit , raised by the gospel , cherished by the promise . these are not so loud , turbulent , make not like noise , but argue more grace . the former said , give me ease , i am sick , i am damned , give me a pardon , or i dye . this saith , give me grace , let me have christ , let me be renewed , or i dy . there was more of selfe-love in those first desires , more of love to god in these . 2 hast thou not , 1. bemoyled and bemired thy selfe with the world ? we cannnot both prize christ and mammon , grow in grace and wealth . the stomack that feeds on coals and ashes , and such trash , must needs forsake his meat . 2 or hath not spiritual pride given thee a fall ? thou seest not that need of dependance on god , use of ordinances , frequency of duties , but art in conceit above all . take away the wood , the fire goes out . 3 happly thou hast obtained thy desire . why should the sponse seek , fear , be so solicitous , when she hath found her beloved , as when she mist him ? shall the children of the bride-chamber mourn when the bridegroom is with them ? say to thy soul , now return to thy rest . the flouds stop their course when come to the sea. the stone rests when at the center . hope deferred makes heart sicl , desire obtained is a tree of life . a poor man condemned to dy , falls down , intreats , weeps , cryes out for his life ; it is granted , he kisseth the pardon , blesseth the prince , thanketh his friends , he leaps , joyes , praiseth god. a month after , this man is not so full of joy , or grief , or care , yet his life is as dear to him as ever it was . 4 thou hast more work to do then thou couldest apprehend . thy desires are divided into many streames , which then were confined to one object . then thou more earnestly thirstedst after knowledge , prayedst more for pardon , now more for a broken heart , increase of faith , power against this lust , skil to manage this calling , that business , and to look to the whole charge of god , and the whole armour of a christian. one work in hand goes on faster , but when wee must use the sword and trowel , fight and build , this church work goes slowly an end . object . 3. but my desires are not uniform , equal , sometimes up , sometimes down ; i know not what to think on it . resp. this may bee , and yet all well . 1 this may come from the different actings and assistance of the spirit , which is a free agent , as the wind blowes sometimes higher , then the ship moves faster . the spirit is not as fire or other natural agents , which alway act to the utmost of their activity : fire burns as much as it can at all times : the spirit not so , but as it pleaseth ; when the spirit moved the wheels , they moved ; when it stood , they stood . when the spirit of god came upon samson , he was more then a man , when the spirit departed he became like another man. 2 faith acts differently , and the affections are raised or abated according to the actings of faith. the more faith is acted in the perswasion of the love of god , the more thou lovest , prayest , obeyest , &c. 3 thy mind is better prepared by spiritual meditation , therefore thou art more affected ; at another time thou hast slackned thy thoughts , and thou art more dull . 4 is not thy body or mind distempered with melancholy ? this makes thee as blind samson to the philistins , sport for satan . luther was wont to call the melancholy head , the divels bath , where he could cool and refresh himselfe . there are two sights , which above all other please satan : 1. to see a wicked man merry . 2. a godly man sad . he reckons himselfe sure of both when he seeth them thus . object . but i find those corruptions in my heart which i never suspected , what a sad growth is this ? answ. as the day lengthens the cold strengthens . when thou wast alive without the law and thy sins , thou wast dead really ; when sin revives thou art alive . as sin reigned unto death , so grace by righteousness reigneth to eternal life . there may be these two opposite kings in one kingdome , reigning sin , ( or raging rather ) and grace reigning ; death and life reigning ; sin and death reigne in thy apprehension , grace and life in gods intention . where sin aboundeth most , grace aboundeth the more in one sense ; that is , grace is seen and set out the more to pardon so much sin . so in another sense it is as true , where grace abounds most , sin abounds the more in making opposition so new , so great , so strange against grace . doubtlesse the greatest scholers have the greatest doubts and objections , which they cannot answer , and the highest saints have the sorest temptations . the more the spirit lusteth against the flesh , the more the flesh lusteth against the spirit . but what doth thy resisting of sin , lamenting for it , watching and praying against it signifie , but that thou art fighting the lords battles ? and thou must never think of putting off thy harnesse till death . there is no triumphant church on earth , all the saints are militant . we must not look to see the egyptians ▪ drowned till we are on the other side the red sea . it is enough if the lord keep a distance between them and us here , that they may not come so neer as to overcome us , though in continual sight to terrifie us . sin hath received his deaths wound by christ his death , and the law of the spirit of life in jesus christ , but in the grave it is not ; on the crosse it is , but it is long a dying ( as if it had nine lives , as we say ) the legs and armes of it are broken ; it can never come downe ( it is fast nayled ) to rule over thee ; dying it is , not dead ; but shortly what is now dying , thou shall see dead ; and what now thou seest on the cross , thou shalt see in his grave ; when sin and death and hell shal be cast into the lake of fire . all swallowed up in victory . lastly , this and all the other promises shall bee fulfilled at death , then shall be the great shooting of the departing soul , as of the bodyes at the departure : then shall what is imperfect bee done away ; or rather made perfect . therefore in this case i conclude with the angels words to daniel , go thy way daniel , for the words are closed up , and sealed till the time of the end . many of the choicest and greatest promises concerning the church are sealed up and closed ( unfulfilled ) till the end of the world . and the best and richest promises made to the saints are sealed , closed up , not perfectly fulfilled till the end of their life ; among which this is one great and glorious one . etiam veni domine iesu. the table . the introduction to , and opening of the text page 1 chap. 1 that christ is to the church what the sun is to the world 6 this prosecuted , in shewing , 1-a likenesse : 2 unlikeness between christ and the sun 8 chap. 2 the likeness between christ and the sun , in five particulars ; viz. 1 their essence , 2 attributes : 3 properties : 4 effects : 5 accidents . of the agreement in their essence . 8 , &c chap. 3 the agreement between christ and the sun in their attributes , whereof , 1 some incommunicable : 2 some communicable unity the first incommunicable attribute 13 chap. 4 omniscience the second incommunicable attribute . 19 chap. 5. the suns omnipresence a shadow of christs 25 chap. 6. the suns omni-influence a fourth incommunicable attribute 28 chap. 7. perfection another incommunicable attribute 39 chap. 8 unchangeableness the last incommunicable attribute 42 chap. 9. communicativeness a communicative attribute 47 chap. 10 of several properties in the sun as a resemblance of christ , whereof greatness the first 60 chap. 11 glory a second property 68 chap. 12. light the third property 71 chap. 13 warmth the fourth property 93 nine effects in the suns warmth , the like whereof in christ , 96 , 97 & seq . the vast difference between christs teaching and mans 100 the difference between comforts given by christ ; and those flowing from the creature , shewed in nine particulars 123 chap. 14. the suns regency a shadow of christs , alike in seven particulars 109 how the sun is said to rule ? how said to be for a sign . iudiciary astrology condemned 115 , 116 chap. 15 the suns activity and motion the last property alike in seven particulars 118 chap. 16 the fourth agreement between christ and the sun in their like effects 132 alike in nine effects ibid chap. 17 their likenesse in their accidents 137 whereof , 1 one greater , viz. the suns eclipse , wherein a likenesse in nine particulars ibid 2 many lesse accidents : eleven mentioned 141 chap. 18 the unlikeness and disagreement between christ and the sun in ten particulars 147 chap. 19 the second main proposition , that christ is the sun of righteousness 150 three things opened . 1 how christ is said to be righteous or righteousnesse . 1. in respect of 1. his person . 2. his office 151 2 what righteousnesse we have by christ ? a twofold righteousnesse 152 sundry theses or aphorisms of righteousnesse 154 3 how and why called the sun of righteousness ? shewed in three particulars 155 mans best righteousnesse like the moon at ful ; in six parlars 156 four things done in israels solemn expiation day 157 four notes of such to whom christ is made righteousness 161 five golden chains laid down in scripture ; viz. 1 of decrees : 2. graces : 3 duties : 4 beatitudes : 5. priviledges 163 a fourfold unsafe righteousnesse ; 1 seeming , not real ▪ 2 semi-righteousness , not complete : 3 decaying , not persevered in . 4 relyed upon , not disclaimed 166 a fourfold good and necessary righteousnesse . 1 : moral , or of nations . 2 legal , or of duties . 3 evangelical , or of graces . 4 divine , or of faith 167 chap. 20 the third main doctrine , that all the godly are such as fear gods name 171 godly subject to a threefold fear : 1 natural . 2. inordinate . 3. religious 172 religious fear hath a double object . 1 evil , 2 good evil to be feared with fear of abhorrence 173 good with fear of reverence 174 reverential fear twofold . 1. of lowest saints arguing lesse perfection . 2 of greater perfection and the highest saints 175 religious fear , 1 the initial grace 176 2 the lasting grace 178 3 the lowest grace 179 4 the constant frame of the new heart 180 all christians are not of one stature 181 the safety of such who have only this grace of holy fear 182 eight notes of holy fear 185 god takes notice of the least grace and lowest measures in his servants 186 eight objections answered . 1 i have no grace . answ. 1 godly ones ever have low thoughts of themselves 188 2 not alwaies equal judges in their own case 189 3 it is possible to have true grace , and be ignorant of it ibid. 4 god can espy grace where we espy nothing but sin 190 three gospel graces cover all sin : 1 repentance : 2 faith : 3 sincerity 191 object . 2. no grace because so little , answered 194 object . 3 no grace because no growth 195 object . 4 no grace , because no parts ibid. object . 5 no grace , because no more comfort 196 object . 6 no grace , because so many fears 197 object . 7 no grace , because so many temptations 197 object . 8 no grace , because such corruptions 198 three things hard to determine 199 eight kind of sins destroy not sanctification , lessen not iustification , hinder not salvation , observed out of rom. 7. 199 , 200 seven other sins neither destroying grace , nor depriving of glory 204 chap. 21. the fourth main proposition , that christ shall certainly and timely arise upon all such as fear his name 207 seven positions implyed 208 the reasons , 1 partly from somewhat in god ; viz. 1. his power . 2 his promise to back his power . 3 his love which confirmeth his promise . 4 his glory which engageth all 210 2 partly from somewhat in the godly , 1 their prayers . 2 miseries . 3 graces 2●1 quest. when shall this promise be fulfilled , or what is the time of this sun rising ? 212 dispensations of grace and comfort various , not like the dispensations or operations of nature ibid the four notable and great dayes of the lord all unknown , 213 nine special times when this promise fulfilled 215 the godly may meet with sad times 220 the godly may expect glorious times 221 two glorious times to be expected ibid the foundation of all sound hope laid in grace 222 the great difference , 1 between the sorrow in the godly and in the wicked ibid. ● in their comforts ; set out in six particulars 224 the godly to expect and pray for the accomplishment of this promise 225 chap. 22 of christ his healing all the soul diseases of his people 229 the many and various soul diseases of the godly ibid. five sad but common diseases of all the godly 231 three extraordinary diseases of some godly ones 232 three reasons of the point 234 this healing implieth six things 237 four means christ useth to heal the soul 238 quest. whence is it that many complain they are not healed ? 242 ans. 1. it may be their sin , from a fivefold default . ibid 2 or is their mistake . a threefold mistake of the godly 244 christ is not one benefit but many 246 no mans case desperate 248 how are we bound to blesse god for christ ? ibid. five directions to get spiritual health 249 chap. 23 the gracious heart can read christ and self in every creature 254 a threefold good use of the creature ibid a fourth sinful use made of the creature 256 the last doctrine , that all the godly in whom christ hath begun a good work shall come to an excellent growth in due time 257 three especial growths or growing times to the godly 258 two growths more easily discernable ibid. a third growth not so perceptible 259 a fourfold growth in the godly ibid. 1 in grace ; in five particulars 260 2 in comforts 262 3 in experiences 263 4 in acceptableness 264 three reasons of the point 265 thankfulness for grace bestowed 267 five motives to this thankfulness . ibid. three sorts reproved : 1. such as grow not at all 268 2 such as grow from evil to evil 269 3 such who grow from good to evil 270 enquiry and examination of growth 271 nine notes of growth 273 eight hinderances to spiritual growth 277 nine helps to growth 281 six motives to growth 284 that sad objection of many of the godly who complaine of their non proficiency and want of growth . 288 seven considerations laid downe in answer to this objection 289 object . 2. i feel a decay , i have not such life , or lively stirrings of grace as formerly 292 four things in answer thereunto . 293 object . 3. my desires are not alike and uniform , but unconstant 294 four things in answer to such a case ibid. object . 4 i find more curruption in my heart beyond all imagination . 295 two things in answer thereunto 296 finis . errata quomodo corrigenda . reader , if thou be not ingenuous , thou hast greater faults of thy own to look over ; and if thou bee , greater of mine then litteral or vocular to overlook ; pass by anothers , amend thy own : but think not to mend thy own at the end of thy death-book , but have a care to avoid or amend them all along in thy book of life , so wilt thou be sure to — farewell . notes, typically marginal, from the original text notes for div a59622-e1020 melius est nihil omnino scire , ne quidem unam causam eorum quae facta sun● , cur factum , & credere deo & perseverare in ejus dilectione , quae hominem vivificat , nec aliud inquirere ad scientiam nisi iesum christum filium dei qui pro nobis crucifixus est , quam per quaestionum subtilitates , & multiloquium in impietatem cadere . irenaeus . mitah 5. 2 hebrews 13 , 8 notes for div a59622-e1450 malachi . i. angelus . mal. 3. 1. ma● . 1. 2. mal. 4. 5. matth. 11. 14. luke 116 , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adonai is given to god 134 times in the old testament , signifies that god is he who as a pillar sustains all . so christ. heb. 1. 3. rom. 11. ● . heb. 9. hos. 14. 2. heb. 13. 15. doct. 1. parelius est reflexio radiorum solis in nube densa et aequabili , quae ad latus solis existit , et lanquam speculum solis radios recipit , coloremque ejus inde r●fert . isa. 9 6. job . 15 , 15. 1 sam. 10. 23. 2 sam. 14. 25. applicat . naturam non vocat ipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed cer●as ( ut ita loquar ) qualitates , quas dei virtus in nobis efficit . ergo impii et ridiculi sunt qui ex ●oc loco transfu sionem divina essentiae in nos imaginantur ut impius ille ser●etus prafractè ad mortem usque defendit . bez ann in . lo●um . joh. 6. 70. heb. 1. 3. ci●●● . eph. 1. 10. col. 1. 1 tim. 2. ● . act. 4 , 12. heb. 10 , 14. 1 john 5. 7. unum sunt viz. essentiâ , non unus , viz. personâ . uni● personalis , non personarum ; naturarum , non naturali● . trel●at . ezek. 1. 20. 2 chron. 5. 13 josh. 6. 20. cant. 6. 10. act. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. 4 32. psal. 19 , 6. prov. 15. 3. heb. 4. 13. job . 34. 22. applicat . 1. matth. 6. psal. 83. 3. gen. 6. 16. john 1 4● . luke 19 4. luke 18. 1 cor. 4 5. 1 king. 6. 4. applicat . 2 psal. 94 7 and ●● ▪ ●● . job . ●2 . 13 ▪ 14. psal. 94. 8 , 9. zeph. 1. 12. 1 sam. 28. 15. prov. 11. 4. applicat . du barte● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . john 1. 14 matth. 28. 20. and 18. 20. applicat . ezek. 8. 12. and 9. 9. rom. 1. 20. rev. chap. 2 , 3. gen. 31. 49. 50 psal. 3● . cant. 1. 4. 1 pet. 1. 7. isai. 55. 13. isai 60. 17. applicat . 1. eph. 1. 23 , and 4. 10. col. 3. 11. col 3. 11. job . 36. 32. cant. 1. 4. use 2. john. 16. 7. ex●d . 1● 25 2 king. 2 21 gen. 5. 29. rom. 5 32 2 pet. 1. 3 1 cor. 3 21 use 4. matth. 13 11 m●th . 11. 25 1 cor. 1. 26 27 joh. 6. 37. 44. john 10. 28 , 29 luke 22. 31 , 32 2 cor. 12. 8 , 9. act. 22. 18. gal. ● . 8. 5. act. 17. ●8 . col. 1. 1● . john. 19. 1● . 2 sam. 16. 1● . rom. 9. 20 , 21. rev. 1. 13 ezek. 18. 29 acts 16. and 5. 33 and 7 , 54 1 cor. 1. 30 : col. 2. 3. 9 nunquam novus , nunquam vetus , sempe● agens , sempe● quietus , colligens & non ●gens ●o●tans , & implans & protegens ; creans & nutriens & p●●ficiens ▪ qu●rens cum nil desit tihi . reddis debi●a , nulli debens ; do●●s omnia nihil perdens , aug. conf l. 1. ● . 4 amas nec aest●as ; zelas & s●securus es ; poenitette , & non doles ; iras●eris & tranquillus es . aug. ibid. applic. 1. recipis quod invenis , & non amittis ; nunquam inops , et gaudes lucris ; nunquam avarus & usuras exigas . idem job 35. 5. 6 , ● . job 35. 7 2 cor. 3. 10. exod. 37. 33. jer. 31. 35 , 36. jer. 33. 20 , 21 ferè quart● pars decessit ●ltitudini solis in margine eccentrici , qua res digna est admiratione , dubitari enim potest utrum propter senectam mundi delabatur sol factus languidior paulatim ruente naturá : an verò in senecta natura tanqu● effoeta opu● sit viciniore positu solis eam foventis . nam hoc tempore sol proprior est territ quam ptolomaei temporibu● milliaribus germanicis novem millibu● non gentis septuaginta sex . frigius l. 14. deut. 34. 7. and 8. 4. psalm 19 rom. 4 22 2 cor. 4 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 tim 1 16 1 chron. 16 41 2 chron. 7. 3 and 20 , 27 ezra 3 11 psal. 136 per totum . jer. 31 3 rom. 11 29 1 cor. 1. 8 , 9 1 thes. 5 14 2 tim. 2 19 rom. 11 1● rom. 3 3 2 tim. 2. 13 1 sam. 15 11 2 cor. 1. 20 rom. 4. 5 , 24 & 14. 4 isa. 64. 5. rev. 1. 13 luke 10. 6 de●t . 4. 19. eph. 4 8 john 1 16 matth. 28 19 mark 16. 15 applicat . 1. isa. 55 1 , 2 esther 2 luke 1 2● . psal. 130. 7. heb. 12. 22. 23 rev. 7 , 9 1 john 2. 2 2 peter 2. 5 ephes. 2. 12. rom. 11. 23 hos. 3. 4 , 3 isai. 53. 1● psal. 72 ● james 1. 5 luke 7 , 42. 1 kings 2. 20 esther 7. 2. mic●● 7 1● 2 kings 7. 8 1 sam. 14. 26 mark 8. 19 , 20 2 kings 4. 6 luke 15 17 luke 14. 22 heb. 5. 2 prov. 1 21 22 rom. 10 21 hos. 13 9 psal. 81 11 prov. 8 36 indulgentia tua justitia mea . bern. matth. 7 13 ephes. 17 col. 1 14 ephes. 5 25 john 10 15 ephes. 5 23 sol non omnes quos calefacit , illuminat . 2 cor. 4. 4. 1 cor. 15. 34. ephes. 5. 14. matth. 13. 15. matth. 11. 6. john 9. job . 12. 40. rom. 11. 8. cernitur ●●imorato contemplatore deus , just● sed occulte suo judicio reprobcrum , nec diluen● mala , nec acceptans bona ; insuper et corda indurans , ne forte doleant , et recipiscant , et convertantur , et sanet eos : et hoc non absque certa et aeterna ratione quod tanto formidolosius , quanto immobilius fixum erat in aeternitate . bern. isa. 42. 8. isa. 14. 12. 13. gen. 3 , 6. ezek , 28. 2 , 3. matth. 5. 48. est lucere vanum ardere parum , ardere et lucere perfectum . vae nobis si solum lux erimus dominus f●rvorem ab omnibus , splendorem non ita ●xigit bern. heb. 3. 1 pet. 4. 10. 2 cor. 12. 7. isa. 30. 26. 1 king. 13. 33 , 2 king. 17. 32. rev. 12. 1. 1 tim. 6. 18 , 18 rom. 12. 13. 2 cor. 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. paeraeus in gen. 1. 16 the la●e annotations of the bible in loc . du bartas . sith the least star that we perceive to shine abov● dispers'd in the arch chrystalline , ( if at the least star-clarks be credit worth ) is eighteen times bigger then all the earth . job 117 8 isaiah 40 15 revel . 10 5 isaiah 40 12 applicat . isai. 40 23 25 esther 7 2 sam. 13 16 ●eb . 10 2● ephes. 3. ● 2 sam. 23. 3 , 4 ezek , 28. 13 , 14 , 15. job 24 , 22 p●ov . 23. 5 amo● 3. 7 tu eras & aliud nihil , ande fecisti c●lum , & terram ; duo quaedam , unum prope te , alterum prope nihil . unum quo superior tu esses , alterum quo inferius nihil esset aug. conf. lib. 12 rev. 12 , 1 matth 13 43. matth. 17 2. 1 cor. 15. 41 2 cor. 3. 7. 1 king. 10. 5. dan. 10. 17. luke 1. 29 , 30 isa. 49. 7. isa. 6. 2. applicat . 1. john 19 col. 1 19 eph. 1 21 1 pet. 1. 12 discendi ●am fuit cupidus , ut mori fuit ipsi suave : modo ex dubiis questionibus in quibus sibi sa●isfacere non poterat se p●sset expedare . m●● . adam . s●l●m qui vid●●di 〈◊〉 causa est , ●●●ucri non p●ssamus ; radas acies submovetur ; obtatus in●uentis hebetatur ; et si diutius inspicias omnis visus extinguitur . qui ipsum solis artific●m , illum 〈◊〉 fontem poss●s sustinere , cum ●e an ejus ●alg●rib●● 〈◊〉 , à fulminibus abscondas . minut . faelix . act. 36. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . just. mart. exp. fid . john 1 4 9 & 8 12 , & 9 5 & 12 , 35 isa 426 ja● . ● 17 col. 1. 19. 1 tim. 6. 16. eph. 1 , 18. job . 38. 7. psal. 119. 105. 2 pet. 1. 2 sam. 23. 304 est lucere parum est ardere parum , ardere et lucere perfectum . vae n●bis filuxerim●● tantum . matth 5 1● phil. 2 15 16 john 1 john 15 ● john 6 32 john 1. 9 rom. 12 3 1 cor. 12 7 eph. 4 7 1 cor. 4 5 luke 16 16 2 thes. 3 ● . rev. 21 23 rom. 12 3. joh. 3. 34. acts 6 acts 13. 10. rom. 15. 14. plenitudo multiplex . 1 alia fontis , alia vasis . 2. alia capitis , alia membri . 3 , alia divinitatis , alia creaturae . 4. alia maris alia fluminis . 5. alia permaneus , alia tran●iens . 2 cor. 11. 13. matth. 13. 33 luke 5. 39. jerem. 6. 16 daniel 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jude v. 11 , 12 , 13 , 16 2 pet. 2. 17 , 18 jude v. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heri sa. crilegi , hodie sacrifici . hierom. 2 pet. 2. 22. opus est juvene medico novo coemiterio , novo theologo , novo inferno . luth. matth. 24 , 29 rev. 8. 10 and 9. 1 rev. 8 1● rev. 9 ● sai●h 8 ▪ 19. reas. 1. rev. 21. 2● 1 john 1. 6 acts 26. 1● 3 eph. 5. 13 rom. 7 9 4 john 11. 9 prov. 4. 19. 5 psa. 104. 22 , 2. phil. 2. 12. john 12. 35. 6 eccles. 11. 7 totus di●ideratissimus . jun. totus di●ideria . montanus . totus dulcedines . heb. applicat . 1 psal. 139. 7 , 8 , 9 col. 1 , 13 john 15 : psal , 104. 20. phil. 89. 15 phil. 1. 19. job 24. 17. 3 john 12. 35 matth. 8. 12 john 3. 19 john 6 39 2 pet. 1. 9. obs●urus locus est , tota vita homints . dies autem est p●●●a cognitio christi , vel vita illa ●●ata p●●● ha●● . qamdiu ig●tur his sumus . summ● utilitatis est scriptura . a●●● . in loc . ● tim 4 13. matth. 13 33. luke 24 45 eph. 4 , 11 , 12 , 13. heb. 8 11 heb. 3 13 heb. 10 24 heb. 13 22 eph. 5 john 6 27 john 16 26 1 john 2 26 john 1 5 luke 16 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 1 21 john 9 40 41 eph. 5 4 john 12 21 john 1 35 & 40 compared . matth. ●233 isa. 42 19 2● john 1. 17. sol non omnes quibus lucet etiam ●alefacit . john 14. 22 hebrews 6. 4. 2 kings 4. 31 isai. 64 , 1 , 2 , 3 john 14. 23. num. 9. 22 , 23 applicat . 1 sol non omnes calefacit quibus lucet : ibi instruimur , hîc afficimur . instructio facit doctiores , affectio sanctiore● . bernard . isaiah 55. ult . luke 24. 32 hosea 11. 4 deut. 33. 14 aurum optimum ac gemmas pre●iosissimas ad o●●um & meridi●m nasci ▪ cardan . oriens & africa minio & argento vivo caret . in s●ptentrione ferrum in ipsa superficie terrae , ita anrum ad meridiem in agris & arena pura reperitur . p●●v . 14. 13 exod. 32. judg. 9. 27 eccles. 7. 3 act. 9. 31 gal. 5. 22 job 20. 22 job . 13. 31 , 32 1 peter 4 , 14 judg. 9. 27 , 39 job 21 , 13 prov. 7. 22 jer. 51. 39 , 40 nehem. 8. 10 jer. 2. 24. and 22. 21 , 23 gen. 49. 22 gen. 16 cant. 4. 16. numb . 11. ● . isaiah 4 , 5. 6. cant. 2 , 11 , 12 gen. 1. 16. psal. 136. 8. isaiah 33. 22 james 4. 12. psalm 72. isa●ah 19. 11 1 cor. 15. 1 king 4. ad aquilonem positi corpore majores a● robustiores ; ad meridiem imbecilliores , aliis tamen ingenio praestant . sub tropicis supra modum atri , sub arcto fusco sunt colore . post ad gradum 60 rubicundi , ad 45 candidi , ad 30 flavescunt , australes nigros , septentrionales glaucos habent oculos . frigius de nat . popul . caerula quis stupuit germani lumina , flavam caesariem ? j●venal . malach , 1. 11 psal. 72. 8 rev. 8 signa sunt luminaria coelestiapartim naturalia temporum & tempestatum , partim morali● , sive perfectionis creatoris , sive officii creaturae , partim oeconomica , in variis rei oeconomicae partibus obeundis spanhem . in dubiis . vide paraeum in gen. 1. 14. 1 kings 22. 22 jonah 2. 8 vide spanhem . inter dubia evang . dub. 33 in cap. 2. mat. de astrologia iudiciaria . ab augusto talc urbe , à tiberio primum , post à claudio , italia , à vitellio orbe & vita , à domiti●no bis urbe & italia●jecti ●jecti & interdi●ti , ut hominum genus potentibus infidum , sp●rantibus fallax . idem ▪ quam multa pompei● , quam multa crasso , quam multa cae●ari à caldaeis dicta , memini ? neminem corum nisi domi , nisi senectut● , nisi cum claritate moriturum cornelius à l●pide in act , 19 job 29. 25 applic. 1 psal. 19 isa. 63 john 5 17. rom. 12. 11 luke 14. 18 john 9. 1 luke 2. 49. eccles. 1 luke 19 13 animam pros●le . ezek. 16. 49 exod. 13. 13 psal. 19 psal. 68. 17 applic. ● malach. 3. 1 2 pet. 3. 9 mal. 8. 5 luke 18. 8 heb. 10 37 2 pet. 3 4 isaiah 5 19 psal. 64. 8 rev. 18 exod. 32 , 34 1 sam. 3. 12 applic. 1 2 sam. 8. 2 isaiah 25. 1 jndg , 11. 35 john 13. 1. exod. 33. 19 2 tim. 2. 13 rom. 3 isaiah 3. 11. 1 kings 22. 23 1 sam , 15 luke 10 , 6. applicat . 1 2 chron. 34. 2 num. 14. 22. josh. 3. 15. exod. 10. 16. exod. 12. 31. exod. 8. 9. gen. 26. 13. job . 17. 9. dan. 235 matth. 21 44 rev , 131 rev. 56 2 kings 19 28 rev , 16 13 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 thes. 2. 4. heb 7. 25 isa. 40. 28 , 29. judg. 15. 18. 2 sam. 23. 10. josh. 14 11. heb. 13. 8. ezek , 1. zech : 4. 12. hab. 2. isa. 50. 10. mich. 7. 8. isa. 8 , 19. acts 16. 25. acts 26. 13. psal. 8915. rev. 21 , 5 psal. 104 phil. 4. 1● isaiah 10 4 cant. 1. 4 and 6. 12 john 11. 9 heb. 2 9 john 2 , 14 there was dark ness over all the earth from the sixth to the ninth hour , that is , from twelve a clock to three matth. 27. 45 isaia● 53. 2 rev. 5. 12 and 7. 10 john 19. 30 austin , conf. l. 1. vult mutationem , non mutat voluntatem . gen. 1 acts 8 , 22 gen 4● isaiah 69. 2 quadam sun● delicta quotidianae incursionis , quibus omnes sumus objecti , &c. in nego●i●● , in officiis , in quaestu , in victu , in visu , in auditu , quanta ten●amur , ●t ●i nulla ●it venia istorum , nemini salus competat . tertul , de pudicit . acts 2. 20 rev. 22. 5 heb. 1 , 8 matth. 5. 45 rom. 9. 25 1 john 2. 2. 1 cor. 1. 30 jer. 33. 23 and 23. 6 isaiah 65. 15 see isai. 62. 2 psal. 16. 2 matth. 3. 15 job 9. 15 jer. 31. 15 phil. 1. 11 2 kings 4 gal. 3. 10 malach. ● . 3 exod. 28. 38 lev. 16 lev. 16. 14 zach. 12. 10. 11 rom. 12. 1 phil. 3. 8 , 9 appli● . 1 col. 1. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . john 1. 9 psalm 71. 16 phil. 2. 7 rev. 12. 1 : ephes. 5. 27. exo. 29. 29 , 30 revel . 19. 8. rom. 3. 22 rom. 10. 5 1 cor. 1. 30 phil. 3. 9 exod. 29. 14 ▪ lev. 8. 17 cave non tantum à malis operibus , sed etiam à ●bonis . 〈…〉 . job 9. 30 , 31 ●sther 4. 2 2. 12. numb . 35 , 26 , 27 prov. 12 , 26 rom. 14. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes. 4. 24. lev. 13. 32 deut. 9. 1● 2 cor. 6. 7 matth. 23. 23 hosea 6. 4 luke 18. 9 eccles. 7. 16 hosea 4. 1 , 2 matth. 5. 19 luke 1. 6 1 john 3. 7 titus 2. 11 , 12 phil. 3. 9 deut. 22. 1● num● . 15. 39 rev. 7. 14 observat. psalm 44. 8 psalm 76. 12 deut. 28 58 gen. 32. 11. 2 chron. 20. 3 prov. 14. 16 matth. 8. 26 acts 2. 5 and 8. 2 psal. 119. 12● job 31. 23 ▪ deut. 9. 19 2 cor. 5. 11 heb. 10. 31 and 12 , 29 eccles. 9. 2 job 1. 1 1 john 4. 18 2 tim. 1. 7 isai , 11. 2 malachi 1. ● lev. 19. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. 5. 33 deut. 28. 98 reas. 1. psalm 111. 10 rom. 8. 15 john 16. 8 matth. 8. 25. jonah 1. 6 1 sam. 6. 7 , 8 kings 6. 27 joshuah 10. 6 psalm 119. 49 1 sam. 20. 8 , 9 1 sam. 22. 23 sinon curarem non orarem ; si non timerem , non crederem . reas. 2. jonah 1. 9 gen. 47. 19 job 28. 28 jer. 32 ▪ 40 reas. 3 applicat . hebrews 2. 13 romans 11. 32 zachary 9. 12 11 ▪ 7 hab. 3. 16 , 17 prover ▪ 14. 32 2 sam. 15. 3 hab. 2 psal. 147. 10. 11 isaiah 57. 25 and 66. 2 bern malachi 3. 2 , 3 revel . 1. 7 1 sam. 14. 4 1 kin. 19. 11 , 12 genesis 15 acts 10. 2 phil. 2. 12 hebrews 11. 7 psalm 147. 11 isaiah 50. 10 ephesians 6 , 4 malachi 3. 17 psalm 10. 17 prov. 19. 22 psalm 6. 8 56. 8 1 sam. 1. 15 luke 18. 13 7. 37 matth. 18. 14 1 kings 7. 26 , 38 2 tim. 2. 20 ephesians 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 cor ▪ 15. 8 2 cor ▪ 12. 11 exod. 34. 29 2 sam. 11. 14 judges 11. 35 2 peter 2. 3 isaiah 29. 8 genesis 40 romans 3 matth. 18. 24 ezek. 33. 11 tertia pars grani filum 130 pedum circumambit , in folia adeo tenuia tranfit , ut auri uncia plusquam decem jugera terrae tegere posset . cardan . james 5. 11 1 peter 3. 6 gen. 11. 12 , 15 id agit tota scriptura ut deus misericors esse credatur . luther . isaiah 1. 18 isaiah 40. 27 luke 7. 50 and 8. 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pauca vel parva ; inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . parva fide . rev. 2. 14. 20 cant. 4. 7 matthew 8. 10 rom. 12. 3 ephesians 4. 7 surgunt indecti & rapiune regnum coelorum . aug. 1 cor. 1. 8. 5. 20 tertullian . numb . 12. 3 10. 2 job 12. 2 job 15. 8 , 9 job 42. 8 luke 18. 14 bona turbata , mala pacata . james 1. 12 amat proditū , odit proditorem & proditionem . daniel 2 1 kings 14. 30 lev. 13. 56 romans 7. 14 ephesians 4. 19 romans 6 acts 27. 41 numb . 25. 30 hebr. 10 , 26 ezekiel 36. 31 verse 16 verse 22 romans 7. 17 exodus 17 deut. 7. 22 2 cor. 12. 7 2 cor. 11. 30 12. 19 verse 23 2 sam. 10. ● isai. 24. 17 , 18 amos 5. 19 2 peter 2. 20 romans 7. 11 and 7. 9 and 6. 11 gen. 9. 21. deut. 19. 4 , 11 proverbs 28 1 john 1 psalm 112. 4 isaiah 60. 1 revel . 10. 9 isaiah 50. 10 job 29. 2. 3 jer. 14. 8. judg. 13. 21. lam. 3. 17. 1 sam. 28. 15 ps. 119. 81 , 82 reas. 1. 2 cor. 4. 2 pet. 3. 13. psal. 19. hos. 2. 19. 20. prov. 13. 12. isai. 54. 1. isai. 63. 9. psal. 12. 5. isai. 57. 18. ezek. 16. 6. jer. 31. 18 , 19 , 20. job 33. 27. psal. 97. 11. ezek. 12. 27 lu. 17 , 24 , 25 27 gen. 12. 4. gen. 15. 1 , 12 , 18. num. 12. 7 , 8. exod. 33. 12. joh. 20. 26. judg. 13. luk. 3. & luk. 9. psal. 77. & 88. luk. 17. 22 revel . 1. 10 isaiah 56. 7 exodus 20. 24 isaiah 4. 5 luke 2. 46 jo. 20. 19. 29 isaiah 57. 19 acts 10. luke 3. 21. & 9 21 hosea 12. 4 john 3. 33 deut. 26. 17 18 acts 2. 48. 8 & 10. 37 luke 24. 35 & 32 genesis 15 2 chron. 30 19 , 20 , 27 ▪ cant. 1. 8 gen. 32. 24 gen. 28 gen. 37 matth. 3 & 4 exodus 4 jud. 6 & 7 exodus 19. 19 acts 7. 55 , 56 daniel 3. 25 acts 16 , 25 1 pet. 4 ▪ 14 gen. 22. 16 , 17 gen. 35. 9 , 10 , 14 , 15 deut. 34. 1 , 5 heb. 11. 13 heb. 6. 12 2 thes. 1. 10 revel . 7 ●oh . 5. 14 isaiah 60. 1 isaiah 24. 23 use 1. lam. 1. 12 lam 3. 1 , 2 john 18. 36 num. 16. 19 & 42 rom. 9. 4 isai. 60. 19 , 20 mat. 21. 21 , 22 psalme 112. 4 2 cor. 4. 8 & 6. 10 isaiah 8. 21 , 22 deut. 28. 34 job 1. 20 1 sam. 28. 20 job 21. 17 job 15. 21 job 31 ▪ 28 jo● . 4 , 32 isaiah 64. 5 job 21. 14 psalm 92. 14 jerem. 50. 11 jeremiah 8. 4 romans 11. ● 1 kings 1. 17 , 18 2 sam. 7. 25 , 26 , 27 psalm 119 psalm 18. 33 matthew 14. 25 psalm 88. 8 john 20 psalm 70 cant. 3. 10 psalm 10. 1 jeremiah 14. 8 job 3. 10 psalm 63 ▪ 3 2 samuel 14 exodus 33. acts 9 romans 11. 33 isaiah 35. 10 isaiah 14. 17 psalm 9. 18 matth. 4. 23 & 8. 16. mark ● . 30 ▪ 3. 1 mark 2. 4 psalm 51 luke 4. 18 luke 10. 30 luke 13. 11 2 kings 2 exodus 15. 23 isaiah 1. 6 ezekiel 16 leonum & canum catuli , &c. 1 sam. 25. 37. ezek. 36. 26 1 kings 8. 38 2 sam. 4. 4 je● ▪ ● . 12 , 14. 22 hosea 14 ▪ 4 cant. 5 ▪ 6 rom. 7. 9 eccles. 7. 26 2 sam. 13 romans 8. 6 1 john 2 , 15 numbere 2● 1 john 3. 8 acts 10. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ● . wholly subjugated , subdued , and under the power of the 〈◊〉 . p. 8● . 7 , 14 ▪ 16 job 6 ps. 90. 11 prov. 18 14 job 6. 2 , 3 , 4 numbers 21 luk. 10 30 , 31 rev. 22. 2 ezek 34 16 mark 6 , 13 matth. 8. 17 2 kings 5 2 chro. 26. ●0 . 2 sam. 5. 8 luke 14 ▪ ●● isaiah 33. 24 jer. 17. 14 psalm 107. 20. isaiah 57. 20 ezek. 47. 9 luk. 13. joh. 5 proverb 12. 25 isaiah 53 1 peter 2. 24 hebrews 9. 14 mark 8. 23 mark 7. 33 matth. 8. 13 9. 20 1 john 1 7 psalm 30. 5 isaiah 66. 13 deut. 32. 1● matth. 23. 37 isaiah 63. 1 canticles 8 hab. 3. 8 psalm 18 luke 17. 24 mark 5. 26 john 5. 40 psalm 32 ser. 10. 19 jer. 8. 2● . matth. 13. 5● luke 7. 38 * 2 kin. 5. magis honorificum est habere aliquid ex merito quam ex donatione sola . bellarm. nobiliu● est aliquid habere ● se , & per se , quam ab alio & per alium . durand . ab●it ut justi vitam aeternam ut pauper eleemosynam expectarent ; multo namque gloriosius est , ipsos quasi victores & triumphatores eam possider●●anquam palmam suis sudoribus debitam . tapper . colossians 3. 5 galatians 5. 24 john 7. 23 mark 8. 22 , 23 romans 6. 13 mark 5. 29 zachary 13. 1 applic. ● cor. 1. 30 the third day of the first week du bartas eden isaiah 66. 1 , 2 2 chron. 16 mark 5. 26 matth. 8. 2 ▪ & 8. 9 mark 9. 22 matthew 15 luke 7 luke 23 2 kings 5 nulli rei natus nisi ad poenitentiam . acts 22. 16 ephes. 4. 5 ephes. 5. 26 ezra 47 psalm 119 9 rev. 7 14 tit. 3. 5. 1 john 5. 6. lev. 14. 6 & 51 psal. 51. matth. 9. 6. john 5. 8 , 9. 2 cor. 7. 1. phil. 2. 12. joh 5. 14. psal. 85. 8. 1 cor. 1. 7. 2 tim. 4. 8. rev. 22. joel 2 25 deut. 8 prov. 6. 6 prov. 24 30 prov. 23. 29 , 30 , 31 si ad solis aspectum oculorum a●ies hebescit , hoc idem mentis acies pat●●ur in cogita●ione omni de deo ; et quanto ad considerandum deum intenditur , tanto raag is cogitationis suae luce caecatur . quid enim de eo condignè dicas qui est omni sublimitate sublimior benignitate benignior , bonitate melior , iustitia justior , omni clementia clementior ? tertul , de trin * porrum & cepe nefas jugulare , a● frangere morsu . † 〈◊〉 saginarii , junius saginati , arius mont● o sanctas ge●●es quibus hac nas●nntur in ho●tis numin● . juven . zachar● 12. 8 psalm 105. 37 isaiah 65. 20 2 cor. 7. 11 1 cor. 1. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 1 ▪ 17 1 john 2. 14 job 17. 9 romans 4. 20 acts 24. 16 isaiah 32 ▪ ● luke 2. 40 hebrews 2. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebrews 5. 14 revelat. 2 , 19 rom. 15 ▪ 14 2 thess. 1. 3 1 thess. 5. 11 ▪ romans 16 ▪ 12 1 tim. 4. 15 hebrews 5. 12 isaiah 61. 3 1 samuel 2. 1 ●●m . 5 ▪ 3 , 4 , 5 rev. 2. 17 1 samuel 7. 12 genesis 30. 8 exodus 1. 22 genesis 30 ▪ 24 2 tim. 4. ●● col. ● . 19 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . roman● 8 ▪ 15 ● tim. 1. 7 psalm 116. 7 2 tim , 1. 1● john 4. 42 john 20. 25 , 26 27 , 28 mr● . honywood luke 2. 52 ezekiel 16 isaiah 41 , 8 rev. 21. 7 isaiah 62. 4 exodus ● . 5 19 , 24 deut. 34. 10 exodus 33. 19 reas. 1. mark 4 the new man is not as the first adam , created perfect at first , but is renewed day by day . ● john 3 ▪ 9 isaiah 58. 11 psalm 92. 13 ▪ 14 joshuah 3. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. 1. 19. mark 4 6 luke 8. 6 phil. 1. 6 1 thes● . 5 ▪ 24 applie . 1. isaiah 55. ult psalm 116. 15 job 21. 13 2 tim. 3. 7 matthew 21. 19 hebrews 6 jeremiah 9. 2 2 tim. 3. 13 2 kings 23. 25 1 kings 21 ▪ 25 1 kings 2● . 23 isaiah 3. 9 phil. 3. 19 gen ▪ 4. 22 , 23 , 24 there are two growths which are the growths of god ; 1. from evil to good : 2 , from good to better . and two growths of satan ; 1. from ill to il : 2 , from good to ill ; miserum est fuisse faelicem . sa●an fell thus from an angel of light to a prince of darknesse . ezekiel 3. 20 jude v. 13 matthew 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . james 1. 15 vide bern. de conscien cap. 3 vide lapsum ( inquit ) im● casum mal● conscienti● , qu● minuta●im & peditentim declinet à deo , & ita in profundum descendat ut super eum urgeat puteus os suu● . use 3 jeremiah 7. 26 judges 2. 10 jeremiah 24 jeremiah 6. 10 isaiah 30. 11 hosea 4. 16 jeremiah 8 20 1 cor. 1. 7 revel , 22. 2 ille se plurimum profecisse sciat , cui cicero valde placuerit ▪ erasm . quintil. 2 peter 3. 18 philippians 3. 8 phil ▪ 3. 12 proverb● 30. 2 ephesians 3. 8 genesis 32. 10 proverbs 19. 22 nehemiah ● . 11 2 cor. 7. 11 proverbs 18. 1 prov. 21. 25 proverbs 24. 10 2 samuel 16. 10 1 peter 2. 2 luke 22. 15 proverbs 10. 4 2 timothy 1. 6 luke 8 and 14 luke 17. 28 joel 1. 4 ezekiel 14. 21 ezekìel 14. 4 ● peter 2. 1●2 hebrews 13. 9 luke 8. 18 mark 4. 24 ● thess. 5. 16 , 17 , 18 1 timothy 4 hebrews 19 1 sam. 30. 12 d● harris proverbs 26. 12 hosea 10. 1 si dixifti sufficit , periisti . aug john 15. 1 1 cor. 3. 9 matthew 15. 13 matthew 16. 17 john 15. 2 john 15. 45 ezekiel 37 1 samuel 10 acts 2 cant. 4. 16 ephesians 4. 15 coloss. 2 ▪ 19 revel . 22 , 2 1 peter 5 ephesians 4. 15 john 20. 28 ezekiel 1. 12 joshuah 10 isaiah 38. 7 , 8 2 pet. 3. 17 , 18 1 kin. 11. 6 , 7 2 tim. 3. 6 , 7 1 cor. 1 7 2 peter 1 gen. 5. 26 , 27 heb. 6 , 4 revel . 22. 11 mark 4 ●7 roman● 12. 3 matthew 25. 15 exodus 30. 15 lev. 12. 8 mark 12. 42 est mora in vi●i●● regressus qui progressu● conducit , ut in saltu qui toto impetu antrorsum ferri cupi● , regreditur . bolles past. evan ▪ lib. 2. c. 21 crescunt pom● & corpora humana , non solum cum vel magnitudine , aut proceritate augentur , sed & illa ubi maturescunt , & h●c ubi firmius consolidan●ur membra ▪ bol. ubi sup●● ▪ psalm 30. 5 natura ●● obtu●i●r languidius gratiae exerci tium . non zelus in senibus , ut plerumque videtur , sed ardor ●uvenilis deserbuit . idem . est superbia gratia imprimis infesta ; banc bestiam ut subigat deus , facit quod medicis sole●ne morbura non ita gravem fovet , ut qui certè let●alis devitet . idem ▪ matthew 9 prov. 13. 12 ezekiel 1 caput melancho● licum diaboli b●●n●u● regredi non est , plura●n se peccata animadver●ere ; quo enim peccatum nobis conspectiu● , eo pl●● adest luci●●nterna . bolls tandiu non relabimur , ubi ad priora contendimus . aug. romans 8. 2 daniel 12 , 9 vindiciae fidei, or a treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. deliuered in certaine lectures at magdalen hall in oxford, by william pemble, master of arts of the same house: and now published since his death for the publique benefit. pemble, william, 1592?-1623. 1625 approx. 517 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a09274 stc 19589 estc s114368 99849594 99849594 14751 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09274) transcribed from: (early english books online ; image set 14751) images scanned from microfilm: (early english books, 1475-1640 ; 931:6) vindiciae fidei, or a treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. deliuered in certaine lectures at magdalen hall in oxford, by william pemble, master of arts of the same house: and now published since his death for the publique benefit. pemble, william, 1592?-1623. capel, richard, 1586-1656. [8], 16, 19-154, 171-239, [3] p. printed by iohn lichfield and william turner, for edward forrest, oxford : 1625. editor's note "to the christian reader" signed: rich. capel. running title reads: a treatise of iustification. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng grace (theology) -early works to 1800. faith -early works to 1800. justification -early works to 1800. 2003-09 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-04 elspeth healey sampled and proofread 2006-04 elspeth healey text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion vindiciae fidei , or a treatise of ivstification by faith , wherein that point is fully cleared , and vindicated from the cauils of it's aduersaries . deliuered in certaine lectures at magdalen hall in oxford , by william pemble , master of arts of the same house : and now published since his death for the publique benefit . philip . 3. 9. — and he found in him not hauing mine owne righteousnes , which is of the law , but that which is through the faith of christ , the righteousnesse which is of god by faith . oxford printed by iohn lichfield and william tvrner , for edward forrest . 1625. to the right worshipfvll master doctor wilkinson principall of magdalen hall : the masters , batchelours , and other students of that flourishing societie . sirs cvstome hath made dedication of bookes almost as common , as printing of them : and wisdome directs there to dedicate , where we owe either respect , or thankes : this worke therefore is yours by right , the author thereof ( who is now with god ) vndertaking it at your request , and performing it amongst you for your good , so that now to bestow it vpon you is not a gift , but retribution : and i hope , it will both stirre you vp to be carefull to continue fit men to stand vp in his place , and remaine to his successours as a patterne of imitation , if it be too high for aemulation . to commend this authour to you , were to bring owles to athens , and for me to commend the worke , would not adde much worth to it : i know nothing can disparage it , vnlesse it be a naked margent : but you and all that will be pleased to take notice of his yeares , and great abilities in all humane learning , wil confesse he could not haue time to reade many fathers , and so that defect may be easily pardoned . for he had fully finished sixe lusters of yeares , yet had hee throughly traced the circle of the arts , and attained to an eminency , not only in those ordinary sciences , wherein all schollers haue some smattering , but euen in those sublimer speculations of which all are not capable , few search after : for hee was export in the mathematickes both mixt , and pure : his skill in histories was also praise-worthy : sometime he spent ( and not without successe ) in trauailing to learne 〈…〉 and much trauaile in the study of our home-taught tongues , that he had worth to lai●e beene professour 〈…〉 , or h●brew : all which indowments , as they 〈◊〉 afterwards haue enabled him to read with much profit , so could they not chuse but preuent younger yeares from reading at all the ancient fathers , so it was not want , but abundance of learning , that tooke vp his time , and preuented his margent , and therefore i hope shall not disparage this worke . the first weapon young fencers learne to vse is single sword , when they are masters of that , they inlarge their skill ; our author was but yong , let it not preiudice him , that he first vses onely the sword of the spirit , the word of god ; especially sith that is so dextrously weelded , that by it alone he hath deadly wounded the romish leuiathan : therefore ( as in my knowledge ▪ these lectures were heard with much applause , so doe i perswade my selfe , they wil be read with great approbation , and occasion the publishing of other lectures , and priuate labours , wherein hee tooke no lesse paines , nor deserued lesse praise , then in his publike indeauours . so hoping that you will accept this small paines of mine , i take my leaue , and rest from tewkeisbury this 9th of iuly . 1625. yours : willing to doe you greater , though not more acceptable seruice , iohn geree . to the christian reader . gentle reader , this treatise was neither finished nor polished by the author : he left it with mee when hee died , to bee dealt with as cause should require ; vpon perusall , i found it fit for the time , so full of lif● so sound & cleere in proofe , that in my conceit it will doe much good : and here thou hast it , as he left it . the argument is of all , indifference betwixt vs and papists the chiefest , no controuersie more disputed , and lesse agreed vpon then this . christ and his bloud is the maine cause of our spirituall peace ; papists and others diuide with him , and take something to themselues : the spirituall pride that is in the heart of man , would faine haue a finger in the work of saluation , of other controuersies betwixt vs & the other party : some befor the popes kitchin , some for the popes crowne , but this of our iustification , toucheth the life of grace to the quicke , breeds more in our flesh then any , and th●se sicknesses are most dangerous , that come from within . it is a fundamentall case , wherein to faile , takes away the essence of a christian : wherefore sith there is now such need to haue the world confirmed in this truth of god , i thought good to send this booke abroad , wherein this is put out of question to any man of a single eie ; that we are not iustified by any thing wee any thing we can doe or suffer . many write bookes , and confute them themselues when they haue done ; but this our author what hee wrote , he beleeued ; for being to die , he confirmed this truth , in a discoursefull of life and power , and professed to take his last vpon it , that it was the very truth of god. wee reade that some learned papists , when they are to giue vp the ghost , disclaime their owne merits , and would faine finde all in christ alone : but this our author did it before sundry , with that life , and feeling , 〈◊〉 cleare apprehension of the loue of god in his sonne , that such is heard him , and loued him well and long , could not well tel , whether they should weepe , or reioice ; weepe , to see a friend die , reioyce to see him die so . good reader , learne this holy instruction out of this booke : that we are not to be found in our owne righteousnes at all , and beleeue it ; thou shalt haue as he had , peace passing all vnderstanding , in life , and in death , for being iustified by saith ( not by workes ) we haue peace with god saith saint paul. if any ingenuous learned papist would vndertake to answer this booke , me thinkes i might prophecy that as vergeziꝰ ( bishop of capo d' istria , and nuncio to clement the seuenth , and paul the third ) reading luther , to answere luther , was conuerted , and had his soule saued . and as pighius , tho of a peeuish spirit enough , yet reading caluin , to confute caluin , was in the very doctrine of iustification confuted himselfe , and wrote with vs. so i say , would a modest papist read this booke to reply vnto it , he could not but see the truth , and yeeld vnto it . for tho many have done excellently in this argument , yet to speake my opinion freely , at least for perspicuitie , this surpasseth them all . farewell . thine in christ , rich. capel . a treatise of ivstification . chap. i. the explication of these tearmes . first , iustice , or righteousnesse . secondly , iustification . hauing by gods assistance dispatched two of those generall points at first proposed ( touching the antecedents and nature of true faith ) we are now by the same help to goe forward to the third generall head ; namely , concerning the consequents of faith , which were two , our iustification in regard of god , & our obedience in regard of our selues . the former will shew vs how to iudge of the dignity and excellent worth of faith ; being so farre honoured in gods gracious acceptance , as to be made the blessed instrument of our spirituall peace and comfort flowing from our iustification . the later will direct vs how to make triall of the truth of our faith in the discouery of that vnseparable vnion which there is betweene beleeuing , and obeying . let vs begin with the former , our iustification , the doctrine whereof i shall endeauour to deliuer vnto you , as briefely and plainely : as so large and difficult a subiect will giue leaue . wherein because the opening of the word will giue vs some light for the vnderstanding of the matter : wee are in the first place to see what is meant by these words , iustification , and iustice , or righteousnesse . iustice , therefore , or righteousnesse ( that i meane which is created , for of vncreated righteousnesse , wee haue not to speake ) is nothing but a perfect conformity and agreement with the law of god. for gods will being originally , essentially , and infinitely righteous ; must needs be the patterne & ●ule of all derivatiue & finite righteousnesse . now this righteousnesse ( though but one , in its substance , neuer thelesse ) admits a double consideration , being called either , 1 legall and of workes , which stands in that conformity vnto gods law , which is inherent within our selues , when in our owne persons and workes we possesse and practise that righteousnesse which is required of the law. this legall iustice is also double , 1 of obedience , when all such things are done , as the law commandeth ; or left vndone which it forbids . hee that doth so is a iust man. 2 of punishment or satisfaction , when the breach of the law is satisfied by enduring the vtmost of such penalties , as the rigour of the law required . for not onely hee who doth what the law commandeth : but euen he also that suffereth all such punishments , as the law-giuer in iustice can inflict for the breach of the law , is to be accounted a lust man , and reckoned after such satisfaction made , as no transgressor of the law. the reason of this is plaine from the name of penall lawes . for first , where the penalty is suffered , there the will of the law-giuer is satisfied ; for as much as his will was , either that the law should be obserued , or the punishment vndergone . if therefore he , to whom the law is giuen , doe either : he satisfies the will of the law-giuer . had his will beene absolute , so that nothing else could haue contented him , but onely obedience : then it had beene a vaine thing to haue prescribed a determinate penalty . but when as a penalty is limited in case of disobedience , 't is manifest that though the intent of the law-giuer was in the first place for obedience ; yet , in the next place it should suffice , if there were satisfaction by bearing of the penalty . secondly , the good and benefit of the law-giuer is hereby also satisfied . for it is to be supposed in all penall lawes , that the penalty limited is euery way proportionable and equivalent , vnto that good which might accrew by the obseruation of the law. else were the wisedome of the law-maker iustly to be taxed , as giuing an apparant encouragement to offenders ; when they should see the penalty , not to be so much hurtfull to them ; as their disobedience were gainfull . he therefore that suffers the penalty is afterward to be reckoned as if he had kept the law : because by his suffering , he hath aduanced , the law-giuers honour , or benefit , as much as he could by his obeying . 2 euangelicall , and of faith , which is such a conformity to gods law as is not inherent in our owne persons ; but being in another is imputed vnto vs and reckoned ours . the righteousnesse of the law , and of the gospell , are not two seuerall kindes of righteousnesse ; but the same in regard of the matter and substance thereof : onely they differ in the subiect and manner of application . the righteousnesse of workes is that holinesse and obedience which is inherent in our owne persons and performed by our selues : the righteousnesse of faith is the same holinesse and obedience inherent in the person of christ and performed by him ; but imbraced by our faith , and accepted by god , as done in our stead , and for our benefit . these are the diuers acceptions of this word iustice or righteousnesse ; so farre as it concernes the point in hand . in the next we are to enquire of this word iustification ; which being nothing but the making of a person iust or righteous , may be taken in a double sense . for a person is made iust either by infusion , or apology . wee will take it in these tearmes for want of better . iustification by infusion , is then , when the habituall quality of righteousnesse and holinesse is wrought in any person by any meanes whatsoeuer ; whether it bee created & infused into him by the worke of another ; or obtained by his owne art and industry . thus adam was made iust . eccle . 7. 29. god hauing giuen vnto him in his creation the inherent qualities of iustice and holinesse . thus also the regenerate are made iust , in as much as by the holy ghost , they are sanctified through the reall infusion of grace into their soules ; in the which they increase also more and more , by the vse and exercise of all good meanes . 2 iustification , by apology is , when a person accused as an offender is iudicially or otherwise , acquitted and declared to be innocent of the fault : and so free from the punishment . when the innocency of a party accused is thus pleaded and declared ; he is thereby said to bee iustified , or made iust ▪ according as , on the contrary by accusation and condemnation , a party is said to be made vniust . as 't is plaine by that of isaiah , 5. 23. [ they iustifie the wicked for a reward : and take away the righteousnesse of the righteous from him ] that is , they condemne the righteous , which is a making of them , vnrighteous in the sight & estimation of men . so in 1 ioh. 5. 10. [ he that beleeueth not god , hath made him a lyer ] because vnbeleeuers do in their hearts call gods truth into question : and accuse him to be false of his word . so againe , psal. 109. 7. [ when he is iudged , let him be condemned . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let him goe out a wicked person . for so his condemnation makes him ( that is ) declares him to be . but here further it must be obserued , that this iustification of a person , by pleading to , and absolution in iudgement , is of two sorts ; according as the persons to be iustified , are likewise of two seuerall conditions . 1 some are truely and inherently iust , being no transgressors of the law ; either at all ; or not in that whereof they are accused . in this case if any crime , or suspition of crime , be layed to their charge ; they are iustified ; either by a plai●e denyall of the fact , alledging that the fault whereof they are accused , was neuer by them committed ; or by denying the euill of the fact , alledging that in so doing they haue done well , because they haue done what the law commanded ; and that 's their warrant . thus samuel iustifies his gouernment against all surmise of fraudulent and wrongfull dealing , that the people might imagine by him . in 1 sam. 12. 3. &c. thus dauid cleares himselfe before god , from that crime of conspiracy against saul his master , and seeking of the kingdome ( which cush and other courtiers accused him of ) professing his innocency ; and desiring god to iudge him according to his righteousnesse and integrity in that behalfe : as it is psal. 7. 3. 4. 8. there need not other instances in so plaine a matter . those that are iustified by this meanes are iustified by that righteousnesse which is of the law and of workes . by which plea though man may be iustified before man : yet in the sight of god no flesh liuing shall be iustified . as hereafter we shall see . 2. some are not truely righteous in themselues : but are in their owne persons transgressors of the law. these ( when they are accused ) haue no other meanes whereby they may be iustified , but by confessing the crime , and pleading satisfaction : that for their transgression against the law , and offence thereby against the law-giuer , they haue fully satisfied by doing or suffering some such thing , as by way of iust penalty hath beene required of them . now hee that can plead such a full and perfect satisfaction , ought therefore to be accounted innocent , and free from all desert of further punishment ( for t is supposed he hath endured the vtmost of euill the law could inflict : ) and so he is to be esteemed of , as if he had not at all violated the law. for plenary satisfaction for a fault , and the non-commission of such a fault , are of equall iustice : and deserue alike iustification . in which point , it must be no●ed , that if the party offended doe pardon without any satisfaction taken , there the offender is not iustified at all . and againe if the offence be such , as there can be no satisfaction made : then it is vtterly impossible that the offender should euer be iustified . now this satisfaction which an offender may plead for his iustification , is threefold . 1 that which is made by himselfe in his owne person . he that can plead this kinde of satisfaction , is iustified legally by his owne righteousnesse and merits . 2 that which is made by another for him ; when another by consent and approbation of the party offended , interposeth himselfe as surety for the party delinquent , in his stead and name to make that satisfaction , which is required of the party himselfe . whether this be done by doing or suffering the same things which the delinquent should haue done or suffered , or some other things but of equivalent worth and dignity . he that pleades this kinde of satisfaction , is iustified euangelically by grace , through the righteousnesse of another imputed to him , and accepted for as his . 3 that which is made partly by himselfe and partly by another . which kinde of satisfaction may haue place betweene man and man : but betweene god and man it hath none at all . neither by this , nor by that first kinde of satisfaction which is done in our owne persons , can any man be iustified in the sight of god , but onely by the second sort , that satisfaction which is made by another for vs. as wee shall see afterwards . chap ii. in what sense the word iustification ought to be taken in the present controversie , and of the difference betweene vs and our adversaries therein . hauing thus distinguished of these words , it followeth that in the first place , we enquire in which of the fore-named senses wee are to take this word iustification . the difference betweene vs and our adversaries of the romish church , is in this point very great and irreconcileable . they affirme that iustification is to bee taken in the first acception , for making of a man iust by infusion of reall holinesse into him . so that with them to iustifie beares the same sense as to purifie or sanctifie . that is of a person vncleane , vnholy , vniust , to make him formally or inherently pure , holy and iust , by working in him the inherent qualities of purity , sanctity and righteousnesse . we on the cōtrary teach according to the scriptures ; that iustification , is to be taken in the second acception , for the pleading of a persons innocency called into question : wherby he is iudicially absolved and freed from fault and punishment . so that with vs to justifie a person is in iudiciall proceeding to acquit him of the crime whereof hee is accused , and to declare him free from desert of punishment . whether of vs twain be in the right is very materiall to be determined of , considering that all ensuing disputation touching the iustification of a sinner is to bee framed vpon one of these grounds , rightly taken ; and an error here is like a threed misplaced at first , that runnes awry afterward through the whole piece . our adversaries plead for their assertion : the etym●logy of the word iustificare is iustum facere , in that sense ( say they ) as p●rificare , mortificare , vi●ificare , and many the like signifie to make pure , to make dead or aliue , by the reall induction of such and such qualities . againe they alleadge scriptures ; as namely dan : 12. 3. [ they that turne many to righteousnes [ heb. that iustifie many ) shall shine as the starres for euer ] apoc. 22. 11. [ hee that is righteous ( iustificetur ) let him be righteous still . ] tit. 3. 7. [ he hath saued vs by the washing of regeneration , & renewing of the holy ghost , — that being iustified by his grace wee should bee made heires according to the hope of eternall life . ] againe , 1 cor. 6. 11. [ and such were some of you : but yee are washed , but yee are sanctified , but yee are iustified , in the name of the lord iesus , and by the spirit of our god. ] out of these with some other places ( but such as haue scarce any shew of good proofe ) they would faine conclude , that by iustification nothing else is meant , but the infusion of the habite of iustice vnto him , that was before sinfull and vniust . hereto wee answere . 1. first for the etymology that the signification of words is to bee ruled , not by etymologies : but by the common vse : — quem penes arbitrium est et vis & norma loquendi — as the poet truly defines . now it s a thing notorious that in the custome of all languages , this word iustificare imports nothing but the declaration of the innocency of a person ▪ and lawfulnesse of any fact : against such accusations as impleade either , of vniustice and wrong . i will iustifie such a man or such a matter ( say wee in english ) and what english man vnderstands thereby any thing but this , i will make it appeare such a man is honest , such a fact lawfull , howeuer questioned to the contrary . in other languages my skill serues mee not , nor is it needfull to trouble you with instances . those that haue written of this subiect of every nation witnesse every one for their owne language . and further this word iustificare being of a latter●stampe , vnknowne to such latine authors , as are of ancient and purer language , fitted by ecclesiasticall writers to expresse the meaning of those two words of the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is apparent the copy must follow the originall , and the latine word beare the same sense as the hebrew and greeke words doe . and that this is that legall sense which wee haue spoken of is a point so manifest throughout the whole bible : that nothing but impudency can deny it . as wee shall presently perceiue . for in the next place . 2 as to the scriptures which they alleadge for proofe of their interpretation of the word : we answere : that of a multitude of places of scripture , wherin the word iustifie is vsed , our adversaries may truly pick out one two or three that seem to fauor their assertion of infusion of habituall iustice : yet haue they gained little thereby , for where tenne or more may be alleadged against one in which the contrary signification is vsed , reason tels vs , that an article and doctrine of religion ought to bee framed out of the signification of words and phrases , which is vsuall , ordinary , and regular ; and not out of that which sometimes comes in by way of particular exception . might he not be iudged destitute of sense or modesty , that would quarrell at the signification of the word ecclesia , that in the new testament it is not taken for the company & assembly of the faithful , because in a place or two ( as act. 19. ) it is taken for any ordinary ciuill meeting of people together ? wherefore we may grant them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that of dan. 12. and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in apoc. 22. ) is to be made iust , formaliter , by infusion of inherent holinesse in a sinner . for so ministers may be said to iustifie many ( as it is in daniel ) viz. by ministery turne many to righteousnesse , directing them to the meanes of holinesse , and as gods instruments , working in them the graces of conversion and regeneration . and so he that is iust ( in the apoc. ) may be iustified still : ( that is ) encrease in the inward habite and outward exercise of holinesse , more and more . thus we may yeeld them in these two places without seeking too , other interpretations further off . and yet will this be no prejudice to our doctrine grounded vpon the other signification so generally vsed . wee answere , that of all those other places alleadged by bell , and becanus , there is not any one that doe necessarily enforce such a meaning of the word ; as hee and his fellowes stand for . these aboue the rest haue most apparance , namely , 1 cor : 6. & tit. 3. rom 8. 30. where iustification is , say they , confounded as one and the same with sanctification ; & regeneration . wherevnto i answeare that they doe ill to confound those things that the apostle hath distinguished very plainly . hee tels the corinthians ; that the vnrighteous shall not inherit the kingdome of god , and that themselues had bin such , euen of the most notorious rancke : but now they were washed , sanctified and iustified . by three words the apostle expresseth the change of their former condition . one metaphoricall ( yea are washed ) the meaning whereof hee declareth in two proper words following . [ yee are sanctified ] that 's one degree of washing or clensing from the corruption of nature ( in part ) by the [ spirit of our god ] of whome is the gift of inherent grace . and [ ye are iustified ] that 's another sort of washing , from the guilt of sinne ( in the whole ) [ in the name of the lord iesus ] that is , by the righteousnesse a●d merits of iesus christ. nothing can be more perspicuous and elegant . that place to tit. chap. 3 is also as plaine . god ( sayeth the apostle ) speaking of the heires and sonns of god in christ ) ( hath saued vs [ not by any workes of ours ; but by his owne mercy . ver . 5. this salvation is set forth to vs in the meanes and in the end. the meanes are two regeneration and iustification . [ he hath saued vs by the washing of regeneration , & renewing of the holy ghost ] this is the first meanes ( viz. ) regeneration expressed 1. by its properties or parts . 1. washing or doing away of the filthy qualities of our corrupted natures . 2. renewing , the investing of it with new qualities of graces and holynesse . 2 by the cause efficient the holy ghost , [ whome hee hath shed on us abundant●y ] or richly , following the metaphore , comparing the holy ghost in this operation to water powred out . 2 the meritorious cause of it [ through iesus christ our saviour ] who hath procured the sending downe of the [ holy ghost ] into the hearts of the elect . ver . 6. this is one stepp to heauen , our regeneration , but it is imperfect and cannot abide the severity of gods iudgements : now we must be absolutely free from all fault and guiltinesse before we can haue hope of obtaining eternall life : therfo●e followes the other meanes of salvation ( viz. ) our iustification , by the free grace of god which vtterly frees vs from all blame whatsoever , both of obedience to the law and satisfaction for sins against the law ; that thus being regenerate and iustified we might obtaine the end of our salvation , eternall life . the third place is that [ rom. 8. 30 , whom god hath praedestinated , these he hath called , whome called , iustified ; whome iustified , glorified ] in this place becanus triumphs . for ( sayth he ) the apostle here describing the order of mans salvation , first in gods decree ; then in the execution of it by three degrees of vocation iustification and glorification : it followes necessarily from thence ; that either sanctification is left out : or that it is confounded with one of those three degrees named . t is a desperate shift to say that sanctification is signified by vocation or glorification : therefore it must be the same with iustification ; and this cannot be avoyded by any elusion . we leaue shifts to the iesuites , returning him to this place , this plaine direct answere . that sanctification is here comprised in the word vocation . for whereas the linkes of this golden chaine are inseparable , and all those that are called must needes be iustified and glorified : by vocation , must here be meant that calling which is inward and effectuall , not that alone which is outward by the externall ministery of the word . for all that are thus called , bee not iustified , as is apparent ; and againe , some , as infants , are iustified that are not capable of such a calling . but now ; wherein stands the inward vocation of a sinner ? is it not in the infusion of inherent sanctifying grace , enlightning his eyes , opening his eare , changing his heart , turning him from darkenesse to light , from the power of satan , to the obedience of god ; in a word , in the renovation of his fac●lties ? which what is it else but sanctification ? or regeneration ? or conuersion ? only stiled by that tearme of vocation in regard of the meanes whereby it is ordinarily effected ( that is ) the preaching of the word . he must needs coyne vs some new mystery in divinity : who will perswade vs that some other worke of grace is meant by vocation ; and not that of sanctification . therefore wee haue neither one linke snapt out , nor two shuffled together in this chaine of our saluation : but foure , as distinct , as vndivideable . election , sanctification , ( whereto we are called by the gospell preached , 2 thess. 2. 14. ) iustification by faith , ( which is a fruit of sanctification ) and glorification . the fourth place is that in the epistle to the hebrewes , chap. 13. 14. [ for if the blood of bulls and goats , and the ashes of an heifer , sprinkling them that are vncleane , sanctifieth as touching the purifying of the flesh : how much more shall the blood of christ , who through the eternall spirit offered himselfe without fault to god , purge our consciences from dead workes , to serue the liuing god. ] hence they argue ; that as leuiticall sacrifices and washings did sanctifie the flesh from outward legall impurity : so the sacrifice of christ doth purge the conscience from inward spirituall vncleanenesse of dead workes or sinnes . this purging of the conscience is nothing , but iustification of a sinner . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be all of one meaning . to which i answere , that the apostle in that chapter , and the next disputing of the vertue and efficacy of christs death , far exceeding the force of all leuiticall sacrifices ( the shadowes of it ) ascribes vnto it what could not be effected by those , ( viz. ) eternall redemption [ verse 12. ] purging of the conscience from dead workes [ verse 12. ] the putting away of sinne , [ verse 26. ] the sanctification of the elect , [ chap. 10. 7. 10. ] made heires according to the hope of eternall life . in neither then of those places is our sanctification confounded with our iustification : but both distinctly declared , as two seuerall partes of graces and meanes of the accomplishment of our eternall happinesse . 't is scarce worth the labour to examine those other scriptures produced by our aduersaries , whereof some part doe directly crosse , and the rest doe but onely in apparance confirme their assertion . in generall therefore for them , thus much wee confidently affirme , that let the concordance be studied , and all those places examined wherein either [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is vsed in the old or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the new testament : there will not one be found , no not one , in which those wordes carry any other meaning , then that which we stand for ( viz. ) the clearing of a parties innocence questioned as faulty , and blame-worthy . take a taste of some places . 1 iustification is sometimes applyed to 1. god , when man iustifies god. as psal. 51. 4. rom. 3. 4. [ that thou mightest be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in thy saying , and mightest ouercome when thou art iudged . ] matth. 11. 19. [ and wisedome is iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of her children , ] luke 7. 35. luke 7. 29. [ and the publicans iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] god , being baptized with the baptisme of iohn . ] can there be any other meaning of iustification here● : but this onely ? that god is then iustified , when his workes , his wisedome , his sacred ordinances , being accused by prophane men , as vntrue , vnequall , vn●ust , and foolish , are by the godly acknowledged , or any other meanes evidently cleared vnto all men , to be full of all truth , equity , wisedome , and holinesse ? 2 man and that 1 before man in things betweene man and man. when man iustifies man , deut. 25. 1. [ if there be a controversie betweene men , and they come vnto iudgement , that the iudge may iudge them , then they shall iustifie [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the righteous and condemne the wicked , ] isaiah 5. 23. [ woe to them wh●ch iustifie the wicked for a reward , and take away the righteousnesse of the righteous from him ] prouerb . 17. 15. [ he that iustifieth th● wicked , and condemneth the iust , euen they both are an abomination to the lord. ] 2 sam. 15. 4. [ oh that i were made iudge in the land , that euery man that hath any suit or cause , might come to me , and i would doe him iusti●e . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in these & many the like places , to iustifie is in iud● ciall proceeding to absolue a party from fault & blame : whether it be rightfully or wrongfully done . ezek. 16. 52. [ be thou confounded and beare thy shame , in that thou hast iustified thy sisters ] speakes god vnto ierusalem ; in comparison of whose abhomination the sinnes of sodome and samaria , were scarce to be accounted any faults . they were saints to her . of the pharises christ speakes , luke 16. 15. [ yee are they that iustifie your selues before men : but god knoweth your hearts . ] that is , you stand vpon the defence and ostentation of outward holinesse , and deeming it sufficient to make it appeare before men you are holy : without regard of acquitting the sincerity of your hearts before god. 2 before god , where god iustifies man exod. 23. 7. [ the innocent and the righteous slay thou not , for i will not iustifie the wicked . ] by esteeming him as innocent , and letting him goe from punishment . isaiah 50. 8. ( hee is neere that iustifieth me , who will contend with me ? ) saith the prophet in the person of christ , signifying god would make it appeare that he was blamelesse , for the rejection of his people the iewes who perished for their owne and not his fault . rom. 5. 18. ( as by the offence of one iudgement came on all men to condemnation : so by the righteousnesse of one , the free gift came vpon all men to the iustification of life , ) rom ▪ 8. 33. 34. [ who shall lay thing to the charge of gods elect ? it is god that iustifies ; who shall condemne ? 1 cor. 4. 4. [ i know nothing by my selfe : yet in this am i not iustified . hee that iudgeth me is god. q. d. i haue kept a good conscience in my ministery , but god is my iudge , though my conscience pronounce me innocent , yet god is my sole iudge that iudgeth me and my conscience . acts 13. 38. 39. [ through this man is preached vnto you the forgiuenesse of sinnes ; and from all things from which yee could not be iustified by the law of moses ; by him euery one that beleeueth is iustifyed . by which places ( not to name more ) it appeares pl●inly : that iustification is opposed to accusation and condemnation : and therefore can signifie nothing else but the defence & absolution of a persō accused for an offender . which thing is so cleare and euident that it cannot be gaynsayed , except by those alone who are wilfully blind , and obstinately resolued to cōtradict any truth , that makes against their inveterate errors . for our selues , we may not , nor dare not shut our eyes against so cleare light : nor ought we to be so bold whē god hath acquainted vs with his meaning ; as to follow another of our owne making . and there fore according to the scriptures we acknowledge and maintaine , that as in other places where mention is made of the iustification of a sinner before god : so in the 2 and 4 chapters of the ep. to the rom. and third chapter of the gal. ( where the doctrine there of is directly handled ) by iustification nothing else is meant ; but the gracious act of almighty god whereby hee absolues a beleiuing sinner accused at the tribunall of his iustice , pronouncing him iust and acquitting him of all punishment for christs sake . chap iii ▪ the confutation of our aduersaries cauils against our acception of the word iustification . ovr adversaries haue little to reply against these so plaine places . somthing they answere , namely . 1 that it cannot be denied but that iustification , doth many times beare that sense we stand for . but with all they would haue vs obseru this rule that [ quotiescunque in scripturis deus dicitur iustificare impium : semper intelligendum est ex impio facere iustum . god cannot declare a man to be iust : but of vniust he must make him iust . ] and they giue the reason . because the iudgment of god is according to trueth rom. 2. 2. we embrace this rule and the reason of it , acknowledging that where euer there is iustification , there must be iustice some way or other in the party iustified . but the question stands still in what manner god makes a sinner iust : whom hee in iudgemenr pronounceth so to be . they say by bestowing on him the grace of sanctification & perfect righteousnesse inherent in his own person . we affirme , that it is by imputing vnto him the perfect righteousnesse of christ , accepting christs obedience for his . in which diuersity let vs come as neere them as trueth will giue leaue . thus ●arre we goe along with them . 1 that there is inherent righteousnesse bestowed vpon a sinner , whereby of vnholy , impure , vniust ; he is made holy , cleane , and iust . we all confessed this worke of the holy ghost renewing man in the spirit of his mind , restoring in him the a image of god in a knowledge , righteousnesse , and holinesse . that the holy ghost dwelles in the elect , as in b temples dedicated to his service , which he adornes by communicating vnto them his heauenly graces . that hee makes them liuing c members of christs body : and fruitfull d braunches of that true vine . that this grace infused is a fountaine of e living water springing vp to eternall life . these things we beleeue and teach . wherfore whereas the popish doctors fall foule on our reformed writers , charging calvin & others for denying all inherent righteousnesse in beleeuers , & maintaining only an imputed righteousnesse without them : we tell them 't is a grosse calumny forged by perverse . minds , that list not to vnderstand mens playnest writings . nor calvin 1 nor any that euer maintained the trueth with him , euer denied the righteousnes o● sanctification . but this he denies & we also with the scriptures that the righteousnesse which iustifies vs in gods iudgment is not in our selues : but all in christ. that inherent righteousnesse or sanctification allway keepe company with iustification , in the same person . severed they are never in their common subiect ( viz ) a true beleeuer . as appeares rom. 8. 30. but that therefore they must be confounded for one and the same grace and worke of god ; may be affirmed with as good reason : as that in the sunne light and heate are all one : because alwaies ioyned to geather . that by this grace of inherent righteousnesse , a man is in some sort iustified before god. that is so farre as a man by the grace of god is become truly holy and good : so farre god esteemes him holy & good . god taketh notice of his owne graces in his children , he approues of them and giues testimony of them in case it be needfull ; as appeares by the righteousnesse of iob , dauid , zachary and other holy men ; who were good and did good in gods sight . yea in the life to come when ( all corruptions being vtterly done away ▪ ) the saints shall be invested with perfection of inherent holinesse : by the righteousnesse of their owne , and not by any other shall they then appeare iust in gods fight . thus farre we agree with them . but herein now wee differ , that although by the grace of sanctification infused , god doe make him righteous and holy in some measure that was before altogether vnholy and wicked : neuerthelesse we affirme that by and for this holynesse , the best of saints living never were nor shall be iustified in gods sight ; that is pronounced iust and innocent before the tribunall of his iustice. for we here take vp the forenamed rule layed downe by our adversaries , whomsoeuer god pronounceth to be perfectly iust ; he must needs be made perfectly iust . for gods iudgment is according to trueth . now that no man in this life , is made perfectly iust by any such inherent holinesse in him as is able to outstand the severe and exact triall of gods iudgment : is a trueth witnessed by the scripture and confessed alwaies by the most holy saints of god. our aduersaries indeed stiffly pleade the contrary : teaching that sinne and corruption in the iustified is vtterly abolished . the error and pride of which imagination we shall shortly haue occasion more at large to discouer vnto you . meane while let that much stand for good : that man being not made perfectly iust in himselfe cannot thereby be declared perfectly iust before god : and therefore some other righteousnesse , & not that of sanctification is to be sought for , whereby a sinner may be iustified in gods sight . to that argument of ours from the opposition of iustification to accusation and condemnation confirmed by so many places of scripture ; they answere . that this hinders nothing at all both may agree to god who of his mercy iustifies some ; ( that is ) makes them inherently iust ; of his iustice condemns other ( that is ) punisheth them . to which slight answeres wee make this short reply . that where words are opposite , ( as they acknowledg these to be ) there according to the lawes of opposition , they must carry opposite meaning . but vnto accusation , comdemnation , and punishment nothing is opposite but defence , absolution , and pardon . where therefore iustificare is coupled with these words ; it must needes beare this and no other meaning : of a bad man to make a good is not opposite to accusation , condemnation , or punishment of him : accused he may be , condemned and punished iustly , and after made good . i should but trouble you to alleadge more of their cavills . let thus much suffice for the clearing of this point : that iustification and sanctification are to be distinguished and not confounded . the righteousnesse of the one is in vs , in its nature , true and good : but for its degree and measure , imperfect ; and alwaies yoaked with the remaynder of naturall corruption ▪ and therefore if a sinner should plead this before the iudgment seate of god , ( offering himself to be iudged according to this righteousnesse and innocency ) oh how soone his mouth would be stopped ; and this confession wrung out from out his conscience ; all my righteousnesse is as filthy raggs ! and againe vilis sum ; i am vile , what shall i answere thee ! but that other righteousnesse of iustification is without vs in christs possession : but ours by gods gratious gift and acceptation , and this euery way perfect and vnreproued in the seuerest iudgment of god. and therefore when a sinner is drawne before the barre of gods iudgment , accused by the law , satan , his conscience ; conuicted by the euidence of the fact , and to be now sentenced and deliuered to punishment by the vnpartiall iustice of god : in this case he hath to alleadge for himself the al-sufficient righteousnesse of a mighty redeemer who onely had done and suffered for him that which hee could neuer doe nor suffer for himselfe . this plea alone and no other in the world , can stop vp the mouth of hell , confute the accusations of satan , chase away the terrors that haunt a guilty conscience , and appease the infinite indignation of an angry iudge . this alone will procure fauour and absolution in the presence of that iudge of the whole world . this alone brings downe from heauen into our consciences that blessed peace , which passeth all vnderstanding ; but of him that hath it . whereby we rest our selues secure from feare of condemnation ; being provided of a defence that will not faile vs , when after death wee shall come into iudgment . sect . 2. chap. i. the orthodoxe opinion concerning the manner of iustification by faith , and the confutation of popish errours in this point . hauing thus cleared the meaning of this word [ iustification ] and shewed that the scriptures , when they speake of the iustification of a sinner before god , doe thereby vnderstand the absolution of him in iudgement from sinne and punishment . wee are now vpon this ground to proceede vnto the further explication of this point , to enquire by what meanes and in what manner , this iustification of a sinner is accomplished . that we may goe on more distinctly : i will reduce all our ensuing discourse of this point into three heads . first , touching the condition required in them that shall be iustified . secondly , the matter of our iustification . ( viz. ) what righteousnesse is it wherefore a sinner is iustified . thirdly ; touching the forme of iustification , in what the quality of this iudiciall act of god , iustifying a sinner , consisteth . concerning the first at this time . the condition required in such as shall be partakers of this grace of iustification is true faith , wherunto god hath ordinarily annexed this great priuiledge ; that by faith and faith onely , a sinner shall bee iustified : this the scriptures witnesse in tearmes as direct and expresse , as any can be . [ rom 3. 28. we conclude a man is iustified by faith without the workes of the law. ] and rom. 4. 9. [ for we say that faith was imputed vnto abraham for righteousnesse . ] and rom. 5. 1. [ then being iustified by faith we haue peace towards god through iesus christ our lord. ] with other the like places . whence it is agreed vpon on all sides , that a sinner is iustified by faith : but touching the manner , how he is said to be iustified by faith , there is much controuersie and brawle , betweene the orthodoxe of the reformed churches , and their aduersaries of rome and holland ; the arminians , and the papists . the sentence of the reformed churches touching this point , consisteth of two branches . first , that a sinner is iustified by faith , not properly as it is a quality or action ; which by it's owne dignity and merit , deserues at gods hands remission of sinnes ; or is by gods fauourable acceptance taken for the whole and perfect righteousnesse of the law , which is otherwise required of a sinner : but onely in relation vnto the obiect of it , the righteousnesse of christ ; which it imbraceth and resteth vpon . secondly , that a sinner is iustified by faith in opposition vnto the righteousnesse of workes in the fulfilling of the law. whereby now no man can be iustified . in this relatiue and inclusiue sense doe the reformed churches take this proposition [ a man is iustified by faith . ] they explaine themselues thus : there are two couenants that god hath made with man ; by one of which and by no other meanes in the world , saluation is to be obtained . the one is the couenant of workes , the tenor whereof is [ doe this and thou shalt liue . ] this couenant is now vtterly void , in regard of vs ; who through the weaknes of our sinfull flesh cannot possibly fulfill the condition of obedience required therby : and therfore we cannot expect iustification & life by this means . the other is the couenant of grace the tenor whereof is , beleeue in the lord iesus and thou shalt be saued . the condition of this couenant is faith : the performance whereof differs from the performance of the condition of that other couenant . doe this and liue is a compact of pure iustice wherein wages is giuen by debt , so that he which doth the worke obeying the law , may in strict iustice for the worke sake claime the wages , eternall life , vpon iust desert . beleeue this and liue is a compact of freest and purest mercy : wherein the reward of eternall life is giuen vs in fauour for that which beares not the least proportion of worth with it : so that he which personnes the condition cannot yet demand the wages , as due vnto him in seuerity of iustice ; but onely by the grace of a freer promise , the fulfilling of which hee may humbly sue for . by which grand difference betweene these two couenants clearely expressed in scriptures , it appeares manifestly that these two propositions . [ a man is iustified by workes , ] [ a man is iustified by faith , ] carry meanings vtterly opposite one to the other . the one is proper and formall : the other metonymicall and relatiue . in this proposition ( a man is iustified by workes ) we vnderstand all in proper and precise termes : that a righteous man who hath kept the law exactly in all points , is by and for the dignity and worth of that his obedience iustified in gods sight from all blame and punishment whatsoeuer ; because perfect obedience to the morall law in it selfe , for it owne sake deserues the approbation of gods seuere iustice and the reward of heauen . but in that other proposition ( a man is iustified by faith. ) we must vnderstand all things relatiuely thus . a sinner is iustified in the sight of god from all sinne and punishment by faith ( that is ) by the obedience of iesus christ beleeued on ; and embraced by a true faith . which act of iustification of a sinner , although it be properly the onely worke of god , for the onely merit of christ : yet is it rightly ascribed vnto faith , and it alone , for as much as faith is that mayne condition of that new couenant , which as we must perform if we will be iustified : so by the performance thereof we are said to obtaine iustification and life . for when god by grace hath enabled vs to performe the condition of beleeuing ; then doe we beginne to enioy the benefit of the couenant ; then is the sentence of absolution pronounced in our consciences ; which shall be after confirmed in our death ; and published in the last iudgement . secondly , our faith and no other grace directly respects the promises of the gospell ; accepting what god offers , sealing vnto the truth thereof by assenting thereto , and imbracing the benefit and fruit of it vnto it selfe , by relying wholly vpon it . this interpretation of that proposition the reformed churches do admit , & none other : reiecting as erronious and contrary to the scriptures such glosses as ascribe any thing to the dignity of faith ; or make any combination betweene faith and workes , in the point of our iustification . amongst which there are three erronious assertions touching mans iustification by faith ; which we are briefly to examine and refute . 1 that faith iustifieth vs [ per modum causae efficientis & meritoriae ] as a proper efficient and meritorious cause . which by it's owne worth and dignity deserues to obtaine iustification , remission of sinnes , and the grace of well-doing . this is the doctrine of the church of rome , which bellarmine labours to proue ▪ in his 17. chap. lib. pr. de iustificatione , where disputing against iustification by faith alone , hee tels vs. if we could be perswaded that faith doth iustifie [ impetrando , promerendo , & suo modo inchoando iustificationem , ] then we would neuer deny that loue , feare , hope , and other vertues did iustifie vs as well as faith . whereupon he sets himselfe to prooue that there is in faith it selfe some efficacy and merit to obtaine and deserue iustification . his arguments are chiely two . from those places of scripture , wherein a man is said to be iustified , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or absolutely without article or preposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per fidem , ex fide ( or ) fide . wherein these prepositions , signifie , saith he , the true cause of our iustification . which he proues 1 by the contrary , when a man is said to be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] this notes the true efficient deseruing cause of his iustification . secondly , by the like in other places where we are said to be redeemed , saued , sanctified , per christum , per sanguinem , per mortem , per vulnera ; and in the whole 11. to the heb. the saints are said to doe such and such things ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by faith . all signifying the proper cause . from those places of scripture which ( sayth he ) plainly shew : faith doth impetrare remissionem , & suo quidem modo mereri . such are those [ thy faith● hath saued thee ] or made thee whole . a speech that christ vsed often ; as to the a woman that washed his feet ; to her b that had an issue of blood ; to the c blind man recovered of his sight . and that to the cananitish woman [ o woman d great is thy faith ] now see what the merit of this faith was , ( for this e saying go thy way the diuel is gone out of thy daughter ) thus abraham , being f strenghened in faith glorified god. ) who therefore iustified him for the merit of his faith. and againe in the eleuenth to the heb. by many examples we are taught that ( by g faith ( that is ) by the merit and price of faith enoch and other men pleased god. for answeare here vnto . 1 vnto the argument from the proposition we reply ; that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be needs strictly taken in the same kind of causality : then the iesuits should doe well to stand to that and make the similitude betweene faith and workes runne thus . a man is iustified ( by ) workes that is for the proper and only merits of his obedience ; so a man is iustified ( by ) faith that is for the only merit of his beleeving in christ : aud by that meanes both shall be true and effectuall causes of iustification . but if bellarmine dare not thus presse the similitude for feare of being found guilty of despising the blood of the new couenant , attributing that to the merit of faith which belongs only to the merit of christ ; he must then giue vs that leaue to distinguish which he takes to himselfe ; and if he fall to his qualifications and quodammodo's : he must pardon if we also seeke out such an interpretation of those places ; as may not crosse other scriptures . which for asmuch as they testifie that ( we i are iustified by his grace through the redemption that is in christ ) that ( all k sinne is purged by the blood of christ ) that ( by the sacrifice of himselfe he hath put away sinne ) and ( with offering hath consecrated for ouer them that are sanctified . ) : we dare not without horrible sacrilege ascribe the grace of our iustification vnto the worke and worth of any thing whatsoeuer in our selues ; but wholy and only to the righteousnesse of christ. and therefore when the scriptures say we are iustified ( by ) faith ; we take not the word ( by ) in this formall and legall sense ; we are iustified by the efficacy of our faith , or for the worth of our faith , according as 't is vnderstood in iustification by workes : but we take it relatiuely & instrumentally : we are iustified by faith ( that is ) by the righteousnesse of christ , the benefit whereof vnto our iustification , we are made partakers of by faith , as the only grace which accepts of the promise , and giues vs assurance of the performance . he that looked to the brasen serpent and was cured , might truly be sayd to be healed ( by ) his looking on , though this action was no proper cause working the cure by any efficacy or dignity of it selfe ; but was only a necessary condition required of them that would be healed , vpon the obedient observance whereof , god would shew them favor : so he that looketh on christ beleeuing in him , may truly be sayed to be saued and iustified by faith , not as for the worth , and by the ●fficacy of that act of his ; but as it is the condition of the promise of grace , that must necessarily go before the performance of it to vs : vpon our obedience where vnto god is pleased of his free grace to iustifie , nor is this trope , any way harsh , or vnusuall to put oppositum pro opposito , relatum pro correlato , habitum pro obiecto . in sacramentall locutions 't is a generall custome , to put the signe for the thing signified : and the like is vsed in other passages [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the n word of god grew , &c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the o mystery of faith , ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the words of faith ) and rom. 8. 24. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . spe seruati sumus ( id est ) christo in quem speramus . hope that is seene is not hope , that is , res visa non sperata est . that of ignatius , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] like to that ( christ our ioy ) anni spem credere terrae ) georg. 1. and if we list not to be contentious , 't is plaine enough , that in those places , where the apostle treats of iustification by faith ( viz ) the grace of god in christ ; opposing workes and faith , that is the law and the gospell , the righteousnesse of the law , to the righteousnesse of the gospell , which is no other but the righteousnesse of christ. thus faith is taken , gal. 3. 23. where he expresly treats of iustification . but before faith came , we were kept vnder the law , shut vp vnto the faith , which should afterward be reuealed . ] p that is , before christ came , and the cleare exhibition of the gospell , and the righteousnesse thereof : the church was kept vnder the ceremoniall law , as vnder a schoole-master , directing her vnto christ , that so [ wee might be iustified by faith. ] that is , not by the lesson of the law , but by christ , typified and figured vnto vs therein . 2 vnto the other argument prooving the merit of faith , we reply ; that in those places is no ground , at all for such a conceit . [ thy faith hath saued thee , ] saith christ to some whō he cured both in body & soule . but what ? was it by the efficacy and for the word of their faith that this was done ? no : as 't was vertue went out of christ that cured their bodily diseases ; and his compassion that mooued him to it : so 't was his grace and merits and free loue that healed their soules , and brought them pardon of their sinnes in the sight of god : yet he saith ; their faith saued them , because by beleeuing in the sonne of god , they receiued this fauour , though for their beleeuing they did not deserue it . god bestowes mercy where he findes faith , not because faith merits such fauour at his hands : but because he is pleased to disperse his fauours in such an order , as himselfe hath appointed ; and vpon such conditions as hee thinkes good . to that of the canaanitish woman : her great faith could not claime by desert , that fauour which christ shewed vnto her daughter : onely christ was pleased to honour her faith by his testimony of it ; and to helpe the daughter at the mothers entreaty . christ did it vpon that request of hers so instant and full of faith ; but yet who can say she merited ought at christs hands by that her faithfull and instant petition ? her selfe yet liuing would deny it ; and shee doth deny it there , counting her selfe a dogge vnworthy of the childrens bread , when yet shee beleeued strongly , and was a child of abraham according to the faith ▪ to that of abraham who gaue glory to god , and of henoch and others , who pleased god by their faith : wee answere : that it is one thing for a man to glorifie and please god by his obedience ; 't is another , by so doing to deserue ought at his hands . if god in much grace and fauour accept of the honour and contentment wee are able to doe him by our faith and obedience : it followes not that therefore we must in iustice merit at his hands . other arguments for them there are : but so weakely knit ; they fall in sunder of themselues . against them we haue to obiect the scriptures , that so often say , [ we are iustified ] gratiâ and gratis ; and the councell of trent which they respect more then the scriptures , which hath defined thus : nihil eorum quae iustificationem praecedunt , siue fides , siue opera , ipsam iustificationis gratiam promeretur , sess. 6. cap. 8. how then can they say faith merits iustification . heere our aduersaries haue two shifts to runne vnto , whereby they would avoide the absurdity of this assertion . 1 that this merit is not from vs : but of god. because faith is the gift of gods grace ; and therefore though we be iustified by merit : yet we are iustified by grace , because merit is of grace . 't is of grace that our faith merits . this you may be sure , is some of that smoake of the bottomelesse pit , wherein hell vented out the iesuites , and they their darke imaginations ; all to confound whatsoeuer is cleare and lightsome in scripture . scripture opposeth these paires ; grace , and nature , grace and merit . as the pelagians of old confounded nature & grace , teaching that we were saued by grace : yet affirming that we are also saued by nature , and the naturall strength of free-will . which they salued thus . to be saued by nature , is to be saued by grace : for nature is of gods grace and giuing . so these confound grace and merit , making a thing meritorious , because it s of grace . faith merits because its gods gracious gift . nothing more contradictory . if it be his gift , how doth it merit , or of whom ? of man it may , of god it cannot : vnlesse we will senslesly affirme , that the gift deserues something of the giuer . that he that giues an hundred pound freely , is thereby bound to giue an hundred more . had they sayed that faith is good , because of gods giuing ; that were true , and we may grant them that god is honoured and pleased with his owne gifts : but that euery good thing merits , and that we can deserue of god by his owne gifts , is affirmed without all reason , or scriptures ; and will neuer be proued by either . but there is yet another shift . 2 faith merits iustification [ non de condigno ] of the worthinesse of it : but [ de congruo ] of the fitnesse : that is , god in iustice is not bound to bestow iustification where there is faith : but yet in fitnesse he ought to doe it . so that if he doe not iustifie him that beleeues : he is likely to omit a thing very fit and agreeable . this distinction is a meere imposture and collusion . bellarmine in dealing with it seemes to haue a dog by the eares , he is loath to loose him : yet knowes not well how to hold him . if he be vrged where scriptures make any the least intimation of such a distinction : hee referres you to divines , that is , popish schoole-men , who out of their owne imagination haue forged it , and in time made it authenticall . but he stickes in the mire , when he is to shew what merit of condignity and merit of congruity is . merits of condignity are workes , to which wages is due of iustice. what then are merits of congruity ? such workes whereto wages is not due by any iustice. as for example : he that labours the whole day in the vineyard , merits a penny of condignity : because in iustice his labour is worth his hire . but he that for an houres worke , receiues a penny , he deserues it of congruity : because though his labour be not worth it , yet he was promised a penny by him that set him on worke : then which fond imagination nothing can be more ridiculous , and contrary to common sense . for the merit of any worke is the proportionablenesse of 't is worth with the reward . now in reason wherein ariseth this proportion of any work with that reward ? stands it in the dignity of the worke it selfe ; or in the compact made betweene him that worketh and him that rewardeth ? it is apparant that the worke is deseruing or not-deseruing according to ' its owne nature , not according to a compact made . he that promiseth vnto one more for a little worke , then to another for a great deale in the same kinde : doth not by such a compact make the little labour of the one more deserving then the others great pains . we must look to the worke , what it is in its own nature : & as it is of some worth or no worth , so account it deseruing or not deseruing ▪ wherfore whē in the distinction they make some merits of condignity or worthinesse , some of congruity , or of fitnesse without worthinesse , they offend two wayes , grosly against two rules of reason . first in opposing termes not opposite : worthinesse and fitnesse : being the same , if you take them in regard of the worke . for that which deserues a reward worthily , deserues it fitly : ( how else is it worthy of the reward , if the reward be not fit for it ? ) and that which deserues it fitly ( if it deserues ) it deserues it worthily . 2 in distinguishing vpon tearmes that doe not convenire t●ti . for worthinesse agrees to merit onely : but fitnesse belongs to compact . so that in plainer english , the distinction runnes thus . merits or deserts , are of two sorts . some , that are merits and doe deserue because they are worthy of a reward : others that are no merits and doe not deserue because they are not worthy of the reward : but onely obtaine it , ex congruo , in regard of compact and promise . for this rule is most certaine , that a worke which deserues nothing by its owne worthinesse : can neuer deserue any thing by compact or promise . the iesuites are senselesse in defending the contrary . if ( saith bellarmine ) a king promise a beggar 1000 ▪ pounds a yeare , vpon no condition , then indeed the begger doth not deserue it . but if vpon condition he shall do some small matter , as that he shall come to the court and fetch it , or bring a pos●e of flowers with him , now the begger deserues it : and he may come to the king , and tell him , hee hath merited his 1000 pounds a yeare . euery man , but a iesuite , would say 't were extreame impudency in a begger to make such a demaund , so derogatorily to the kings gracious bounty . now can it helpe them to say , that a promise bindes vnto performance , so that god should be vniust and vntrue , if he should not bestow the reward promised , although the workes bee not equall to the reward . for gods iustice and truth in performing his promise , doe not imply our merit in performing the condition . we doe not deserue by our well-doing ; because god is iust in his rewarding . and the reason is manifest ; because god in making the promise , respected meerly the freenesse and bounty of his owne grace , not the worthinesse of our workes . and therefore that obligation whereby he hath tyed himselfe to performance , is founded meerely in his owne truth : not a ●ot in our merit . wherefore when they tell vs , that faith merits iustification [ de congruo ] they intrappe themselues in a grosse contradiction ; seeing to deserue [ de congruo ] is not to deserue at all ; but onely to receiue the reward by meere promise : god hauing promised to iustifie beleeuers . thus much touching the first assertion , that faith is the proper cause of iustification , working it by it owne efficacy and merits . chap ii ▪ the confutation of the arminian errour , shewing that faith doth not iustifie , sensu proprio , as it is an act of ours . the second error about this point is of the arminians , with whom also the papists agree : t is this . 2 that we are iustified by faith sensu proprio , that is , the act of beleeving , in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , is imputed to vs for righteousnesse , being accepted of god and accounted vnto vs for that whole righteousnesse of the law which we were bound to performe . so that our very faith is that righteousnesse , for which we are iustified in the sight of god ; no● quidem merito suo : sed propter gratuitam acceptilationem dei. the authors of this opinion are faustus socinus that vnhappy haereticke in his most blasphemous booke [ de christo servatore : ] & michael servetus a spanyard in his second booke [ de lege & evangelio ] which errors are confuted by calvin in his opuscula . a stiffe de●ender of this opinion was christophorus ostorodius a polonian in his disputations contra georgium tradelij , who for this and other pestilent errors about the article of mans redemption , was wi●h his companion andreas vaidonitus banished the low countreys where he had seated himselfe and published his opinions ; arminius , and his followers haue bin cheefe promoters of it . arminius himselfe , as in other his opinions : so in the publishing of this vsed much closenesse and cunning conveyance . in his private disputations [ tit. de iustificatione ] he seemes plainly to condemne it , saying that it is an abuse to say that fides est causa formalis iustificationis , and an error to affirme [ that christ hath deserued , vt fidei dignitate et merito iustificemur . ] in his publique disputations he opens himselfe somewhat plainly : yet darkely enough [ thes. 19. de iustificat . cat . thes. 7. these are his words . [ fidei vero iustificatio tribuitur , non quod illa sit iustitia ipsa quae rigido & seuero de● iudicio oppont possit ; quanquam deo grata : sed quod in iudicio mis●ri●ordiae triumphans supra iudicium absolutionem a peccatis obtineat & gratiose in iustitiam imputetur . cuius rei causaest tum deus iustus & misericors , tum christus obedient●● oblatione et intercessione suâ secundum deum in beneplacito et mandato ipsius . ] here faith it selfe is imputed for righteousnesse . but t is not in gods seuere iudgment , but in his iudgment of mercy . faith in it selfe is not worthy : but yet christ by his merits hath deserued that god will gratiously accept of it . this opinion published was quickly contradicted : wherevpon arminius makes knowne his mind in playner termes , in declaratioue sententiae ad ordines holland : & westfrisiae he confesseth that in the forenamed thesis his meaning was , that [ ipsa fides tanquam actus iuxta evangelij mandatum praestitus imputatur coram deo in siue ad iustitiam , idque in gratiâ , cum non sit ipsamet iustitia legis . and in his responsione ad 31. artic. art . 4. hee brancheth cut his opinion in three distinct propositions . 1 iustitia christi imputatur nobis . 2 iustitia christi imputatur in iustitiam . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere imputatur in iustitiam . the first of these propositions , he grants : that christs righteousnesse is imputed to vs. the second hee denies , that christs righteousnesse is imputed for righteousnesse . the third ●e grants , that the act of beleeuing is imputed for righteousnesse . here by mysteries in these propositions , hereafter to bee vnfolded . wee now meddle with the last which yet is more roundly expressed by arminius in his epistle ad hyppolitum . [ lege princip . pa. ] [ ipsum fidei actum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , dico imputari in iustitiam , idque sensu proprio non metonymice ] the same is the opinion of his fellowes the remonstrants , of c vorstius , of d peter bertius , of e episcopius , and the f rest . with whom bellarmine agrees pat [ liber ● . de iust. cap. 17. when vpon that rom : 4. ( his faith is imputed for righteousnesse . ] he saith thus . [ vbiipsa fides censetur esse iustitia , ac per hoc non apprehendit fides iustitiam christi : sed ipsa fides in christum est iustitia . ] in summe , their opinion runnes thus . god in the legall couenant required the exact obedience of his commandement : but now in the couenant of grace , he requires faith , which in his gracious estimation stands in stead of that obedience to the morall law , which wee ought to performe . which comes to passe by the merit of christ ; for whose sake god accounts our imperfect saith to be perfect obedience . this assertion we reiect as erronious , and in place thereof we defend this proposition . god doth not iustifie a man by faith properly , impuring vnto him faith in christ for his perfect obedience to the law , and therefore accounting him iust and innocent in his sight . which we proue by these reasons . 1 we are not iustified by any worke of our owne . but beleeving is an act of our owne : therefore by the act of beleeving we are not iustified . the maior is most manifest by the scriptures , which teach that we are saued by grace ephes. 2. 5. [ and therefore not by the workes of righteousnesse which we had wrought . ] tit. 3. 6. [ for if it be of works , then were grace no more grace ] ro. 11. 6. the minor is likewise evident . [ that faith is a worke of ours . ] for though iohn 6. 29. it bee said , [ this is the worke of god that ye beleeue in him whom hee hath sent ] yet will not our adversaries conclude thence , that faith is gods worke within vs , and not our worke by his helpe . for so should they runne into that absurdity which they would fasten vpon vs. ( viz. ) that when a man beleeues , t is not man beleeues : but god beleeues in him . to beleeue , though it be done by gods aide : yet 't is we that doe it ; and the act is properly ours . and being so , we conclude , that by it we are not iustified in gods sight . here two exceptions may be made . 1 first that we are not iustified by any worke of our owne ( viz ▪ ) which we our selues doe by our owne strength without the help of grace : but yet we may be iustified by some worke which we doe ( viz ) by the aide of grace ; and such a worke is faith. wee answere . this distinction of workes done without grace and workes done by grace , was devised by one that had neither wit nor grace ; being a t●icke to elude the force of such scriptures as exclude indefinitely all workes from our iustification , without distinguishing either of time when they are done , before or after ; or of the ayde & helpe whereby they are done , whether by nature or by grace . wherefore it is without all ground in scripture thus to interpret these propositions : a man is not iustified by workes ( that is ) by workes done by worth of nature before and without grace . a man is iustified by grace ( that is ) by workes done by aide of grace . these interpretations are meere forged inventions of froward minds , affirmed but not proved : as we shall more hereafter declare , 2 that we are not iustified by any workes of our own , ( that is ) by any works of the law : but by a worke of the gospell such as faith is we may be iustified . male res agitur vbi opus est tot remedijs ( saith erasmus in another case . ) t is a certaine signe of an vntrue opinion when it must be bolstered vp with so many distinctions . nor yet hath this distinction any ground in scripture , or in reason : for both tell vs that the workes commamded in the law , and workes commanded in the gospell are one and the same for the substance of thē , what worke can be named , that is enioyned vs in the new testament , which is not also cōmanded vs in that summary precept of the morall law [ thou shalt loue the l●rd thy god with all thy heart and with all thy soule and with all they strength , and with all thy mind : and thy neighbour as thy selfe . ] luc. 5. 27. deut. 6. 5 what sinne is there against the gospell , that is not a transgression of the law ? if the gospel cōmand charity , is it any other then that which the law commands : if the gospell cōmand faith , doth not the law enioine the same ? you will say no. it doth not command faith in christ. i answere , yea , it doth : for that which commands vs in generall to beleeue what euer god shall propose vnto vs : commands vs also to beleeue in christ , assoone as god shall make knowne that t is his will we should beleeue in him . the gospell discouers vnto vs the obiect ; the law commands vs the obedience of beleeuing it . wherefore faith , for the substance of the grace and works done by vs , is a worke of the law ; and so to be iustified by the action of beleeuing , is to be iustified by workes and by our owne righteousnesse , contrary to the scriptures ; and that phil : 5. 9. ( that i may be found not , &c. this of the first reason . 2 god accounts that only for perfect righteousn●sse of the law , which is so in deed and truth . but faith is not the perfect fulfilling of the law. therefore god doth not account it ●or such . the minor is granted by our adversaries ; that faith is not the exact iustice of the law ; such as can stand before the severity of gods iudgments . the maior must be proued : that god accounts not that for perf●ct iustice which is not perfect indeed . this appeares by that rom. 2. 2. [ the iudgement of god is according to trueth . ] where therefore any thing is not truly good and perfect : there god esteemes it not so . here also twil be excepted . that god some time iudgeth iudicio iustitiae , according to exact iustice ; and then he ●udgeth nothing perfectly iust , but that whi●h hath true perfection of iustice in it . sometimes he iudgeth iudicio misericord●ae ; according to mercy : and so he may esteeme a man perfectly righteous for that which is not perfect righteousnesse in it selfe ; namely for his faith. surely , this is a trimme distinction thus applyed , that sets gods mercy and truth together by the eares . as who would say , when god iudgeth out of mercy : hee then doth not iudge according to truth . the scriptures doe not acquaint vs with any such mercifull iudgement of god. this they doe acquaint vs with , that god iudgeth according to mercy , not when he doth pronounce and cleare a sinner to be perfectly righteous for that righteousnesse which is truely imperfect : but when he iudgeth a sinner to be righteous for that righteousnesse which is perfect ; but is not his owne . in this iudgement there is both truth and mercy . truth , in that he esteemes me perfectly righteous , for that righteousnesse sake which is euery way perfect : and mercy , that he accepteth for sinne , that righteousnesse which is performed for me by christ my surety ; but is not mine owne . other mercifull iudgement of god besides this , we acknowledge none . 3 we are not iustified by two righteousnesses existing in two diuers subiects . but if wee be iustified by the worke of faith : we shall be iustified partly by that righteousnesse which is in vs , ( viz. ) of faith : partly by the righteousnesse of christ without vs. ergo we are not iustified by faith properly . the minor is apparant . the righteousnesse of faith is ●nherent in vs. and by it we are iustified ( say our aduersaries . ) the righteousnesse of christ is inherent in him : and by it are we iustified , say the scriptures . [ being now iustified by his blood , we shall be saued from wrath through him . ] ro. 5 9. & v. 19. [ by the obedience of one , many shall be made iust . ] wherefore either we are properly iustified by both , or there is an errour , and one part must stand out ▪ we cannot be properly iustified by both , for our own faith and christs obedience too : for if we be perfectly iust in gods sight for our own faith , what need the imputation of christs obedience to make vs iust ? if for christs righteousnes we be perfectly iustified : how can god accoūt vs perfectly iust for our faith ? arminius and his friends , seeing these things cannot stand together ; haue ( according to the good will which they beare toward the righteousnesse of christ ) kept in our faith , and thrust out christs obedience , denying vtterly that it is imputed vnto vs for righteousnesse . but my brethren ( which i hope make a better choice ) seeing it cannot part with ours : part with our owne righteousnesse , leaning wholy vpon the righteousnesse of christ ; and seeking for the comfort of our iustification in his perfect obedience , and not in our weake and imperfect saith . these reasons may suffice to shew the errour of that assertion . we are iustified by fa●●h , sensu prop●rio , god accepting the act of beleeuing for the perfect obedience of the law. and therefore that in those places , where 't is said , [ faith is imputed for righteousnesse , ] the phrase is to be expounded metonymice , ( that is ) christs righteousnesse beleeued on by faith , is imputed to the beleeuer for righteousnesse . whereas our aduersaries say that faith of its owne dignity and desert , doth not obtaine this fauour of god , to be esteemed for the perfect righteousnesse of the morall law : but this comes to passe onely by the merits of christ , who hath procured this grace vnto vs , that god should thus accept of our faith : wee answere , that this is affirmed , but 't is not prooued . they speake a little more fauourably then the romanists , who make faith of it selfe to merit iustification : these will haue it not to merit it ; but to be graciously accepted for righteousnesse . but wee find not in scripture any such doctrine as this , [ christ hath merited that wee should bee iustified for our faith , ] or [ christ hath merited for our faith , that faith should be esteemed by god for that perfect iustice of the law ; whereby we are iustified in gods sight . ] these things the scriptures teach not : they teach , that christ is our righteousnesse , and that we are iustified by his blood and obedience . but that he hath merited by his obedience , that we should be iustified by our owne obedience and righteousnesse , is a peruerse assertion of men that loue to runne about the bush , and leauing the streight , to runne in crooked and froward wayes . and it differs little from the like shift of the disciples of rome , who to maintaine merit of our workes and of christ too ; salue it with this tricke . christ hath merited that wee might merit . but we acknowledge , as no other merit , but that of christ ; so no other righteousnesse to iustification , but his alone . thus much of the second assertion . chap. iii. the confutation of popish doctrine , that other graces doe iustifie vs , and not faith alone . the third and last followes , wherein the controuersie is betweene vs and those of rome ; whose assertion is : that 3 a sinner is not iustified by faith alone , but also by other vertues and graces ; as hope , loue , repentance , feare of god , &c. this we also reject as an error , contrary to the scriptures , wherby we are taught , that a man is iustified by faith alone . for opening the truth of which point : you must call to minde the different acception of the word iustifie : wherein it is taken by vs , and by our aduersaries . with them to iustifie is all one , as to sanctifie : of vnjust and vnholy , to make inherently iust and holy . with vs to iustifie is to absolue an offender , quitting him from blame and punishment . according to these different acceptions , this proposition [ a man is iustified by faith alone ] hath a double meaning ; one thus [ a man by faith alone is inherently sanctified ] another thus : [ a man by faith alone obtaines absolution in gods iudgement , from all faultinesse and punishment . this latter meaning onely is true , and t is that onely which is defended by vs of the reformed churches ; namely , that faith onely is the grace of god whereby a sinner beleeuing the promise , and resting himselfe vpon the righteousnesse of christ , receiues mercy from god in absoluing him from the fault and punishment of all his transgressions : and to be accounted righteous for christs sake . which gracious priuiledge god hath annexed vnto faith , as vnto the condition of the new covenant , and not vnto loue , hope , feare , repentance , or any other grace ; for not these , but faith onely , respecteth the promise of the gospell . the former sense of that proposition , is false and absurde , viz. [ a man by faith alone is inherently sanctified ] nor doe any of the reformed deteine such a construction thereof . wherefore when bellarmine and his complices dispute eagerly against iustification by faith alone , those arguments wherewith they suppose to smite through the truth of our assertion , are let flye at a wrong marke ; being all aymed at this butte , ( viz ) to proue ; that a man is sanctified by other inherent graces as well as faith . which point we easily yeeld them , confessing that inherent righteousnesse , consists not of one , but of the a manifold graces of gods spirit , wrought in the heart of such as are regenerate . neuerthelesse for the shewing of some points which may be doubted of ; let vs briefely take a view of the chiefe passages of bellarmines long discourse ; which he maintaines from the twelfth chapter of his first booke de iustificatione , to the end . for to proue that a man is iustified not by faith alone . of his arguments which are few , i shall name three onely , which are materiall . 1 if other vertues iustifie as well as faith , then not faith alone . but other vertues doe iustifie — therefore , &c. the minor he prooues out of the councell of trent , sess. 6. cap. 6. where seauen preparatory , graces to iustification , are reckoned vp . 1 faith. 2 the feare of god , 3 hope in his mercy . 4 loue of god , as the fountaine of iustice ( & ad benefactoris , saith bellarmine ) 5 repentance , a sorrow and detestation of sinne . 6 a desire of receiuing the sacrament of baptisme . 7 a purpose to leade a new life , and keepe gods commandements . all these ( saith bellarmine ) doe iustifie a man , praeparatoriè , antecedentèr , dispositiuè . faith , that 's the roote and beginning of our iustification , the rest follow in order ; all must goe before as needfull preparations : and iustification followes , as the effect of all in common , &c. ergo , not of faith alone . the b iesuite goes ouer euery particular , to shew by scriptures what force each of those graces haue to iustifie . but t is not worth-while to repeate his proofes . vnto the argument , wee answere two things . 1 that it is framed vpon the errour which puts out of frame the whole dispute of our aduersaries , about this article of iustification ; namely , that regeneration and sanctification is all one thing with iustification ; and that to iustifie a sinner is nothing but to doe away inherent corruption , by infusion of inherent righteousnesse . this we haue heretofore by the scriptures cleared to be false ; and therefore this argument proouing our sanctification to be wrought by other graces as well as by faith , toucheth not the point of iustification in the remission of sinnes , which faith alone obtaineth through the promise . 2 touching these graces which they make preparatory vnto iustification , that is to sanctification : wee answere , that t is a philosophicall dreame of such as measure out the workes of gods spirit in mans conuersion , according to aristotles physickes ; and those disputes touching praeuious , or fore-going dispositions , that qualifie the matter for receiuing of the forme . we acknowledge , that in mans regeneration all graces of the spirit are not perfected at once . but as the ioynts and sinewes in the bodily : so the graces of sanctification in the spirituall new-birth , are at first weake and feeble : which in continuance of time gather more strength , according to our growth in christ. but yet these are true for the substance : though imperfect in their degrees and measure . there is now true spirituall life in such a one which was before dead in sinne : although there be not the free and able exercise of all the vitall powers . health there is , but not entire from all degrees o● sicknesse , and euery kinde of disease . wherefore we aff●●me that these vertues which are by our aduersarics reckoned onely as dispositions vnto regeneration : are , if they be true and not counterfeit mettall , the maine parts and fruits of regeneration . hence we beleeue that these are foule errors ( viz. ) to teach that a man without grace by the power of his free-wil may dispose himselfe to his regeneration , by beleeving in christ , fearing and louing of god , hoping of his mercy , repenting of his sinnes , resoluing vpon amendment , and all this with true and sincere affection : or to teach if a man cannot do these things of his owne meere strength and free-will ; yet by the spetiall aide of god inciting and helping him ; 〈◊〉 may doe them whilst he is vtterly vns●nctified in statu peccati . that true faith , and feare , and hope , and loue , and repentance , and purpose of reformation , are vertues and graces in a man that is yet gracelesse and without vertue , because destitute of sanctification . that these graces consisting in the inward motion of the soule , and change of the affections , are wrought in man , not by any sanctifying grace of the holy ghost , inwardly touching the heart : but by some other kind of vertue and aid ( they know not what ) a externall , a exciting and helping forward the strength of nature . a all these are monstrous and mis-shapen imaginations , bred in proud hearts that would faine share the glory of their conversion , betweene gods grace and their owne free-will , and maintained by curious heads , whom philosophicall speculations haue transported beyond the simplicity of diuine truth . the scripture speaks otherwise of these graces , as of those that belong to such as are not in the way to be made good , but are made so already . [ ye are al the children of god by faith in iesus christ ] saith the apostle paul gal. 3. 28. whosoeuer shall confesse that iesus is the sonne of god : god dwelleth in him and he in god. ] saith iohn 1. 1. ioh. 4. 15. and chap. 5. 1. [ whosoeuer beleeueth that iesus is that christ ; is borne of god. ] doe we by true faith become the children of god , borne of him , in whom hee dwelleth and we in him , when as yet in the meane time we are yet vnsanctified , vnholy , vncleane , & not in the state of grace ? bellarmine will proue that a man may haue faith ; yet not the child of god : ou● of iohn 1. 12. [ as many as receiued him , to them he gaue power to become the sonnes of god : euen to them th●t beleeue on his name . ] see ( s●●th he ) they that beleeue are not yet , but haue power if they list , to become the sonnes of god , ( viz. ) by going on further from faith to hope and loue , and the rest of the tridenti●e dispositions . for t is loue properly and not faith , that makes vs the sons of god ; as he would proue ( contrary to that expresse place of the galat. ) out of the 1 ep. of iohn , where the apostle hath much excellent matter , but nothing to that purpose . to the place of iohn , wee answere , that the iesuite playeth with the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not here a liberty to doe what we list ; as if we could at our pleasure become gods adopted sonnes : but t is a right and priuiledge which christ the naturall sonne bestowes on true beleeuers , to be made gods adopted sonnes , and so coheires with him of the heauenly inheritance . when is this priuiledge of adoption bestowed ? then when they beleeue , and assoone as they beleeue , before they be regenerate ? no , saint iohn denies it . [ he giues power to be the sonnes of god , euen to those that beleeue in him . ] who be they ? hee answeres , vers . 15. [ which were borne not of bloud , nor of the will of the flesh , nor of the will of man , but of god. ] faith then is not a preparatiue to iustification , but a part of it . and is not feare of god too ? no , saith bellarmine . that is the b beginning of wisedome ( that is ) of a perfect iustification . a bad interpretation , but a worse argument . t is the beginning , therefore not part . nay ; if the feare of god be the alpha of christian graces , certainely it selfe makes one letter of that alphabet . t is such a beginning of wisdome : as its selfe is wisdome too . else god himselfe deceaues vs : who , as it is , iob 28. 28. [ sayd vnto man : behold the feare of the lord that is wisdome , and to depart from euill is vnderstanding . ] and therefore to take it in the iesuits glosse , feare of god is iustification as well as the beginning of it . for hope ; if it be true , ( viz. ) that c which makes not ashamed , ] which is the d anchor of the soule , sure and stedfast , that entereth within the vaile . ] it would bee knowne what difference the iesuite will put betweene that hope which is in a man before : and that which is in him after his sanctification . if he say , it differs onely in degree : then hee grants , t is the same in substance : whence wee haue a faire position ; that man sanctified and vnsanctified , is alike capable of the sauing graces of gods spirit . the like we say for loue of god , if it be sincere and without dissimulation bred in the heart : vpon those spirituall considerations not onely of gods mercy in christ : but also of his iustice and infinite righteousnesse ; ( for so the trent fathers will haue this loue to respect god , vt fontem iustitiae ) then we affirme this spirituall loue is not to bee found but onely in those hearts , that are in some measure regenerate and made spirituall . in ( whom e this loue of god is shed abroad by the holy ghost that is giuen to them . ] as the a apostle speaketh . this bellarmine is so●ne forced to grant : yet he puts it off with a distinction [ no man can loue god perfectly with all his heart , without the holy ghost : but loue him he may imperfectly without the holy ghost dwelling in him , though not without the speciall aide of god. ] whereto we answere ; 't is one thing to loue god perfectly , and another to loue him truely . to loue him perfectly , is to loue him with all the heart , all the soule , all the minde , & all the strength : which we grant no man can doe without the holy ghost : but we also affirme , that no man did or shall euer doe it in this life , so long as there is lustfull corruption in him causing any the least auersion of his soule from god in any motion thereof . so that if none haue the holy ghost abiding in them ; but such in whom loue is thus perfected ; he must be confined with the saints in heauen , and not haue his dwelling with the faithfull on earth . but if imperfect loue of god be also from the holy ghost , dwelling in the hearts of the godly , who loue god truely in vnfeigned vprightnesse of heart ; though in much imperfection by reason of sinne , which diuerts the heart vnto other pleasures : then it must be knowne of the iesuite , what he meanes by imperfect loue. is it false loue , such a meere naturall man may conceiue vpon generall grounds : that god is good , the chiefest good , iust , holy , and full of all excellency ? he will not say for shame , this is a true preparatiue vnto iustification . is it true loue , but in its degree imperfect , not so vigorous , so vehement , so hot as coales of iuniper : yet such as hath some strength and warmth of spirituall affection ? then we require that these men will draw vs out a line by the rule of the scriptures , and to tell vs how farre the true loue of god may come , without the grace of the holy ghost sanctifying the heart : but after t is past such a degree , then there is required the sanctifying grace of the holy ghost for it . t will trouble their mathematickes to describe vnto vs in what degree of perfection that womans loue was situated , whose example they alleadge for a proofe of this point out of luke 7. 47. [ her sinnes which were many , are forgiuen her , for she loued much . ] can bellarmine tell vs how much this was ? that so by that patterne we may know how farre men goe in the true loue of god before they bee at all sanctified by inherent grace ? for such wonders they would make vs beleeue concerning this penitent sinner ; that when her soule was full of faith and loue to christ , her heart full of sorrow , her eyes full of teares for her sinnes ; yet for all that she was a gracelesse , vnholy person , whose loue , and faith , and sorrow , came not from the sanctifying grace of the holy ghost , but onely from free-will helped with some kinde of externall aide of god. we haue not faith to beleeue such mysteries as these . nor yet in the last place can we conceiue how there should be true repentance , with a sincere purpose of reformation and obedience , where the heart is not changed and renued by the holy ghost . that godly sorrow and hatred of sinne should spring out of a gracelesse heart , that so holy a resolution of amendment of life should be in an vnholy person ; be assertions so contradictory and iarring : that no christian eare can with patience endure to heare them . we conclude then touching these dispositions vnto sanctification , that if these graces be true , they are parts and chiefe branches of inherent righteousnesse . but if they be false and counterfeit , they are not so much as preparations therevnto . so much of this first argument : wherein yet one of these 7 dispositions first reckoned vp is omitted ( viz. ) a desire of receauing the sacrament of baptisme . ( that is ) a man that 's baptised in his youth , afterward , before he be iustified , must haue a desire to be rebaptised . for what is it for one baptised to desire to receaue that sacrament againe ? this conceit is so absured that howeuer bellarmine reckon it vp among the other dispositions ; because of the authority of the councell of trent : yet a becanus giues it ouer in plaine feild ; numbring these fore naming sixe graces onely , choosing rather to venter the councells credit , then his owne , by defending an vnreasonable position . 2 argument . if faith alone doe iustifie vs ; then it may d●e●t when other graces are absent ; as well as when they are present . for seeing the vertue of iustifing vs depends vpon faith alone : and that in this act it receaues no aide from any other grace ; it followeth that it needs not the cōpany of any other grace : as in the law of sense . if the whole force of burning proceed onely from heat : then where heat is , though there be no other qualities yet there will be burning ; yea if faith only haue force to iustifie , it will follow , that it may iustifie not onely in the absence of other graces : but in the presence of the coutrary vices . for as the absence of other graces doth not hinder : so the presence of other vices will not hinder faith one jot in it office of iustifying . but t were absurd to affirme , that faith can iustifie without other vertues with other vices — ergo , the force of iustifying is not in faith alone . to this we answere . that this sophisme is fashioned vpon the same block with the former , that to iustifie and sanctifie are all one . in which sense we confesse the consequence is vnauoydable . if faith alone by it owne vertue and force did sanctifie : then it would effect this not onely in the absence of other graces ; but in the presence of their contrary corruptions : and the similitude which we bring to illustrate our assertion , would confirme that of the aduersaries . t is the eye onely sees , say our men : yet the eare is in the head too . yea , reply they , but the eie could see well notwithstanding the eare were deafe . t is the a heate onely of the fire or sunne that warmes , though there be light ioyned with it . true say they , but if there were no light , yet if heate remained , it would warme for all that : as the heate of an ouen , or of hell , burnes , though it shine not . thou holdest in thy hands many seedes ( t is the old comparison of luther on the 15 of gen. ) i enquire not what t is together but what is the vertue of each one single . yea , reply our aduersaries ; that 's a very needelesse question indeed . for if among them many seedes there be some one that hath such soueraigne vertue ; that it alone can cure all diseases , then t is no matter whether thou haue many or few , or none at all of any other sort in thy hand . thou hast that which by it owne vertue without other ingredients will worke the cure nor haue we ought to make answere in this case ; if , as the eye sees , heate warmes , seeds and other simples doe cure by their owne proper vertue : so faith alone by its owne efficacy did sanctifie vs. but there is the errour . faith works not in our sanctification or iustification by any such inward power & vertue of its own , from whence these effects should properly follow . for sanctification faith , as we haue seene , is part of that inherent righteousnesse which the holy ghost hath wrought in the regenerate : and t is opposed to the corruption of our nature which stands in infidelity faith sanctifies not as a cause , but as a part of insused grace : and such a part as goes not alone , but accompanied with all other graces of loue , feare , zeale , hope , repentance , &c. inasmuch as mans regeneration is not the infusion of one ; but of the habit of all graces . againe , 't is not the vertue of faith that iustifies vs ; the grace of iustification is from god , he workes it : but t is our faith applies it and makes it ours . the act of iustification is gods meere worke ; but our faith onely brings vs the benefit and assurance of it . iustification is an externall priuiledge which god bestowes on beleeuers ; hauing therein respect onely to their faith , which grace onely hath peculiar respect to the righteousnesse of christ and the promise in him . whereby t is manifest that this argument is vaine . faith alone is respected in our iustification : therefore faith is or may be alone without other graces of iustification . bellar : b would vndertake to proue that true saith may be seuered from charity and other vertues : but wee haue heretofore spoken of that point : and shewed , that [ true faith , yet without a forme : ] [ true faith , dead , and without a soule ] be contradictions as vaine as [ a true man without reason ] [ a true fire without heate . ] we confesse indeed that the faith of iesuites ( the same with that of simon magus ) may very well bee without charity and all other sanctifying graces ; a bare assent to the truth of divine reuelations , because of gods authority . as t is in diuels , so t is in papists and other heretickes . but we deny that this is that which deserues the name of true faith : which whosoeuer hath , hee also hath eternall life . as it is , iohn 6. 47. 3 argument . that which scripture doth not affirme , that is false doctrine . but the scripture doth not affirme that wee are iustified by faith alone — ergo , so to teach , is to teach false doctrine . this argument toucheth the quicke : and if the minor can be prooued , we must needs yeeld them the cause . for that the iesuites conceiue that this is a plaine case : for where is there any one place in all the bible , that saith , faith alone iustifies ? they euen laugh at the simplicity of the heretickes ( as they christen vs ) that glory they haue found out at last the word ( onely ) in luc. 8. 50. in that speech of christ , to the ruler of the synagogue , [ feare not , beleeue onely , and shee shall be made whole . ] and much sport they make themselues with luther : that to helpe out this matter at a dead lift , by plaine fraud hee foysted into the text , in the 3. to the romans , the word ( onely . ) when being taught with the fact , and required a reason : he made answere according to his modesty , ( sic volo , sic iubeo , stet pro ratione voluntas . ) t is true that luther in his translation of the bible into the germane tougue : read the 28. verse of that chapter , thus . ( we conclude that men are iustified without the workes of the law : onely through faith. ) which word onely is not in the originall . where , in so doing , if he fulfild not the office of a faithfull translator : yet he did the part of a faithfull paraphrast , keeping the sense exactly in that alteration of words . and if he be not free from blame : yet of all men the iesuites are most vnfit to reproue him ; whose dealing in the corrupting of all sort of writers , diuine and humane , are long since notorious and infamous throughout christendome . what luthers modesty was in answering those that found fault with his translation : we haue not to say . onely thus much , that the impudent forgeries of this generation , witnesse abundantly : that it is no rare thing for a lie to drop out of a iesuites or fryers penne . but be it , as it may be ; t is not luthers translation ; nor that place in the 8. of luke , that our doctrine , [ touching iustification by faith alone , ] is founded vpon . we haue better proofes then these : as shall appeare vnto you in the confirmation of the minor of this syllogisme . whatsoeuer the scriptures affirme , that 's true doctrine . but the scriptures affirme , a man is iustified by faith alone . therefore thus to teach , is to teach according to the word of whole-some doctrine . our aduersaries demaund proofe of the minor. we alleadge all those places wherein the scriptures witnesse : that we are iustified by faith , without the workes of the law. such places are these . rom. 3. 28. ( therefore we conclude that a man is iustified by faith , without the workes of the law. ) rom. 4. 2. 3. ( if abraham were iustified by workes , hee hath whereof to glory : but not before god. for what saith the scripture ? abraham beleeued god : and it was counted to him for righteousnesse . ) and vers . 14. 15. 16. ( for if they which are of the law be heires : faith is made void , and the promise made of none effect . because the law worketh wrath , for where no law is , there is no transgression . ) gal. 2. 16. ( knowing that a man is not iustified by the workes of the law , but by the faith of iesus christ : euen we haue beleeued in christ , that we might be iustified by the faith of christ , and not by the workes of the law. for by the workes of the law shall no flesh be iustified . ) gal. 3. 21. 22. ( is the law then against the promises of god ? god forbid . for if there had beene a law giuen , which could haue giuen life : verily righteousnesse should haue beene by the law. but the scripture hath concluded all vnder sinne : that the promise by the faith of iesus christ , might be giuen by them that beleeue . ) ephe. 2. 8. 9. ( for by grace ye are saued , through faith , and that not of your selues ; it is the gift of god : not of workes , least any man should boast . ) phil 3. 8. 9. ( yea doubtlesse , and i count all things but losse for the excellency of the knowledge of christ iesus my lord. for whom i haue suffered the losse of all things : and doe count them but dung , that i may winne christ. and be found of him not hauing mine owne righteousnesse , which is of the law : but that which is through the faith of christ : a the righteousnesse which is of god by faith. ) out of which places , not to name more , expresly touching this point of our iustification , we argue thus . a man is iustified either by the workes of the law , or by faith in christ. but hee is not iustified by the workes of the law. ergo , he is iustified onely by faith in christ. in this disiunctiue syllogisme , they cannot find ●ault with vs for adding the word [ onely ] in the conclusion ; which was not in the praemises . for reason will teach them , that where two tearmes are immediately opposite , if one bee taken away , the other remaines alone . so that in euery disjunctiue syllogisme , whose maior proposition standeth vpon two tearmes immediately opposite : if one be remoued in the minor , the conclusion is plainely equivalent to an exclusiue proposition . as if we argue thus . eyther the wicked are saued : or the godly . but the wicked are not saued . thence it followes in exclusiue tearmes , therefore the godly onely are saued . our aduersaries cannot deny , but that the proposition [ a man is iustified by workes , or by faith , ] consists of tearmes immediately opposite . for else they accuse the apostle paul of want of logicke , who rom. 3. should conclude falsely , [ a man is iusitified by faith without workes : if he be iustified either by both together , or else by neither . seeing then he opposeth faith ād workes as incompatible , and exclude workes from iustification : wee conclude infallibly by the scriptures , that a man is iustified by faith alone . this argument not auoidable by any sound āswere , puts our aduersaries miserably to their shifts . yet rather then yeeld vnto the truth , they fall vnto their distinctions : whereby , if t were possible , they would shift off the force of this argument . whereas therefore the scriptures oppose workes and faith : the [ law of workes , ] and the [ law of faith. ] our [ owne righteousnesse which is of the law ] and the ( righteousnesse of god by faith , ) manifestly telling vs that we are iustified , ( not by workes , by the law of workes , nor by our owne righteousnesse which is of the law , but that we are iustified by faith , by the righteousnesse of god by faith. ) our aduersaries haue a distinction to salue this matter withall . they say then workes are of two sorts . 1 some goe before grace and faith , and are performed by the onely strength of free-will : out of that knowledge of the law , whereunto men may attaine by the light of nature , or the bare reuelation of the scriptures . these workes or this obedience vnto the law , which a meere naturall man can performe , is ( say they ) that righteousnesse which the scripture cals our owne . by this kinde of righteousnesse and workes , they grant none is iustified . 2 some follow grace and faith : which are done by mans free-will , excited and aided by the speciall helpe of grace . such obedience and righteousnesse is ( say they ) called the ( righteousnesse of god , ) because it is wrought in vs of his gift and grace . and by this righteousnesse a man is iustified . by this invention they turne of with a wet finger , all those scriptures that we haue alleadged . wee are iustified ( not by the workes of the law , ) that is , by the obedience of the morall law , which a man may performe without gods grace : but we are iustified by ( faith of christ , ) that is , by that obedience of the morall law , which a man may performe by faith , and the helpe of gods grace . b boasting is excluded , saith the apostle , by what law ? by the law of workes , that is , by the law performed by the strength of nature ? nay , for he that performes the law by his owne strength , hath cause to boast of it . by what law then ? by the law of faith , that is , by faith which obtaines gods grace to fulfill the morall law. now he that obeyes the law by gods helpe , hath no cause to boast . ( c israel which followed the law of righteousnesse , could not attaine vnto the law of righteousnesse . ) wherefore ? because they sought it not by faith ; that is , they sought not to performe the law by gods grace ; ( but as by the workes of the law , ) that is , by their own strength : thus paul desires to be found in christ , ( not hauing his owne righteousnesse which is of the law ) that is that righteousnesse he performed without gods grace before his conversion ; but ( the righteousnesse of god which is by faith . ) i.e. that righteousnesse which he performed in obeying the law by gods grace after his conversion . for confirmation of this distinction , and the interpretations thereon grounded , bellarmine brings three reasons to shew that when workes and faith are opposed : all workes of the law are not excluded . 1 it s manifest ; faith is a worke : and that there is a law of faith as well as workes . if therefore , rom. 3. all workes , and all law be excluded from iustification : then to be iustified by faith , were to bee iustified without faith . 2 it s plaine the apostle , rom. 3. intends to proue that neither iewes by the a naked obseruation of the law of moses : nor the gentiles for their good workes ; before they were b conuerted to the faith of christ , could obtaine righteousnesse from god. 3 the apostle shewes , rom. 4. 4. what workes he excludes from iustification , ( viz. ) such whereto wages is due , by debt , not by grace . now workes performed without gods helpe deserue c reward ( ex debito : ) but workes performed by his helpe , deserve wages ( ex gratia . i doubt but ( notwithstanding these seeming reasons ) the fore-named distinction and expositions of scripture according thereto ; appeare vnto you at the first sight , strange , vncouth , farr besides the intent of the holy ghost , in all those fore-reckoned passages of scripture . let vs examine it a little more narrowly : and yee shall quickly perceiue ; that in this schoole distinction , there is nothing but fraud & shifting . ( by workes done , by the strength of nature wee are not iustified . by workes done with the helpe of grace wee are iustified . ) this is the distinction : resolue it now into these tearmes which are more proper , & it runs thus . ( a man is not sanctified by those workes of the mora●l law which he doth without grace : but a man is sanctified by those workes of the morall law he doth by grace . ) both sentences are squint eyed , and looke quite awry from the apostles ayme in this dispute touching iustification . is it his intent , rom. 3. to proue that a sinner destitute of grace cannot be made inherently holy , by morality , or outward workes of piety ? or thus . that a sinner cannot attaine to sanctification by his owne strength : but he must attaine to it by the grace of god ? take a suruey of the chapter , and follow the apostles argumentation . all both iewes and gentiles are vnder sinne , verse 9. therefore ( euery mouth must be stopped ) and none can pleade innocency ; ( and all the world must be guilty before god. ) and so liable to condemnation , verse 19. what followeth hence now ? ( therefore by the workes of the law , shall no flesh be iustified in his sight , verse . 20. how strange were this conclusion , taken in our adversaries construction . ergo , by obedience vnto the morall law done without grace no flesh can attaine sanctification in his sight . for neither doth the apostle speake of sanctification , but of absolution as is apparant ; all are sinners against the law , ergo , by pleading innocency in the keeping of the law , no man can be wholy sanctified nor iustified nor absolued from blame in gods sight . nor yet will the reason immediately annexed admit that glosse [ workes without grace ] by the workes of the law shall no flesh be iustified in his sight . why ] for by the law commeth the knowledge of sinne ] that is , by the law men are conuinced of sinne , and declared not to be innocent . which reason is not worth a rush , according to our aduersaries construction . he that without grace shall doe the workes of the law : he is not thereby made holy . why ? because the law is the knowledge of sinne . the law thus obserued tels him he is a sinner . in which reason there is no force , vnlesse it bee true on the other side . he that by the helpe of grace doth the workes of the law , is thereby sanctified : because the law thus kept tels him he is not a sinner , which is most vntrue . in as much , as not onely those which are destitute of grace ; but those that haue grace also , and by the helpe thereof , keepe the law in some measure , are by the law notwithstanding convinced to be sinners . the apostle yet goes forward . ( if we be not iustified by the workes of the law , by what then ? he answeres , ( verse 21. ) but now is the righteousnesse of god made manifest without the law. ) we are iustified by the righteousnesse of god : but what is that ? it is ( saith the distinction ) that obedience to the law which we performe by gods grace . a glosse apparantly false . for the righteousnesse of god here is a righteousnesse without the law : but obedience to the law , though performed with grace , is a righteousnesse ( with ) the law ; because t is the righteousnesse of the law. for t is all one , he that obeyes the law by his owne strength ; if he doe it d perfectly he hath the righteousnes of the law , & he that obeyethit perfectly , by gods grace , hath still the same righteousnes of the law , and no other . for so the law be kept , it alters not the righteousnes thereof , that we keepe it by our own strength , that wee haue of our selues , or another helpe that giues vs strength to doe it . for then that strength which he giues vs is our owne . which point duely obserued cuts in sunder the sinewes of this distinction ; for t is cleare the apostle distinguisheth the righteousnesse of the law and of god as different in thir kindes : these make them to be one and the same thing , [ obedience to the morall lawe ] but done by diuers helpes ; one by meere nature : the other by grace . this is most contrary to the scriptures , and specially to that excellent place rom. 10. 3. 4. &c. where the apostle shewing the differēce betweene the righteousnesse which is our owne or of the law ; and that which is the righteousnesse of god or faith : tels vs. the righteousnesse of the law is thus described [ th man that doth these things shall liue thereby : ] but the righteousnesse of faith speaketh on this wise [ whosoeuer beleeueth on him ( i. e. christ ) shall not be ashamed . ) can any thing be more plaine ; then that the apostle opposeth heere [ doing of the law ; and [ beleeuing ] in christ : not [ doeing ] the law by our owne strength , and doeing of the law by [ gods grace . ] these are iesuiticall glosses that corrupt apostolicall doctrine , and strangely peruert the worke of christ in our redemption as if he had done no more for vs but this a ( viz. ) procured that where as we could not liue by doeing of the law through our owne strength : god will now aide vs by his grace , that we may fulfil the law , and by that legall righteousnesse obtaine iustification and remission of sinnes . we abhorre such doctrine , and doe reiect as vaine and imaginary that distinction whēce such absurdities necessarily follow b more h might be sayed in confutation thereof , were it needefull : but we haue dealt long vpon this point , and t is time to hasten forward . by the way vnto the iesuits arguments in the defence of this distinction we answere . 1 we confesse faith is a worke , and in doeing of it we obey the law , because ( as saint iohn speakes ) iohn . 3. 23. [ this is gods commandment , that we beleeue in the name of his sonne iesus christ. ] , and therefore the gospell is called [ the law of faith. ] because the promise of grace in christ is propounded with commandment that men beleeue it . but now we deny that faith iustifies vs , as 't is a worke whi●h we performe in obedience to this law : it iustifieth vs onely as the condition required of vs ; and an instrument embracing christs righteousnesse . nor can the contrary be proued . 2 the iesuits are mistaken in the scope of the apostle rom. 3. whose intent is not to shew the iew or gentile could not attaine sanctification without gods grace ; by such obedience to the law ; as they could performe through the meere strength of naturall abilities . they affirme it strongly : but their proofes are weake , being manyfestly confuted by the whole file of the apostles disputation , who clearely and plainely exclude both iewes and gentiles , from being iustified by the workes of the law without making mention or giueing the least intimation , by what meanes these workes must be performed , whether without grace or by the helpe of grace . yea it had been quite besides his purpose so to haue done . for the apostles argument is cleare as the light ; and strong as a threefold cord . all are sinners against the law , therefore by obedience vnto the law , ( let men performe which way they list or can , without grace or with grace ) no man is in gods sight pronounced innocent , 3 to the last argument out of rom. 4. 4. we answere , the apostle there proues : that the faithfull , children of abraham ; are not iustified by workes . because abraham the father of the faithfull was iustified by faith ; and not by workes . where wee affirme ; that the apostle excludeth all the workes of abraham from his iustification : both such as he performed when he had no grace , and those he did when he had grace . for those workes are excluded wherein abraham might glory before men. now abraham might glory before men as well in those workes which he did by the helpe of gods grace : as those which he did without it . nay more in those : then in these . as in his obedient departure from his owne country at gods command ; his patient expectation of the promises ; his ready willingnesse euen to offer his owne sonne out of loue and duty to god , his religious and iust demeaning of himselfe in all places of his abode . in those things abraham had cause to glory before men , much more , then in such works as he performed before his conuertion : when he serued other gods beyond the flood . therefore we conclude that abraham was iustified ; neither by such workes ; as went before faith and grace in him : nor yet by such as followed after . this is most cleare by the v. 2. [ if abraham where iustified by workes , he had wherein to glory : but not with god. ] admit here the popish interpretation : and this speach of the apostles will be false . thus [ if abraham were iustified by workes ] that is by such workes as he performed without gods gratious helpe [ he hath wherein to glory ▪ ] viz. before men : but [ not with god. ] nay , that 's quite otherwise . for its euident . if a man be iustified by obeying the law through his own strength : he may boldly glory before god , as well as before men ; seing in that case he is not beholding to god for his helpe . but according to our doctrine , the meaning of the apostle is perspicuous . abraham might glory before men in those excellent workes of piety , which he performed after his vocation : and in mens sight he might be iustified by them . but he could not glory in them before god : nor yet be iustified by them in his sight . so then all workes whatsoeuer are excluded from abrahams iustification : and nothing lest but faith , which is imputed vnto him for righteousn●sse ; as it is v. 3. whence it followes . that as abraham : so all others are iustified without all merit , by gods free grace and fauour . for so it followes , verse 4. 5. [ now vnto him that worketh , the wages is not counted by fauour ; but by debt : but to him that worketh not ; but beleeueth in him that iustifieth the vngodly , his faith is counted for righteousnesse . ] these words runne cleare , till a iesuite put his foote into the streame to raise vp the mudde . to him that worketh ] that is , which fulfileth the righteousnesse of the morall law : [ the wages of iustification and life [ is not counted by fauour : but by debt ] for by the perfect righteousnesse of the law ▪ a man deserues to be iustified and saued . [ but to him that worketh not ] that hath not fullfilled the righteousnesse of the law in doing all things ; that are written therein : [ but beleeueth in him that iustifieth the vngodly ] that is relyeth vpon christ , who by his righteousnesse obtained absolution for him ( that is ) rightousnesse in himselfe . ] his faith is imput●d for righteousnesse ] that is . he by his faith ob●aynes i●stification in gods sight : not by merit of his owne , but gods gratious acceptation of christs righteousnesse for his . but here our aduersaries trouble the water by a false inte●●retation . [ to him that worketh ] that is , say they that fulfil , the law by his owne strength . wages is not counted by fauour , but by debt , ] but if he fulfill it by gods grace , his wages is pai●● him by fauour , not of debt . where vnto we reply : that 1 this glose is a plaine corruption of the text. for by workes in this fourth verse the apostle vnderstands that kind of workes were of mention is made v 2 by which abraham was not iustified : and these as we haue shewed where works done by the helpe of grace not by the meere strength of nature . 2 and againe for the assertion it selfe , namely [ he that fulfils the m●rrall law by the helpe of gods grace is iustified , by fauour not by debt ] we say t is ether a manifest falshood or at best , an ambiguous speech . for t is one thing to bestow grace on a man to fulfill the law : and t is another thing to iustifie him ; when he hath fulfilled the law. if god should giue strength to a man exactly to fulfill the morral● law that were indeed of his free fauour and grace : but when this man , that hath receaued this stre●gth shall come before god with the perfect righteousnesse of the law , pleading that in euery point he had done what was required god is bound in iustice to pronounce him innocent , and of due debt to bestow on him the wages of eternall life . adams case is not vnlike to such a man. for god gaue adam what strength he had : yet adam fulfilling the law by that strength , should haue merited iustification and life . therefore when the apostle speake 〈◊〉 all workes in the perfect fulfilling of the law , he sai●h , that [ to him that worketh wages is not counted by fauour but : but by debt : ] he speaketh exactly , and the iesuits in excluding workes done by grace comment absurdly . thus much touching the third point concerning mans iustification by faith alone : as also of the first generall head promised in the beginning . namely , the condition required of vs vnto iustification ( viz. ) faith. sect . 3. chap. i ▪ of the righteousnesse whereby a man is iustified before god : that it is not his own inherent in himselfe : that in this life no 〈◊〉 hath perfection of holinesse inherent in him . i proceede vnto the second generall , of the matter of our iustification where we are to enquire what righteousnesse it is , for which a sinner is iustified in gods sight . iustificat●on and iustice a●e still coupled together ; and some righteousnesse there must be , for which god pronounceth a man righteous : and for the sake whereof he for gi●eth vnto him all his sinnes . no● is a sinner iust before god because iustified : bu● hee is therfore iustified because he is some way or other iust. — the righteousnesse for which a man can be iustified before god is of necessity one of these two . 1 eyther inherent in his owne person and done by himselfe . 2 or inherent in the person of christ : but imputed vnto him . a man is iustified either by something in him and performed by him : or by some thing in another performed for him . the wisedome of angels and men hath not bin able to shew vnto vs any third meanes . for whereas it is affirmed by some that god might haue reconciled mankind vnto himselfe by a free and absolute parden of their sins without the interuention of any such righteousnesse , eithe● in themselues or in christ whereby to procure it : to that we say that god hath seene it good in this matter rather to follow his owne most wise counsailes ; then these mens foolish directions . t is to no purpose now to dispute what god might haue done , whether god by his absolute omnipotency could not haue freed men from a hell , by some other meanes without taking satisfaction for sinne from christ : whether god ought not to haue the same priuiledge which we giue vnto any mortale king , freely to pardon a rebell , and receaue him to fauour , without consideration of any goodnesse in him or satisfaction made by him , or ano● for him ? or , whether sinne doe make such a deepe wound in gods iustice and honour , that he cannot with the safegard of either passe by it without amendes . such question ▪ as these are vaine and curious prosecuted by idle and vnthinkfull ▪ men , who not acknowledging the riches of gods 〈…〉 and grace in that course of their redemption which god hath followed ; would accuse god of indiscretion , for making much adoe about nothing , & teach him to haue go●e a more compendious way to worke , then by sending his owne sonne to 〈◊〉 for vs. 〈…〉 stand what god hath not tell him what he might or should haue done . according to which course of his now reuealed will we know that god hath declared his euerlasting hatred against sinne ▪ as that thing which most directly and immediately opposeth the holynesse of his nature , and the iustice of his commandments . we know that for this hatred which god beareth to sin , no sinfull creature can be able to stand in 〈…〉 and therefore before reconciliation it was needefull , satisfaction should be made where offence had bin giuen . which seeing man could not effect by himselfe ▪ god thought it good to prouide a mediator , who should in make peace betweene both . so that what euer may be imagined of possibility of other meanes to bring man to life : yet now wee know that sicioportuit , thus christ ought to suffer , luc. 24. 26. and that it ( behoued him to be like vs that being a faithfull high priest , he might make reconciliation for our sines . ) heb. 2. 17. leauing then this new way to heauen neuer frequented , but by imagination ; let vs follow the old wayes of iustification that the scriptures haue discouered vnto vs : which are two and no more . either by our owne righteousnesse and workes : or by the righteousnesse & workes of another ( viz ) christ. the former is that way whereby man might haue obtayned iustification and life , had hee not bin a sinner . but now , man , that is a sinner , cannot be iustified and saued : but onely in the later way ( viz. ) by the righteousnesse of christ the mediator . this duine trueth is of most infallible certainty and soueraigne consolation vnto the conscience of a sinner : as shall appeare in the processe of our discourse wherin we shall first remoue [ our owne righteousnesse : that so in the second place we may [ establish the righteousnesse of christ ] as the onely matter of our iustification in gods sight . by our owne righteousnesse we vnderstand as the apostle doth rom. 10 ▪ [ the righteousnesse of the law or of workes ] which is twofold . 1. the fulfilling of the law whether by the [ habituall holynesse of the heart : or by the [ actuall iustice ] of good workes proceeding thence for the law requires both , that the p●rson be holy ▪ endued with all inward qualities of [ purity and iustice ] and that the workes be holy being performed for matter and all the circumstances , according to the commandment . 2 the satisfying for the breach of the law. for he that makes full satisfaction to the law , which is broken , is afterward no debter to the law : but to be accounted iust and no violater thereof : we must now enquire touching these two : whether a man can be iustified ▪ by his owne o-obedience to the morall law ▪ secondly , whether he can be iustified by ▪ his owne satisfaction for transgression of the morrall law. concerning which two quaeres : we lay downe these two conclusions which are to be made good . 1 no man that is a sinner is iustified by ▪ his owne obedience to the morrall law. 2 no man is iustified by his owne satisfaction for his transgression . for the former . it is the conclusion of the apostle rom. 3. 20. therefore by the workes of the law shall no flesh be iustified in his sight ] which we proue by these arguments . the first shall be that of the apostle in the forenamed place which stands thus . whosoeuer is a transgressor of the morall law : he cannot be iustifi●d by his obedience thereto . but euery man is a transgressor of the morall law. ergo , no man can be iustified by his obedience thereto . the maior is an vndeniable principall in reason . it being a thing impossible that a party accused as an offender should be absolued and pronounced innocent by pleading obedience to that law which he hath plainely disobeyed . wherefore the apostle takes this proposition for granted in these words of his [ for by the law commeth the knowledge of sinne ] v. 20. that which conuinceth vs to be sinners : by that t is impossible we should be declared to be righteous . that plea wilneuer quit vs ; which proues vs guilty . yea t were not onely folly , but madnesse to alledge that for ones iust excuse which it selfe is his very fault whereof hee is accused . the maior then is certaine . the minor is no lesse . ( viz. ) that euery man is a transgressor of the morall law ) if any sonne of adam will deny this , his owne conscience will giue his tongue the lie : and the scriptures will double it vpon him . which hauing concluded [ a all vnder sinne ] averre . that b [ if we ( an apostle not excepted ) say we haue no sinne we deceaue our sel●es and the truth is not in vs. ] yea ( if c we say we haue not sinned , we make god a her , and his word is not in vs ] the conclusion then is vnfallable ( that by the obedience of the morall law , no man shall be iustified ( that is ) quitted & pronounced innocent before gods iudgment seate . ] this aposticall argument vtterly ouerthrowes the pride of man in seeking for iustification by the law : and it is of so cleare euidence , that the aduersaries of this doctrine cannot tell how to avoide it . but , for asmuch as many exceptions are taken , and shifts sought out , for the further manifestation of the force hereof against gainsayers of the truth : it will be requisite to examine there euasions . which we shall doe in the next argument . which is this . 2 whosoeuer hauing once broken the law & can neuer after perfectly fullfill it : he cannot be iustified by his obedience thereto . but man hauing once broken gods law can 〈◊〉 after that perfectly fullfill it . ergo , man cannot be iustified by obedience of the law. the maior of this argument is framed vpon another ground then the former & opposed vnto that erronious tenent of our aduersaries . [ that howsoeuer a man be a sinner against the law , yet neurthelesse afterward be may be iustified by his obedience of the law. because god for the time following ▪ giues him grace perfectly to fulfill it . ] which opinion is directly contrary to the reason of the apostle which is : [ that once a sinner , and alwayes vncapable of iustification by the law : for how should the law declare him innocent that hath , though but once transgressed against it . ] hee that hath stollen in his youth , and euer after liued truly and iustly , can neuer quit himselfe in iudgement from the guilt and punishment of thee very by pleading , he hath kept the law in his latter times . obedience that followes after , iustifies not from the guilt that went before . as we shall see more ●ereafter in the point of mans satisfaction . but let vs grant that the law though once broken , yet afterwards fullfilled would iustifie a man : we here defend the minor ( that man hauing broken g●ds law , can neuer after wards perfectly fullfill it ) and so by that meanes also he is excluded from iustification by it . this proposition the romanists will not yeeld to , with out strong proofe : let vs explaine it and confirme it . the proposition may beset downe in these termes [ no man whosoeuer can perfectly fullfill the morall law in this life ] man heare we consider in a two-fold estate of nature of grace . touching man in the estate of nature , it is a greed on both sides that the keeping of the law is vtterly and absolutely impossible vnto him . but concerning man regenerate and iustified , they of rome affirme he may keepe the law : wee of the reformation granting that absolutely it is not impossible ( for we will not say ; but god might if he saw good bestowne such perfection of grace vpon a regenerate man , that afterwards he should liue without all 〈◊〉 , and be translated to heauen without death ) yet , according to the order which god now holdeth in bringing man to saluation ; we deny that there euer was or euer will be any mortall man that hath or shall perfectly fulfill the righteousnesse of the morall law : this shall appeare vnto you , by parting the righteousnesse of the law into its branches , whereby you may see what it is to fullfill the law , and how impossible it is so to doe . the righteousnesse required by the morall law is of two sorts . 1 habituall , in the inherent holinesse of mans whole person , when such gratious qualities are fixed and planted in euery faculty of soule and body : as doe dispose and incline the motions of both onely vnto that which is conformable to the righteousnesse of the law. that such righteousnesse is required by the law , is a plaine case and confessed ; that which commands the good , or forbids the euill action ; doth command the vertuous and forbid the vitious habit too . he that lookes for purity in the streame , cannot but dislike poyson in the fountaine : and god that commands vs to doe good , bids vs also to be holy ; nor can wee doe the one , vnlesse we doe the other . and therefore the apostle ioynes both together . [ the end of the commandement is loue , ( but where ? ) out of a pure heart . ] 1 tim. 1. 5. 2 actuall , in the exercise of all good workes enioyned by the law , and forbearing the contrary euill workes . whether these good or euill workes be inward in that spirituall obedience which the law required ; ( viz. ) in the right ordering of all the motions of our soules , that euery one of our thoughts , imaginations , purposes of our minde , and all the secret workings and stirrings of our affections , be altogether employed vpon piety and charity , not so much as touching vpon any thing , that is contrary to the loue of god , or our neighbour . or , whether these good and euill works be outward in the bodily obedience vnto the law , in doing all and euery externall dutie of religion towards god : of iustice and mercy towards man ; and in leauing vndone the contrary . further this actuall righteousnesse of the law is to bee considered two wayes : 1 as it respects all the commandements , and so that righteousnesse is onely perfect , which fulfils all and euery particular precept of the law. 2 as it respects any one commandement , or any one dutie therein contained . and so we may call that righteousnesse perfect , which exactly performes any one point of the law , though it faile in others . so you see what is to be done of him that will perfectly fulfill the law : let vs now see whether any man can doe so , or no. we say no man can doe it ; and we make it good in the confirmation of these three propositions . 1 no man in this life hath perfection of grace and holinesse inherent . 2 no man in this life can fully obserue all those good workes both inward and outward which the law requires . 3 no man in this life can performe any one particular good worke so exactly , that in euery point it shall answer the rigor of the law , and gods seuere iudgement . for the first we proue it by this argument ▪ where sinfull corruption remaines in part , there in herent holinesse is not perfect . but in euery man during this life there remaineth sinfull corruption . ergo , in no man is there , during this life , perfect inherent holinesse . the maior is without exception . for he that is part bad and sinfull , t is not possible , he should be totally good and holy . the minor is most euident by scriptures and each mans experience and reason it selfe . gal. 5. 17. the apostle describes the combat that is betweene the flesh and the spirit , ( that is ) betweene corruption and grace , in a man regenerate . [ the flesh lusteth against the spirit , and the spirit against the flesh : and these two are contrary one to the other , so that ye cann●t doe the same things that yee would . ] who can say that holinesse is perfect in that mā , in whō corruption of nature , not onely troubleth , but hindreth grace in its holy operation ? shall we say this contention lasts but for a while after a man is newly regenerate : but in successe of time the spirit gets an absolute victory , corruption being not only ouer-mastered ; but also annihilated ? if we say so , experience will accuse vs , & conscience will iudge vs to be lyars where is that man , and who is he named , that can say , he findes no rebellion or distemper in his affections or desires , no disorder in any motion of his soule : but that all within him is sweetly tuned vnto obedience , without iarre and discord arising from corruption ? certainely that humble confession of a most holy apostle , may cause blushing in any such proud iustitiary ▪ had paul the body of sinne in him , and hast thou no●e ? he fights and wrestles , [ against the law in his members , rebelling against the law of his mind . ) yet he is so checkt and mated by it , that [ he can neither doe the good hee would , nor auoid the euill he would not , when he would doe well , euill is still present with him . ] and so tedious is this toyle vnto him ; that he complaines of it at the very heart , and cries out bitterly for helpe in this conflict . whereupon though he haue helpe from god through iesus christ , yet hath hee not full deliuerance from this inherent corruption ; but is faine to conclude in this pittifull manner , [ so then i a my selfe in my minde serue the law of god : but in my flesh the law of sinne . ] euen paul serues god in the better halfe of him : doe what he can , sinne will haue a place in his heart , & a part of his seruice , though he be vnwilling to yeeld it . if any will compare and preferre himselfe to this holy man : he may prooue himselfe prouder , but better then him he cannot . t is arrogance for a simple fryer to claime perfection , when so great an apostle disauowes it . he that will not acknowledge that corruption in himselfe , which paul ( in the name of all ) confesseth in his owne person ; t is not because such a one is more holy then the apostle : but because he is ignorant , and sees it not ; or high-minded and scornes to be knowne of it . furthermore , reason confirmes what scriptures and experience doe witnesse ; ( viz. ) that sinfull corruption will hang fast vpon vs vnto our dying day : for if we suppose an vtter abolishment of sinne and corruption in our nature ; it must needes follow , there will neuer be any sinfulnesse at all in our workes and liues . where the habit is perfect , the action is so too : and a sweet fountaine cannot send forth bitter waters . wherefore seeing not the best of men can liue without manifold actuall sinnes : it it apparent , that this ill fruit comes from a bad humour , in the tree , and this defect of actuall obedience , comes from the imperfection of habituall holinesse . this is sufficient for iustification of the truth of our first preposition [ that inherent holinesse in this life , is not perfect ; ] because t is alwayes coupled with some sinfull corruption . but here our adversaries cry out with open mouth , that we maintaine moastrous propositions . namely b that there is n● inherent holinesse in a man that 's iustified , that after iustification , a man still remaines a sianer and vniust . that in iustification , sinne is not abolished , but onely couered with christs mantle . thence they fall to their rhetoricke , that all calvinists are but painted sepulchers , faire without full of rottennesse within . like foolish virgins that haue no oyle of their owne : but thinke to be supplyed by that of other folkes . like wolues in a lambes skinne , which hides , but takes not away their rauening and fierce nature . like a leprous person in fine cloathes ; that lookes to be fauoured and imbraced by his king , because his is well apparelled . for this is ( say they ) to teach , that a man iustified is yet a sinner in himselfe . that corruption , filthinesse , and vncleannesse remain in him , when yet in gods sight he is accounted pure and cleane , because hee hath hid himselfe v●der the cloake of christs righteousnesse . whence also they tell vs it well follow , wee make christs body monstrous , a holy , beautifull head ioyned to filthy leprous members . christs marriage polluted ; a most holy and faire bridegroome coupled to a foule deformed spouse . to this we say . truth is modest ; yet shee will not bee out-faced with bigge words . their eloquence hath slandered ; partly vs , partly the truth . vs , in that they affirme we deny all inherent righteousnesse in a person iustified , which is an impudent calumny . the truth , in condemning that for an error which is sacred verity taught vs by god in the scriptures , ( viz. ) that a person iustified , is yet after that in himselfe in part sinfull . this we still teach and maintaine for a truth , firme as the foundation of the earth , that cannot bee shaken , namely , that although a iustified person is by the grace of the holy ghost dwelling in him made inherently holy : yet this sanctity is not that perfect purity of the heart , which the law requires , because some degrees of impurity and corruption doe dwell in him till death . and therefore the most iustified person liuing , is yet in himselfe partly sinfull and vniust ; but the sinfulnesse is pardoned vnto him in christ . against this the r●manists contend , labouring to proue , that in him that is iustified . sinne doth not remaine at all : but is vt●erly abol●shed . they proue it by such arguments as these . 1 the scriptures testifie , that christ is the c lambe of god , that taketh away the sinnes of the world . that hee was d offered to take away the sinnes of many . that in repentance , our sinnes are e blotted out . that god will subdue our iniquities and f cast our sinnes into the bottome of the sea ; in allusion to the drowning of the aegyptians in the red sea. wherefore if sinne be taken away , blotted out , drowned in the sea , like the aegyptians : then sure it is abolished , and remaines no longer . 2 they prooue it from the properties which are ascribed to sinne ; as namely these . 1 sinne is compared to spotts , staines and filthynesse : but from thence we are washed by the powring on of ( cleane a water ) vpon vs ; and by the ( blood of christ. ) 2 sinne is compared to bonds , fetters , & the prison , whereby we are holden captiue vnder the power of satan : now christ hath broken these chaines and opened these prison doores , hauing ( deliuered us c from the power of darknesse ) and ( redeemed d us from all iniquity ) & ( made us free e from sinne to be come the seruants of righteousnesse . ) 3 sinne is compared to sicknesses , diseases , & wounds . now god is the best phisition , the most skilfull chirurgian : and where he vndertakes the cure , he doth his worke throughly : he cures all diseases and each on perfectly . he doth not spread on a sick man a faire couerlid , or couer a festred wound with a faire cloth , as caluin imagines : but by a purgatiue potion he expelles the disease , by a healing plaister he cures the wound . so that there is not left , nor corrupt matter , nor dangerous sore , that can proue deadly according to that rom. 8. 1. ( there is no condemnation to those that are in christ iesus . ) that is . there is no matter at all for which they deserue condemnation , as those expound . 4 sinne is likned to death , nay it is the spirituall death of the soule . now he that is iustified is restored to spirituall life , and where life is there death is quite taken away , seing a man cannot be aliue and dead both together . wherefore the apostle saith rom. 6. 6. [ our old man is f crucified with him , that the body of sinne might be g destroyed , that hence forth we might not serue sinne ) and v. 11. ( we are dead vnto sinne. ) hence they conclude . if the filthinesse of sinne be washed away , the chaines of sinne broken , the diseases and hurts of sinne healed , the death of sinne abolished : then it followes , that sinne is quite exstinguished , and remaines no more in those that are iustified . 3 they argue thus . if sinne remaine in those that are iustified and be onely couered : then god either knowes of the sinne or knowes it not . to say he were ignorant of it were blasphemy ( all h things being naked and bare before his eyes . ) if he know it , then either he hates it or he hats it not . if he doth not hate it how doth the scriptures say true that he is a ( god that hateth iniquity . ) if he do hate it thē certainly he must punish it : god cannot see a fault and hate a fault but he must also punish it to . if he punish it , then he which is iustified shall yet be condemned which is absurd . vnto these arguments we answere . vnto the two former thus . when we say sin remaines in a man regenerate and iustified we must distinguish the ambiguity of the word sin. in sin , to vse that distinction which is authenticall with ou● aduersaries ; there are three things . 1 the offence of god , which is the fault . 2 the obligation vnto eternall punishment , which is the guilt . 3 the staine or pollution of the soule , ( viz ) the inherent vitious inclination of it vnto euill . from whence the fault committed first issued , and which by committing of the fault is augmented . for euill once committed leaues a further pronnesse in the heart to doe it againe . this we call the corruption of sinne. thus then we answer . sin doth not remaine in those that are iustified , & regenerate in the two first respects , viz. of the fault and the guilt , both which are takē away by the death of christ. but sin doth remain in the regenerate according to the 3 respect , ( viz. ) the vitious quality and corruption thereof , inherent in the soule : we shall explaine these answeres , and apply them to the arguments . we say then ; that the fault & guilt of sinne in the regenerate , is vtterly abolished by the death of christ. which we doe not take in such a sense as this . that in a man regenerate there is not at all any one fault or guilt to be found , for to say that a man regenerate , when he sinnes , were neither faulty nor guilty , were a grosse vntruth , ● seeing t is impossible that man should sinne , yet god not be offended ; that man should sinne , and yet not be guilty , and deseruing eternall death . wherefore we confesse that in the holiest of men , if they sinne , there 's a true fault , and god is displeased with it ; there is also true guilt , and for it they deserue to goe to hell. but yet this truth also must be acknowledged withall , that all faultinesse and guiltinesse are quite abolished and taken away from them by christ , because that both are pardoned vnto them . god is offended ; but yet they feele not the wofull effects of his indignation : because in christ hee is graciously contented to be reconciled with them . againe they haue deserued euerlasting death : but they come not to the paines thereof , because freed from the punishment by christs satisfaction . thus then we vnderstand the first part of the answere . that the fault and guilt of sinne is vtterly abolished , that is , totally pardoned vnto the regenerate , by meanes of christ , so that no finall eternall punishment shall befall them therefore . the other part . that sinne ( in the uitious quality and corruption if it remaine in men iustified ) we vnderstand with this necessary a limitation , that it remaines in them not in its power and strength : but in its being and life . it hath vitam : but not regnum . it reignes where there is no grace at all : but it liues euen where grace is . which though it mightily a bate to power of it : it cannot vtterly d●stroy its being . hence now its easy to vnty the arguments . sinne is taken away , b●otted out , drowned in the bottome of the sea , in regare of those mischieuous effects which sinne would haue brough on vs : god is reconciled , the obligation , to punishment cancelled ; and all the power , force , & strength of sin defeated ; so that like the dead egyptians they can no longer pursue the israelites to annoy them , not shall stand vp as an aduersary in iudgment to condemne vs. the guilt of sinne is washed away totall by the blood of christ : the filthynesse of corrupted nature is in part by degrees clensed by the spirite of christ powred on vs in his sanctifieing grace . the fetters and bonds of sinne , whereby we were held in bondage vnder condemnation , these are quite broken asunder : but those chaines , whereby with paul , rom. 7 ( we are led captiue ) to disobedience are some broken , all weakened . we are freed from the power of satan and feare of hell : but not wholly freed from sinne , whereby we are often captiues against our will. sinne is a sicknesse , and god is the phisitian ; a wound , and god is the chirurgian , true : but the cures neither perectly , yet correct that word . he cures our sicknesse and sores perfectly : but not suddainely , where he begines the worke he will finish it : but he will not doe all in a day . the cure begins and goes onward to perfection during this life : but t is neuer finished till after death . he forgiues b all our iniquity and that 's done ●utirely and totally [ and healeth all our infirmities ] : but this is by degrees , not all at once . in which course god hath no cause to feare the censure of a iesuite for vnskilfulnesse nor stands he in need of mans counsaile , for prescription , nor mans helpe to hold his hand in working , if the cure goe on more slowly then our foolish hastinesse thinkes fit . that 's fit and best what god thinkes so : and if we count him faithfull and wise in his art ; t is our duty to take his aduice : but saucy persumption to giue him any . lastly , where sinne is said to be the ( spirituall death of the soule ) and so life being restored in iustification death must needes be quite abolished : the weaknesse of this argument appeares streight , if the metaphoricall terme be changed in to proper . the death of sinne is either the separation of all grace from the soule , or the separation of gods fauour from the soule . we are dead in trespasses and sinnes both waies : in regard that in the state of vnregeneration the soule is vtterly destitute of all grace and goodnesse : and also be cause in that condition it is liable to eternall death . now the death of sinne that is eternall death in the perpetuall losse of gods fauour this is cleane taken a way from him that 's regenerate . christ by his death hath purchased to him life and immortality . but touching that other ; ( death ( that is ) the want of all inherent grace in the soule ) they say . that in regeneration grace and holynesse is restored to the soule , yet not so perfectly as to abolish euery degree of sinnefull corruption . before regeneration the soule had no grace atall and so was vtterly dead but it followes not , that therefore in regeneration , it hath all grace giuen it in all perfection , and so made perfectly aliue : what euer harshnesse there is in the metaphore , the plaine termes in this case are smooth enough . a man may be at once a liue and dead , that is , at once a man may bee partly holy , and partly sinnefull . [ our old man is crucified with christ vpon whose crosse it receaued a deadly wound ; ( because christ by his sacrifice hath procured the sending of the holy ghost into the hearts of the elect ; who by sanctifying them , abolished their naturall corruptions by degrees . [ that so the body of sinne might be destroyed . ] that is , not presently annihilated : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made of no force and strength , made vnable to worke strongly in vs. [ that henceforth we might not serue sinne . ] though alwayes we should haue sinne in vs. so are we [ dead to sinne ] not as if sinne were vtterly dead in vs ; or had no more working in vs , then it hath in a dead carcase : but because the guilt of sinne is fully taken away , and the power of sinne hat● receiued a deadly wound , doth bleed out some of its life now , and shall infall●bly bleed out the last drop of its life hereafter . vnto the third argument , we answere thus , that the hornes of those dilemma's be made of wood , and may be easily battered . we say then that god sees and knowes the sinfull corruption which is in the regenerate ; for wee cannot assent vnto that wilde and franticke imagination of some ; who haue troubled the quiet of some places in this land , by preaching that god doth not , nay cannot see any iniquity or matter of blame , in those that be in christ iesus . we beleeue that nothing is hid from his eyes : nor be our sins lesse visible to him then our graces . god knowes what sinnes his children commit , he iudgeth them to be faults , and such as deserue his infinite wrath . yea , to goe further , as hee sees the sinne of the regenerate : so he hates it with a perfect hatred ; it being impossible , that his pure eyes should behold impurity and loue it . but now what followes hence ? if he see it and hate it , then he cannot but punish it . true , that consequence is certaine . but what 's next ? if god punish that sinne which is in the regenerate how then is their sinne couered and their iniquities forgiuen ? how doth hee account them iust , whom he knoweth and punisheth for vniust ? here 's a sophisme . he sees sinne , and hates sinne , and punisheth sinne of the regenerate : therefore he punisheth it in , and vpon their owne persons . that 's a non sequitur . hee punisheth it , but t is in the person of christ [ who hath troden the winepresse , ] of the fierce wrath of god conceiued against all sinfulnesse whatsoeuer in his elect : by which meanes his hatred towards the sinne of the regenerate , is fully satisfied , and also his loue towards their persons procured . he graciously passeth by their iniquity , pardoning vnto them what he hates , and hath punished in christ : in which respect he may be truly said not to see that sinne in them which he will neuer punish in them , and to couer that sinne which shall neuer bee layed open in iudgement against them . chap. ii. no man can perfectly fulfill the law in performing all such workes , both inward and outward , as each commandement requires , against which truth popish obiections are answered . and thus much touching the first proposition and the first point wherein man fals short of his obedience to the morall law , ( viz. ) in the imperfection of habituall inherent holinesse . we goe on vnto the next proposition , touching mans actuall obedience vnto the whole law. where we teach , that no man can perfectly obey the law in performing all such workes , both inward and outward , as each commandement requires . a man would thinke this point needed no other proofe but onely experience . in all the catalogue of the saints , can you pricke out one that after regeneration , neuer committed sinne against the law ? we shall kisse the ground he treads on , if we know where that man haunts , who can assure vs that since his conuersion he neuer brake the law. shall we finde this perfection in a monkes cell , or in a hermits lodge , an anachorites mue , vnder a cardinals hat , or in the popes chaire ? all these are cages of vncleannesse , not temples wherein dwells vndefiled sanctity . neuer to sinne ; that 's a happinesse of saints and angels , with whom we shall hereafter enioy it : but whilst w●e are mortall we can but wish for it . [ thy law , ( saith dauid ) is exceeding large . ] it compriseth in it not a few , but many and manifold duties . good workes are by a kind of popish soloecisme brought to a short summe prayer , fasting , and almes-deedes . these are eminent among the rest : but not the hundreth part of the whole number . there is besides a world of duties enioyned , and as many sinnes forb●dden : each commandement hath it seuerall rankes , euery duty its manifold circumstances ; to reckon vp all , were a businesse which the wit of the subtilest iesuite , or the profoundest diu●ne could hardly master . to performe them is a taske , which is beyond the strength of the holiest man , who in finding it a great difficulty to doe any one well , would forthwith iudge the performance of so many an impossibility . but if this suffice not ; we haue expresse scriptures to proue that no man doth actually obey the law in all points . such places are these : ( 1 ) 1 kings 8. 46. there is no man that sinneth not . ( 2 ) eccles. 7. 20. for there is not a iust man vpon ea●th that doeth good and sinneth not . ( 3 ) iames 3. 2. in many things we offend all . ( 4 ) 1 iohn 1. 8. if we say that we haue no sinne , we deceiue our selues , and the truth is not in vs. whence we conclude , that [ de facto ] neuer any man did keepe the law : but brake it in some , yea , in many things . and therefore we say that the dispute of our aduersaries , touching the possibility of keeping the law , vanishes to nothing . for seeing no man hath , or will euer actually keep it ( as the scriptures witnesse ) to what end serues all the quarrelling a●d dispute about the possibility of keeping it . no man shall be iustified by the law , because he hath a power to keepe it if he list : but because he hath actually kept it . whence it is manifest that the reply of our aduersaries is ridiculous . no man indeed doth keepe it : but yet they may if they will. for 1. what is that to iustification ? can a man that 's regenerate be iustified by his obedience of the law , when yet after his regeneration hee doth not keepe it ? 2. and againe . how know these men that there was , or is , such a power in the saints to keepe the law , when yet the world neuer saw it brought into act ? is it not more probable that what neuer was nor will be done , neuer could nor can be done ? were they all idle , and did not doe their best endeauour ? t is true , none doth so much good as hee should and might ; but yet t is a sharpe censure to say that none would put themselues forward to the vtmost of their might . what shall be said of saint paul , ( phil. 3. 12. ) he confesseth that himselfe was not yet perfect : but that he sought after it . how ? negligently ? no , with great diligence and intention . he followed after . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] v. 12. and that eagerly , reaching forth to catch the things that were b●fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 13. and pressing towards the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 14. here was diligence , and we cannot say that saint paul did not doe his best . did paul then fulfill the law ? it seemeth so , for here we see he was willing , and in another place bellarmine tels vs he was able , for so we haue it , paul. 4. 13. i can doe all things through christ that strengtheneth me : that is , fulfill the morall law by the grace of christ. now if hee were willing and able , then certainly he kept it . nay t is certaine he did not keepe it . witnesse the testimony of himselfe . i doe not the good things which i would : but the euill which i would not , that doe i rom. 7. 19. where is the fault then ? in the apostles will ? no , t is plai●e he would haue done it . wast then in his ability ? yea , this was it . to will was present with him : but he found no meanes to performe that which is good verse 8. the iesuite then abuseth vs with a false exposition of of that place to the philippians interpreting it of the apostles ability to performe the morall law , which himselfe meant concerning that strength where with christ enabled him vnto contentation and patience in all conditions whatsoeuer . paul was able to beare all afflictions patiently , to vse prosperity soberly : but to fullfill the law in all things perfectly he was not able . and if he were not , who is ? we conclude that the actuall obedience of the morall law in fulfilling all the commandements exactly , is impossible to a regenerate man in this life . let vs now take a short survey of our aduersaries arguments whereby they would proue that actuall obedience to the whole law is not onely possible : but allso very easy to the regenerate and iustified . they are those . ● that burden which is light may be carried without shrinking vnder it , that yoake which is easy , is worne without paine ; those commandments which are not burdensome , may be obserued without difficulty . but such is the morall law. [ my yoake is easy and my burden light ] mat. 11. 30. [ this is the loue of god that ye keepe his cammandments , and his commandments are not c grieuous . ] 1 iohn 5. 3. ergo , the morall law may be easily obserued . to this we answere , that the place of matthew is to be vnderstood not of the morall law : but of the yoake and burden of the crosse and afflictions which euery one must beare , that will follow christ and obey the gospell . to those that are wearied and laden with the crosse , christs speakes by way of consolation , telling them whether to resort for helpe . ( come to me and i will giue you rest ) that is comfort and deliuerance . 2 then he perswades them to patience vnder their affliction . ( take vp my yoake vpon you ) and beare it chearefully , which is persuasion he strength theus with three arguments . 1 from his owne example . ( learne of me ) to doe and suffer as i doe , enduring so many persecutions and afflictions with all meeknesse and patience . for i am meek and lowly in heart , quietly bearing all wrongs and indignities from man without murmuring against god , repining against man , seeking revenge at their hands that haue vniustly persecuted mee . 2 from the successe of this patient enduring according to christs example . and ye shall find rest vnto your soules ; comfort in affliction , seasonable deliu●rance from affliction . 3 from the nature of such crosses . for my yoake is easie , &c. though they be yoakes and burdens which for the present seeme grieuous : yet they be easie , they be light , because christs yoake and christs burden which he layes on all his true disciples that follow him , and which hee will giue them strength to support and beare out with cheerefulnesse . this seemes the most naturall interpretation of this place , & it is most agreeable to the twelfth chapter to the hebrewes . where the like arguments are vsed to comfort the godly in such afflictions , as follow the profession of the gospell . but yet if we vnderstand it of the yoake and burden of the law : we answere to it , and that place in iohn , that the commandements of god are not grievous to the regenerate ; not because they can perfectly and easily fulfill them : but because that which made them intollerable and vnsupportable vnto them , is now taken away . what 's that ? the rigor of the law in requiring of euery man exact obedience , vnder paine of the curse of eternall death . here was the vneasinesse of the yoake which punched man in his sinfull state ; this was the wai●ht of the burthen , vnder which euery man out of christ must needes be crushed and sinke downe to hell. now christ hauing fulfilled the law , and satisfied for all our trangressions thereof , hath made this yoake easie for the neckes , and this burthen light vpon the shoulders of the regenerate ; because though they be tyed to obey ; yet not vpon those seuere tearmes of being eternally accursed , if they at any time disobey . now they are assured their hearty obedience shall be accepted , so farre as they are able to performe it ; and where they faile they shall be mercifully pardoned . which is a singular encouragement of a christian heart , to shew all willing and cheerefull endeauour in obeying gods commandements , whereby he may giue good proofe of his vnfained loue vnto god himselfe . againe we answere that his vneasinesse and burdensomenesse of the morall law , is to be taken in regard of the enmity and opposition which a carnall man beares vnto the obedience thereof . vnto a naturall man it is the greatest toyle and wearisomnesse in the world , for him to be made to draw in this yoake . for him to bridle his desires : to checke his disordered affections ; to restraine himselfe of his pleasures ; to be tyed to the exercises of religion ; to haue a lawlesse minde brought in subiection to a strict law : oh what a wearinesse is it , how he snuffes at it ? hee chafes and sweats vnder such a burden , more then vnder the waight of ten talents of lead . but now vnto a heart sanctified by grace , all such obedience becomes sweet , pleasant , and delightfull . the heart now loues the holinesse of the law ; it b delighteth in the law ; takes contentment in c the obedience of it , and is full of singular affection and desire after it . whence , though it faile in many things through manifold infirmities and temptations : yet it ceaseth not in a willing , constant , and cheerefull endeauour to performe all . grace fighteth with may difficulties , and in the combate takes many a foyle : but yet at last the victory falls on her side . for ( saith saint iohn , ) d he that is borne of god ouercommeth the world . so that the lust of the eyes , the lust of the flesh , and the pride of life ; which he vnderstands by the world , ( 1 iohn 3. 16. ) preuaile not against him , to turne him away from the holy commandement giuen vnto him . but he still obeyes cheerefully and syncerely ; though not euery way perfectly . this of the first argument . the second is this . 2 if the hardest precepts of the law may be kept ; then much more all the rest which are easier . but the hardest precepts may be obserued , — ergo , the rest also . they proue the minor thus . three precepts there are , which are most hard as all confesse . 1 thou shalt loue the lord with all thy heart . 2 thou shalt loue thy neighbour as thy selfe . 3 thou shalt not couet — the tenth commandement . but now all these three commandements may be kept by the regenerate . ergo the rest ; and so the whole law. wee deny the minor of the prosyllogisme ; and say that those three precepts are not to be kept perfectly by any man in this life . they proue it in each particular . 1 that a man in this life may loue god with all his heart . this they prooue . ● by scripture . deut. 30. 6. the lord thy god will circumcise thy heart , and the heart of thy seed , to loue the lord thy god with all thy heart , and with all thy soule , that thou mayest liue . this is a praediction or promise of that which was heretofore , and is still accomplished in the regenerate , who being sanctified and purified from sinne ( a worke of gods spirit in the heart figured by externall circumcision of the flesh ) should loue god with all their hearts . 2 by example of dauid , who saith of himselfe , psal. 1 9. 10. with my whole heart haue i sought thee ; and god also testifies of him : that he kept his commandements , and followed him with all his heart , to doe that onely which was righteous in his eyes , 1 kings 14. 8. the like is recorded of iosiah , 2 kings 23. 25. and like vnto him was there no king before him that turned to the lord with all his heart , and with all his soule , and with all his might , according to all the law of moses : neither after him arose any like him . these men then loued god with all their hearts . 3 by reason ; for to loue god with all the heart , carries one of these three senses . first , to loue him onely , and nothing else , and so wee are not commanded to loue god with all our heart , because we must loue our neighbour too . 2 to loue him tanto conatu , quanto fieri potest ; ( that is ) as much as may be . nor is this commanded ( saith becanus ) and yet if it were , who would say t were impossible to loue god as much as one can . 3 to loue god aboue all ( that is ) to preferre him before all creatures , before father and mother , as christ did , mat. 10. 37. and as abraham did ; before his onely sonne . now this onely is to loue god with all the heart , and this , men may doe , as appeareth in the martyres and others , who left all for gods loue . vnto these arguments we answere . that it is not so easie a matter to loue god , with all the heart : as these imagine . a bellarmine indeed makes a ( but ) at it . there is nothing required ( saith he ) of vs : but to loue god with all the heart . as if it were as easily done , as spoken . but wee beleeue that in this ( but ) god hath set vp a white , which all the men in the world , may and must aime at : but none will shoot so steadily as to hit it . vnto the place of deuteronomy , we say . god therein tels vs what his gracious worke is in circumcising , or sanctifying our hearts , & what our bounden duty is thereupon ( viz. ) to loue him with all our hearts : the performance whereof wee must endeauour syncerely , chough we cannot doe it perfectly . for the examples of dauid and iosiah , who are said to follow the lord with all their heart ; there is nothing else meant thereby : but a syncere intent and endeauour in the generall to establish and maintaine gods pure religion in their kingdome free from corruption of idolatry ; as also for their owne particular conversation to liue vnblameably . for dauid , t is a cleare case that not perfection ; but syncerity is his commendations ; whose many sinnes recorded in the scriptures witnesse sufficiently that hee had in his heart that corruption which many times turned the loue thereof from god to other things . how did he loue god with all his heart when hee defiled vriahs bed , shed vriahs blood , intended to murder nabal , iudg'd away an honest mans lands to a fawning sycophant , with such other faults . the prophet himselfe in that place in 119. psal. witnesseth ; as the vprightnesse of his heart , [ with my whole heart haue i sought thee : ] so withall , the weaknesse and corruption of it ; against which he humblie craues gods assistance in the very next words , [ let me not wander from thy commandements . ] for iosiah : t is plaine that this singular commendations is giuen him , because of his through reformations of the most corrupt estate of religion , which was before his reigne . wherein many godly kings before him had done something in redressing some abuses : but none went so farre in a zealous reformation of all , according to moses law. wherefore the text saith , that there was no king before him like vnto him , which cannot be meant absolutely of all , ( for dauid is said to follow gods will with all his heart ; as well as iosiah : ) but since the time that religion began to bee corrupted in the iewish church , there was none of all the kings of iudah , that was so faithfull as iosiah , to restore all things to their first purity . whence he hath the praise , that he turned vnto god more entirely , then any other king before or after him . but now from iosiahs zeale in reformation to conclude , that in euery particular of his life he kept the law perfectly , louing god with all his heart ; is a consequence , that wants strength of connexion . vnto the reason from the meaning of the law , we grant . that the first is not the meaning of it . but for the second , ( viz. ) that to loue god with all the heart , is to loue him as much as may be . the iesuite hath no reason either to deny , that this is not commaunded ; or to affirme that if it were commanded , t is yet possible to doe it . would any man say ; except he care not what he say , that god doth not command vs to loue him as much as may be ? or will it bee a truth from any mans tongue , to say , that he loues god with as great perfection as may be ? it cannot . which appeares thus . gods will is , that we should loue him with all our hearts . now christ hath taught vs to pray . thy will bee done in earth as it is in heauen . thence t is euident , wee on earth are bound to fulfill the commandement of louing god : as the saints in heauen doe fulfill it . but now our aduersaries themselues grant , that whil'st wee bee [ in viâ ] wee cannot loue god so much as we shall d ee [ in patriâ ] whence it followes , that no man can loue him so much as may be , and as he ought to doe : seeing no man hath his heart replenished with that measure of diuine loue , whereof his nature is capable , which either adam had in his inoncency ; or the saints haue in glory . touching the third sense of the words , we grant indeed ; that to loue god with all the heart , is to loue him super omnia , that is aboue all creatures . but the iesuites take here but one part of true loue of god. t is a singular part of diuine loue , when the heart is so fixed on god : that neither the loue nor feare of any earthly thing can draw it from obeying of god. which we say , is a matter wherein euery one failes in some kinde or other , more or lesse , though in the end may martyrs and other holy men , haue herein by faith ouercome the world . but this is not enough vnto perfect loue , to preferre god before all temporall paines and pleasures , profits or discommodities . he loues god with all his heart , not onely who loues him aboue all , but also obeies god in all . this is the loue of god , that we keepe his commandements . he that for gods loue will not obey gods law : he loues his sinnes more then god. offend but in the least thing , there 's presently want of loue : for hee that will not doe as god bids him then , is voyde of that loue which moues him to obey at other times . he then that keepeth gods word , in him is the loue of god perfect indeed . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 iohn 2. 5. perfect obedience and perfect loue are inseparable . now seeing the former cannot be found in mortall men : we cannot in them seeke for the latter . and therefore this commandement [ loue god aboue all things ] cannot be kept in this life . 2 that a man may loue his neighbour as himselfe . for which purpose they turne vs vnto rom. 13. 8. hee that loueth another hath fulfilled the law. because the law is comprehended in this saying , thou shalt loue thy neighbour as thy selfe , v. 9. and loue doth not euill to his neighbour : therefore is loue the fulfilling of the law , vers . 10. and they bid vs looke gal. 5. 14. where we reade , for all the law is fulfilled in one word : thou shalt loue thy neighbour as thyselfe . hereto we answere . that there 's in these places , nothing that needs answering . we grant , that the loue of our neighbour as of our selues , is the fulfilling of the law ; that is , of the second table of the law , touching our duty vnto man , and so much these places witnesse , commanding vs also so to doe . but now how doe our aduersaries prooue out of these places , that men can perfectly ob●serue this law. we yeeld the regenerate loue their neighboars as themselues : but that perfection of loue , which in euery point fulfils the law , doing our neighbour no hurt , but all good , in all our thoughts words and deeds ; this we cannot grant them , vnlesse vpon better proofes . let vs goe to the tenth commandement , which they say may be kept , that is , 3 thou shalt not couet . this tenth commandement of the decalogue , is ( say they ) possible to be fulfilled by a regenerate man. for three things must be obserued , touching this concupiscence or coueting forbidden in the tenth commandement . 1 the vitious pro●enesse and inclination of nature vnto baddesires , which is styled concupiscence in actu primo . as to haue a theeuish minde . 2 the inordinate motions of the heart immediately arising from that corrupt disposition , which preuent reason , and goe before consent ; as to desire another mans money : but sodenly vanisheth of it selfe , or vpon deliberation t is checkt . 3 the consent of the will , when either it takes 〈◊〉 mediate delight in such desires themselues ; as speculatiue f●rnication &c. or when it resolues to put in execution what the heart imagined ; as to lay a plot to spoyle another of his goods . the two former , the vitious disposition of nature , and the inordinate desires that goe before consent : these be no sinnes ( say the romanists ) and so not forbidden in the tenne commandements . the last ( viz. ) euill desires with consent , they be the very sins which are forbidden in that commandement ; whence they conclude that a regenerate man may auoid the breach of this commandment ; seeing it is in the power of his will , whether he will consent vnto such motions of the heart or no : and if he doe not consent : then , hee sinnes not . herevnto wee answere . that whereas they of rome teach , that the habituall vitiousnesse of nature and the disorderly motions of the heart which goe before consent , are no sinnes : they therein erre grossily against scriptures and sound reason . this the gift of these men alwayes to iudge flatteringly and fauourably on natures side : they concipt to themselues a god in heauen like their god in rome , facilem deum , one that will wincke at small faults , and graunt indulgence by the dozen . looke what they iudge a small matter god must be of there mind : or else they are not pleased . his loue must fit there humors ; what they thinke they can doe ; that god shall haue leaue to command or forbid : but if otherwise they 'le tell him to his face , that he is a foole ct a tyrant , to command them that , which now they cannot performe . for god ( say they ) to require of a man a freedome from all vitious inclinations and euill desires , this were as mad an injunction , as for a master to command his seruant neuer to be hungry , or thirsty , hot or cold , and to threaten him , that hee should looke through a halter , in case it bee otherwise with him . this errour wee shall more conueniently speake of in the refutation of common and generall exceptions , which they make against all those proofes , that doe demonstrate the impossibility of keeping the law , whereof this is one , that concupiscence in the first and second act is not sinne. but now whereas they affirme that it is in a regenerate mans power not to yeeld consent to the motions of sin , and that therefore he may fulfill the law which sayed ( thou shalt not lust : ) we graunt them that the spirit may many times get the victory , ouermastring such vuruly motions of the heart : but this is not perpetuall . for who is there ( except extreamely ignorant of grace and nature ) but will confesse that many times these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affections of sinne ] as the apostle cals them , do work in them so strongly , vpon such circumstances and aduantages ; that they doe not only [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , combate and fight ] against the powers of grace : but also [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanquish them ] and euen leade a man regenerate captiue vnto the law or command of sinne . the apostle confesseth so much of himselfe rom. 7. 23. who yet was able to doe as much as he that thinkes himselfe best . and therefore what euer power we may seeme to haue not to yeeld consent : yet 't is certaine that we shall often faile in in our practise . this of the second argument touching the obseruation of the obseruation of the hardest precepts of the law : the third followes . 3 if a man may doe more then the law requires : he may certainely doe as much . but a man may doe more then the law requires . ergo he may doe as much . the minor bellarmine proues by the example of the young man mat : 〈◊〉 9. who telling christ that he had obserued all the commandements and that from his youth ; our sauiour bids him doe one thing more and then he should be perfect . [ if thou wilt be perfect , go sell that thou hast and giue to the poore and follow me . ] ver . 20. now if the young man had done this , he had done more then the law required . in as much as whatsoeuer the law required he had obserued formerly . for do you not beleeue him that he spake true ? [ all these things haue i obserued from my youth ] verse 9. whereto we answere . that we doe not beleeue the testimony of that vaine young man touching his owne righteousnesse . who boosted of keeping the 2. table in the outward duties thereof : when as yet he wanted inward charitie towards his neighbuor and loue towards god. he auou●hed that he had kept all perfectly fulfilling that commandment [ thou shalt loue thy neighbour as thy selfe : ] and there vpon is so bould as to aske christ. what lacke i yet ; christ to conuince him of his pride and wants , put him to the triall . if thou hast such perfect charity towards man ; then certainely if god command thee to bestow , that a part , but all thy goods vpon the poore , vpon promise of better things to thy selfe : thy duty vnto god and singular charity to men , will make thee doe so . [ goe then sell all that thou hast and giue a to the poore . ] vpon this speciall commandment , this couetous mind shews it selfe . nay , 't is plaine he loued not his neighbour , so well as his riches . he is neither so dutifull to god ; nor charitable to the poore : as for either of their sakes , to part with his possessions . but , might he say , what ? will not ordinary almes , or a little more then ordinary serue the turne ? must i giue away all . ind●ede the law requires that i be mercifull to the poore : but where 's any law that bids me sell my whole estate and distribute to them that want ? christ layes an vnnecessary burden vpon me ; if i cannot be perfect without vndo●ing my selfe , i will content my selfe as i am , and not seke after such perfection . heere a papist will say he speake reason , seeing christs speech was but acounsaile of more perfection , then the law required . now a man is not to be blamed if he chuse only to be as perfect as the law commands him , and so this young man was : if you 'le beleeue him or them . but the scripture makes it plaine that he did euill in disobeying christ ; and , that if he had obeyed him in that particular , he had done no more then the law required at his hands . for obedience to euery speciall commandment is included in the generall . the law indefinitely commands vs to giue almes : now if god by a speciall commandment limite how much we shall giue ; whether halfe , or all our estates , to obey such a perticular precept is not to do more then the generall law requires vs. such a particular commandment was this of christ vnto the young man , wherein he sets him a spell , according to that conceit of perfection which he had of himselfe : putting him to the practise of the highest duty which the law of liberality can possible require of a man ( viz. ) to part with all . this he ought to haue done vpon christs particular commandment ; in not doing of it he brake the law , and proclaimed his heart to be full of couetousnesse , deuoide of faith in god ; and true charity towards his neighbour . from this place then our aduersaries cannot proue , that this young man might haue doen more then the law required : or that wee are bound at any time to doe as christ bid him . christs command was for his particular triall : not for our imitation . they that take it otherwise be a generation of men that professe beggery ; and possesse kingdomes , who were willing enough to part with that little they had of there owne , that so they may liue the more largely and plentifully vpon other mens . wee goe forward to the next argument . 4 if the law were impossible to be kept it were no law : for there is no law of things impossible . yea god were more cruel and foolish then any tyrant , too command vs to doe that which is impossible for vs to doe . to this wee answere , that the consequences were true if god had giuen a law which men neuer had strength to performe . but now the law written in tables on mount sina , was but a reuiuing and repetion of the same law , which was written in adams heart ; the characters whereof were now defaced in his sinnefull posterity . adam had strength sufficient to fulfill it : which as he receaued for himselfe and vs ; so he lost it for both . neuerthelesse though strength to obey be lost : yet the obligation to obedience remaines . we are no more discharged of our duties , because we haue no strength to doe it : then a debter is quitted of his bands because he wants money to make payment . nor is this cruelty or folly in god , that when he published this law vnto the isralites , he did not qualifie the exactnesse thereof , fitting the precepts to there abilities , commanding thē to do iust as much as they could or would do . had god made a law in that sort in fauour of mans sinfull nature : they might with better reason haue layd folly to his charge , for bending the rule to the crokednesse of mans heart ; and not leuelling it according to the streightnesse of the rule . god was to set forth a law of liberty , that should not flatter but freely rebuke man of all vnrighteousnesse ; a a perfect , law containing in it a full description of holynesse and iustice , which man ought to haue and performe towards god and his neighbour : & in this case god had iust reason to haue respect vnto mans duty ; not his ability , which once he had ; but now had forfited and lost . the next argument is . 5 euery prayer made in faith according to gods will is heard and granted . but we pray that we may fulfill the law perfectly . ( for we pray that we may doe gods will in earth , as it is in heauen . ) ergo god heares vs , and giues vs such grace that we can doci . hereto we answere . that this prayer shewes vs what we are bound too ; and what is our duty continually to endeuour . that we may doe gods will euery day more perfectly , cheerefully and constantly , then other . and so farre god heares the faithfull prayers of his louing children , enabling them to better performance , the longer they liue . but that such perfection of obedience is giuen to vs in this life ; as the saints enioy in heauen , will not be graunted by our aduersaries themselues . wherefore they must also grant that that prayer is heard and granted vs by degrees . in this life we attaine such perfection as god sees fit for vs : afterwards , that which is compleate . 6 they proue by these scriptures , that the law may be fulfilled . gal 5. the apostle reckons vp the fruits of the spirit . loue , ioy , peace &c. then he sayth ver . 23. that against such there is no law. [ that is ( sayeth bellarmine ) the law cannot accuse such men of sinne. so 1 iohn . 3. 9. [ whosoeuer is borne of god , doth not commit sinne , for his seede remayneth in him ; and he cannot sinne because he is borne of god. ] ergo , the regenerate cannot so much as breake the law. we answere . that both these places are peruerted by false interpretations . against a such there is no law sayth the apostle . against what ? such persons , or such graces ? if it be meant of persons , ( viz. ) that such as haue the spirit , and bring forth the fruits of the spirit there mentioned against those there is no law : we must take it in the apostles owne meaning , which hee expresseth . verse 18. [ if yee he led by the spirit ye are not vnder law ] how is that ? are not the regenerate vnder the law , that is vnder the obedience of the law ? yes , wee graunt on both sides that grace frees vs not from subiection and obedience vnto gods law. how then are they not vnder the law. t is plaine . they are not vnder the curse and condemnation of the law , as those be that walke in the flesh and doe the workes thereof , who therefore [ shall not inherit the kingdome of god ] v , 19. and that 's to be accursed . but such as walke in the spirit being regenerate and iustified , are not vnder the curse : and therefore though the law may and doth accuse them of sinne : yet the law is not so against them , as to bring condemnation vpon them ( as it doth vpon other ) from which in christ they are freed . if the clause be vnder stood of the graces of the spirit , there reckoned vp the sense is this . against such workes there is no law forbidding them , as there is against works of the flesh : these agreeable , those contrary to the law . but this makes nothing to our adversaries purpose . for the place in iohn [ he that is borne of god doth not commit sinne yea cannot . ] if our aduersaries exposition according to the very letter may stand good it will ●ollow . that in the regenerate there is not onely a possibility to keepe the law : but also an impossibility at any time to breake it . but they easily see how absurd this position is , and that it being graunted their doctrine of falling away from grace lies flat in the dust ; seeing iohn sayeth expresly . that a man regenerate , not onely , doth not , but cannot sinne. therefore certainely he cannot fall from grace . wherefore they helpe it out with a distinction . hee cannot sinne , that is , mortally . he may sinne , that is , venially , and veniall sinnes may stand with grace and with perfect obedience of the law. this distinction is one of the rotten pillars of the romish church ; tw'ill come in fit place to be examined hereafter : for the present , we say , hee that sinnes venially ( as they mince it . ) breakes the law ; and againe a man regenerate may sinne mortally ; which is true not onely according to there doctrine who teach that a man may fall from the grace of regeneration which to doe is a mortall sinne : but much more according to the scriptures and experience which witnesse that peter , dauid , solomon , and many , yea all the saints , haue at sometime or other there greivous falls ; out of which notwithstanding , by the grace of the holy ghost , abiding in them they recouer themselues so that finally they fall not a way . the last argument is from the examples of such men as haue fulfilled the law. 7 the scriptures record that diuers men haue beene perfect in fulfilling the law in all things : 〈◊〉 b abraham , c noah , d dauid , e iosiah , f asa , g zacharie and elizabeth , the h apostles , and other i holy men. therefore the law is at least possible to bee kept by some . not to stand in particular examination of all the places of scripture , which are alleadged for proofe of these examples ; we answer briefly . that it is euery mās duty to aime at perfection in his obedience , according to christs commandement , mat. 5. 48. be ye therfore perfect , euen as your father in heauen is perfect . 2 that in this life there are many degrees of grace , which god bestowes diuersly on diuers men , according to his owne pleasure , and their greater or lesse diligence in the practise of holinesse . so that comparatiuely some men may be said to be perfect , because farre more perfect then others , as the greatest starres bee said to be of perfect light , because they shine brighter then those of lesser magnitude , though yet not so bright as the sunne . but 3. we affirme that no man in this endeauour after perfection , goes so farre , as for inward holinesse and outward obedience to answere the perfection of the law in all points . euen in these holy saints which they bring for instance , the scriptures haue recorded vnto vs their failings , that in them at once we may see a patterne of holinesse to be imitated , and an example of humane infirmity , to be admonished by wee haue a abraham , somtimes misdoubting of gods promise & protection , and helping himselfe by a b shift scarce warrantable . c noah ouer-seene in drinke . d dauid breaking the sixth and seauenth commandements , one after another . e iosiah running wilfully vpon a dangerous enterprise against gods commandement . f asa relying on the king of syria for helpe against the king of israel , and not vpon the lord , g & in a rage imprisoning the prophets for reprouing him ; h and in his disease seeking not to the lord : but to the phisitians . i zachary not giuing credence to the angels message . the k apostles all at a clap forsaking , or denying christ. we cannot then in these saints finde perfection in the full obedience to the law ; amongst whose few actions registred by the holy ghosts penne : we may reade their sinnes together ; with their good workes . and had the scriptures beene silent in that point : yet who could thence haue concluded , that these men or others had no faults , because no mention is made of them ? it was gods purpose to relate the most eminent , not euery particular action of their liues ; euen christs story fals l short of such exactnesse . wee conclude then notwithstanding these arguments . our second proposition standeth firme and good ( viz. ) that no man in this life can fulfill the law in euery duty both inward and outward : but that the iustest man on earth will faile in many things . so if he should seeke for iustification by this his actuall obedience to the law : he throwes himselfe vnder the curse of the law. for cursed is euery one that continues not in [ all ] things , which are written in the booke of the law to doe them , saith the m apostle out of n moses . which curse must needs light on those , that are of the workes of the law , that is , seeke for iustification and life by the obedience of the law , which yet they cannot in all things perfectly obey . chap. iii. no man in this life can performe any particular good worke , so exactly that in euery point it shall answere the rigour of the law , proued by conscience , scriptures , reason ; and popish obiections , answered . i proceed vnto the last proposition , which concerneth mans actuall obedience to any one particular precept of the law. wherein will appeare the third imperfection of mans obedience in fulfilling of the morall law. we haue seene . that no man hath perfect inherent sanctity free from natures corruption . againe , that no man can performe perfect actuall obedience to all and euery duty of the law without failing in any one point . and this much our aduersaries will not much sticke to yeeld vnto vs , and confesse . that there is no man , but sinneth at some time or other ; and that t is scarce possible to avoide veniall sinnes , as they stile them . but then they deny vtterly . that a man sinnes in euery particular good worke ; though he cannot doe all perfectly , yet in some he may exactly fulfill the righteousnesse of the law , not missing in any one circumstance . and therfore at least by that obedience he may be iustified . this opinion of theirs hath neither truth in it selfe : nor yet brings any benefit at all to their maine purpose in prouing iustification by workes . for to what end serueth it them to stand quarrelling for the perfectiō of our obedience in some one or two good works ; when yet we faile in many things besides ? one thing well done will not iustifie him that doth many things ill . for that of saint iames must be a truth : hee that keepeth the whole law , and yet faileth in one point , is guilty of all . iames 2. 10. much more guilty is he , that keepeth it in a few : and breakes it in many . but yet further , we reiect this opinion also , as an errour : and we teach on the contrary . that no man in this life can performe any one particular good worke , so exactly , that in euery point , it shall answere the rigour of the law , and the seuere tryall of gods iudgement . about this assertion our aduersaries raise much stirre and many soule slaunders against vs , proclaiming vs to all the world , open enemies to all good workes , that wee bee factors for the kingdome of darknes , promoting as much as in vs lyeth all licentiousnesse in evill courses , and taking of the courage and endeauour of men after pious duties . for who will set himselfe ( say they ) to doe any good worke if the protestants doctrine be true , that in doing of it he shall commit a mortall sinne ? who wil pray , fast , and giues almes , if when he doth these things he cannot but sinne ? as good then it were to doe euill as to doe good : a man can but sin , and so he shall , let him doe his best . these slanderous incongruities fastened on vs , spring not out of our doctrine rightly vnderstood : but out of froward and peruerse hearts , that will not see the truth . such aspersions will easily bee wiped of , when after the confirmation of the trueth wee shall make answere to such obiections , as seeme to infringe it . we say then . that no man can performe any good worke required in the law with such exact observation of every circumstance : that ( were it examined by the rigour of the law and gods iustice ) no fault at all can bee found in it . this we proue by conscience , by scriptures , by reason . first we here apeale vnto the conscience of man , the iudgment whereof is to be regarded ; and whereunto we dare stand in this matter . thou that boastest that in such and such good workes ; that thou hastnot committed any sinne at all . darest thou indeed stand to it , and vpon these tearmes appeare in gods iudgment ? darest thou abide the strictnesse of this examination standing ready to iustifie thy selfe against euery thing that hee can obiect ; wilt thou venter thy selfe vpon this tryall euen in the best works thou dost , that god cannot with his most piercing eye of iustice spy a fault in thē , if he number thē , he shal find nothing short ? if he weigh them not one graine too light ? againe let conscience speake , when thou hast prayed , fasted , giuen almes , done any other excellent worke of piety and charity in the deuoutest , and most vnblameable manner thou thinkest possible . thinkest thou verily , that in this case thou doest not at all stand in need of gods fauour , to passe by thine infirmities , and that thou needest not euen in this behalfe pray ; lord forgiue me my trespasses ? what man durst say or thinke in any good worke : lord in this particular i doe not desire thou shouldest be mercifull vnto me ? without doubt there is no man liuing vpon earth that shall in serious consideration of the seuerity of gods iudgement , and the great infirmity of his owne nature , compare his own obedience with the seuerity of gods iustice , but his heart will presently shrinke within him , and his conscience shunne this tryall ; as much as euer adam did gods presence . the thought of such a strict proceeding in iudgement , would make the proudest heart to stoope and tremble , the boldest face to gather blacknesse , filling the soule with an horrible feare in the expectation of that day ; should the most innocent life , the most holy actions of men be there scanned according to the rigour of iustice : not graciously pittied , pardoned , and accepted according to that mercifull loue of god which couereth and passeth by multitudes of sinnes . t were arrogant pride in any man to vtter that speach in a sober temper ; whereunto iob breakes out in a passion , chased by the sense of his miserable tortures ; and the froward disputes of his friends . a oh ( saith he ) that a man might pleade with god , as a man pleadeth with his neighbour . and againe , lay b downe now , put me in a surety with thee , who is he that will strike hands with me ? and againe , oh that c i knew where i might find him , that i might come euen to his face , i would order my cause before him , and fill my mouth with arguments . i would know the words which he would answere mee , and vnderstand what he would say vnto me . speakes the man reason ? or is he beside himselfe ? what ? challenge god to dispute with him , and hope to make his party good in the quarrell ? this was iobs infirmity ; it s our aduersaries arrogancy , who dare set their foot against gods ; and bid him pry as narrowly as hee list into their good workes : they will maintaine the righteousnesse thereof against all that he can obiect to proue the least sin●ulnesse . iob saw his folly : god grant that these may theirs . in a calmer temper , when conscience was not ouerclouded with griefe and anger : he reades vs a quite contrary lesson . in the 9 chapter of his booke . how should man be iust with god ? if he contend with him he cannot answer him one of a thousand , v. 2. 3. and againe , hauing reasoned & questioned of gods wisdome & power , not to be questioned or resisted by any . how much lesse shall i answere him ( saith he ) & chuse out my words to reason with him ? whom though i were righteous , yet would i not answer : but i would make supplication to my iudge , v. 14. 15. further , if i would iustifie my selfe mine own mouth will condemne me , if i say i am perfect , it shall proue me peruerse . though i were perfect yet would i not know my soule , i would despise my life , v. 20. 21. and once more . if i wash my self with snow water , & make my hands neuer so clean , yet that thou plunge me in the ditch , & mine own cloathes shall abhorre me . for he is not a man as i am that i should answere him , and we should come together in iudgement , vers . 30. 31. 32 see , this holy saint , who elsewhere stands peremptorily to the defence of his innocency and vprightnesse against that wrongfull imputation of hypocrisie which his friends charged him withall , telling them that till he die , he wil not take away his innocency from himselfe , nor his heart shall not reproue him of his dayes : yet when he sets himselfe before the tribunall of gods iustice , he dares not stand out in his own iustification , but submits himselfe to the mercy of his iudge , with humble supplication for his fauour . these confessions of iob be not complements out of a fained and needlesse modesty : but the fruits of a conscience rightly informed and apprehensiue of its owne sinfulnesse , and the seuere rigour of gods iudgment . the serious meditatiō of which two particulars , we commend vnto our aduersaries , and all other of their humour ; that are apt to entertaine fauourable and gentle opinions touching their sinnes : and withall to nourish high conceits of their owne goodnesse . whence they grow by degrees to thinke , that gods iudgement is like their owne foolish imaginations ; and where they out of blindnesse or selfe-loue cannot see a fault : that there god himselfe can finde none . we hardly see beames in our own eyes : are we then so skilfull to spie the smallest moate ? who can vnderstand his faults ( saith dauid ) wilt thou answere him ; yes i doe ? a secret fault may soone s●●p it , a deceitfull heart may in one circumstance go beyond thy wit & watchfulnesse . here then humility would doe well , and prayer for thy ignorances , for thy secret sinnes ; vnknowne to thy selfe as much as others . here true modesty would haue her place , that thou preferre gods wisedome and iudgement aboue thine owne , remembring that he iudgeth not as man iudgeth : but sometimes otherwise then thou doest , accounting that abhomination , which in thine eyes is much set by ; and alwayes more exactly then thou caust ; seeing much euill in that where thou seest little , and some euill where thou think'st there is none . and therefore alwayes speake vnto thy selfe in those excellent words of saint iohn ▪ if my heart condemne ( as in many things it doth ) god is greater then my heart , and knoweth all things . 1 iohn 3. 20. god forbid then that in any thing i should presume to pleade with him in my iustification . he is wise in heart , and mighty in strength ; who hath hardened himselfe against him and hath prospered , iob. 9. 2. thus much touching our first argument , for the inward witnesse of the conscience . which in the most innocent life , often in the most holy worke , drawes backe from gods iudgement seat , and is afraid to put it selfe vpon the tryall of his seuere iustice. wee haue the scriptures to witnesse vnto vs the same truth . psa. 143. ● . 2. [ heare my prayer o lord giue ear● vnto my supplication : in thy faithfulnesse answere mee and in thy righteousnesse . ] here the prophet seemes to appeale to the iustice of god requiring his helpe vpon such tearmes , as if god out of pure iustice could not haue denyed him . but t is nothing so . t is the mercy of god the holy prophet sues vnto . answere me in thy faithfulnesse and righteousnes , that is , in those gratious promises , wherin thou hast made mee to trust , where vpon i doe rely . thou art iust and faithfull : in keeping promise , be so to me in my distresse , who according to thy promise seeke vnto thee for succour . vnto this righteousnesse of god dauid presents himselfe , and his supplications ; but before that strict & severe iustice of god he dares not stand , but in all submissiuenesse prayes in the next words . [ and enter not into iudgement with thy seruant . ] he craues mercifull audience of his prayers : but deprecates the strict examination of his life and doings . he knew well that if god should deale with him vpon so hard termes ; his owne innocency could neuer haue made his prayers exceptable ( for ( saith he ) in this shall no man liuing be iustified ) . the force of this place a bell. seekes to decline by three poore miserable shifts . that dauid would not haue god enter into iudgement with him to iudge him ( seili●et ) according to such things as he had of himselfe : but according to such things as god had giuen him , that is , iudge mee not according to that righteousnesse which i haue by nature : but according to that righteousnesse which thou hast giuen by thy grace . ) which interpretation how ridiculous a phantasy it is , and quite besides the meaning of the prophet , t is easy for any one to iudge by reading of that psalme . bell. therefore hath another string to his bow : but as rotten as the former . 2 that the place is meant of veniall sinnes without which a man cannot liue , and though they be small faults : yet would it be no iustice in god to punish them . so that the meaning is , [ lord enter not into iudgement , ] that is , lord i will not contend with thee i confesse my selfe a sinner and craue pardon , diuers small faults i haue committed not against the law : but besides the law , and thou mayest easily pardon them . my case is not singular . i doe therein , but as other men doe , amongst whome , there is none so iust but some time failes and offends . and therefore doe not lay such faults to my charge . men of corrupt conscience that thus sport with sinne and play with the scriptures . the iesuite must bring vs better proofes , then he doth , else wee shall neuer beleeue that dauid was a man of bellarmine his mind touching veniall sins . that doctrine is part of the dregs of corrupted nature , maynatined by popish moabites , who are setled on thier lees , infatuated by the loue of sin , and flattering themselues in that wickednesse as little & light which god accounteth worthy to be ha●ed . wee acknowledge no veniall sinnes : but such as deserue eternall death , which hereafter we shall make good . and therefore if dauid would not that god should enter into iudgement with him , because of veniall sinnes that accompany his holiest practises , t is in effect , that which we say ; the difference is onely in an epithete . we say dauid prayed not to come into iudgement , because [ his best workes were sinfull : ] and bellarmine addes , because venially , or , pardonably sinnefull . which aduantageth him not a jot . for let him mince it , how him l●st●tis manifest , that these were such sinnes , as for them dauid durst not venter his best workes to come vnto the barre of gods seuere iudgement . there is yet another deuise . that thirdly dauid speakes by comparison . ( viz. ) that that though the righteousnesse of his workes were true , being absolutely considered : yet being compared with gods righteousnesse , it seemed to be vnrighteousnesse . as a candle set in the sunne , seemes to haue no light : and a little light compared to a greater , seemes darkenesse . whereto we answere that dauid here makes a confession of his owne sinfulnesse ; not a comparison of his owne righteousnesse , with the righteousnesse of god. he desires that god will not enter into iudgement with him ; not because he had not so much righteousnesse as god , in comparison of whom it seemed little or nothing : but because he was sinnefull , and had not so much righteousnesse as he should . man may haue a righteousnesse of his owne ; infinite degrees , below the righteousnesse of god , which yet may passe the tryall of gods iudgement without all reproofe . as is manifest in the righteousnesse of adam and christs humanity : both which , though inferiour to gods righteousnesse , were yet able to endure that strict examination . wherefore wee are not accounted vniust for that imperfection , because we haue lesse righteousnesse then our maker : but because wee haue not so much as we ought to haue , according to the capacity of our nature wherein hee made vs. but of this more hereafter . let this serue for the clearing of this first place of scripture , and the exceptions against it . the second place of scripture , is that , isa. 64. 6. but wee are all as an vncleane thing , and all our righteousnesse is as filthy ragges , and we all doe fade as a leafe , and our iniquities like the winde haue taken vs away . this is the confession of the church of god , submitting herselfe to him in the acknowledgement of her sinnes , and the iustnesse of his anger against her . the confession is euery way generall : both for persons , not one excluded ; we all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as an vncleane thing , and likewise for workes , none are excused from faultinesse . all our righteousnesse ( nay in the plurall ) all our righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as filthy ragges . hence they acknowledge that god is iustly angry with them , and that in his righteous displeasure , they are afflicted , consumed and brought into great aduersity , the glory of the church , and state decaying more and more , like a fading leafe that fall● from the tree , and is driuen away with the winde ; and wee all doe fade as a leafe , and our iniquities like the winde haue taken vs away . against this plaine acknowledgement of mans sinfulnesse in all his most righteous workes , the iesuites except diuers wayes . 1 that the prophet speakes here in the person , not of the godly : but of wicked , who make here this confession of their sinnes . and how proued they this ? thus. the text saith . behold thou art wrath , for wee haue sinned . now god is not angry with the godly : but with the wicked . againe , the text saith , there is none that calleth vpon thy name . that is , none of the wicked persons , for the godly doe call on gods name . this exception is manifestly refuted by the whole order of the text , whereby it is apparent to any that hath but halfe an eye , that this recognition of sinne , and prayer for mercy beginning at the 15 verse of the 63. chapter , to the end of the 64 chapter , is made by the whole church , and all the faithfull therein , confessing their owne faults , as well as others , and suing for reliefe , not onely in behalfe of others , but of themselues too . his reasons are worth nothing . god is not angry with the godly , saith bellarmine . no ? then peter is in an errour , who saith , 1 pet. 4. 17. 18. the time is come that iudgement must begin at the house of god ; and if it begin at vs , what shall the end of them be that obey not the gospell of god ; and if the righteous be scarsly saued ; where shall the vngodly and sinner appeare ? here 's iudgement on gods house , that is , on the righteous , that obey the gospell , as well as on the vngodly that obey it not . and so t is , when the godly sinne , they smart for it , in priuate afflictions , in publique calamities , both wayes they finde god is not well pleased with their ill doings . when a church and a state is ruinated , may not the most righteous take vp this confession . lord thou art angry for we haue sinned euen we by our sinnes haue hastened and increased the publique miseries ? i trow , none will deny it . againe , the text speakes of those that doe not call vpon gods name . but the godly call vpon it , ergo. t is not meant of them . true , they doe call vpon gods name : but is this done alwayes with that diligence , with that zeale which god requires ? how comes it to passe then , that the godliest men are many times secure , slothfull , cold and carelesse in the duties of gods most holy worship ? yea , in the corrupt and declining times of the church this happily is their fault chiefly , who themselues begin to freeze in so generall a coldnesse of the season , loosing much of that seruency of spirit which the apostle requires of vs , as at all times : so then especially , when it should reuiue and put heat into others , when their loue of religion begins to waxe cold . at such times zeale in gods seruice , vehemency in prayer , constancy in all relious exercises , resolute , but discreet forwardnesse in the holy profession of religion is most commendable . but yet it so comes to passe , that euen then much security and slackenesse ouercomes the godly , and whilest they should be a meanes to preuent a mischiefe , they hasten it vpon themselues and others . and thus the iewish church here in this place confesseth , that there were none that called on the name of the lord , a carelesse negligence , and slacknesse in the seruice of god , was come vpon them , so that as it is in the next words , [ there was none that stirreth vp himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take hold of god. ] none awaked and rouzed vp himselfe with diligent endeauour to apply himselfe to the worship of god , a fault wherewith god may iustly be angry : as hee then was . this first exception then is friuolous . others there bee as idle . 2 that by ( all ) in this place is to be meant the greatest part ; not all the iewes , nor all their works were sinfull ; but the greatest part . for so the word [ all ] is taken in some places of scripture : and therefore the iesuits thinke , it must needs be taken so here . 3 that if it be meant of ( all ) simply : yet t is not to bee vnderstood at all times . all the people and their workes were nought and sinnefull , when they were to be caried away captiue : but it followes not , that they were so at other times . 4 this must be restrained to the righteousnesse which consistes in obedience to the ceremoniall law. [ all our righteousnesse ] that is , all our ceremoniall workes in sacrifices , obseruations of sabboaths , new-moones , fasts and such like , [ are as filthy clouts ] being done in that manner as wee doe them ( viz ) without faith and obedience . to these we say . that there would neuer be an end , were a man bound punctually to refute euery cauill , which an aduersary may frame out of his fancy-full imagination , and froward heart . we owe the romanists no such credit : as to assent to any point of religion vpon their bare affirmation . we can as confidently deny such exceptions as these , without yeelding them a refutation : as they doe boldly make them without bringing any proofe . and certainely most vaine and vngodly is that course which our aduersaries or any that tread in there steps doe hold in their disputations , about serious points of christian doctrine : when being vrged with conuincing scriptures , they thinke they haue done the part of schollers , and satisfied the consciences of others desirous of truth , if they can amuse and stonny you a little with two or three interpretations and prety exceptions , and so leaue you to chuse which you list . they will not tell you which they will stand to : but euen when there answers crosse one another , yet all shall downe , that if one helpe not , another may , and altogether may vexe you , when they cannot satisfie you . this quarrelsome humour of men , who seeke not the truth in loue : but write to maintaine , to dispute , is not the least vexation of the spirit , and wearinesse to the flesh of man ; as all those will witnesse , whose much reading hath led them along into the perplexed mazes of schoole-learning , whether diuine or humane . the third place of scripture is , psal 130. 3. if thou , lord shouldest marke iniquities , o lord who shall stand ? this place is parallell to the former , wherein the holy prophet desires god to be attentiue to the voice of his supplications , craues this audience meerely of gods fauour ; not vpon any righteousnes or worth of his own . as for that he confesseth . that if god should be strict to obserue wherein hee and all men doe amisse : neither himselfe , nor any other could be able to stand in his presence . whence he flies from his iustice vnto his mercy . but there is forgiuenesse with thee that thou mayest be feared . verse 4. presumption then it is , and arrogant pride for any romanist to say . lord if thou doe obserue iniquities : yet i shall be able to stand . in such and such good workes , be extreame to marke what is done amisse ; i feare not the tryall , nor will sue to thy mercy . from scriptures we come to reason . which is thus . wheresoeuer there is concupiscence and inordinate motions of the heart ; wheresoeuer there 's a defect of charity towards god and man ; wheresoeuer veniall sinnes ( as our aduersaries cals them ) are mingled with good works : there the best workes of men are not free from some corruptions and sinfulnesse . but in a man regenerate there is concupiscence and euill motions of the heart present with him , when hee would doe good ; there is a want of that measure of loue to god and charity to man , which he might and ought to haue , there also are besides many veniall faults that accompany his best workes . ergo , the works of a man regenerate are not euery way good : but in part sinfull . the minor is cleere and confessed by our aduersaries : especially for the two former circumstances of concupis●●●ce , and imperfection of charity : and for veniall sinnes , they also acknowledge it a very hard matter to 〈…〉 in any good worke . wherefore they are a driuen in a desperate manner to deny the maior and to auouch . that neither concupiscence nor imperfection of charity to god or our neighbour ; nor yet veniall sinnes mingled with good workes , doe at all impaire the goodnesse and perfect righteousnesse o● our obedience to the law ; but that they are as good with those infirmities , as without them . bad causes must be helpt out , by bold and desperate attempts ; and so it ●ares with our aduersaries in this point . they will vtterly deny that there is any thing euill in a man regenerate : rather then be forced to confesse there is any thing euill in the workes , that he performes . the impudent vnreasonablenesse of this their assertion , we shall shortly speake of . in the meane we goe on vnto the consideration of such arguments , which are brought by our aduersaries , to proue . that the good workes of men regenerate , are truely and perfectly good , without all faultinesse in them . they proue it then . 1 from the examples of iob and dauid . of iob is said . iob 1. 22. in all this iob sinned not ; nor charged god foolishly , and chap. 2. verse 10. in all this did not iob sinne with his lippes . againe for dauid : he is conscious to himselfe , of his owne innocency , and that no fault can be found in his doings , wherefore he prayes , psal 7. 8. iudge me , o lord according to my righteousnesse , and according to mine integrity that is in me . and after all this , psal. 18. 23. 24. he professeth openly his innocency , and reward for it . i was , saith he , also vpright before him , and i kept my selfe from mine iniquity . therefore hath the lord recompensed mee according to my righteousnesse , according to the cleannesse of my hands in his sight . and psal. 17. vers 3. hee declares how god had throughly tryed him : and yet found him faultlesse . thou hast proued mine heart , thou hast visited me in the night , thou hast tryed me , and yet shalt find nothing : i am purposed my mouth shall not transgresse . how then can any man say that iob and dauid sinned mortally in their sayings and doings : when god himselfe witnesseth for them that they d●e not sinne ? hereto we answere . that we doe not lay sinne vnto the charge of those holy men : nor doe we say they did ill ▪ where the scriptures witnesse they did well . iob in that first act of his tryall quitted himselfe well , and ouercame the temptation . he sinned not as afterwards he did , breaking forth into impatiency : and that is all the scripture meant by that speech ; in all this iob sinned not . but whether iobs patience were in this first conflict euery way so vnreproueable , that not the least fault could be spied in it , in gods seuere iudgement , is more then we dare affirme , or our aduersaries will euer be able to proue . for dauid ; his innocent demeanor of himselfe , in the time of sauls raigne was such : that no imputation of vnfaithfulnesse or ambition could iustly bee layed to his charge . wherefore when sauls followers accuse him of treason against their master : dauid appeales vnto god desiring him to deale with him according to his innocency in that behalfe . his owne conscience , and god with his conscience , after tryall made , acquit him from plotting and practising against saul , as his aduersaries said hee did . thence it followes that dauid did not offend in that kind whereof his aduersaries accused him . his heart was vpright ; his life was innocent ; neither his aduersares could make proofe , neither did his conscience accuse him , or god condemne him of these faults , that he was charged withall . thus farre dauid durst stand to gods iudgement ; that hee was innocent in those particular euils , whereof man had accused him : but it followes not therefore hee durst enter into iudgement with god ; and plead , that god himselfe could find no fault at all with him . hee might haue many secret faults and imperfections euen in this most innocent passage of his life ; which neither himselfe knew , nor his enemies could come to the knowledge of : and therefore though he dare pleade his righteousnesse before god , so farre as man can accuse him of vnrighteousnesse , yet he dare not goe further to cleare himselfe against all that god may obiect against him . heare what himselfe saith in this case , psal. 139. 23. 24. search me , o god and know my heart , try me and know my thoughts . speakes the prophet this out of confidence , that god vpon search and tryall , shall finde no euill in his heart and thoughts ? no , but out of holy desire , that whatsoeuer euill is found in him may bee amended . hee knowes well that many things may be found faulty in him : and therefore he stands not to iustifie himselfe : but only sues for grace to redresse them ; adding in the next words . and see if there be any wicked way in mee ; and lead mee in the way euerlasting . 2 they proue that the workes of men regenerate are not sinnefull by the scriptures which call them good workes and say that they are pleasing vnto god. 1. that they are good . [ let your light so shine before men that they may see your good worke : ] matth : 5. 16. ( charge the rich that they doe good and bee rich in good workes . ) 1 tim. 6. 18. [ wee are his workemanshippe created in christ vnto good workes ] eph. 2. 10. [ why trouble yee the woman ; for shee hath wrought a good worke vpon mee . ] mat ▪ 26. 10. 2. that they are also pleasing vnto god is apparant by these places . ye are made ( an holy ●riesthood to offer vp spirituall sacrifices , acceptable to god by iesus christ ) 1 peter 2. 5. in the epistle to the philippians , the apostle calleth their almes seat vnto him ( an odor of a sweet smell , a sacrifice acceptable well pleasing vnto god ) philip 4. 18. againe . ( to doe good and to communicate forget not , for with such sacrifices god is well pleased ) heb. 13. 16. hence th●y argue . if the workes of men regenerate bee good and acceptable vnto god : then certainely the protestants erre in their doctrine , teaching that the best workes of men are sinnefull , for as much as sinne is neither good in it selfe nor any way pleasing vnto god. who is infinitely , offended at all iniquity . hereunto we answere . that this argument is nothing , but a forward and wilfull mistake of our doctrine . wee teach , that the best workes of the best men are in part sinnefull . they thereupon cry out that wee take away all goodnesse from the workes of the godly , and that wee account them to be [ in se. a i. e. ex natura sua ] damnable and mortall sinnes . this is a foolish calumny of men that cannot distinguish , betweene the disease and the diseased body : but straightway conclude that the whole body it selfe is nothing else , but a meere rotten vlcer , because it hath swellings and sores in some parts of it . wherefore to vnfold their eyes in his point , they are to vnderstand that wee make a necessary & true distinction between that which is sinne and that which is sinnefull : teaching that the good workes of the regenerate be not sinnes , though they be sinfull . wee explaine it thus . that is to be called sinne in its owne nature , which is the transgression of the law in doing any act forbidden ; or in leauing vndone any act commanded by the law. the omitting , or committing of any such act is properly [ b in se & ex naturâ suâ ] a sinne . because it is directly and totally in the very substance of it against the law. as to pray to a false god , or neglect prayer to the true god , are both of them sinnes in their very proper natures : because both are forbidden by the morall law . that wee call sinnefull , which is for the maine substance of the worke conformable to the law ; but it failes and offends against the law in some circumstances required in the doing of it , when the thing is done which the law commands , but no● perfectly in euery point as the law commands it : such a worke , we say , is not a sinne , though it be sinnefull ; there is sinne in it , but it is not all sinne . this distinction our aduersaries cannot but admit of , as in the workes of the heathen and christians vnregerate : so in the good workes of the regenerate themse●ues . wee and they confesse that the morall vertues of the heathen were good and commendable in the substance thereof : nor doe we thinke there is any men so deuoide of reason , as to affirme that the iustice , temperance , chastity , liberality of a heathen , are meere vices & sinnes . we all grant , they were vertues : but yet our aduersaries themselues cannot affirme , that they were euery way vertuous , free from all spots and staines of b vice ; seeing they had neither faith & sanctity from whence they sprung ; nor the glory of god , at which they aimed . now as the vertues of the naturall man , are in part vitious : so the good workes of the regenerate are in part sinnefull . to fast , to pray , to giue almes , with the like workes of piety or mercy , we affirme and teach that they are good workes , good in their nature and vse : being such actions as the law commands . we know none of our side so farre gone with passion , as to maintaine that a godly man sinnes , because hee fasts , prayes , and giues almes ; as if those very acts were nothing but damnable sinne . we detest such franticke opinions ; and if any of our writers haue let slip such words , as may giue occasion to our aduersaries , so to thinke of vs : we doe not , nor are we bound to iustifie euery hot and cholericke speech , breathed out in eagernesse of disputation . good workes they be , truly and verily good : but they are not perfectly good . when a godly man prayes he doth well : but he neuer doth so well ; but he may doe better . nor dare any man in the world auouch , that either the roote whence good actions come , is purged by perfect holinesse : or the manner of doing them , is so exactly kept in a precise obseruation of euery circumstance , or the end in doing them gods glory , and mans good , so syncerely and truely aimed at : that the seuerity of gods iustice , cannot finde any the least failing in any of those things . this is all we teach touching the sinfulnesse of good workes , and thus we stand too : as a most certaine truth . and we say . that this sinnefulnesse accompanying our good workes , is sufficient to barre vs from iustification by them . for we deserue not reward for what is well done , except all were well done . but neuerthelesse it shall not hinder gods gracious acceptation of our good workes , who is well pleased with the obedience of his children so farre as it is good and holy : and when it failes , for christs sake he mercifully pardoneth their trespasses . thus much of the second argument . the third is from reason grounded on scriptures . 3 where there are ( sufficientia principia rectae operationis ) sufficient causes and meanes of well-doing : there a good worke may be done without all fault . — but in a man regenerate , there are causes and meanes sufficient for well-doing — ergo , he may doe well , and not offend . they proue the minor thus . to the performance of any good worke , there is required nothing , but these things , knowledge of what is to be done , will and power to do it — but now a regenerate man hath all these . for first , his vnderstanding is enlightned , so that hee can easily know what is good to be done . secondly , his will and affections are sanctified and aided by grace , to desire and endeauour the performance of it . and thirdly , and lastly , hee hath power to put in practise what he knowes and desires , there being no impediment inward , or outward that should hinder him — ergo , he may doe well and sinne not . here we desire them to shew vs. how a man regenerate is enduded with such perfect abilities , as may helpe him : and quite rid him of all such impediments , as might hinder hi● in well doing . this ( they say ) is done by the grace of sanctification , giuen vnto a regenerate man , whereby hee is freed from all contagion of sinne : and such incombrances , as hinder him in well-doing . for by this grace giuen to him , hee is made a good tree : now [ a good tree cannot bring foorth ●ad fruit , matth 7. 18. — and ergo , a good man cannot doe bad workes . 〈…〉 made a fruitfull branch of christ the true vine , as it is iohn 15. 5. i am the vine , yea are the branches , he that abideth in me , and i in him , the 〈◊〉 beareth much fruit . and ergo , that fruit onely which is good . which similitude of a branch much illustrates the matter ( in their imagination . ) for as in a vine-branch . if first it haue sufficient moisture from the body of the vine . secondly , if it haue sufficient heat of the sunne to digest that moysture . and thirdly , if it be not hurt nor hindred by frosts , wette , windes , wormes , or other such discommodities of the ayre and soile ; then certainely it will be are very much , and very good fruit : so is it in a man regenerate . from christ he receiues sufficient moisture of diuine grace , which is in him , [ as a well of water springing vp vnto euerlasting life . iohn 4. 14. ] he hath heat sufficient of spirituall affection , to cause him to bud forth into good workes . for christ saith [ i am come to send fire on the earth , and what will i if it be already kindled . luke 12. 49. and [ did not our hearts burne within vs ] said the two disciples that went to emaus , luk. 24. 32. ergo , they haue heat enough . finally , they haue no impediment . neither inward . for why ? it is written , rom. 8. 1. there is no condemnation to them that are in christ iesus . ergo , no inward impediment to well-doing . nor outward . for it written , [ nothing shall separate vs from the loue of god , that is in christ iesus our lord , rom. 8. 38. ergo , no outward impediment of good workes . hereunto we make answer . that this argument is a sophisticall cauillation ; which proues that which we do not deny . they say that a man regenerate , hath sufficientia principia rectae & honestae operationis . we say so too ; confessing that hee is made a good tree , a fruitfull branch ; that hee is enlightened ; sanctified , and strengthened by the spirit of god vnto the performance of good workes . we grant that now he is enabled to doe well , who before his regeneration could doe nothing saue●ll : but the question still remaines , whether now he doe so well , as that he doth nothing ill when he doth best . we grant that the vine , which in former time yeelded nothing , but wild grapes , now being transplanted and grafted into the best vine , beares good grapes : but we deny that they are so weet and kindly in eu●● respect , as not to haue a little relish still of their former wildnesse and sowrenesse . wherefore our aduersaries doe but trifle with vs to tell vs that men regenerate haue meanes sufficient to doe those workes that be good : this we deny not ; but we question whether they haue helpe sufficient to performe any worke so absolutely and perfectly good ; that god himselfe cannot charge it with any sinne at all . this we constantly deny . and to their discourse , ( that a regenerate man hath sufficient knowledge , power and will to doe good perfectly ) in this they affirme more then will euer bee proued . our imperfections in euery one of these three particulars witnessed to our conscience by scripture and experience doth disable vs euer frō doing any worke entirely and totally good . knowledge we haue : but much darkned by ignorance . we haue a will to doe good : but that also corrupted with much forward rebelliō . a power we haue to do good : but alwayes crossed and much restrained by manyfold lusts within , and temptations without vs. how is it possible for vs , being compassed about with so many infirmities : but wee should offend in one thing or other ; becanus here brings vs an instant of a good worke : and bids vs shew what sinne there is in it . if ( sayth he ) a man regenerate read or heare those words of christ. mat : 6. [ giue almes ] hee being enlightned knowes that this is a worthy and honest worke . wherupon he is touc●ed in heart and stirred vp to do it . he consents to this motion , and resols vpon the execution , which ( supposing that he be rich ) nothing now can hinder because he is both able and willing to giue . now then this almes being thus giuen out of knowledge , and a pious motion of the heart tending to gods honour and our neighbours good , the iesuit desires to knew of vs , where their is any sinne in it . wee say there is some euill in euery good worke and therefore hee would haue vs tell him what euill there is in this almesdeed . vnto this we say , that this enquiry of the iesuite is the most ridiculous and absurd thing , that can be . he asketh vs where is the sinne ? what if we answere him we doe not know ; is hee now euer the wiser ? what hath he gained hereby ? are other mens worke without all faults because we know not what they be ? nay , are they without fault , because themselues know not whether there be any in them : or no ? what silinesse were it to argue in this sort ? therefore when wee come to this point strictly to examine the workes of men. first we tell the iesuite that he must not put cases touching generalities [ suppose that such a good worke be done so and so what then ] we dispute now touching particulars in euery mans reall practice . the enquiry is not for the generall . ( what euill is there in such and such a good worke ) done thus and thus , according as the circumstances are framed in an imagined case . as to aske what sinne is their in an almes-deede done out of faith and charity to gods glory . this is a fond question thus framed vpon generall termes we say their is no sinne in it . but the enquiry is in particular , what euill their is in such a worke done by this or that , man , according to all circumstances , that were at that time incident to the worke , as . what sinne was there in zacheus or cornelius almes-deeds ? this question we admit , and answere to it , that some sinne there was for which those holy men , as wel as others , would not haue beene willing that god should enter into iudgement with them , strictly to iudge them . yea , but will the iesuits reply , name what sinne this was ; or else you wrong them . now this is meere impudency . for who is judge of their actions ? are we ? or is it god and their owne consciences ? we can be no judges , who at furthest can judge but accordrng to outward appearance . we know not their hearts : nor are we priuy vnto euery particular circumstance , that did accompany those actions of theirs circumstances in euery particular action differ infinitely , one man may offend in this point , another in that : nor haue we a generall rule whereby to judge alike of all . and therefore it is a childish quaere to aske on man whether another man offendes , who may doe euill a 1000 times , not only secret from others , but vnwitting to himselfe . if then the iesuite will haue an answere to his question , he must resort to particular mens consciences , and to god : for only the spirit of man , and the spirit of god know the things of man. let him aske a cornelius when he giues almes , whether he doe thinke this worke so well done , that no fault can bee found with it . doubtlesse he will answere , that he cannot excuse himselfe from all faultinesse : though he knew nothing by himselfe , yet he dares not stand to gods judgment . his confession and prayer would in this case be the same with nehemiahs . nehem. 13. 22. [ remember me o my god concerning this also , and spare mee according to the greatnesse of thy mercy . ] at once begging fauorable acceptance of his obedience , and gratious pardon of his infirmities . if this suffice not in the next place , the iesuite is to repaire to god almighty and question him , where the sinnes in such and such a good workes , who no doubt can shape him an answere that will sore confound his pride and folly , and make it quickly appeare vnto him , that sinnefull man , when he pleades with god , is not able to answere him one obiection of a 100 , that god shall make against him . this of the third argument . that man hath sufficient meanes to doe well and not sinne. the last followes , drawne from such absurdities , as they say doe follow vpon our doctrine . thus. 4 if ( say they ) our doctrine be true that the best workes of men be sinfull : then these absurdities be likewise true doctrine . that to be iustified by faith is to be iustified by sin. that no man ought to beleeue , because the worke [ beleeuing ] is sinne. that all good works are forbidden , because all sinne is forbidden . that god should command vs to commit sinne : because he commands vs to doe good workes . that god bidding vs be zelous of go●d workes , should in effect bid vs be zealous of mortall sinne. that to pray for the pardon of sinne were a damnable sinne. these and such other absurd positions would be true : if the protestants doctrine concerning the sinfulnesse of good workes may stand for good . hereunto we answere . that these absurdities issue not out of our doctrine , but out of our aduersaries malitious imaginations . who like the ragine sea casting vp mire and dirt from its owne bottome would faine throw all this filth in the face of the reformed churches , to make them odious and hatefull to the world . the best is . truth cannot bee disgraced though it may be belyed . these foule absurdities ; touch vs not : but follow vpon that doctrine which is none of ours . namely , that the good works of the regenerate are in their very nature altogether sins , and nothing else but sordes ▪ inquinamenta , & merae iniquitates . such an absurd assertion would indeed yeeld such an absurd consequence . but we defended it not : & they abuse vs grosly , whē in their writings they report of vs the contrary that we doe mainetaine . this onely we teach . that mens good workes are in part sinfull . much good they haue in them : but with all some euill mingled therewith . amongst the gold , some drosse also will be sound , that will not be able to abide the fire of gods seuere tryall . imperfections will appeare in our best workes , so long as humane infirmity and mortality hangs vpon vs. this we teach , and from this doctrine all that haue reason , may see that no such vnreasonable conclusions can be collected . and let thus much suffice for the clearing of this third proposition , touching the imperfection of our obedience to the morrall law of god , euen in the good workes which we performe . from whence euery godly heart should le●rne both christian humilitie and also industry . first , humility not to boast in the flesh and glory in its owne righteousnesse , thinking that god must highly account off , and reward largely , that which is very little worth . secondly , industry in a faithfull indeauour after perfection . that what cannot be done well as it ought : wee may yet euery day be done better then before it was . chap. iiii. three generall exceptions against the truthes deliuered in this third section ▪ thus we haue stood long in the confirmation of our second argument , touching the impossibility of mans fulfilling of the law in this life , and so consequently of iustification by the law. against all that haue bin sayed for the profit of this point ; our aduersaries haue three common and generall exceptions . which are these . 1 that concupiscence or naturall corruption in the first and second act of it , is no sinne . 2 that imperfection in our charity and obedience is no sinne . 3 that smaller faults , or ( as they tell them ) venia●● sinnes , doe not hinder the iustice and goodnesse of any good worke . to these three positions they haue continually recourse . for whereas they cannot deny ; but that their is in the regenerate ; both a pronesse of nature vnto euill , and also many inordinate sinnefu●l motions arising thence : they first deny , that , either these naturall corruptions , or disordered motions of the heart be any sinnes . againe , they confesse that no man hath such perfect loue of god and man ; but that he may increase in charity : nor be his good workes so perfectly good ; but that they ought still to striue to doe them better : but then here also they deny , that this imperfection of our charity and good works , is any sinne . lastly , they grant that no man can auoide veniall sinnes , scarse in the best workes he doth : but then they deny that veniall sinnes be contrary to the law , so that albeit a man commit them , yet he may perfectly fulfill the law of god. i cannot stand largely in the refutation of these foule errors . the confutation whereof belongs properly to the article of remission of sinnes ; where the nature and kindes of sinnes are to be handled . for this present i shall but touch on them briefly , and proceed to the matter . 1 for the first ; we defend this conclusion . the vitious inclination and pronnesse of nature vnto euill , as also the inordinate moti●ns of concupiscence , which goe before consent , they are sinnes euen in a man regenerate . that the inclination and pronnesse of nature to sinne is a sinne , we proue thus . it is expresly so called by the apostle , rom. 7. not once nor twice : but almost in euery verse of the chapter . i am carnall sold vnder sinne . the sinne that dwelleth in me . ver . 17. 20. the law of sinne . verse 23. 25. in it selfe it is sinne , and deserues the wages of sinne , eternall death . for which cause the apostle there cals it . the body of this death . verse 24. because this inward corruption ( which is like a body that hath many members consisting of diuerse euill affections spreading themselues throughout his whole nature ) made him lyable to eternall death , from which onely gods mercy in christ could deliuer him . 2 to rebell against the law is sinne. ergo , to haue a rebellious inclination is sinne likewise . for if the act bee euill , the habite must needes be naught : if the law forbid one ; it must needs forbid the other . if it be euill to breake any commandement in act : is it not euill to haue , a pronenesse and readinesse of minde to breake it ? the habit denominated a man sinfull and not the act . nor doth god lesse abhorre the pronnesse of man to offend him : then wee doe abhorre the rauenous disposition of a wolfe , though it be a cubb , not yet vsed to the prey ; or one tyed vp in a chaine , and kept from rauening . that the euill motions of the heart without consent be sins . 1 they are forbidden in the morrall law. in the tenth commandement . thou shalt not couet . for motions with consent are forbidden in the other commandments . as appeares manifestly in christs exposition of the commandements . mat. 5. 22. were not only the outward act of adultery : but the inward desire is also forbidden ; if wee beleeue christ the best interpreter of the law : when ergo the tenth commandement forbids coueting [ of our neighbours wife , it either meanes the same kind of lusting , with a needelesse tautology : or a different . viz. that which is not consented vnto . nor can our aduersaries shift this off : though becanus most impudently denies it , with out any reason of his so doing . 2 we proue it thus . whatsoeuer is inordinate and repugnant to right reason : that is sinne. but these motions without confent be inordinate . — ergo they be sinne , the minor is confessed . that these motions be inordinati & recta rationi repugnantes . the maior is apparant . for what is ordo & recta ratio in moralibus : but that course of doing any thing , which is conformable to gods law and his will. god is the god of order . his law is the rule of order in all humane actions . recta ratio what is it ; but the conformity of mans vnderstanding and will vnto gods will , which only is the rule of righteousnesse ; we neuer purpose and will matters aright : but when wee will them agreeably to gods will. wherefore it is a grosse absurdity to deny the sinnefulnesse of these disorderly motions : seeing no man can breake those orders which god hath made , and yet be faultlesse . nor is it possible a man should doe that which is contrary to gods will : and yet be without sinne in doing of it . these motions then without consent be confusions in nature opposites to the righteousnesse of the will of god ; and vnto that euen and streight order expressed in his law. we conclude then that concupiscence and inordinate motions of the soule not consented vnto , are sinnes contrary to our aduersaries assertion . they bring some reasons to proue they are not . 1 originall sinne is taken away in baptisme . but concupiscence is not taken away in baptisme ; as appeares by experience in the regenerate in whom it remaines . — ergo , concupiscence and pronnesse to sinne , is no sinne . this argument is friuolous . in originall sinne , there are two things , first , the guilt . secondly , the inherent corruptions . we say in baptisme the guilt is altogether washed away from the baptized elect , by the blood of christ. and for the corruption thereof , it is part done away by the sanctifying spirit of christ , powred out vpon the regenerate , which by degrees purgeth out the inherent sinfulnesse of nature , by replanting the graces of sanctification in all parts . concupiscence then , notwithstanding baptisme remaines in the regenerate , and is a sinne in them , the guiltinesse whereof god mercifully pardons in christ. 2 what is not in our power to auoide : that god doth not forbid vs by his law. but t is not in our power to auoide the motions of the heart that preuent reason and consent . ergo , they be no sinnes forbidden vs. to this we answere . the maior is true in things meerely naturall , that fall out by the necessity of nature well disposed . so we say , gods law were vncouth , should he command a man neuer to be an hungry or thirst , which things he cannot auoide , but they come vpon him , will he , nill he ; by the meere necessity of nature . but concerning inordinate motions , there 's no such matter . god hath layed no such necessity on nature in her creation : but we by our sinne haue brought it upon our selues . now such a necessity excuses vs not . in this case it helpes a man no more to say . [ i cannot auoid euill thoughts and desires : ] then it doth a desperate sinner , that by countenance hath hardened himselfe in euill courses ; or then it helpes the diuels and the damned , if they should say ; wee cannot chuse but doe euill . 3 they argue thus . that which would haue beene naturall and without fault in man , if he had beene created , in puris naturalibus ; that is , no sinne nor fault in vs. but motions preuenting consent , would be naturall , and without fault in men so made . — ergo , in vs they be no faults of themselues . heere our aduersaries haue made a man of white paper , or the like to materia prima : that hath not any quality in him morally good or bad . that is . a man that hath neither the image of god in knowledge , righteousnes , and holines , engrauen on his vnderstanding , will , affections , and whole person ; nor yet , though it haue it not , hath in him any contrary euill quality , that comes vpon him by reason of such a defect . now of such a wiseaker they dispute . if god had created a man thus ▪ in puris naturalibus , neither good , nor bad , then . what then ? as the old word is . if the heauens fall , we shall haue larkes good cheepe . suppositions framed by our imaginations touching what might be done , are vaine and needlesse when we see what is done . this we see that man was created in god's image invested with all reall qualities of righteousnes and holinesse . this we see also , that man being falne is borne in originall corruption , depriued of god's image , & thereupon depraued in his whole nature by sinfull infirmity . wherefore a man in his pure naturals , one that hath neither grace , nor corruption , was neuer found in this world : yea , 't is a contradiction to imagine a man thus naked without his qualities ; that he hath reason , but neither enlightened , nor darkened , a will but meerely indifferent , neither enclined to good , or euill ; affections , but neither vertuously , nor vitiously disposed . in a word , that he is a man capable of vertue , or vice ; holinesse , or sinfulnesse , and yet hath neither . that were to make a man litle better then an vnreasonable beast . but to follow them a little . suppose a man were made in his pure naturals , would such disorderly motions be found i● him ? yea , say they , and that boldly . si homo crearetur a deo in puris naturalibus , proculdubiò constaret duabus partibus repugnantibus , spiritu & carne : & haberet duos app●titus contrarios . rationalem , & sensitivum : ergo naturaliter haber●t quosdam motus repugnantes rationi . without doubt the iesuite is deceiued in this his imagination , and his argument is not worth a button . a man in his pure naturals should haue two parts , a soule and a body , spirit and flesh ; he should haue two appetites , reasonable and sensuall , ergo , these parts in their motions and desires would be contrary one to the other . this consequent is false . they would be diuerse , not opposite and repugnant . the body and the sensitiues would lead a man to those things that are agreeable to the body . the soule and reasonable appetite , or will would incline him to those higher and more noble objects agreeable to the soule . but neither of these inclinations would crosse and trouble one another , the inferiour faculties , like the lower spheares would moue differently from the superiour : but yet most orderly according to their owne nature , without impeaching the motions of the other . each faculty in it's place would worke orderly in sweet harmony and agreement each with other , had not sinne brought in confusion and discord into the world , as betweene god and man : so betweene man and himselfe . this we further make good by this argument . whatsoeuer is naturall , and so without blame in man : that christ took one him — but these inordinate motions of the sensitiue appetite , repugnant vnto will and reason ; christ tooke not on him — ergo they are not naturall , and without blame . the maior we proue by that , phil. 3. 7. he was made like vnto man : and heb. 2. 17. in all things it behoued him to be made like vnto his brethren . and againe , chap. 4. 15. wee haue not a high priest which cannot be touched with a feeling of our infirmities : but was in all things tempted in like sort : yet without sinne. whence 't is manifest that christ taking on him our nature , tooke on him all the properties of our nature , and with all such infirmities of our nature as not sinfull in themselues , or the effects or punishments of sinne in vs. if therefore it be naturall vnto man , that the motions of the sensitiue appetite should preuent and be repugnant vnto reason , and that this is no sinne except consent make it so : then certainly christ had in him such motions and inordinate desires . but to affirme that , there were in christ such disorderly motions of his inferiour faculties , repugnant vnto his reason and will , is a blasphemie against the immaculate lambe of god , christ was indeed tempted ( as the text saith ) and in like sort as we are : but will any man heere vnderstand this of inward temptations arirising from any thing within christ , as if he were like vnto vs drawne aside with b concupiscence and inticed , the motions of his sensitiue faculties , inclining him to that which was contrary to his vnderstanding and will ? we confesse that he was fiercely tempted by satan and wicked men from without : but that he was tempted by any thing in himselfe , by disorderly motions of his heart tending vnto euill , and ergo checked by his will and reason , this we account an abominable errour touching the spotlesse humanity of our sauiour . wherein we deny , that there euer was any the least disorderly desire , thought , word , or worke whatsoeuer . and therefore we conclude , that such motions are not naturall vnto men , becomming sinfull only by accident , because they are consented vnto : but they are accidentall vnto him , being the fruit of originall corruption , and are in themselues verily and properly sinnes . for conclusion of this point , let vs heare that argument which bell. makes . 4. where there is no law , c there is no sinne . rom. 4. 10. but there is no law prescribed vnto sense and sensuall appetites . ergo the motions thereof are not sinfull . the maior we grant . the minor he proues ▪ because the law praesupposeth reason in all that whereto it is giuen . but the sensitiue part of man is without reason , and ergo not capable of a law , according as it is in bruite beasts , to whom ergo no law is giuen . this he further proues by that place , rom. 7. 20. now if i doe that i would not , it is no more i that doe it , but sinne that dwelleth in me . where 't is plaine ( saith bell. ) that the apostle did not sinne , because he lusted against his will. 't was not he did the worke : but 't was the sinne in him . wherefore he saith afterward . that in his mind , i. e. in his superior faculties he serued the law of god : and kept it : although in his flesh , i. e. sensitiue appetite and inferiour faculties he serued the law of sin : yet , for all that he sinned not in so doing , because sinne cannot be but in the minde , and the law is not giuen to those facul●ies that be vnreasonable . to this we answere . that god giues no law to vnreasonable creatures , but such as haue reason . the sensitiue faculties of bruite-beasts haue no other rule then natures instinct , which guides and moderates their seuerall motions in due order and measure . but in man those inferiour faculties how euer vnreasonable , are yet capable of reasons gouernment , which according to gods law prescribes vnto the motions of the sensitiue appetite their measure and bounds , beyond which they may not passe . if a man were vncorrupt , the appetite would obey this rule of reason and keepe it selfe within those prescribed bounds . but being now corrupt by sinne , it breakes out beyond this compasse and ouerbeares reason and will , which in their sinfull weaknes are not able to bridle these vnrulie motions . wherefore when bell. saieth . that the law is giuen to the reasonable will , not to the sensiue appetite ; it is vtterly false : because in man it is probable of gouernment , and so subject to the law. our reason hath euen in this our corrupted estate a ciuill command ouer our appetite and affections ; so that it can moderate them by faire persuasions now and then . that which it can doe sometimes , it ought to doe alwaies , and if any affections can obey reason at sometimes , were they not infected with sinne , they would doe it at all times . and if they doe well when they obey , certainly they doe euill when they disobey . and ergo such motions of them , as are repugnant to right reason , are nothing but rebellion against god's law. as to the place in the 7. rom. we answere . that that interpretation of it which bell. brings is most peruerse and against all sense . the apostle complaines that he did the euill , which he would not ; no doubt in so doeing he did sinne . but what is it now which committed this guilt or sinne ? it is not i that doe it saieth the apostle : but that sinne that dwelleth in me . that is , according to bell : not i in my mind , or superior faculties of reason and will : but my inferior appetite and affections which doe this euill against my consent . so the meaning shal be concupiscence in that duell in the apostle committed sinne : but the apostle himselfe committed it not . which is very absurd . as if a cholericke-man hauing done a mischiefe in his anger should sa●e , it were not he did it ; but his raging passion : or an adulterer , that 't was not he committed the sinne ; but his sinfull affection that carried him further then reason would . so that if god will punish such a sinne ; he must not punish him : but onely his sensitiue appetite which was in fault . this is ridiculous , for besides that it crosseth the romanists doctrine manifestly ; in teaching that such disorderly motions of the sensitiue appetite be no sinnes , which heere the apostle contradicts , saying plainly ( that the sinne which dwelt in him did doe the euill he would not . ( viz , sinne : ) it draweth after it this grosse error . that some faecultie in man may sin , and yet the man not sinne himselfe . wherefore the apostle in that speach , 't is not i doe it : but sinne in me . doth not oppose one facultie against the other , the reasonable will , against the sensitiue appetite , seeking for a shift to excuse his sinne , by putting it off from himselfe , to that which was not capable of sinne : but he opposeth grace in euery facultie to corruption in the same facultie ; as two contrarie principles and causes of his actions , one mouing to good ; the other enclining to bad . thence the apostle saieth , that ( when he doth euill ) 't is not i that doe it . i. e , i regenerate according to the grace , that dwelleth in me , for that inclines me to doe good : but 't is the sinne dwelling in me which ( when i would doe well ) inclines me to doe euill . he heere shewes the roote , whence this euill comes : but yet he doth not put off the fault from himselfe . as 't is himselfe doth well : so 't is himself● doth ill too , according as he concludes . vers 25. then i my selfe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe both well and ill ; well , according to grace , in my mind that is regenerate , part both of inferior and superior facultie . i serue the law of god ; but ill according to corruption remaining in me : but in my flesh , vnregenerate part the law of sinne. much more might be added : but 't is not my purpose , heere to enter vpon the common place at large , i proceed to the second quaestion of our aduersaries , who teach that albeit our loue of god be imperfect : yet this imperfection is not sinne in vs. they grant . that no man hath any grace of the spirit : but he may encrease in it daily . that the loue of god and our neighbours may still grow on to farther degrees of affection ; that no grace , nor good worke hath that full perfection , which it might haue in this life , or which we shall attaine vnto in heauen . but they deny this defect to be any fault or sinne . 2. defectus charitatis quod ( viz ) non faciamus opera nostra tanto feruore dilectionis , quanto faciemus in patriâ , defectus quidemest : sed culpa & peccatum non est . saieth bell. and againe charitas nostra quamuis comparata ad charitatem beatorum , sit imperfecta : tamen absolute perfecta dici potest . this is an error , against which we defend this conclusion in generall , touching both charity and all man righteousnes . the defects or want of perfection in mans righteousnes is sinne. for the proofe of this point we are to obserue , that the imperfection , or perfection of any thing is to be considered of two waies . 1 comparatiuely . when any thing set by another is more or lesse perfect , then that other . 2 absolutely . when considered in it selfe , it hath or wantes that perfection which it should haue by its proper nature . betweene these there is great difference . for comparatiue imperfection is not euill : absolute imperfection is euill . we may see it in an example , the senses that are in man being compared with their like in other creatures , 't is manifest they are much excelled by them , as by an eagle for sight , a spider for touch . &c. heere we say that the eie of a man is not perfect as the eie of an eagle : but yet we doe not account this imperfection any naturall euill of the eie of a man. god might haue giuen a stronger and a clearer sight to men : but we , blame not his workes ; nor count our sight imperfect because it hath not that singular temper which is in other creatures ; but because it wants at any time that temper which is agreeable to our nature . such a defect only , is properly an euill in nature , when something is wanting to the perfection of any part , which by the course of nature should be there . thus 't is also in grace . compare we the righteousnes of man , or angels , with the righteousnes of god ; we saie that god's is infinitely more perfect then the creatures . but now is this imperfection in humane or angelicall righteousnes any euill and sinne in them ? we saie no. neither are the angels sinfull because lesse righteous then god : nor adam sinfull because lesse righteous then either . god made them both lesse good then himselfe : yet very good and without all sinne. there be degrees of righteousnes , and though the creature be infinitely below the heighest pitch of goodnes ( which is god : ) yet he may bee still aboue that lowest descent vnto sinne and vnrighteousnes . in phylosophie we dispute whether the slackening of any degree in one quality , be the mingling of another that is contrary . as heat in eight degrees if it decrease vnto seuen , whether there is any degree of cold mingled with it . 't is heard to say that there is . but concerning grace and righteousnes 't is certaine , there is that remissio graduum without any admixtion of sinne and iniquity . as the holines of saints is lesse then that of angels ; that of angels lesse then the holines of christs glorified humanity , this lesse then his diety . and yet in the least of these righteousnesses there is no vnrighteousnes at all to be found , no not in the seuere judgement of god. except we say there is vnrighteousnes in heauen where no vncleane thing can enter . well then . what imperpection of mans righteousnes is it , which is sinne ? we say . that imperfection , when man in any grace or good worke wantes that degree of goodnes , which he ought to haue . as in nature . if the eye want that cleernes of sight which should be in it : 't is a naturall euill . in morality if a man want that temperance or degree of temperance he ought to haue , it s a vitious and morall euill : so in grace the want of that righteousnes or degree of righteonsnes which god requires to be in man , is a sinne and spirituall euill . all such priuations of what should be present are euill in what kind soeuer . if they be in nature they be malamiseranda , deserue pity and cure : if in vertue and grace ; they be mala culpanda worth of blame and punishment . such defects as these in grace , when man fals short , not onely of that which is in others ; but that which should be in himselfe , doe alwaies arise from the mixture of corruption and sinne. hee that loues n●t god or his neighbour so much as he ought to doe : 't is because his heart be wicked , at the least in part ; and that he loues others things more then he should doe . these things are certaine and vndeniable according to those words of st. augustin that are authenticall . a profecto illud quod minus est quam debet , ex vitio est . and againe . b pec●atum est , vel cum non est charitas , quae esse debet : vel minor est quam debet . 't is a sinne , not to loue . god at all : or to loue him lesse then we should . wherefore heere we aske the iesuite whether charity and other graces in a man regenerate be so perfect in this life , as they ought to be ? if he say , they be not so perfect , as they ought to be . how can he affirme that this defect is no fault nor sinne : can a man possibly doe worse , or be worse then he should ; and yet be i● no fault therefore ? if he say they be as perfect as they should be , his owne conscience and the conscience of all the men in the world will gain-say him for a liar . no man can say , that he loues god and his neighbour asmuch as he ought to doe : and that he is not bound in euery grace and good worke to ariue at greater perfection , then hee hath for the present . he that thinkes himselfe come nearest vnto the marke , will yet be driuen to confesse , that he fals many bowes short of those patternes which we ought to imitate , adam in his innocency ; christs humanity , and the saints in heauen . wee here bid them ( depinge ubi sistam ) make a point where we shall stoppe : that when we are come so farre , we need seeke no further perfection . if they cannot do this , then they must confesse , as the truth is , that euery man is bound by gods command to be more holy , to be more perfect in all graeces and good workes ; and so farre as he wants any degree or dramme of goodnesse , that should be in him and his works , so farre he is sinfull and guilty of a fault . 3 i goe on to the last assertion of our aduersaries , which is to●ching veniall sinnes , ( viz. ) that these doe not hinder the righteousnesse of mens good workes . a man may be a perfect iust man , though he commit many veniall sinnes . the reason whereof they make to be [ because veniall sinnes are not contrary to charity , the loue of god and our neighbour , and so may stand well enough with the fulfilling of the law. against this errour , tending to the obduration of mans hart in impenitency & loue of sin : we maintain this conclusiō . those sinnes which the church of rome cals veniall , doe truly make a man regenerate , and his workes vnrighteousnesse in the sight of god. this we proue by this one argument . whosoeuer transgresseth the law , he is vnrighteous in so doing . but he that commits veniall sinnes , transgresseth the law. ergo , he that commits veniall sinnes is an vnrighteous man. the maior is vndeniable . for the minor our aduersarie is at a stand . they are loath to grant it : yet cannot tell how to deny it with any honesty . bellarmine after one or two shuffling distinctiōs of simpliciter , & secundum quid ; perfectè and imperfectè , at last plainly denies that veniall sinnes be contrary to the law. for answering vnto those places in iames. [ in many things we offend all , ] and that in iohn . [ if we say we haue no sinne , we deceiue our selues . ] hee saith they cannot hansomly shift themselues of those places , who hold that veniall sinnes be [ propriè contra legem . ] such as bee of that opinion [ let them looke to it ( saith he ) what they will answere to that of saint iames. ] he that keepes the law in one point , &c. ] he therefore will be more wise and wary . [ sol●da igitur respensio est ( saith he ) peccata venialia , sine quibus non viuitur , non esse peccata simpliciter , sed imperfectè & secundum quid : neque esse contra legem , sed praerer legem . ] and thus saith he , omnia cohaerent ( like a pebble in a withe ) [ nam qui ostendit in vno praeuaricans scilicet vnum praeceptum , reus est omnium & simpliciter iniustus constituitur & tamen in multis offendimus omnes , quia tametsi nihil facimus contra legem ; tamen multa facimus praeter legem . et qui ●atus est ex deo , non peccatat transgrediendo legem , & tamen si dicamus q●ia peccatum non habemus . ( viz. ) nihil praeter legem faciendo : no● ipsos seducimus , & veritas non est in nobis . ] this is an vnbound besome , as will appeare by vndoing that distinction which seemes to hold it together . veniall sinnes are not against the law : but besides the law. well , we must now know what is against the law , & what besides . that is against the law , when any thing is done which the law forbids ; or left vndone which it commands . that is besides the law , when the thing done is neither cōmanded , nor forbidden in the law. he then that commits a veniall sinne , doth some such act as the law neither forbids nor commands . here then we aske . be veniall sinnes , sinnes ? yea , they be . is god offended with them ? yea , and he may iustly punish them , on vs with the losse of heauen . for so bellarmine himselfe confesseth . [ peccata venialia nisi misericorditer remittantur impediunt ab ingressu illius regni in quod nihil coinquinatum intrare potest . ] now sure this is admirable , that such acts as these should defile a man , deserue hell , offend god , in a word be sinnes , and yet for all this neither commanded nor forbidden in any law of god. was there euer such a toy heard of as this ? as sinnes beside the law. t is a most ridiculous contradiction , peccatum praeter legem . he that doth any thing beside the law , not mentioned , nor include ● therein by way of prohibition or command , t is most apparent he sinnes not , nor offends not at all . for whom doth he offend , or who can challenge him of sinne ? doth god the law-giuer ? no , for t was not his intention to command or forbid such an act , and ergo , be it done or not done , it crosseth not his will : nor hath he any reason to finde fault or be displeased at it . satan or man cannot accuse him . for let them then shew the law that prooues him an offender . if they cannot alleadge a law against which he hath transgressed : they wrongfully accuse him of a fault . were it not absurd accusation against a prisoner at the barre ; to say that he hath indeed done nothing against the lawes of the land : but many things besides the law not forbidden nor commanded in the law , those hee hath done and deserues to be punished for it as an offender ? but now if those veniall sinnes bee mentioned in gods law : then are such actions either commanded or forbidden . if commanded , then the not doing of such a thing , is plainely contrary to the law. as for example . c to steale a penny , or some other small matter , to please an idle word , to tell an officious lie ; these be veniall sinnes say our aduersaries . but how hnow they , they be sinnes ? who told them so ? the scriptures they will say . where ? in the 8 and 9 commandement . aske them now . did god intend in those commandements to forbid those actions of stealing and lying ? yea , or no ? if he intended it not ; then t is no sinne at all to doe them , seeing it cro●seth not gods will , nor offends him . if he did intend to forbid vs those things : then to doe them is a sinne , manifestly contrary to the holy will of god , the lawgiuer . wherfore let vs here remēber that excellent rule of bernard . [ non iussa quïdem licitè vtrumlibet , vel admittuntur vel omittuntur : iussa vero sine culpa non negleguntur , sine crimine non ●ontemnuntur . for things not commanded : we may either lawfully doe them or leaue them : but for things commanded , to neglect them is a sinne , to contemne them is a haynous crime . wherefore this distinction of sins against , and sinnes beside the law falleth to dust : and our minor proposition stands firme : that he who committeth veniall sinne , transgresseth the law of god , and therefore is vnrighteous for his so doing . a becanus here forsakes the cardinall in this distinction : and helpes him by an other deuis● . he grants that veniall sinnes be against the law , and proues it , [ because euery veniall sinne is moraliter malum , and ergo contra rectam rationemet legem aeternam . ) but here 's now the distinction : it is one thing to be contra legem ; another contra finem legis . all veniall sinnes be against the law : but no veniall sinne is properly against the end of the law. that is , against charity the loue of god or our neighbour . is not this a superfine inuention ? as if a subiect that hath in many things broken the law , should say . true my faults be against the law of the land : but yet they are not against the end of those lawes . viz. obedience to my prince , and loue to the good of him and my country . though i break the lawes : yet i would not haue you thinke ; but i loue and honour my prince and country well enough . iust so the iesuits . a man may commit many sinnes against gods law : and yet obserue the end of the law , in louing god with all his heart ; and his neighbour as himselfe . then which nothing can be more senselesse , that a man should offend god in breaking of his law : and yet not withstanding loue god with his whole heart . that a man should wrong his neighbour doing that to him which he would not haue done to himselfe : and yet , for all that , loue his neighbour as himselfe . ( if ye loue mee keepe my commandem●nts ) saith christ. iohn . 14. 15. nay ( say the romanists ) we loue him and yet breake his commandements . ( loue doth none eu●l to his neighbour ) saith the apostle romans . 13. . 10 nay ( say the iesuits ) loue may doe euill to his ne●ghbour : and yet keepe the name of loue . a man may be angry with another without cause , reuile him , and call him racha , hee may defraude him in small matters ( for these they make veniall sinnes ) and yet in the meane time , all this without breath of charity . himselfe would not willingly be so vsed : but hee will vse another in this sort ; and yet looke to bee thanked for his loue too . such grosse absurdities doe our aduersaries runne in to , by coyning such senselesse distinctions of ( sinnes not against : but besides the law ) of sinnes not against the end of the law : though against the law it selfe . our consciences cannot be satisfied with such silly shiftes : and therefore we leaue them vnto those that can content themselues ; and choake vp their consciences with a little sophistry . men who make a pastime of sinne ; and take liberty to qualifie and dispence with gods law as they thinke agreeable to their conscience ; hoping by tricks of wit and dodging distinctions to a void the accusations of conscience , and to elude the seuerity of gods iudgement . sect . 4. chap i ▪ iustification by workes makes void the couenant of grace of the difference between the law & the gospel . of the vse of the law. of the erroneous conceit of our aduersaries in this point . thus much of these three exceptions of our ●econd arg●ment , prouing the impossibili●y of our iustification by the workes of the law , because we cannot perfectly fulfill the ●aw . we goe now forward vnto two arguments more ; taken , the one from the difference of the two couenants god hath made with man. first of works , the other of grace : and the other from the nature of true christian lib●rty obtained for vs by christs death . 3 argument . that which makes voide the couenant of grace is a false and haereticall doctrine . but iustification of workes of the law , makes void the couenant of grace . ergo , t is false and haeriticall so to teach . for confirmation of the minor in this argument wee must briefly shew . 1 ( what the couenant of grace , what the couenant of workes is ) 2 what opposition their is betweene these two . by the couenant of grace we vnderstand in one word , the gospell , i. e. the gratious appointment of god to bring man to saluation by iesus christ. in the administration of this gratious purpose of god we must obserue foure periods of time , where in god hath diuersly ordered this meanes of mans saluation . 1 the first is from adam vntill abraham . werein god made the promise to adam anone after his miserable fall : and renued it as occasion serued vnto the patriarches and holy men of that first age of the world . viz. that ( the seede of the woman should breake the serpents head ) this blessed promise containing the whole substance of mans redemption by christ , was religiously accepted of , and embrased by the seruants of god in those times . who witnessed their faith in it , by their offering of sacryfice as god had taught them : and thier thankfulnesse for it , by their obedience and holy conuersation . the second is from abraham to moses . after that men had now almost forgot gods promise and their owne duty : and idolatry was crept into those families , wherein by succession the church of god had continued , god cals forth abraham from amongst his idolatrous kinred , & with him renues that former promise in forme of a league and couenant confirmed by word & solemne ceremonies . god on the one side promising to be the god of abraham , and of his seed , & that in his seed all the nations of the earth should be blessed : abraham for his part beleeuing the promise , and accepting the condition of ●bedience to walke before god in vprightnesse . this couenant with abraham is rat●fied by two externall ceremonies . one of a fi●e-brand p●ssing between the pieces of the heifer and other beasts with abraham , according to custome in making of leagues had diuided in twaine . gen. 15. the other the sacrament of circumcision vpon the flesh of abraham and his posterity . gen. 17. the third period is from the time of moses vntill christ. when ( after the church multiplyed vnto a nation , and withall in processe of time , and continuance among the idolatrous aegyptians , grew extremely corrupt in religion and manners ) god againe reuiues his former couenant made with abraham . putting the iewes in remembrance of the couenant of grace in christ. 1 by adding vnto the first sacrament of circumcision another of the passeouer , setting forth vnto the iewes , the author of their deliuerance ; as well from the spirituall slauery and punishment of sinne ; as from the bodily bondage and plagues of aegypt . 2 afterwards by instituting diuers rites & ceremonies concerning priests sacrifices , &c. all which were shadowes of good things to come ( viz. ) of christ , the churches redemption by his death . which things were prefigured vnder those types , though somewhat darkely , yet plainely enough to the weake vnderstanding of the iewes . who in that minority of the church stood in need of such schoolemasters and tutors to direct them vnto christ. the fourth period and last is from christs death , to the end of the world . who in the fulnesse of time appearing in our flesh , accomplished all the prophecies and promises that went before of him : and by the sacrifice of himselfe , confirmed that couenant a new : which so long before had beene made with the church . withall hauing abolished whatsoeuer before was weake and imperfect , hee hath now replenished the church with aboundance of knowledge , and of grace , still to continue and increase , till the consummation of all things . in all these periods of time , the grace of god that brings saluation to man was euer one and the same : onely the reuelation thereof , was with much variety of circumstances , as god saw it agreeable to euery season . in the first t was called a promise , in the second a couenant , in the two last periods , a testament ; the old from moses till christs death ; the new from thence to the worlds end , in both remission of sinnes , and saluation bequeathed as a legacy vnto the church : and this bequeast ratified by the death of the testator , typically slaine in the sacrifices , for confirmation of the old : really put to death in his owne person , for the sanction of the new testament . but notwithstanding this or any other diuersity in circumstance , the substance of the gospel , or couenant of grace , is but one & the same , throughout all ages . namely , iesus christ yesterday , and to day , and the same for euer . in the next place . by the couenant of workes , we vnderstand that we call in one word the law : namely , that meanes of bringing man to saluation , which is by perfect obedience vnto the will of god. hereof there are also two seuerall administrations . 1 the first is with adam before his fall . when immortality and happinesse was promised to man , and confirmed by an externall symbole of the tree of life : vpon condition that he continued obedient to god , as well in all other things ; as in that particular commandement of not eating of the tree of knowledge of good and euill . 2 the second administration of this couenant was the renuing thereof with the israelites at mount sinai : where ( after that the light of nature began to grow darker , and corruption had in time worne out the characters of religion and vertue , first graued in mans heart ) god reuiued the law , by a compendious and full declaration of all duties required of man , towards god or his neighbour , expressed in the decalogue . according to the tenor of which law god entred into couenant with the israelites , promising to be their god ; in bestowing vpon them all blessings of life and happinesse , vpon condition that they would be his people , obeying all things that he had commanded . which condition they accepted of , promising an absolute obedience . all things which the lord hath said we will doe . exod. 19. 24. and also submitting themselues to all punishment in case they disobeyed ; saying amen to the curse of the law. cursed be euery one that confirmeth not all the words of this law to doe them : and all the people shall say , amen . deut. 27. 26. we see in briefe what these couenants of grace & workes are . in the second place we must inquire what opposition there is betweene these two ; grace and workes ; the gospell and the law. the opposition is not in regard of the end whereat both doe aime . they agree both in one common end , namely the glory of god in mans eternall saluation . the disagreement is in the meanes , whereby this end may be attained ; which are proposed to men in one sort by the law , in another by the gospell . the diuersity is this . the law offers life vnto man vpon condition of perfect obedience , cursing the transgressors thereof in the least point with eternall death : the gospell offers life vnto man vpon another condition , viz. of repentance , and faith in christ , promising remission of sinnes to such as repent and beleeue . that this is the maine essentiall and proper difference betweene the couenant of workes and of grace ( that is ) betweene the law and the gospell , we shall endeauour to make good against these of the romish apostasy who deny it . consider we then the law of workes , either as giuen to adam before the promise : or as after the promise it remained in some force with adam & all his posterity . for the time before mans fall . it is apparant that perfect obedience was the condition required for the establishing of adam in perpetuall blisse . other meanes there was not : nor needed any be proposed vnto him . but when man had failed in that condition ; and so broken the covenant of workes : god to repaire mans ruined estate , now desperate of euer attaning vnto happines by the first means : he appoints a second offering vnto adam a sauiour ; that by faith in him , and not by his owne vnspotted obedience , hee might recouer iustification , and life which he had lost . so that what adam should haue obtained by workes without christ : now hee shall receiue by faith in christ without workes . since the time of mans fall we must consider , that the law and gospell though they goe together , yet as they still differ in their vse and office betweene themselues : so also the law differs from it selfe , in that vse which it had before , and which it hath since the fall. to vs now , it hath not the same vse which it had in mans innocency . it was giuen to adam for this end , to bring himselfe to life , and for that purpose it was sufficient both in it selfe , as an absolute rule of perfection : and in regard of adam who had strength to haue obserued it . but vnto man fallen , although the band of obedience doe remaine : yet the end thereof ( viz. ) iustification and life by it , is now abolished by the promise , because the law now is insufficient for that purpose , not of it selfe , but by reason of our sinfull flesh , that cannot keepe it . this is most manifest by the renewing of the first couenant of workes with the iewes , when god deliuered vnto them the morall law , from sinai , at which time god did not intend that the iewes should obtaine saluation , by obedience to that law. god promised life if they could obey , and the iewes , as their duty was promised they would obey ; but god knew well enough they were neuer able to keepe their promise , and ergo 't was not god's intention in this legall couenant with the iewes , that any of them should euer attaine iustification , and life by that meanes . as that first the promise need not to haue bin made vnto adam , if the law could haue suffised for the attaining of life : so after the promise was once made , the law was not renewed with the iewes ; to that end that righteousnes and life should be had by the obseruation of it . this is the plaine doctrine of the apostle . gal. 3. in that his excellent dispute against iustification by the law. the doubt that troubled the galatians was this . god had made an evangelicall couenant with abraham , a that in christ he and his faithfull seed should be blessed ; that is , iustified . afterward 430 yeares , he made a legall couenant with abraham's posterity , that they should liue , that is , be justified and saued , if they did fulfill all things written in the law. the quaestion now was , which of these two couenants should stand in force , or whether both could stand together . the apostle answere , that the former couenant should stand in force , and that the later did not abrogate the former ; not yet could stand in force together with the former . this he expresseth v. 17. 18. and this i say , that the couenant that was confirmed afore of god in respect of christ , the law which was 430 yeares after , cannot disanull that it should make the promise of none effect . for if the inheritance ( viz ) of righteousnes and life , be by the law ; it is not by the promise : but god gaue it to abraham by promise , heere now they might object , wherefore then serueth the law ? if men cannot bee iustified by keeping the law , to what end was it giuen so long after the promise was made ? to this the apostle answeres . it was added ( vnto the promise ) because of the transgressions . here 's the true vse of the morall law , since the fall of man , not to justifie him and giue life : but to proue him to be vniust and worrhy of death . it was added [ because of transgressions . ] that is . 1. to convince man of sinne , that he might be put in remembrance what was his duty of old ; and what was his present infirmity in doing of it , and what was god's wrath against him for not doing it . that seeing how impossible it was for him to attaine vnto life by this old way of the law. first appointed in paradise , he might be humbled and driuen to looke after that new way , which god had since that time layed forth , more heedfully attending the promise , and seeking vnto christ , who is the end of the law vnto euery one that beleeues in him . which vse god pointed out vnto the iewes , figuring christ vnto them in the mercyseate , couering the arke wherein the tables of the couenant were kept , and in the sacrifices appointed for all sorts of transgressions against this couenant . to admonish the iewes a further thing was aimed at in giuing them the law , namely the bringing of them — to christ the promised seed , in whom remission of sinnes , and life eternall was to bee had . 1. to restraine man from sinne. that the law might be a perpetuall rule of holinesse and obedience whereby man should walke and glorifie god to the vtmost of his power . that so those iewes might not thinke that god by making a gracious promise , had vtterly nullified the law , and that now men might liue as they list ; but that they might know these bounds prescribed them of god , within which compasse they were to keep themselues , that so the ouer-flowing of iniquity might be restrained . these most excellent , perpetuall and necessary vses of the morall law , god intended in renewing of the legall couenant with the iewes : & ergo the apostle concludes , that god did not crosse himself , when first he gaue the inheritance to abraham by promise , and afterwards made a legall couenant with the iewes his posterity . is the law then against the promises ? ( saith the apostle ) god forbid . for if there had beene a law giuen , which could haue giuen life , surely righteousnesse should haue bin by the law : but the scripture hath concluded all vnder sinne , that the promise by the faith of iesus christ might be giuen to all that beleeue . ver . 21. 22. whence it is most cleare that the law and the gospell in some things are subordinate and vphold one another ; in other absolute , and destroy one another : as the law by the discouery of sinne and the punishment of it , humbles man and prepares him to receaue the gospell . 2. as the law is a sacred direction for holines and obedience to those that haue embraced the gospell and all others . 3. as the law requires satisfaction for the breach of it , and the gospell promiseth such satisfaction : thus the law and gospell agree well together and establish one another . but as the law giues life to them that perfectly obey it , and the gospell giues life to them that stedfastly beleiue it : thus the law and gospell are one against the other ; and ouerthrow one another . and ergo if god had giuen such a law to the iewes , as could haue brought saluation to them through the perfect fulfilling of it : 't is apparant that god had made voide his former couenant vnto abraham , because righteousnes should haue bin by the law , and not by christ. but now god gaue no such law , as could be kept by the iewes , as the apostle proues , because all were sinners against it ; and therefore it followes that notwithstanding the giuing of the law , the promise standes good for euer ; and righteousnes is to be odtained onely by the faith of iesus christ. from hence we conclude firmely . that the difference betweene the law and the gospell , assigned by our diuines is most certaine and agreable to the scriptures . viz. that . the law giues life vnto the iust vpon con●ition of perfect obedience in all things : the gospell giues life vnto sinners vpon condition , they repent and beleiue in christ iesus . whence it is plaine . that in the point of iustification these two are incompatible , and that therefore our minor proposition standes verified . that iustification by the workes of the law , makes voide the couenant of grace . which proposition is the same with the apostles assertion else-where . gal. 2. 21. if righteousne : be by the law christ died in vaine . and gal. 5. 4. ye are abolished from christ : whosoeuer are iustified by the law ; yee are fallen from grace . by somuch more iuiurious are these of the romish church vnto the gospell of christ , when , by denying this difference , they would confound the law and gospell : and bring vs backe from christ to moses , to seeke for our iustification in the fulfilling of the morall law. they would persuade vs that the gospell is nothing , but a more perfect law , or the law perfected by addition of the spirit , enabling men to fulfill it ; that the promises of the gospell be vpon this condition , of fulfilling the law ▪ with such like stuffe . their doctrine touching this point is declared vnto vs by bellarmine . lib 4. de iustificat . cap. 3. 4. where he comes many distinctions betweene the law and gospell : but will by no meanes admit of that which our reformed diuines make to be the chiefe . the cheife distinction which he conceaues to be betweene them he frameth thus . the gospell ( saieth he ) is taken in a double sense . 1. for the doctrine of christ , and his apostles by them preached and written ; 2. for the grace of the holy ghost giuen iu the new testament , which he makes to be the law written in our hearts , the quickening spirit , the law of faith charity shed abroad in our hearts , in opposition to the law written in stone , to the dead and killing letter , the law of workes , the spirit of bondage and feare . vpon this he proceeds to the difference betweene the law and the gospell . thus. the law teacheth vs what is to be done , the gospell ( if it be taken for the grace of the holy ghost ) so it differs from the law ; because it gaines strength to doe it : but if it be taken for the doctrine deliuered by christ and his apostles , so it agrees with the law , teaching vs , as the law doth , what things are to be done . this argument the iesuite illustrates and proues in three particulars . 1. the gospell containes , doctrinam operum , or leges . for morall praecepts , they be the same in the gospell , that be in the law ; euen those praecepts that seeme most euangelicall . ( viz ) of louing our enemies , witnes of this all the writings of the new testament , wherein euery where we find praecepts , & exhortations to the same virtues , prohibitions and dehortations from the same vices , which the law forbids or commands . so that for morals , the doctrine of the gospell is but the doctrine of the law ; newly ( that is ) most cleerely and fully expounded . nor is the gospell in a more perfect substance : but in circumstance a more perspicuous doctrine . which , though a trueth , yet is very ridiculouslie proued by the cardinall out of . mat. 5. nisi abundauerit &c. vnlesse your righteousnes exceed . what ? he saieth not the righteousnes of the law and prophets : but of the scribes and pharisees ; yee shall not enter &c. a profound glosse . ( christ would not add to the burden of the law : but take away from the false glosse of the scribes and pharisees . ) surely good cause had our sauiour to taxe both the doctrine of the pharisees in interpreting , and their manners in their hypocriticall practice of the law in outward matters ; without inward obedience ; but litle reason was there that christ should require of man more perfection then gods law required and 't is a fancie to dreame of any such meaning , in our sauiours speach . 2 the gospell containes comminations , and threatnings as the law doth . witnes the many woes from christ's owne mouth against the scribes and pharisees ; together with those frequent denunciations of iudgement and damnation to such as are vngodly , that doe not repent and obey the gospell . 3 thirdly the gospell containes promises of life and happines : but these euangelicall promises be not absolute but vpon the same condition , that the legall are . ( viz ) cum conditione implendae legis , cum conditione iustitiae actualis , & operosae , quae in perfecta mandatorum obseruatione consistit . cap. 2. this the iesuite would proue vnto vs. 1. from that . math. 5. vnlesse your righteousnes aboud &c. ( that is , in bellarmines construction ) so far as , vnto the perfect keeping of the law : you shall not enter into the kingdome of heauen . 2. from mat. 19. 17. mat. 10. 19. where christ speakes to the yong man. asking him what he should doe to be saued . if thou wilt enter into life keepe the commandements . and to the lawyer . ( 10. 28. ) who asked the like question he answeres . this doe and thou shalt liue . that is . fulfill the law , and thou shalt be saued . in which wordes they say ; that christ did preach the gospell , and shewed vnto these men the very evangelical way to saluation . 3. from the many places of scripture . wherein mortificati●n of sinne , and the studious practice of holines . and obedience is required of vs. as. rom. 8. if yee mortifie the deed 's of the flesh by the spirit : yee shall liue . so. ezekiel 18. 21. if the wicked will returne from all his sinnes , that he hath committed ; and keepe all my statutes , and doe , that which is lawfull and right : he shall surely liue and not die . with a number such like places . 4. from the very tenor of the gospell . he that belieueth shall be saued : but he that belieueth not , shall be damned . where we see the promise of life is not absolute , but conditionall . if we doe such and such workes . from hence the romanist concludes : that seeing the precepts , threatnings , and promises of the gospell , be for matter the same , that those of the law are : the true difference betweene the law and gospell shall be this . that the law nakedly proposeth what is to be done without giuing grace to performe it : but the gospell not only proposeth what is to be done , but withall giueth grace and strength to doe it : and therefore the law giuen by moses the law-giuer cannot iustifie , because it was giuen without the grace of fulfilling it : but the gospell giuen by christ the redeemer doth justifie , because it is accompanied with the grace of the holy ghost , making vs able to keepe the law. for which cause also the law of moses is a yoake vnsupportable , the law of a feare and bondage ; because it giues not grace to keepe it , but onely conuinceth our sinne , and threatens vs punishment : but the law of christ , the gospell is a light yoake , a law of loue and liberty ; because it giues grace to keepe it , and of loue to god and man : and so by fulfilling frees a man from feared punishment . this is the summe of the romish doctrine touching the difference betwixt the morall law and the gospell in the point of iustification , as it is deliuered vs by bellarmine , the rotten pillar of the antichristian synagogue . wherein we haue scarce a syllable of distinct trueth : but all peruerted by aequiuocations and grosse ambiguities , as shall appeare by a short surucy of the former discourse . whereas then he distinguisheth the gospell into the doctrine of christ , and his apostles , and into the grace of the holy ghost : let vs follow him in these two parts . first for doctrine . we grant that the gospell is often so taken : but in this matter about iustification , this acception , on is too large ; and not distinct enough . for although , by a synecd●che of the chiefest & most excellent part , the whole doctrine and ministry of christ and his apostles with their successors , be called the doctrine of the gospell , and b the ministery of the gospell : yet all things which they preached or wrote , is not the gospell properly so called . but as moses chiefly deliuered the law vnto the iewes , though yet with all he wrote of christ , and so in part reuealed vnto them the gospell : so christ and his ministers , though chiefely they preach the gospell , yet in its place they vrge the law withall , as that which hath its singular vse in furthering our christian faith and practise . wherefore when we speak of the gospell as opposite to the law , t is a iesuiticall equiuocation to take it in this large sense . for the whole doctrine of christ and his apostles , preached by them , and written for vs in the booke of the new testament , we follow the apostle in his dispute of iustification . gal. 3. 4. 5. and according as he doth take the gospell strictly for the promise of iustification and life made vnto man in christ iesus . this is in proper tearmes the gospell ( viz. ) that speciall doctrine touching mans redemption and reconciliation with god by the meanes of iesus christ ; the reuelation whereof was indeed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the gladdest tidings that were euer brought to the eare of mortall man. which gospell in strict teārmes the angels preached . lue. 2. 10. 11. behold , i bring you glad tidings of great ioy , which shall be to all people , that vnto you is borne this day in the citie of dauid , a sauiour which is christ the lord. and afterward christ and his apostles fully explained the mysteries thereof vnto the world . according to this necessary distinction , we answer . that if we take the gospell in that large acception ; t is true which bellarmine hath . that the gospell containes in it the doctrine of workes ( viz. ) the morall law , euen the very same precepts , prohibitions , threatnings , & promises which are deliuered in the law. all which as christ and his hpostles preached : so may all ministers without blame , yea , they must , if they will auoid blame , presse the same vpon their hearers , seasonably and discreetly , that the law may make way for the better receiuing and entertainment of grace in the gospell . but hence it followes not , that the gospell properly so taken , is to be confounded as one and the same thing with the law ; because the law is conjoyned with it in the preachings and writings of the ministers of the new testament . they still are deuided in their nature and offices : nor hath the gospell any affinity with the law in praecepts , threatnings , or promises . wherefore when bellarmine teacheth vs. that euangelicall promises be made with condition of perfect fulfilling the law. t is a desperate errour , and that in the very foundation . you heard his proofes before recited : see now a little how passing weake they be . 1 mat. 5. except your righteousnesse , &c. to this wee answere . the plaine meaning of the place is this . our righteousnesse must abound more then that of the pharises ( that is , ) it must not be outside onely as theirs was : but inward righteousnesse of the heart , in inward sanctity of the thoughts and affections , as well as of the outward action : or else such our hypocrisie will keepe vs from entring into heauen . but doth it hence follow , that because we must be more perfect then these pharisees , we must be as perfect in all things as the law requires : we must exceed them , ergo , equall the holinesse of the law in all points ? because wee must be syncere without hypocrisie , ergo , we must be perfect in all things without blame ? such consequents as these , the iesuit hath cōcluded out of his own head , not out of the text . touching that speech of christ to the yong man. mat. 19. and the lawyer . matt. 10. that if they did fulfill the law , they should liue . we answere , that christ in so speaking vnto them did not preach the gospell : but shewed vnto them the legall way to saluation . for these erring that grand error of the iew in seeking for righteousnesse not by faith but by the works of the law , seuering the law , from christ the end thereof ; ( as the apostle shewes . rom. 9. 31. 32. & 10. 3. and so supposing to be saued by doing some good thing . christ answeres them in their humour , as euery one should be answered , that swels with high conceits of his own righteousnesse & workes , that there was a law to be kept : and if they could fully obserue the righteousnes of it , they should be saued , sending them of purpose to the law , that they might be humbled thereby and see their great folly in seekeing for life by that , which they were so vnable to keepe . against which answere the a iesuit hath nothing to rely ; but stands much in confuting of another answere made by some of our diuines . that christ spake these things ironically . this bellar. seeks to confute ; nor do i labor to confirm it ; though it might be justified for any thing he brings to the contrary . 3 vnto those those places of scripture that euery where almost promise life , blessednesse , the fauour of god , vpon condition of [ holinesse in life and conversation , that we mortifie the lusts of the flesh , walke in the spirit , ouercome the world , &c. ] we answere , that , obedience is one thing , perfect obedience is another . we say that the promises of the gospell bee all vpon condition of obedience : but none vpon condition of perobedience . t is an iniury done vnto vs , whē they say ; we teach that euangelicall promises be absolute and without condition , as if god did promise and giue all vnto vs ; and wee doe nothing for it on our parts . we defend no such dotage . the promises of the gospell be conditionall ( viz. ) namely vpon condition of repentance and amendment of life . that we study to our power to obey god in all things ; but this is such a condition as requires of sincerity and faithfulnesse of endeauour , not perfection of obedience in the full performance of euery jot and tittle of the law. vnto the last argument , from the tenour of the new couenant ( viz. ) that we must beleeue if we will be saued ; ergo , the promise of the gospell is with condition of fulfilling the law. this is an argument might make the cardinals cheeke as red , as his cap , were there any shame in him . faith indeed is a worke : and this worke is required as a condition of the promise : but to doe this worke , to beleeue , though it be to obey gods commandement ; yet it is not perfectly to fulfill the whole law ; but perfectly to trust in him , who brings mercy and pardon for transgressions of the law. chap. ii. of bellarmines erroneous distinction of the word gospell . so much of the first member of the iesuits distinction , wherin his sophisticall fraud appeares , taking the gospel for the whole doctrine of the new testament , published by christ and his apostles , and ergo , confounding the law & gospell as one : because he findes the law as well as the gospell deliuered vnto vs , by our sauiour and his ministers : i proceed to the second branch of it . the gospell ( saith he ) is taken for the grace of the holy ghost giuen vs in the new testament : whereby men are made able to keepe the law. t is so taken . but where is it so taken ? the iesuit cannot tell you that : [ vt verum fatear ( saith he ) nomen evangelij non videtur in scripturis uspiam accipi , nisi pro doctrind , ] no good reason for it , in as much as t is euident to all me , that there is great difference betweene the doctrine of mans saluation by the mercy of god through the merits of christ ( which is properly the gospell ) and the graces of the holy ghost bestowed on man in his regeneration , whereby he is made able in some measure , to doe that which is good . but the fault is not so much in the name in calling the grace of god in vs by the name of gospell : as in the mis-interpretation of the matter it selfe . wherein two errours are committed by the iesuite . 1 in that he maketh the grace of the new testament , to be such strength giuen to man : that thereby he may fulfill the law. 2 in that he saith . the law was giuen without grace to keepe it . in both which assertions their is ambiguity and error . for the first . we grant that grace to doe any thing that is good , is giuen , by the gospell , not by the law. the law commands : but it giues no strength to obey , because it persupposeth that he , to whome the command is giuen , hath , or ought to haue already in himselfe strength to obey it . and ergo , we confesse it freely , that we [ receaue th● spirit not by the workes of the law : but by the hearing of faith preached ] as it is gal. 3. 2. the donation of the spirit in any measure whatsoeuer of his sanctifying graces is from christ as a sauiour , not as a lawgiuer . thus when we agree . that all graces to doe well is giuen vnto vs by the gospell ; but next we differ . they teach that the gospell gies such grace vnto man , that he may fulfill what the law commands : and so be iustified by it . we deny it , and say that grace is giuen by the gospell , to obey the law sincerely without hyppocricy : but not to fulfill it perfectly without infirmities . in which point the iesuite failes in his proofes which he brings . 1 out of those places where contrary attributes are ascribed to the law and gospell . vnto the law. that it is [ the ministry a of death and condemnation ] b [ killing d letter ] that it ( workes wrath ) that it is a [ yoake d of bondage a [ testament c bringing forth childeren vnto bondage ] . but vnto the gospell , e that it is [ the ministry f of life ] and [ of reconciliation ] g the h ( spirit that quickeneth ) the ( testament that bringeth forth childeren to liberty ) which opposition bellarmine will haue to bee , because the law giues precepts without affording strength to keepe them : but the gospell giues grace to doe what is commanded . but the iesuite is here mistaken . these opposite attributes giuen to the law , are ascribed to it in a twofold respect , 1 inregard of of the punishment which the law threatens to offenders ( viz. ) death . in which regard principally the law is said to be the ministry of death , to worke wrath , to be not a dead , but a killing letter : in asmuch as being broken it leaues no hope to the transgresser : but a fearefull expectation of eternall death and condemnation of the law vnder the terrors whereof it holds them in bondage . but on the contrary the gospell is the ministery of life , of reconciliation of the quickening spirit and of liberty , because it reueales vnto vs christ in whom we are restored to life ; from the deserued death and condemnation of the law , vnto gods fauour , being deliuered from the wrath to come , vnto liberty ; being freed from slauish feare of punishment . this is the cheefe reason of this opposition of attributes . secondly the next is in regard of obedience . in which respect the ministry of the law is said to be the ministery of the letter written in tabels of stone : but that of the gospell is called the ministery of the spirit which writes the law in the fleshly tables of the heart . because the law bearely commands : but ministers not power to obey ; & so is but as a dead letter without the vertue of the spirit . but in the gospell grace is giuen from christ , who by the holy ghost sanctifieth the heart of his elect , that they may liue to righteousnesse in a sincere thought not euery way exact conformity to the law of god. the like answere we giue vnto another proofe of his . 2 out of that place ( iohn 1. 17. the law came by moses : but grace and truth by iesus christ. ) that is ( saith bellarmine ) the law came by moses without grace to fulfill it : but grace to keepe it , by christ. we answere . the true interpretation of these words is this : moses deliuered a twofold law , morall and ceremoniall . opposite to these christ hath brought a twofold priuiledge . grace for the morall law , whereby we vnderstand not only power giuen to the regenerate in part to obserue this law , which strength could not come by the law it selfe : but also , much , more remission of sinnes committed against the law and so our iustification and freedome from the guilt of sinne and course of the morall law. secondly , truth for the ceremoniall law the substance being brought in and the shadowes vanished . wherefore the iesuite erres greately in this point , when he makes the grace of the new testament to consist in this . that strength is thereby giuen us to fulfill the law. the grace of god in the gospell is chiefely our iustification and redemption from the curse of the law : and in the next place strength afforded vs to obey the law in some measure not perfectly as our aduersaries would haue it . in the next point he erres as much in saying that the law of moses was giueu without grace to obey it . a false assertion . for although the law of it selfe giue not grace : yet t is certaine that grace was giuen by christ euen then when moses published the law. sufficient for the proofe hereof are . 1 these excellent properties ascribed vnto the law of god , as in other places of the old testament : so spetially in the booke of the psalmes . and amongst them in the 19. and 119. psalmes . where the law of god is said to ( giue light to the ei●s , to conuert the soule , to reioice the heart &c. ) which it could not doe of it selfe , had not the grace of the holy ghost being giuen in these times . without which the law could worke no such sauing effects . 2 experienee of those times in the faith , patience , and ●bedience , and all sorts of graces shining in those ancient saints ( who liued before and after the law was giuen . which graces they receaued from the holy ghost , shed vpon their hearts by vertue of christs mediation , whereby they receaued strength to liue holily in obedience vnto the law of god. the difference betweene these times , and those vnder the law , is not . that we haue grace and they had none : but only in the m●asure and extent of the same grace bestowed , both on vs and them . in those times as the doctrine of the gospell was more obscurely reuealed : so the grace which accōpanies it was more sparingly distributed , being confined to to a church collected of one nation , and bestowed vpon that church in a lesser measure , then now ; though yet suffitiently in that measure . but in the times of the new testament , the light shines more brightly , and grace is dispenced more liberally , being extended indifferently to all nations and poured vpon the godly in a larger abundance : according as was promised ieremiah 31. though also this comparison must be restrained vnto whole churches , what generally is now done ; for no doubt in many particulars some men vnder the law exceede for abundance of grace , many vnder the gospell . wherefore it is a notable iniury vnto the bounty of god , and the honour of those saints of old , to exclude them from partaking of the gospell ; to affirme that they were led only by the spirit of feare , and not of loue ; that they receaued not the spirit of adoption to cry abba father as well as wee ( though not plentifully as wee ; and so b that they were not sonnes though vnder tutors and gouernors , as we confesse they were but very seruants held in bondage and excluded from the inheritance of grace , and glory till after christs death . so that at best their adoptio● was but conditionall with regard of time to come : but , for the presēt , they were handled as slaues fear'd with temporall punishments allured by temporall rewards , like a heard of swine fed with base achors and huskes . these be absurd errors bred out of scripture misvnderstood . especially that of iohn 1. grace came by christ. ergo , not before christs in●arnation . a sily argument . christ is as old as the world and his grace as ancient , as the name of man vpon earth . grace alwaies came by crhist , & was in its measure giuen by him lōg before he appear'd in the flesh . he was euer the head of his church , and that his body , which he alwaies quickned by the blessed influence of his spirit ministered therevnto . whereby the godly before as well as since his incarnation were made liuing members of that his misticall body . wherefore it is apparant , that grace is not to be tied to the times of the gospell and seuered from the law. nay , as of old the law was not alwaies without grace : so now many times the gospel it selfe is without grace christ himselfe being a stumbling stone and rocke of offence , the gospell a sauiour of death to those many vpon whome grace is not bestowed ; to beleeue and embrace it . i conclude then . that this difference , with our aduersaries make betweene the law and gospell is false : and that their error is pernitious in makind the gospel to be nothing , but a spirit added to the law that man may fulfill it to his iustification . that thus a man may be saued by christ through the perfect fulfilling of the law. which is a monstrous and vncouth doctrine laying an vnsupportable burthen vpon the conscience of man and hazarding his soule to ●ternall distruction , whiles by this meanes he frustrates the grace of god in christ ; and withall frustrats his owne hopes of life expecting to obtaine it by that law which he is neuer able to fulfill . sect . 5. chap. i. iustification by fulfilling the law , ouerthrowes christian libertie , the parts of our christian libertie . so much of the third argument : the last followes drawne from the nature of christian liberty . which is this . 4. arg. that which ouerthrowes our christian liberty purchased for vs by the death of christ : that 's no euangelical , but an haereticall doctrine . but iustification by the workes of the law ouerthrowes the spirituall liberty of man obtained for him by christ. ergò . 't is an haeresie against the gospell . for the proofe of the minor proposition , let vs in briefe consider wherein stands that liberty wherewith christ hath made vs free , that so we may the better perceiue what part thereof , this doctrine of iustification by works doth nullifie and depriue vs of . the liberty wee haue in christ is either in regard of the life to come , or of this praesent life . the first is the liberty of glory consisting in a fu●l deliuerance from that state of vanity and misery , both sinfull and painfull , wherevnto we are now subiect . and not we only , but the whole creation , which with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , groaneth and trauaileth in paine , till with vs it also be deliuered , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from the bondage of corruption , into the glorious libertie of the sonnes of god , ) as the apostle declares rom. 8. 19. & seq . this liberty we haue in hope , not in possession . the next we actually injoy in this life , and that is the liberty of grace . this we may diuide not vnfitly into 3 branches : 1 freedome from sinne. 2 freedome from the law : 3 freedome from men. 1 our freedome from sinne stands in 2 things ; 1 in our deliuerance from the punishment of sinne. for whereas euery sinne of it's owne nature brings with it guiltines , and a sure obligation vnto punishment , binding ouer the transgressor vnto the paines of god's aeternall wrath by a strōger chaine then of steele or adamant : christ by his meritorious satisfaction hath broken these bonds , and ransomed vs from this fearefull bondage vnto hell and destruction . he being made a curse for vs , hath redeemed vs from the curse of the law. gal. 3. 13. that is , by taking on himselfe the punishment of our sinnes , in his owne person suffering , and satisfying the wrath and iustice of god , he hath once for euer set vs free from the dreadfull vengeance of god , which we deserue should fall vpon vs for our iniquities . 2 in our deliuerance from the power of sinne , which though it abide in vs in the reliques of our corrupted nature : yet by the power of the holy ghost dwelling in the hearts of the regenerate , it is subdued and kept vnder , that it doth not reigne nor exercise it's commanding authority without controle . so that whereas the vnregenerate be the seruants of sinne , wholly at the command of satan and wicked affections , the regenerate are freed from this slauery being ruled and guided by the spirit of the lord , which wheresoeuer it is , there is liberty , as the apostle speakes , 2 cor. 3. 17. liberty from that blindnes wherein we are holden by nature , not knowing what the will of god is . liberty from that rebellion and infirmity of our nature , whereby we are , nor willing , nor able to doe the will of god. from which we are freed in part by the spirit of christ , inlightning our mindes , and changing our hearts . this liberty from sinnes dominion and damnation , s. paul joynes together , rom. 8. 2. ( the law of the spirit of life , which is in christ iesus , hath freed me from the law of sinne and of death . ) and againe , rom. 6. 14. sinne shall not haue dominion ouer you , for ye are not vnder the law , but vnder grace . 2 our freedome from the law is eithr from the ceremoniall or moral law . the ceremoniall law contained in it diuerse carnall ordinances ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to endure vntill the time of reformation . from all which christ hath freed the church of the new testament , as namely . 1. from the whole burthen of legall ceremonies whatsoeuer vsed in the worship of god. those resemblances are of no vse now , when the substance it selfe is come in place : nor may such beggarly and impotent rudiments be sought after , when greater perfection is to be had . gal. 4. 9. 2. from that restraint in things indifferent , whereunto the iewes were tied , but we are not bound . such are the obseruations of dayes , of meates and drinkes , of garments , with the like . wherein the iewes were rest●ayned : but our consciences are left free , being taught that euery creature of god is good being sanctified by prayer and thankesgiuing . 1. tim. 4. 4. 5. and that to the b pure all things are pure . onely this being obserued , that we abuse not this our liberty , but that as we are informed by faith that all things are lawfull for vs : so we should be taught by charity to see what are expedient in regard of others . that a due regard be had of others infirmity , that nothing be done whereby the truly weake may be scandalized , as the apostle commands , rom 14. 21. by which ●eanes knowledge on the one side still preserues vs , that our consciences be not i●snared with superstition , and charity on the other side shall keepe our liberty from degenerating into licentiousnesse , and vnchristian contempt of our weake brethren . 2 our freedome from the morall law stands in this , that whereas the law requires of euery man , vpon strictest termes of necessity , full and compleate obedience to all things whatsoeuer contained in it , if he will auoide the punishment of hell fire : christ hath freed all that belieue in him from this heavy and rigorous exaction of the law , taking away from our consciences this obligation vnto a necessary fulfilling thereof , vpon paine that we shall forfeit heauen if we doe it not . as we shall see more anon . 3 in the last place our freedome is from men : namely from all power and authority they may claime ouer our consciences : they may hold our persons in subjection , but they cannot command ouer our consciences . we acknowledge no iurisdiction of man or angel ouer our consciences ; but only that of god that created vs , and of christ that hath redeemed vs. whosoeuer ergo shall impose vpon man any humane traditions , opinions , or ordinations whatsoeuer to tye his conscience vnto obedience by vertue of his own authority , such a one trenches vpon gods high praerogatiue , & vsurpes tyrannically ouer the soules of men , according , as at this day , that man of sinne doth . but here we must obserue that humane constitutions be either ecclesiasticall or politicall . ecclesiasticall concerne either the matter and substance of god's & worship when any thing is invented by man , & commanded , wherein and whereby to worship god. 2 the manner and externall order of god's worship in the determination of indifferent circumstances tending to decencie and comelinesse . for the former we renounce and reiect all humane authority whatsoeuer , that shall without warrant from the scriptures , prescribe vnto the church any doctrine to be receiued as a diuine trueth or custome , ceremony or practise whatsoeuer , to be obserued as a proper part of god's most holy worship . according as our reformed churches haue happily recouered their liberty by breaking asunder those cordes , & casting away that yoake of false doctrine of superstitions , ●●r●moniall will-worships , wherewith not christ , but anti-christ had insnared and oppressed the church . and they haue god's owne warrant for so doing , isay. 29. 13. ratified and explained by christ , mat. 15 , 9. ( in vaine they worship me , teaching for doctrine mens precepts : ) which was a thing contrary to god's expresse commandement , ezech. 20. 18. ●● . ( walke yee not in the ordinances of your fathers , neither obserue their manners , nor defile your selues with their idoles : i am the lord your god , walke in my statutes , and keepe my iudgements and doe them . ) for the later , namely humane constitutions concerning indifferent circumstances in god's worship , tending to orderly decency , agreeable to the simplicity and purity of the gospell : herein wee must acknowledge the authority of the church though not ouer our consciences to binde them : yet ouer our practises to order & limit them . accordingly as also we doe in the other branch of humane obediences . viz. politicall or ciuill , comprising all law , touching lawfull things made for the gouernance of kingdomes ; or inferior states by the supreame magistrate , that hath authority so to doe . wherevnto we ( must be subject , not because of wrath onely , but also for conscience sake . ) for conscience sake , not because the highest monarch on earth hath power ouer the conscience of his meanest subject ; to binde it by vertue of his owne authority : but because god hath established the magistrates authority and commanded subjects obedience in lawfull things , and therefore we cannot disobey them without breach of conscience , in disobeying and viol●ting also gods commandement . but otherwise for any immediate power over the conscience , to restraine the inward liberty thereof , no man without praesumption may arrogate its nor any without slauish basenes yeeld to another , as the apostle commands ( ye are bought with a price , be not yee seruants of men . ) this is in breife the doctrine of christian or spirituall l●berty , which we call christian : 1. from the cause of it , christ , by whose purchase we enioye it . 2. from the subject of it , christians , in opposition to the iewes , who had not this liberty in all parts of it as we haue . namely in freedome from the ceremoniall law , and restraint in things indifferent . in all other parts they in their measure were freed by christ as well as we . againe we call it spirituall in opposition to ciuill and bodily liberty : because it stands in the freedome of so●le and conscience , not in the freedome of the outward man ; the bondage and subjection whereof is no impeachment to this spirituall freedome : as anabaptisticall libertines would perswade the world contrary to the apostles decision . 1. cor. 7. 22. ( he that is called in the lord being a seruant , is the lords free-man . chap. ii. iustification by workes subjects vs to the rigour and curse of the law we are now in the next place to see which braunch of our liberty is cut off by the doctrine of iustification by workes . not to meddle with others whereat it giues a backblow , but to take that which it directly strikes at : we say , it destroies our liberty from the moral law , which stands heerein , that we are not obliged vnto the perfect fulfilling of that law , vpon paine of aeternall daemnation , if we doe it not . this gratious liberty christ hath enfranchised vs withall , whosoeuer beleiue in him : and they that now teach we are justified by workes of the law , doe rob our consciences of this heauenly freedome , bringing vs again vnder that miserable bōdage vnto the law , wherein all men are holden , which are in state of infidelity & vnregeneration , from whom the law in extremest rigour exacts perfect obediēce if they will be sau●d . for the cleering heereof , this in the first place is manifest . that he which will be justified by the workes of the law , is necessarily tied to fulfill the whole law : seeing ti 's impossible the law should justifie them that transgresse it . in the next place then we must proue , that for a mans conscience to be thus tyed to the fulfilling of the law for the obtayning of iustification , is an vnsupportable yoake of spirituall bondage , contrary to that liberty , wherewith christ hath made euery beleeuer free . this shall appeare in confirming of this proportion . a man regenerate endued with true faith in christ iesus , is not bound in conscience vnto the fulfilling of the whole law for his iustification . this proposition seemes very strange vnto our adversaries and to be nothing else but a ground-plot wherein to build all licenciousnes and libertinisme , as if we did discharge men of all alleageance to god & subjection to his lawes . but their calumnies are not sufficient confutations of orthodox doctrine : for the stopping of their mouthes we throw them this distinction , whereon they may gnaw while they breake their teeth , before they bite it in pieces . mans conscience stands bound vnto the law of god in a two fold obligation . either 1. of obedience , that according to the measure of grace receiued he endevour to the vtmost of his power to liue conformably to the law of god in all things . 2. of fulfilling the law , that in euery jot and tittle he obserue all things whatsoeuer it commands vpon paine of everlasting condemnation for the least transgression . we teach that no true beleeuer is freed from the obligation vnto obedience , but so farre as by grace giuen him he is enabled , he ought to striue to the vtmost , to performe all duties towards god & man commanded in the law , if he will justifie his faith to be sound , without hypocrisy . and ergò our doctrine is no doctrine of licentiousnes . but on the other side we teach , that euery true beleeuer is freed from that obligation vnto the fulfilling of the law , for the attaining of life & justification by it . which materiall difference for the cleering of our doctrine not obserued or rather suppressed by a bellarmine , causeth the iesuite to labour much in a needlesse dispute , to proue against vs , that a christian man is tyed to the obseruation of the morall law. he tells vs that christ is a law-giuer aswell as a redeemer of his church , praescribing orders for all in common , for each one in particular . that he is a iudge that sentenceth according to law. that he is a king that ruleth ouer subjects vnto a law. that christ by his comming did not destroy , but fulfill the law , expounded it & enioyned it to be observed by vs. that his apostles vrge it in euery epistle . that a christian man sinniug offends against the law , & ergò is bound to keepe the law. in all which the iesuite encounters his owne phantasy & not our doctrine which is not wounded by such misguided weapons . for we grant without striuing , that every christian is tyed to obserue the morall law , and we averre that it is a most vnchristian & iesuiticall slaunder to affirme , as he doth , that we teach ( christianum b nulli legi obnoxium & subjectum esse in conscientia coram deo. ) nay we teach that he is bound to obey to the vtmost of his power : and from this obligation no authority of man or angell , pope or deuill , can discharge him . so much we grant the arguments alleaged by the cardinall doe enforce , and nothing else . they proue obedience necessary to a beleeuing christian : but they can neuer proue perfect fulfilling of the law , to be necessarily required of him . from this heauy burthen christ hath eased the shoulders of all such as are in him by a liuely faith , of whom god doth no longer exact perfect obedience to his law in those strict and rigorous termes . that they shall be accursed if they fulfill it not . this we proue by these scriptures . 1. gal , 1. 2. 3. ( stand fast ( saith the apostle ) in the liberty wherein christ hath made vs free , and be not entangled againe with the yoake of bondage . ) but what is this yoake of bondage ? is it onely the obseruation of the ceremoniall law ? no. that was indeed part of the yoake which the apostles sought to lay on the consciences of the galatians . but 't was the least and the lightest part , the weightiest burthen was the fulfilling of the morall law , wherevnto by the doctrine of the false apostles , the galatians stood obliged . this is plaine by the text in the words following . ( behold , i paul say vnto you that if you be circūcised , christ shall profit you nothing . for i testifie againe to euery man , which is circumcised , that he is bound to keepe the whole law ) the apostles dispute is heere evident . the galatians may not be circumcised , not obserue the ceremoniall law. why ? because if they did christ should not profit them at all . but what reason is there for this , that circumcision & the ceremonies should frustrate the benefit of christs death ? the apostle alleageth a good reason , because the obseruation of the ceremoniall law , tied them also to the fulfilling of the whole morall law. the argument is thus framed . they who are bound to keep the whole law haue no profit at all by christ. but they who are circumcised , are bound to keepe the whole law. ergo , they that be circumcised haue not profit at all in christ. the minor in this argument is the expresse words of the text , and the proofe of it is euident in reason , because the retaining of legall ceremonies did in effect abolish christ's comming in the flesh , who by his comming in the flesh , had abolished them . and ergo , they who in reviving them , denied christ's death , had no meanes at all to be saued : but only by the fulfilling of the morall law. wherevnto they were necessarily bound , if they meant not to perish . which reason yet is of no force before christ his comming , and ergo then circumcision and other legall ceremonies , did not lay vpon the iewes such a strict obligation to fulfill the whole law. the maior proposition is the very reason of the apostles enthymeme ; thus . ( men circumcised are bound to keep the whole law : ergo , christ shall not profit them ) the reason of the consequence is this proposition , ( whosoeuer are bound to keepe the whole law , christ profiteth them nothing at all . ) this argument , and the reason thereof , will hardly passe with approbation in the iesuites schooles , ( men are bound to the whole law , ergo , christ shall not profit them . ) nay , will they reply : that 's a non sequitur . for by that doctrine , christ's death hath cancelled that streight obligation of fulfilling the law : but euery one that beleeues the promise of saluation in christ , is yet notwithstanding obliged to fulfill the whole morall law . for this is ( say they ) the very condition wherevpon he must haue benefit by the promise , euen ( a perfecta mandatorum ●bservatio : ) and therefore he is so farre from being freed by christ from this obligation vnto the law , that for a certaine , except he fulfill it , he shall neuer be saved ; as b bellarmine peremptorily and bloodily determines . these men when they list are wondrous mercifull toward sinners , and can teach them trickes by very easie meanes , to merit heauen and remission of sinnes . but their crueltie betrayes their kindnes in other matters ; in as much as when all comes to the vpshot , a sinner is driuen to this . if he wil be saued by christ , he must as he is bound , perfectly keepe the whole : law else there 's no hope for him . this is cold comfort for the poore beleeuer : but 't is happy we haue not iesuites , pharaoh's taske-masters , set ouer vs , to exact the whole tale of bricke : but a iesus , who hath freed our soules from this bitter thraldome and deliuered vs from the power of so rigorous and strict commands of the law. we beleeue an apostle of christ against all the sycophants of rome , and tell them that they giue the holy ghost the lie , when they teach that in beleeuers the obligation to keepe the whole law stands still in full force & vertue not discharged by the death of christ ; directly contrarie to this argument of the apostle . ( ye are bound to keep the whole law , ergo , christ shall not profit you . ) whence we argue thus . whosoeuer are bound to keepe the whole law , to such christ is vnprofitable . but vnto true beleeuers christ is not vnprofitable . ergo true beleeuers are not bound to keepe the whole law . a conclusion most certaine , as from these irrefutable praemisses : so from most euident reason . for if such as beleeue in christ , ( who through the spirit waite for the hope of righteousness through faith ) as the apostle speakes here , v. 5 ; if such be yet bound to fulfill the whole law for their iustification , to what end is it to belieue in christ , vnto righteousnesse and iustification ? if when all is doen we must be saued by doing , what profit comes there by beleeuing ? can the conscience find any benefit and comfort at all in christ , when we shall come to this wofull conclusion ; that notwithstanding there is in scripture much talke of faith , of christ , of promises , of grace ; yet all this will bring vs no commoditie , except this condition be performed on our parts , that we perfectly keepe the law of god : if any thing in the world , this is to imprison the soule in wretchlesse slauerie , and to lay the conscience vpon the racke of continuall terrors , if heauen be not to be had but vpon such hard termes . and this is most apparantlie to frustrate all benefit of christ , of promise , of faith , of grace , of the whole worke of redemption , seeing in fine 't is the law that we must liue by , and not by faith : the perfect fulfilling of the law must make vs righteous in god's sight : and not our beleeuing in christ , that we may be justified . for he that keepes the whole law , is thereby righteous , and by nothing els . here 't is but a bare shift to say , though we be bound to fulfil the law ; yet christ profits vs , because he giues vs grace to performe our band in exact obedience . this evasion might it stand good , saint paul were indeed finally confuted as a weake disputant . but the errour of this hath bin touched before , and if nothing els were said , this apostolicall argument is sufficient to refute it . i proceed to other scriptures . 2. 1 tim 1. 9. ( ye know that the law is good , if a man vse it lawfully ; knowing this , that the law is not made for a righteous man , but for the lawlesse and disobedient , for the vngodly , for sinners , for vnholy , and prophane , &c. ) the law is not giuen to the righteous . how must this bee vnderstood ? is it not giuen ( quoad directionem ) as a rule prescribing what is to be done , what is not to be done ? yes , vve all agree in that . hovv is it then not giuen ? 't is ansvvered , ( quoad coactionem & maledictionem ) as it compels to obedience , and curseth the transgressors . thus is it not giuen to the iust. this ansvver is full of ambiguitie , and needes some explication , that vve may knovv vvhat is the coaction or compelling force of the lavv , from vvhich the iust are freed . in vnfolding vvhereof our aduersaries and vve differ . whether are in the right , we shal see by the proposal of both our interpretations . they say , ( the law hath no coactiue or compelling power ouer the iust , because the iust doe obey it , spoute , libentèer , & alacritèr , & ex instinctu charitatis ) that is , vvillinglie , out of loue : but it hath a compulsiue force ouer the vniust , because they recalcitrant & cogi quodammodò debent ad obsequium ) that is , they obey vnvvillinglie , being forced to it by terrors and threatnings , and therefore ; the law rules not ouer the iust , as seruants who obey for feare : but sonnes who obey for loue. we expound it otherwise . the law hath not coactiue power ouer the just , because the just ( that is ) true beleeuers in christ iesus , are freed from the necessity of perfectly fulfilling it , for the obtaining of saluation . but the law hath a coactiue power ouer the vnjust & vnbeleeuers , because they are obliged vnto the perfect fulfilling thereof , or else to be certainly accursed . and ergo we say , the law command's ouer the just as ouer sonnes requiring of them a faithfull and willing endeavour : but it commands ouer the vnjust , as ouer seruants , of whom it exacts the vttermost farthing , and vpon the legall default threatens eternall malediction . the difference then betwixt them & vs , is this . they make the coaction of the law to consist in the manner or quality of mans obedience to it . the law compels when men obey vnwillingly . we make the coaction of the law to consist in the quality of the command , & condition , wherevpon obedience is required . the law then compels , when it exacts full obedience vpon poenalty praecisely threatned to the disobedient . wherein the trueth is manifestly on our side . for 't is plaine , that compulsion in a law must be taken in opposition to direction , not persuation , for lawes persuade not , but command . for if we speake properly a law cannot be sai'd to compell those , to whom 't is giuen , as if by any real and physicall operation it did enforce them to obedience . it proposeth what is to be done , it setteth before a man , the punishment for disobedience : but it workes not on the will of man , to force it one way , or other . wherefore if we know what direction in a law is ; we shall soone know what compultion is . direction ( as all agree ) is the bare praescription , of what is to be done , or left vndone . compulsion , that is , the exaction of obedience vpon paenalty to be inflicted . what other coactiue force there is in a law , no man can imagine . well then to apply this . the just are sub directione legis : but not sub coactione . this must of necessity be vnderstood thus , the just are not vnder the coactiue power of god's law , ●●cause it doth not exact of them full obedience vpon paenalty of aeternall death , to be otherwise inflicted on them . as it doth exact of the vnjust . for otherwise there will be no difference betweene the just and the vnjust in regard of this coactiue power of the law , if both the one and the other be obliged to yeeld , alike , perfect obedience vpon the like paenalty . in this case the law will be as coactine to one , as the other , exacting aequall obedience , vpon aequall termes , both of the just and vnjust . ( viz ) obey fully in all things : or you shall be cursed . the sonne and seruant shall be all one , and the law shall still command , over the children , with as much terrour , as ouer the bondslaue . there is no difference in the world ; in our adversaries doctrine , both sorts are bound to obey perfectly , or else certainly they shall not be saued . so that the law of itselfe shall be as rigorous towards one ; as the other . but we know the scriptures offer vnto vs more mercy : and that christ hath discharged vs from this rigour of the law , vnder which euery one , that is out of him in the state of vnbeleefe is holden in bondage . as to the difference they make ( the iust obey willingly , the vnjust vnwillingly , & ergo the law compels these and not those ) this is nothing to the purpose . for it alters not the nature of the law , that it is obeyed with diuers affections . the law is the same , for its command & authority ; howsoeuer it be obeyed willingly or vnwillingly ; that matters not . the law ceaseth not to be coactiue , because ti 's willingly obeyed : euen as a slaue ceaseth not to be vnder the coaction & compelling power of his master , though he loue his master ; and out of a willing mind be content to abide in thraldome . and as adam , though he obeyed the law willingly ; yet was vnder the coactiue power of it ; because he was tyed to obey it , or else he should certainly die the death for his transgression of it . wherefore i conclude , that the just are not freed from the laws direction , nor from the lawes compulsion , as it compels or enioynes them absolute obedience in all things , and for default thereof threatens the vnauoydeable malediction of gods aeternall wrath . 3 lastly for proofe of this point we haue those places formerly alleaged , rom. 6. 14. [ we are not vnder the law , but vnder grace . ] gal. 5. 18. [ if we be led by the spirit , we are not vnder the law. ] 2 cor. 3. 17. [ now the lord is the spirit , and where the spirit of the lord is , there is liberty . ] gal. 3. 13. [ christ hath redeemed vs from the curse of the law , being made acurse for vs. ] all which , with b other the like , doe establish this orthodoxe doctrine ; that beleeuers haue ohtained freedome by christ , from the rigour of the morall law , and are not any longer bound in conscience to the perfect fulfilling thereof vpon this assured perill : that if they keepe it not , they shall not be saued . we might stand longer vpon each testimony : but let that which we haue said , suffice for the vindicating of our conscience from that torture and bondage wherewith these ●●opish doctors would ensnare vs. the knowledge of which our liberty , is not to giue vs occasion of security or licentiousnesse , as these men calumniate : but to restore peace & spirituall rest vnto our soules , knowing that we are now deliuered from the necessity of obeying , or of perishing , which before we were in christ , lay more heauy vpon our soules then a mountaine of lead . that so being freed from this thraldome , we might serue him who hath freed vs , thankfully , and chearefully , obeying him in all duty , by whom wee haue obtained this glorious priuiledge ; that whereas perfect obedience was sometimes strictly exacted of vs : now our sincere , though imperfect indeauours , shal be mercifully accepted at our hands . sect . 6. chap. i. the reconciliation of that seeming opposition , betweene s. paul , and s. iames in this point of iustification . thus much of this argument and of the first branch of mans righteousnes , whereby if it were possible he should be justified . viz. his obedience to the law of god. by which meanes we haue shewed , no flesh shall be justified in gods sight . we are to proceed vnto the text branch heereof . viz. mans satisfaction for his transgression of the law. wherein we haue also to proue , that a sinner cannot be acquitted before god's judgment seat , by pleading any satisfaction , that himselfe can make for his offences . but in our passing vnto that point we are to giue you warning of that stumbling stone which st. iames , ( as it may seeme ) hath layed in our way : lest any should dash his faith vpon it ; and fall , as our adnersaries haue done into that errour of iustification by workes . that blessed apostle , in the second chapter of his epistle , seemes not only to giue occasion : but directly to teach this doctrine of iustification by workes . for in the 21. ver . &c. he sayeth expressly , that abraham was justified by workes when he offered his sonne isaack vpon the altar ; and also that rahab was in like manner justified by workes , when she entertained the spies . whence also he sets downe ver . 22. a generall conclusion . that a man is justified by workes and not by faith alone . now in shew , nothing can be spoken more contrary to st. paule his doctrine in his epistle to the romans and else-where . for in the fourth chap. speaking of the same example of abraham , he saieth cleane contrary , that abraham was not justified by workes , for then he might haue boasted . ver . 2. and in the 3 chap. treating generally of mans iustification , by faith ; after a strong dispute he drawes forth this conclusion . that a man is justified by faith without the workes of the law. v. 28. which conclusion is in appearance contradictory to that of st. iames. this harsh discord betweene these apostles seemes vnto some not possible to be sweetned by any qualification , who knowing that the holy ghost neuer forgets himselfe haue concluded that if the spirit of trueth spake by st. paul it was doubtlesse the spirit of error , that spake by the author of this epistle of iames. for this cause most likely it was doubted of in ancient times , as a eusebius and hier●me witnes . but yet then also publiquely allowed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in many churches , and euer since receaued in all : out of which for the same cause luther and others of his followers , since him would againe throw it forth , accounting the author of it to haue built not gold and siluer ; but straw and stubble vpon the foundation . erasmus assents to luther . and musculus agrees with them both , who in his commentaries vpon the fourth to the romans , speakes his mind simply , that he sees not how iames and paul can agree together , and therefore he turnes out st. iames for the wrangler , supposing that this iames was one of the desciples of iames the apostle , the brother of christ , who vnder pretence of his master's name and authority , continually snarled at the apostle paul , and opposed his doctrine . howbeit his epistle got credit in after times , ( cum veritas paulatim inualescente mendacio proculcari caeperit . ) that is . when error by degrees praevailed against the trueth . but this medicine is worse then the disease , and is rather violence , then skill , thus to cut the knot where it cannot bee readily vntied . a safer and milder course may be holden ; and some meanes found out for the according of this grand difference without robbing the church of somuch pretious treasure , of diuine knowledg , as is stored vp in this epistle . wherefore both they of the romish and we of the reformed churches , admitting this epistle for canonical doe each of vs search after , a fit reconciliation betweene the apostles . but they and we betweene our selues are irreconcileable in our seuerall reconcileations of them . they reconcile them thus . by distinguishing . 1. of iustification . 2 of workes . iustification ( say they ) of two sortes . 1. the first when a man of vnjust is made just and holy , by the infusion of grace , or the habit of charitie . 2. the 2. when a man of just is made more just by the augmentation of the habit of grace first giuen vnto him . againe they diuide workes into two sortes . 1. some goe before faith , being performed by the meere strength of nature , and free-will without the helpe of grace ; and such workes as these are not meritorious . 2. some follow faith , being performed by the aide and assistance of grace giuen vnto man : and such workes as these be meritorious . these distinctions praepared , the worke is now ready for the soddering , which they finish artificially glewing togeather the proposition of the two apostles in this sorte . st. paul saieth that abraham , and all men are justified by faith without workes . this ( say they ) is to be vnderstood of the first iustification , and of workes done before faith , without grace , by the strength of nature . so that the meaning of paule's proposition ( abraham and all men , are justified by faith without workes is this . neither abraham , nor any other can deserue the grace of sanctification , whereby of vnjust and vnholy they be made just and holy , by any workes done by them , when they are naturall men , destitute of grace , but only by faith in christ iesus , or thus . no man merits grace to make him a good man of a bad , by any thing he doth before he beleeue in christ ; but by beleeuing he obtaineth this . on the other side s. iames saith , that ( abraham and all others are iustified by workes , not by faith only . ) this ( say the romanists ) is meant of the second iustification , and of such workes as are done after faith , by the aide of grace : so the meaning of the proposition shal be this . abraham and other men being once made good and just , deserue to be made better , and more just by such good workes as they performe through the helpe of grace giuen vnto them ; & not by faith only . being once sanctified , they deserue the increase of sanctificatiō through that merit of their faith , and good workes out of faith and charity . is not this difference between these apostles finely accorded think you ? they will now walke together being in this sort made friends through the mediation of the schoole-men . but it is otherwise . they are so far from reconciling them , that they haue abused them both , and set them farther asunder making them speake what they neuer meant . neither in s. paul nor s. iames is there any ground at all , whereon to raise such an interpretation of their words . and therefore we respect this reconcilement , as the shifting quercke of a scholeman's braine , that hath no footing at all in the text . which we doe vpon these reasons . 1. that distinction of iustification ( that is of sanctification ) into the first giuing of it , and the after increase of it , ( howsoeuer tolerable in other matters ) is vtterly to no purpose , as it is applied vnto the doctrine of these apostles . who when they speake of iustification of a sinner in god's sight doe vnderstand thereby the remission of sinnes through the imputation of christ's righteousnes , and not the infusion , or increase of inherent sanctity in the soule of man. this confusion of iustification with sanctification is a prime error of our adversaries in this article , as hath bin shewed , in clearing the acceptions of the word iustification : and shall be shewed more at large in handling the forme of our iustification , 2. the distinction of iustification taken in their owne sense , is falselie applied to st. iames as if he spake of the 2. iustification , and to st. paul as if he spake of the first . for first a bellarmine himselfe being judge st. iames in the example of rahab speakes of the first iustification , because ( as he saieth ) she was then , at the first made a beleeuer of an infidell a righteous woman of an harlot . and againe paul , he speakes of the 2. iustification in the example of abraham , which is alleaged by both the apostles . heere 's then a confusion insteed of a distiction . paul speakes of the first , iames speakes of the 2. and yet both do speake of both iustifications . againe when they say iames speakes of the second iustification , whereby of just a man becomes more just , ti 's a groundlesse imagination for asmuch as it was to no purpose for the apostle iames to treat of the second iustification , whereby men grow better : when those hypocrites , with whom he had to doe , had erred from their first iustification , whereby they were not , as yet , made good , as the learned b iackson obserues . nay there is not in all st. iames his dispute , any s●llable , that may giue any just suspicion that by iustification , he meanes the increase of inhaerent iustice. c bellarmine catcheth at the clause . v. 22. ( by workes faith was made perfect ) which is , in the iesuites construction , abraham's inhaerent justice , begun by faith , receiued increase and perfection by his workes ) but this is onlie the iesuites phrensie . abraham his faith and his righteousnes , whereof his faith is but a part , was not made but declared to be perfect , by so perfect a worke ) which it brought forth , as euen lorinus another of that sect expounds it orthodoxly . 3 thirdly , that distinction of workes done before faith , without grace , and after faith by grace , is to as litle purpose , as the former ; in this matter of our iustification . heretofore we haue touched vpon that distinction and shewed the vanitie thereof , in limiting st. paul to workes done without grace , when simplie he concludes all workes from our iustification . and st. iames though he require workes of grace to be ioyned with that faith which must justifie vs : yet he giues them not that place and office in our iustification , from which paul doth exclude them , and wherein our adversaries would establish them , as it shall appeare anon . leauing then this sophisticall reconcilement coined by our aduersaries i come to those reconciliations which are made by our diuines ; wherein we shall haue better satisfaction vpon better grounds . two waies there are whereby this seeming difference is by our men reconciled . 1. the 1. by distinguishing the word ( ● iustification ) which may be taken either 1 , for the absolution of a sinner in gods iudgement . 2 , for the declaration of a mans righteousnes before men . this distinction is certaine and hath its ground in scripture which vseth the word iustifie in both acceptions , for the quitting of vs in gods sight , and for the manifestation of our innocency before man against accusation or suspicion of faultines . they applie this distinction for the reconciling of the two apostles . thus. st. paul speakes of iustification , ( in foro dei ) s. iames speakes of iustification ( in foro hominis ) a man is justified by faith without workes saieth s. paul : that is in god's sight , a man obtaines remission of sinnes and is reputed just only for his faith in christ , not for his workes sake . a man is justified by workes ; and not by faith onely saieth s. iames that is , in mans sight we are declared to be just by our good workes , not by our faith onely : which with other inward and invisible graces , are made visible vnto man onely in the good workes , which they see vs performe . that this application is not vnfit for to reconcile this difference , may be shewed by the parts . 1. for s. paul , ti 's agreed on all sides that he speakes of mans iustification in god's sight . rom. 3. v. 20. 2. for s. iames we are to shew that with just probability he may be vnderstood of the declaration of our iustification and righteousnes before men . for proofe whereof the text affords vs these reasons . 1. verse . 18. shew me thy faith without thy workes and i will shew thee my faith by my workes . where the true christian speaking to the hypocriticall boaster of his faith , requires of him a declaration of his faith and iustification thereby , by a reall proofe , not a verball profession , promising for his part to manifest and approue the trueth of his owne faith by his good workes . whence it appeares , that before man , none can justifie the soundnes of his faith : but by his workes thene proceeding . 2. v. 21. abraham is saied to be justified when he offered vp his sonne isaak vpon the altar . now ti 's manifest that abraham was justified in gods sight long before ; euen . 25. yeares gen. 15. 6. therefore by that admirable worke of his in offering his sonne he was declared before all the world to be a just man and a true beleeuer . and for this purpose did god tempt abraham in that triall of his faith : that thereby all beleeuers , might behold a rare patterne of a liuely and justifying faith , and that abraham was not without good cause called the father of the faithfull . 3. v. 22. it is saied that abrahams faith wrought with his worke and by workes was his faith made perfect . which in the iudgement of popish a expositors themselues , is to be vnderstood of the manifestation of abrahams faith by his workes . his faith directed his workes : his workes manifested the power and perfection of his faith. it is not then without good probability of reason , that caluin and other expositors on our side , haue giuen this solution vnto this doubt . b bellarmine labours against it and would faine proue that justification cannot be taken heere pro declaratione iustitiae . but his argument cannot much trouble any intelligent reader , and therefore i spare to trouble you with his sophistry . this now is the first way of reconciling the places . howbeit the trueth is , that although this may be defended against any thing that our aduersaries objected to the contrary : yet many and those very learned divines chose rather to tread in another path and more neerely to presse the apostles steps ; whom also in this point ● willingly follow . 2 the second way then of reconciling these places , is by distinguishing of the word ( faith ) which is taken in a doubled sense . 1. first for that faith , which is true and liuing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith which worketh through loue ) and is fruitfull in all manner of obedience . 2. secondly for that faith which is false and dead , being onely a bare acknowledgment of the trueth , of all articles of religion accompanied with an outward formality of profession : but yet destitute of sincere obedience . this distinction of this word ( faith ) is certaine by the scriptures , as hath heretofore bin shewed in handling of that grace . our men now apply it thus . s. paul when he affirmes that we are justified by faith onely , speakes of that faith which is true and liuing working by charity . s. iames when he denies a man is justified by faith only , he disputes against that faith which is false and dead , without power to bring forth any good workes . so that the apostles speake no contradictions , where paul teacheth we are iustified by a true faith , and s. iames affirmes we are not justified by a false faith. againe s. paul saith we are not iustified by workes . s. iames saith we are justified by workes . neither is here any contradiction at all . for s. iames vnderstands by workes , a ( working faith ) in opposition to the idle and dead faith before-spoken of ( by a metonymie of the effect . ) whence it is plaine that these two propositions ( wee are not iustified by workes ) which is pauls , and ( we are iustified by a working faith ) which is iames , doe sweetly consort together . paul seuers works from our iustification , but not from our faith. iames ioyned workes to our faith , but not to our iustification . to make this a litle plainer by a similitude or twaine : there is great difference betweene these two sayings , ( a man liues by a reasonable soule ) and ( a man liues by reason . ) the former is true , and shewes vs what qualities and power are ess●ntiall vnto that soule , whereby a man liues . but the later is false , because we liue not by the quality , or power of reason , though we liue by that soule which hath that quality necessarily belonging to it , without which it is no humane soule . so also in these propositions , ( planta vivit per animan● auctricem ) and ( planta vivit per augmentationem ) each puny can tell that the former is true , and the other false . for although in the vegetatiue soule whereby plants liue , there be necessarilie required to the ( being ) of it , those 3 faculties of nourishment , growth , and procreation : yet it is not the facultie of growing that giues life vnto plants , for they liue when they grow not . in like manner . these two propositions ( we are iustified by a working faith ) & ( we are iustified by workes ) differ much . the first is true , and shewes vnto vs what qualities are necessarilie required vnto the ( being ) of that faith , whereby the iust shall liue . namely , that beside the power of beleeuing in the promise , there be also an habituall pronnesse and resolution vnto the doing of all good workes , joined with it . but the later proposition is false . for although true faith be equallie as apt to worke in bringing forth vniuersall obedience to god's will ; as it is apt to beleeue and trust perfectlie vnto god's promises : yet neuerthelesse we are not justified by it as it brings forth good workes ; but as it embraceth the promises of the gospel . now then iames affirmes that which is true , that ( we are iustified by a working faith , ) and s. paul denies that which is false : viz. ( that we are iustified by workes . chap. ii. the confirmation of the orthodoxe reconciliation of s. paul and s. iames , by a logicall analysis of s. iames his disputation in his second chapter . this reconciliation is the fairest , and hath the most certaine grounds in the text . it will , i doubt not , appeare so vnto you , when it shall be cleered from these cavils that can be made against it . there are but only two things in it that may occasion our aduersaries to quarrell . the first is touching the word ( faith ) we say that s. iames speakes of a false and counterfeit faith. they say he speakes of that which is true , though dead without workes . this is one point . a the second is touching the interpretation of the word ( workes ) vsed by s. iames when he saith , ( we are iustified by workes . ) this we interpret by a metonymie of the effect for the cause , we are justified by a working faith , by that faith which is apt to declare and shew it selfe in all good workes . this interpretation may happily proue distastefull to their nicer palates , who are very readie when it fits their humour , to grate sore vpon the bare words and letter of a text. these cauils remoued , this reconciliation will appeare to be sure and good . for the accomplishment of this i suppose nothing will be more commodious , then to present vnto you a briefe resolution of the whole dispute of s. iames touching faith , that by a plaine and true exposition thereof we may more easily discouer the cauils and sophisticall forgeries wherewith our adversaries haue pestered this place of scripture . the disputation of s. iames beginnes at the 14. v. of the second chapt. to the end thereof . the scope and summe whereof is . a sharpe reprehens●ion of hypocriticall faith of vaine men as they are called ( v. 20 ) which in the apostles time vnder pretence of religion thought they might liue as they list . two extremes there were , whereunto these iewes , to whom the apostle writes , were mis-led by false teachers and their own corruptions . the 1. that notwithstanding faith in christ ; they were bound to fulfill the whole law of moses ; against which paul disputes in his epistle to the gal. who also were infected with that leven . the other was , that faith in christ was sufficient without any regard of obedience , to the law : so they beleeued the gospell , acknowledging the articles of religion for true , & made an outward profession all should be well , albeit in the meane time sanctitie and syncere obedience were quite neglected . the former errour brought them in bondage : this made them licentious pleasing haeresie if any other , whereof there were and will be alwayes store of sectaries who content themselues to haue a forme of godlines , but deny the power thereof . against such hypocrites & vain boasters of false faith and false religion , s. iames disputes in this place , shewing plainly that such men leaned on a staffe of reed , deceiuing their owne selues with a counterfeit & shadow of true christian faith insteed of the substance . the reproofe with the maine reason is expressed by way of interrogation in the ( 14. v. ) what doth it profit my brethren , though a man say he haue ( as many then did , and alwaies will say , boasting falselie of that which they haue not in truth , ) and haue not workes ; that is , obedience to god's will , whereby to approue that faith he boasts of ? can that faith saue him ? so that faith vvithout workes a sauing faith , that vvill bring a man to heauen ? these sharpe interrogations must be resolued into their strong negations . and so vve haue these tvvo propositions . 1 containing the maine summe of the apostle's dispute : the other a generall reason of it . the 1 is this . faith without obedience is vnprofitable . the second prouing the first , is this . faith without obedience will not saue a man. the vvhole argument is . that faith which will not saue a man is vnprofitable , of no vse . but the faith which is without obedience will not saue : ergo faith without obedience is vnprofitable . the maior of this argument vvill easilie be granted . th●t it is an v●pro●itable faith which will not bring a man to life and happines . but hovv doth s. iames proue the minor. that a faith without workes will not doe that ? though it scarse need any proofe ▪ yet because hypocrisie is euer armed vvith sophistrie , for a plainer conviction , the apostle proues it by this manner of argumentation . that faith which saues a man is a true faith. but a faith without workes is not a true faith. ergo a faith without workes will not saue a man. the maier is euident to all that haue reason . the minor s. iames proues by diuerse arguments . 1. dravvne● pari , from comparison vvith another like vertue . namely charity tovvards the poore . the argument is thus . if charity towards the poore professed in words , but without workes be counterfeit , then faith in god professed in like manner without obedience is also counterfeite not true . but charity towards the poore in words professed without deeds is a counterfeit charity . ergo , faith in god without obedience is a counterfeit and false faith. the reason of the maior proposition is euident , from the similitude that is betweene all vertues and graces . there is no vertue , but men may counterfeit and falsely arrogate it to themselues ; as they may boast of a false faith , so also ( as salomon and experience speakes ) of a false liberality , false valour , false prudence , &c. now there is but one way to discouer this counterfeiting in any kind , and that is to goe from words to workes , from praesumptions and boastings to actions . this way all count most certaine , nor will any man beleiue words against workes , or be persuaded by faire speaches , that the habites of vertues and graces be truly seated in his mind , whose tongue tells vs they be so : but his doeings confute his sayings . wherefore the apostle in his comparison proceedes on an vndeniable ground . now for the minor ( that the charity which is rich in good words , and poore in almesdeeds , is not true but counterfeit pitty ) the apostle shewes by an ordinary instance ( if a brother or sister be naked , and destitute of daily food ) that is . if a beleiuing christian want food and raiment or other necessaries ( and one of you say vnto them , depart in peace , and be ye warmed and filled ) if he giue him kind words , alas poore soule i pitty thee and wish thee well , i would i had to giue thee , goe in god's name where thou mayest be releiued , and so let him passe with a few pittifull complements , notwithstanding yee giue them not those things which are needfull for the body : what doth it profit . is the poore man's backe euer the warmer ? or his belly the ●●ller , with a few windy complements ? can such a man persuade any that he hath in him indeed the bowells of mercie and compassion towards the needy , when they find such cold entertainment at his gates : 't is manifest that this is but a meere mockery , and that such pittifull words come not from a heart that 's truely mercifull . the apostle now applies this touching charity , vnto faith. v. 17. euen so faith if it haue not workes is dead being alone . as that charity , so also that faith which men professe without obedience is false and fained , and therefore vnprofitable to saue a man. it is dead : how must this be vnderstood ? faith is a quality of the soule , and qualities are then saide to be dead , when they are extinguished . as if we should say such a man's charity is dead ; it is because he hath lost it ; that which was in him is abolished . but this is not the meaning . for then when st. iames saieth that faith is dead being alone : his meaning should be that faith seuered from workes , is no faith at all : but quite extinguished . now this is not so . for there 's a faith seuered from workes in hypocrites , haeretiques , reprobates and deuills . which faith is a generall assent to all diuine truthes : and this faith in them hath a true being , but no sauing vse . wherefore . it is called ● dead faith in regard of the effect : because 't is nothing availeable to bring them in whom it is , to life and saluation as a true and liu●ng faith is . heere our aduersaries haue much strange contemplation , telling vs that faith without workes though it be a dead faith , yet 't is a true faith. euen as an instrument is a true instrument , though it be not vsed . so that in their philosophy ti 's one and the same true faith which is dead without , and liuing with workes . euen as 't is one and the same body which liues with the soule and is dead without it : or as water is the same whether it stand still in a cisterne or runne in a riuer . whence they proceed to discourse that charity is the forme of faith : and conclude that it is not the inward and essentiall forme of it , as the soule is the forme of a man ( for that workes are not essentiall to faith ) nor the accidentall forme as whitenes is of paper ; because faith according to their schooles , is in the vnderstanding , and charity in the will ▪ but it is the externall forme of it , because it giues to faith a merit and worthines for the deserving of heauen . these fond speculations of the forme and merit of faith i passe by now , hauing touched vpon them heeretofore . to that which they say . that a liuing faith , and a dead faith is one and the same true faith : 't is vtterly false , they differ asmuch as light and darknes . 1. in their subject . a dead faith is in the reprobate men and deuills . a liuing faith only in the elect. 2. in their object . a dead faith assents to diuine reuelations as barely true or good onely in the generall : a liuing faith assents to them , as truer and better in themselues ; then any thing that can be set against them . 3 , in their nature . a dead faith is no sanctifying grace : but a common gift of creation as in the deuill ; of ordinary illumination as in reprobate men. a liuing faith is a sanctifying grace , a part of inhaerent holines wrought in the heart by the speciall power of the holy ghost . all which haue bin heeretofore cleared in handling the nature of faith. wherefore vnto those arguments or sophismes rather , which a bellarmine brings to proue that iames speakes of a true diuine , infused , catholique , christian faith , though it be dead faith ; i answere breifely . that we grant a dead faith to be a true faith : but it is in its kind . because it hath a true being in men and deuils , in whom it is , and ti 's directed toward true objects : but it is not that true faith which is catholique christian & sauing . this is of another kind , and in comparison of this , that other is but a meere shadow and counterfeit resemblance of true faith. wherefore when those hypocrites accounted themselues to haue that faith which is truely christian and sauing , s. iames shewes them , that this their faith which was alone naked of obedience , was nothing so : but a faith of another kind , a dead faith , hauing onely a false shew of a true and liuing faith . this of the first argument . 2 the 2 argument is contained . v. 18. being drawne from an impossibility , in prouing the trueth of it . the argument stands thus . that faith , which is truely christian may be shewen and proued so to be . but a faith without workes cannot be demonstrated to be a true faith . ergo. a faith without workes is no true faith. the major is omitted as most euident of itselfe . because there is no morall vertue , or grace of the holy ghost truely planted in the heart : but it may be knowne by some externall actions , which it is apt to bring forth . euen as life is knowne by breathing , or beating of the pulse . the trueth of an inuisible grace hath it's demonstration in visible workes . but now for the minor , s. iames proues that faith without obedience cannot appeare by any proofe to be true faith . which he doth in a dialogue betweene a true beleeuer and a hypocrite . yea a man may say , thou hast faith , and i haue workes shew me thy faith without workes , and i will shew thee my faith by my workes . that is . thou saiest thou hast a true faith , though thou hast no workes : i say i haue true faith because i haue workes . come wee now to the triall , and let it appeare who saieth true , thou or i. if thou saiest true ; proue thy faith by something or other to be true . shew me thy faith b without thy wotkes . workes thou hast none , whereby to shew thy faith , make it then appeare by something else . but that 's impossible . where workes are wanring , ther 's no demonstration else whereby to justifie the trueth of faith . and therefore thou art driuen to confesse that thou vainely boastest of that which thou hast not . but on the otherside ( saieth the true beleeuer ) i can make good , that which i say , prouing that my faith is true by my workes . i will shew thee my faith by my workes . my sincere obedience is a reall demonstration : that my beleife is no verball ostentation and vaine bragg . this proofe of s. iames is very con●incing , and gripes the consciences of hypocrites , smiting them with shame and confusion when they come to this triall ; and so haue their false and fraudulent hearts laied open . but heere it will be asked what workes doe demonstrate the trueth of faith , and also how they doe proue it . whereto wee answere workes are of two sortes . 1. ordinary , such workes of sanctity & obedience , as are required to a holy conuersation . 2. extraordinary . viz , miracles . we say s. iames vnderstands the former , and those onely : our aduersaries conclude both . but erroneously , for asmuch as s. iames speakes not of the doctrine of faith , but of the grace of faith . the grace requires good workes of piety and charity as perpetually necessary for the conmirmation of it's trueth . so doeth not the doctrine of faith alwaies require miraculous workes for the confirmation of it's divinity : but oney at the first publication thereof . wherefore lorinus is very ridiculous , who vpon this place tels vs , that they may justly demaund of vs haeretiques ( for so they bedust vs ) miracles for the confirmation of our new and false doctrine . indeed were it new and false their request were not vnreasonable , that we should make our doctrine credible by doing of miracles . but sure the iesuite iudgeth of our doctrine by his ovvne , vvhich did he not suspect for a nevv error , vvee see no reason they should still require miracles for confirmation of an olde truth for our selues we seeke not the aide of a lying wonder to vphold a true doctrine : nor doe we count it any disgrace at all to our religion , that we cannot by our faith so much as cure a lame horse , as the iesuite out of a erasmus scoffes at vs. now surely if such a beast as bellarmine's deuout mare , want helpe to set her on all foure , we cannot be yet so well perswaded of that vertue of romish faith , as to thinke that a frier will doe more good at such a jadish miracle , then a farrier . but whereas the iesuite goes forward to require of vs the other sort of good workes , of piety and charity for the demonstration of our faith hee hath reason so to doe , though not so much as he imagines , when hee chargeth vs with neglect of good workes and vnbridled licentiousnesse . would to god we could cleere our practise from such neglect , as well as we can our doctrine from teaching it . but yet , by their fauour , if we come to comparisons , we know no reason why we should runne behind the dore , as more ashamed of our practises , then they may justly be of theirs , in which case we boldly bid him amongst them ; that is without sinne to cast the first stone at vs. to proceed . seeing workes of obedience are the proof●s of a true faith , it must be considered in what sort they proue it . for may not good workes be counterfeited as well as faith ? i answere . that in this triall the judgment of verity & infallibility belongeth vnto god , who only knowes the heart and conscience , being able to discerne euery secret working of the soule , and so to judge exactly whether or no all outward appearances come from inward syncerity . but for the judgement of charity that belongs to vs. if we behold in any man the workes of obedience to god's will ; of such a man we are to judge that he hath true faith. though yet herein we must as farre as humane frailtie will giue leaue , iudge also not according to appearance , but iudge righteous iudgment . mens practises must be examined : if hypocrisie bewray it self , ( as 't is hard for a counterfeit not to forget himself at some one time or other , if he be duly obserued ) there charity must not be blinde : it must see and censure it . 't is not a charitable , but a peruerse iudgment to call euill good : nor is it any offence to call that a barren or bad tree , that beares either no fruit at all , or none but bad ; and thus of this second argument of the apostle , that these hypocrites faith was vaine , because , when it comes to the proofe , it cannot be iustified to be found and good . 3 the 3 argument is v. 19. from the example of the diuels themselues , in whom there is a faith without workes , as well in hypocrites : and ergo it is in neither of them a true faith. the argument is brought in to confute a cauill with the hypocrite might make against the former reason . true might he say , i cannot shew my faith by my workes : yet for all that i haue a true faith. and why ? because i beleeue the articles of religion , that there is one god , with the rest . hereto the apostle replies . that such a beliefe is not a true christian faith , because it is to be found euen in the diuels . the argument runnes thus . that faith which is in the diuels is no true christian faith . but a bare assent to the articles of religion without obedience is in the diuels . ergo a bare assent without obedience is no true christian faith . the maior of this argument will easily be granted . that the diuels haue not that true faith which is required of a christian man to his saluation . the minor is also euident . that the diuels doe belieue the articles of christian religion . s. iames instances in one for the rest , namely the article of the godhead , whereto the diuels assent aswell as hypocriticall men. thou beleeuest that there is one god , saith the true beleeuer to the hypocrite , pleading that he beleeued the articles of faith , thou doest well . 't is a laudable and good thing to acknowledge the truth of religion . but vvithall thou must knovv that the diuels deserue as much commendation for this beleefe , as thou doest . the diuels also beleeue . euen they confesse the truth of that and the other articles of religion . an euident proofe vvhereof is this , that they tremble at the povver , vvrath , and iustice of god , and the remembrance of the last iudgment , vvhich did they not beleeue , they vvould not feare : but novv they expect it vvith horrour , because they knovv it vvill come vpon them . whence 't is plain that the faith of hypocrites and diuels is all one , neither better then other , both vnfruitfull to bring forth obedience , both vnprofitable to bring vnto saluation , and therefore neither of them that true faith , vvhich is christian and sauing . this argument of the apostles , pincheth our aduersaries sore , vvho stiffly maintaine that s. iames speakes of a true , though of a dead faith. for they can not for shame say that there is a true faith in the diuels and damned spirits . but yet s. iames hath concluded that they haue that dead faith which hypocrites boast of . what then ? then a dead faith is no true faith , as our a adversaries affirme it is . wherefore to helpe themselues , they deny that it is one and the same dead faith , which is in hypocrites and euill spirits . indeed ex parte obiecti , they grant that the faith of diuels is as true and catholique as that of wicked men , because they both beleeue the the same things . and also in regard of the effects , they grant their faith to be alike , because both be vnfruitfull . but not ex parte subiecti , so they say there 's much difference . the faith of diuels is of one sort , and the faith of hypocrites of another . but heere they make a litle to bold with the blessed apostle , ouerturning the force of his argument , to vphold their owne fancie . the apostle proues against hypocrites that their idle faith without obedience is not true sauing faith. why ? because the diuel 's idle faith destitute of obedience is no true sauing faith. but now . is the faith of diuels & hypocrites of the same kinde and nature . yea , or no ? no , they be not , they be of a diuerse nature , say the adversaries . let it be then considered , what force there is in the apostle's argument . faith without workes in deuils saues them not . ergo faith without workes in wicked men , saues them not . might not one prompted by a iesuite , reply vpon the apostle . nay by your leaue , your argument is inconsequent , because you doe not dispute , ad idem . faith in the diuels is of one kinde , faith in hypocrites is of another : & therefore though faith without works cannot saue diuels ; yet faith without works may saue men. thus were the apostle's argument laide in the dust , if these mens opinions may stand for good . but would you know what distinction these men make betweene the faith of diuels and wicked men , which st iames takes for the same . 't is thus . first the faith of euill men is free , the faith of diuels is compelled and extorted from them by a kinde of force . so b bellarm. fides hominum malorum libera est , captivante nimir ùm piâ voluntate intellectum in obsequium christi : fides vero daemonum est coacta , & extracta ab ipsàrerum evidentiâ . quod insinuavit idem iacobus dicens . daemones credunt , & contremiscunt . nos enim non credimus contremiscentes , id est , inviti & coacti , sed spontè & libentèr . wicked men beleeue freely and willingly . why ? because their pious and godly will captiuates their vnderstanding to the obedience of christ , so causing it to assent vnto the truth . the diuels beleeue vpon compulsion , being forced to it by the euidence of the things themselues . which saint iames intimates , they beleeue and tremble : that is , they beleeue against their wills. is not this a shamelesse iesuite that will say any thing to patch vp a broken cause ? for be not these absurd contradictions to say , that wicked men haue godly wills , that by a pious motion of the will , their vnderstanding is captiuated to the obedience of christ , and yet they be hypocrites and wicked men still . no man can relish such assertions , who knowes how averse and fromward the will of men is to embrace any thing that is of god , till such time as it be regenerate by sanctifying grace . it is therefore without all reason , to affirme that wicked men beleeue willinglie , and 't is against all experience , which shewes that vngodly men are vtterly as vnwilling to beleue any truth that makes against them in any kinde whatsoeuer ; as a beare is to be brought to the stake . indeed in matters that like them , or such as be of an indifferent nature , neither fauouring nor crossing their corruptions , they 'll be apt to beleeue , though not out of a pious affection , as the iesuite dreames : but out of selfe-loue and other selfe-considerations . but take them in any other point of religion , that doth any way grate vpon their wicked affections , all the perswasion and instruction in the world , cannot worke them to a beleefe of it , till the conscience ( spite of their hearts ) be convicted by some notable euidence of the trueth . now what else can be said of the diuels ; who will as willinglie beleeue what makes for them , ( if any thing did ) or what makes not against them ; as any wicked man can doe ? and they are as vnwilling to beleeue any thing , that makes against them , as any wicked man is . nor would they beleeue it , did not the cleerenes of diuine reuelations convince them of the certaine truth thereof . so that there is no difference at all in this respect , as the one , so the other beleeue vnwillingly ; as diuels , so wicked men beleeue with trembling . the diuels indeed with greater horror , as their beleefe and knowledge is alwaies more distinct then mans : but yet men with horror too , when their consciences by fits are awakened to behold the woes , that are comming vpon them . vnto this difference of c bell. others adde two more . namely : 1 that the faith of diuels is naturall ; that of wicked men supernaturall and infused . 2 that the faith of diuels is dishonest , the faith of wicked men is an honest faith. whereto we say thus much . that touching the first difference , we grant indeed that the faith of the diuels is not supernaturall except it be in regard of the obiect . the faculties which they receiued in their creation are not so farre corrupted in them : but that they are able to assent vnto , and apprehend diuine reuelations without further helpe , then of their owne naturall abilities . man in his fall sustained greater losse in the spirituall powers of his soule , & therefore stan●s in need of helpe . which helpe is afforded euen vnto the vngodly ; but this is by ordinary illumination , not by speciall infusion of any sanctifying grace . enlightned they are aboue the ordinary pitch of naturall blindnes : but not aboue that whereto a meere naturall vnderstanding may be aduanced . yea were mans vnderstanding raised vp to that perfection which is in diuels : this were more then nature , yet lesse then grace . this common gift of illumination bestowed on wicked men , but not on diuels , is no proofe that their faith is of a diuerse kinde . as to the last difference we are not so far studied in moralities , as to conceiue wherein the dishonestie of the diuel 's faith , and the honestie of hypocrites faith doth lie . to ordinarie vnderstanding it seemes euery way as honest & commendable a matter , for a wicked fiend , as for a wicked man , to beleeue what god reueales vnto him . if not , we must expect to be further informed by these iesuites men that are better read in that part of ethickes , whether diabolicall or hypocriticall . 4. 4 this of the apostle's third argument . we come to the fourth . the 4. argument is contained in the 20. 21. 22. 23. 24. 25 verses . before which the apostle repeates his maine conclusion . that faith without obedience is a false and dead faith. but wilt thou know o a vaine man ( or hypocrite ) that faith without workes is dead ? v. 20. for the convincing of him further , he proceeds to a new argument to proue it vnto him . the argument is this . that faith which will not iustifie a man is a false and dead faith. but the faith which is without workes will not iustifie . a man. ergo 't is a dead and a false faith. the maior the apostle omits as most evident of it selfe . the minor he proues by an induction of two examples . thus. if abraham and rahab were instified by a working faith , thou that faith which is alone without workes will not iustifie . but a●raham and rahab were so iustified , viz. by a working faith. ergo faith without workes will not iustifie a man. the reason of the consequence is manifest . because as abraham and rahab : so all other must be justified . the meanes of justification and life , were euer one and the same for all men . which also the apostle intimates in that clause v. 21. was not our father abraham &c. implying that as the father , so also the children , the whole stocke and generation of the faithfull , were and are still justified by one vniforme meanes . the two instances the apostle vrges , that of abraham . v. 21. 22. 23. that of rahab . v. 25. the conclusion with aequally issues from them both , he interserts in the middest , after the allegation of abrahams example . v. 24. i shall goe ouer them as they lie in the text. in the example of abraham , the apostle v. 21. sets downe this proposition . that abraham was justified by a working faith. for this interrogatiues was not our father abraham justified by workes ? must be resolued into an affirmatiue abraham our father was justified by workes . that is a working faith. which proposition the apostle confirmeth by it's parts . 1. shewing that abrahams faith was an operatiue faith declared and approued by his workes . secondly , prouing that by such a working faith abraham was justified in god's sight . that the faith of abraham was operatiue , full of life and power to bring forth obedience vnto god , the apostle alleageth one instance insteed of all the ●est to proue it . and that is that singular worke of obedience vnto god's command . when he offered vp his sonne isaak vpon the altar . many other workes there were performed by abraham abundantly justifying the trueth of his faith : but the apostle chooseth this aboue all other , as that worke which was of purpose enjoyned him by god for a triall of his faith . wherein abraham mightily ouer●oming all those strong temptations to disobedience and infidelity , made it appeare , that his faith was not an idle , dead and empty speculation , but an actiue and working grace . wherefore the apostle adds ver . 22. seest thou how faith wrought with his workes , and by workes was faith made perfect ? that is as in other workes of that holy patriarch , so specially in that sacrificing his sonne , all that can see , may plainely behold , the strength and life of his faith . faith wrought with his workes . that is . his faith directed and supported him in the doing of that worke , as the apostle paul expounds it . heb. 11. 17 by faith abraham offered vp isaack : that worke had not binne done , if faith had not wrought it . in euery circumstance thereof faith did all in all from the beginning of the worke to the end . this interpretation is most simple and generally receaued . faith wrought with : that is . in or by his workes , vnto the performance whereof the force of faith was in spaeciall manner assesting . pareus reads the words by a a tmesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( that is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( scilicet ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is ) faith being with his workes wrought . what ? his iustification . but this construction seemes somewhat hard and not necessary for this place . the other sense is much plainer , shewing vs by or with what vertue abraham's workes were wrought . viz. by the vertue of his faith , which in most powerfull manner incited and inabled him to obey . the apostle goes forward , and by workes was faith made perfect . that is declared to be perfect . b for workes did not perfect abrahams faith essentially , in asmuch as long before this time , it was perfect , as is plaine in that abraham was justified by it 25 yeares before the oblation of his sonne isaack , and also by the strength of his faith had done many excellent workes and obtained great blessings at the hand of god. so that the offering vp of isaack was not the cause but a fruite of the perfection of abrahams faith , the great difficulty of that worke shewed the singular petfection of that grace which was able so to encounter and conquer it . the goodnes of the fruit doth not worke , but declare the goodnes that is in the tree ; the qualities of the fruits alwaies depending vpon the nature of the tree : but not on the contrary . thus then the first part of the proposition is plainly proved by the apostle . that abrahams faith was a liuely and working faith declaring and approuing it's owne trueth by the workes of his obedience . the next part . namely . that abraham was justified in god's sight , by such a working faith , he proue● . 1. by a testimony of scripture . 2. by an effect or consequent thereof , both are expressed in the 23. v. the first in these words . and the scripture was fulfilled which sayeth . abraham beleeued god , and it was imputed vnto him for righteousnes . the application of this testimony is very heedfully to be obserued , because it serues excellently for the clearing of the apostles meaning , when he saieth we are justified by workes . and the scripture was fulfilled saieth s. iames. when ? at the time , that isaack was offered . but was it not fulfilled before that time ? yes . many yeares , when the promise of the blessed seed was made vnto him , as appeares gen. 15. 6. whence this testimony is taken . how was it then fulfilled at the oblation of isaack ? thus. the trueth of that which was verified before , was then againe confirmed by a new and euident experiment . well . thus much is plaine enough . but heere now the difficulty is , how this scripture is applyed vnto the apostles former dispute . in the 21. v. he saieth that abraham was justified by workes when he offered isaack . how proues he , that he was so justified ? why by this testimony . because the scripture was fulfil●ed at that time , which saieth , abraham beleeued god &c. marke then the apostle's argument . when abraham offered isaack the scripture was fulfilled which saieth abraham was iustified by faith . for that 's the mea●ing of that scripture . ergo , abraham when he offered isaac● was justified by workes . this at first sight s●emeth farre set , and not onely besides , but quite contrary to the apostles purpose to proue he was then justified by workes , because the scripture saieth , he was then iustified by faith. but vpon due consideration , in●erence appeares to be euident , and the agreement easie . the apostle and the scripture alleaged , haue one and the same meaning : the scripture saieth . he was iustified by faith , meaning , as all confesse , a working faith fruitefull in obedience . s. iames affirmes the very same , saying , that he was justified by workes , that is . metonymically by a working faith ▪ and therefore the apostle rightly alleageth the scripture for confirmation of his assertion : the scripture witnessing . that by faith he was iustified ; the apostle expounding what manner of faith it meanes . namely a faith with workes or a working faith. so that the application of this testimony vnto that time of offering vp of isaack is most excellent : because then it appeared manifestly what manner of faith it was , wherefore god had accounted him just in former times . without this metonymie it appeares not that there is any force in the application of this scripture and the argument from thence . the scripture witnesseth that abraham was then justified by faith. ergo 'tis true , that he was then justified by workes . what consequence is there in this argument except we expound s. iames by that metonymie , workes , that is a working faith ? and so the argument holdes firme . take it otherwise , as our aduersaries would haue it , or , to speake trueth , according to the former interpretation of our diuines ; it breeds an absurd construction either way . abraham in offering isaack was justified by workes , that is , secundâ iustificatione of good he was made better . how is that proued ? by scripture . because the scripture saieth . that at that time he was justified by faith . that is , primâ iustificatione of bad he became good . is not this most apparent non-sence . againe according to the interpretations of our diuines , abraham at the offering vp of isaack was iustified by workes ( that is , say they ) declared iust before men . how is that proued ? by scripture . because the scripture saieth . that at that time , he was justified by faith. that is , accounted just in god's sight . in which kind of arguing i must confesse i apprehend not how there is any tolerable consequence . wherefore we expound s. iames metonymically , putting the effect for the cause ; workes , for a working faith , as the necessary connexion of the text enforced vs. nor is there any harshnes at all , nor violent straining in this figure , when two things of necessary and neere dependance one vpon the other , ( as workes , and a working faith ) are put one for another . neither haue our aduersaries more cause to complaine of vs for this figuratiue interpretation of workes , then we haue of them for their figuratiue interpretation of faith . for when we are saied to be justified by faith , they vnderstand it dispositiuè & meritoriè not formaliterè faith in itselfe is not our sanctification , nor yet the cause of it . but it merits the bestowing of it , and disposeth vs to receaue it . let reason iudge now , which is the harsher exposition . theirs ? faith iustifies ( that is ) faith is a disposition in vs deseruing that god should sanctifie vs by infusion of the habit of charity . or ours ? workes justifie , that is , the faith whereby we are acquited in god's sight , is a working faith. thus much of this testimonie of scripture prouing that abraham was justified by a true and working faith , in the next place the apostle shewes it by a visible effect or consequent that followed vpon his iustification expressed in the next words : and he was called the freind of god. a high prerogatiue , for god the creator to reckon of a poore mortall man as his familiar freind ; but so entire and true was the faith of abraham , so vpright was his heart , that god not onely gratiously accounted it to him for righteousnes : but also in token of that gratious acceptance entered into a league with abraham taking him for his especiall freind and confederate ; a league of●ensiue and defensiue . god would be a freind to abraham [ thou shalt be a blessing ] and a freind of abrahams freinds . i will blesse them that blesse thee ; and an enemy of abrahams enemies : i will curse them that u●se thee . which league of freindship with abraham before the offering vp of isaack was therevpon by solemne protestation and oath renued , as we haue it gen. 22. v. 16. &c. thus we haue this first example of abraham . from thence the apostle proceeds to a generall conclusion in the next verse ( 24 ) yee see then how that by workes a man is iustified , and not by faith only . that is . therefore it is euident . that a man is iustified by a working faith : not by a faith without workes . which metonymicall interpretation is againe confirmed by the inference of this conclusion vpon the former verse . the scripture saieth , that abraham beleeued god and it was imputed vnto him for righteousnes . ergo ( saieth ● iames ) yee see how a man is iustified by workes and not by faith onely . a man might heere say . nay rather . wee see the contrary . that a man is iustified by faith onely and not by workes . for in that place of scripture there is no mention at all made of workes . wherefore of necessity we must vnderstand them both in the same sense . and so the conclusion followes directly . that euery man is iustified by an actiue not an idle faith , because the scripture witnesseth , that abraham was instified by the like faith. our aduersaries collection then from this place . ( that faith and workes be compartners in iustification , we are 〈◊〉 partly by faith , partly by workes ) is vaine & inconsequent . for when the apostle saies , a man is iustified by workes and not by faith only : his meaning is not , that workes and faith are two coordinate causes by their ioynt-force-working our iustification ; but the apostle vtterly excludes faith onely from iustification , and attributes it wholy vnto workes . for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith onely , he vnderstands faith alone , that faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. alone , solitary , by itselfe , without workes . and such a dead faith whereof these hypocrites boasted . s. iames excludes wholly from justifying of a man. i say then that he is not iustified by faith onely : but that he is iustified by workes . that is a working faith that is fruitfull in obedience . the apostle goes forward from the example of abraham vnto that of rahab verse . 25. likewise was not rahab the harlot iustified by workes ? that is in the same manner as abraham : so also rahab was iustified by a working saith . which appeared to be so by that which shee did when she receaued the messengers , entertained the two spies which were sent to search the land , lodged them in her house without discouering them . and when by accident they were made knowne , hid them secretly vpon the roofe , and afterwards sent them out another way , conveied them away priuily , not by the vsuall , but by another way ( that is ) through the window letting them downe ouer the wall by a cord as the story hath it . ios. 2. in this dangerous enterprise , wherein this weake woman ventured her life in succouring the enemies of her king and country : it appeares plainly that she had a strong and liuely faith in the god of israel : and that the confession which she made with her mouth to the spies ( the lord your god , he is the god in heauen aboue and in the earth beneath . iosh. 2. 11. ) proceeded from a truely beleeuing heart , insomuch as her words were made good by works , that followed them . wherefore the apostle iustly parallels these 2 examples of abraham offering his sonne ; and rahab in the kind vsage of the spies , because both those facts were singular trialls of a liuely faith which was able in that sorte to ouercome what was hardest to be conquered . viz. naturall affection . in abraham both fatherly affection to the life of a deere and only sonne : and in rahab the naturall loue to ones country and a mans owne life did all stoope and giue way , when once true faith commands obedience . here againe our adversaries trouble themselues , and the text with needlesse speculations telling vs , that now the apostle hath altered his cliffe , and gone from the second iustification in abrahams example , to the first iustification in this of rahab . that rahab was conuerted at this time of receauing the spies being made a beleeuer of an infidell , a good woeman of a bad . that she by this good worke did expiate her former sinnes and merited the grace and fauour of god , notwithstanding that she committed a venial sinne in handling of the businesse , telling a downe-right lie , which though she should not haue done ; yet it hindred not the meritoriousnes of the worke , with such other fond imaginations peruerting the simplicity of the trueth . but first they are not agreed among themselues whether the apostle doe in that sort shift from one iustification to another . bellarmine affirmes it and many moe . but others deny it , as may be seene in lorinus his exposition of the. 21. v. of this chapter . and were they agreed vpon it , sure i am they should disagree from the apostle , who makes this second instance of the same nature with the former . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in like manner saieth he , was rahab iustified : viz. as abraham was . againe when they say rahab became a true beleeuer at that time of receauing the spies , not before , 't is more then they can proue . by the circumstances of the story it appeares plainely , that she beleeued before they came , by the relation of the great workes which god had done for his people , and the promises that were made vnto them , that they should possesse rahabs countrey . this bred feare in others : but faith in her , by the secret working of the holy ghost : see ioshua 2. 9. &c. and certainly ; ( had she not had faith , before the spies came , who can thinke she would haue giuen entertainment to such dangerous persons ? but she knew them to be the seruants of the god of israel in whom shee beleeued ; and therefore by this a faith she receaued them peaceably ; though enemies of her countrey . lastly to that of the merit●riousnes of the worke of rahab , to deserue grace and life aeternall ; we reiect it , not only as a vaine but an impious conceit , which neuer entred into the humble hearts of the s● . of old : but hath bin set on foote in the last corrupt ages of the world by men drunken with selfe-loue , and admiration of their owne righteousnes . thus we haue these 2 examples whereby the apostle hath proued sufficiently , that the faith which is separated from obedience , will not justifie a man , & therefore that it is a dead faith , and not a true liuing faith according as was proposed . v. 20. now for a close of this whole dispute he againe repeates that conclusion , adding thereto anew similitude to illustrate it by , in the last verse of the chapter . for as the body without the spirit is dead , so faith without workes is dead , that is , as the body without the spirit , i. e. the souls , or the breath and other motion ( is dead ) vnable to performe any liuing action whatsoeuer : so faith without workes is dead ; that is , vtterly vnable to performe these liuing actions , which belong vnto it . what are those ? two. 1. to repose it stedfastly vpon the promise of life in christ , which is the proper immediate liuing action of faith. 2. to justifie a man in the sight of god , which by a speciall priuiledge is the consequent of the former . these liuing actions cannot be performed by that faith which is dead , being destitute of good workes . that faith which hath not power to bring forth obedience , is thereby declared to be a dead faith , deuoide of all power to embrace the promise with confidence and relyance as also to justifie . a man would thinke this were plaine enough , and needed not to be troubled with any further c●villations . but 't is strange what a coile our adversaries make with this similitude , writhing and straining it to such conclusions as the apostle neuer intende● ▪ hence they gather . 1. that as the soule giues life to the body , as the ●●rme of the body : so workes giue life to faith as the forme of it 2 that as the body is the same true body without the soule & with it : so faith is one and the same true faith without workes and with them , which are nothing but sophisticall speculati●●● besides the purpose of the text. the apostle intends nothing but to shew the necessity of the copulation of a liuing faith and obedience together : by the similitude of the like necessitie of the vnion of a liuing body , and the soule . but his purpose is not to shew , that the manner of their connection is the same , that just in euery point as the soule is to the body , or the body to the soule : so workes are vnto faith , and faith vnto works . it sufficeth to his intent , that as in the absence of the soule , the body : so in the absence of obedience , faith is dead . but thence it followes not , that workes by their presence doe the same thing to faith ; as the soule to the body by it's presence ; or that faith in the absence of workes remaines the same ; as the body doth in the absence of the soule . if we must needs be tied to the strict termes of the similitude : let vs a little examine the comparison , and we shall see our aduersaries all flye off first from it . let the comparison be first thus . betweene the body and the soule , faith and workes as the termes be in the text. as the body without the soule is dead because the soule giues life , i. e sense , breathing , and all other motion to the body . so faith without workes is dead , because workes giue life vnto faith. but now this comparison will not runne on all foure . for workes are not vnto faith as the soule is to the body ; but as sense and motion is to the body . seeing workes are externall acts , not internall habits : and so are proportionable not to the soule , but to the liuing actions thence issuing . wherefore 't is as absurd to say , that workes giue life vnto faith , as 't is ridiculous to affirme , that sense & motion giue life to the body , which are not causes ; but effects & signes of life . therefore when faith without workes is dead , 't is not spoken in that sense , because workes giue life to faith , as the soule doth to the body . l●● then the comparison bee thus . between the body and the soule . faith and charity . as the body without the soule is dead , because the soule is the forme of the body , and giues life to it . so faith without charity is dead , because charity is the forme of faith , and giues life to it . but neither will the comparison hold vpon these termes . for 1. our adversaries here put in charity the habit , for workes the act : which is more then themselues ought to doe , seeing they will tye vs at short bitts , to the very letter of the text. for though we can be content to admit that interpretation , would they admit of the apostle's plaine meaning , & not straine for querkes : yet seeing they argue so precisely from the words of the comparison , they must not now haue libertie from vs to goe from them , but be content to take the words as they lie in the text , and make their best of them . yet seeing 't is most senselesse to make workes ( that is ) externall actions the forme of faith an internall habit : let them take charity insteed of them , an internall habit likewise , wil it be any better now ? belike so . thē 't is thus . as the soule is the forme of the body : so charity is the forme of faith. and as the soule giues life and action to the body , so charity vnto faith. will they stand to this ? no. here againe they fly off in both comparisons . charity is one habit , faith another distinct betweene themselues , and therefore they deny , as there 's good reason , that charity is either the essentiall forme of faith , as the soule of the liuing body : or the accidentall forme , as whitenes of paper . they say 't is onely an externall forme . but this now is not to keepe close to the apostle's comparison , but to runne from it at their pleasure , when they fall vpon an absurdity in pressing of it so strictly . the soule is no externall , but an internall essentiall forme , & therefore charitie must be so , if all runne round . againe doth charitie giue life or liuing actions vnto faith as the soule doth vnto the body ? neither dare they hold close to this comparison . for the proper worke or action of faith is to assent vnto the trueth of diuine reuelations , because of gods authoritie , as themselues teach . whence now comes this assent ? from the habit of faith , or of charity ? they grant that it comes immediatlie from the habit of faith , which produceth this action , euen when it s seuered from charity . then 't is plain that it is not charitie that giues life to faith , which can performe the proper action that belongs to it , without it's helpe . how then doth charity giue life vnto faith ? for this , they haue a sillie conceit . charity giues life , that is merite vnto faith. the beleefe , or assent vnto diuine trueth is meritorious if it be with charity . if without , then 't is not meritorious , this is a fine toy , wherein againe they runne quite from the comparison of the apostle . for the soule giues liuing actions to the body , not only the qualifications of the actions : and so charitie is not like the soule , because it giues only the qualification of merit vnto the action of faith , & not the action it selfe . beside . a most vaine interpretation it is , without any ground from scripture , to say a liuing faith , ( that is ) a meritorious faith : when euen in common sense , the life of any habit consists onelie in a power to produce those actions , that naturallie and immediatlie depend vpon that habit. and what reason is there in the world why the habit of charity should make the actions of faith meritorious , or , why charity should make faith meritorious , rather then faith make charity meritorious , seing in this life there is no such praeeminency of charity aboue faith ? wherefore we despise these speculatiue sophismes , which with much faire glozing , our aduersaries draw from the text : but yet when all comes to the triall , themselues will not stand to the strict application of the similitude , because it breeds absurdities , which euen themselues abhorre . now if they take liberty to qualifie and interpret , they must giue vs leaue to doe so too , or if they will not we shall take it . to shut vp all . their other collection is as weake as the former : namely . a dead body is a true body . ergo a dead faith is true faith. this argument forceth the similitude , and so is of a force . in materiall things which haue a diuerse being from different causes , it may hold . but 't is not so in vertues and graces . trueth and life are both essentiall to such qualities . true charity is a liuing charity ( i. e. ) actiue , as the apostle himselfe proues . v. 15. true va valour . and so of euery vertuous quality , if it be true , 't is liuing and stirring in action : if it be otherwise , 't is counterfeit , some other thing that hath onely a shadow of it . all these trickes are pin vpon the apostle to pervert his plaine meaning ; viz : that as it is necessary to the being of a liuing body that it be coupled with the ●oule , so 't is necessary to the being of a liuing true christian faith , that it bring forth workes of obedience . sect . 7. chap. i. none can be iustified by their owne satisfaction for the transgression of the law. a briefe summe of popish doctrine , concerning humane satisfactions for sinne . thus we haue the resolution of the dispute of s. iames , together with such cauils , as our adversaries make vpon the seuerall passages thereof . by the whole order whereof it appeares sufficiently that saint iames disputing against faith , meanes thereby that false and bastard faith which hypocrites pleased themselues withall insteed of a true faith : and that disputing for workes , he meanes nothing but a working faith. and it appeares also that the drift of the apostle is not in this place to dispute directly of man's iustification : but only to bring that in , as an argument to proue his principall conclusion . that faith without workes is dead , because it will not iustifie . in summe it 's euident , that neither these apostles doe disagree between themselues , nor ye● either of them doe agree with our adversaries in teaching iustification by the the workes of the morall law. of the impossibility of man's iustification by which meanes , hitherto . the●r ex● proposition is , that [ none can be iustified by their owne safisfaction for the transgression of the law ] for this is this is the only way 〈◊〉 for an offender to obtaine iustification and absolution : vi● : to alleage that he hath satisfied for his offence committed , by doing or suffering so much as the party offended could in justice exact of him . which satisfaction being made , he is no longer debter vnto him , but deserues his absolution and his fauour , as if he had not offended at all . now then the question is . whether a sinner may , by any thing done , or endured by himselfe , satisfie the iustice of god , & so obtaine absolution at the barre of god's iudgment . we defend the negatiue . that it is impossible for a sinner , by any action or passion of his own to doe so much as shall be aequivalent vnto the wrong which he hath done vnto the glorious iustice of god : that there with he may rest satisfied and exact no further paenalty . which point is so euident vnto the conscience of euery one that knowes himselfe to be , either a creature , or a man , or a sinner : that it needes not any confirmation . if we be considered as creatures , there 's nothing that a finite strength in a finite time can performe , which can hold proportion with the offence of an infinite goodnes and iustice , and the eternal punishment thereby deserued . consider vs as men , so we are bound to fulfill the law of god in all perfection , nor is there any thing so true , so honest , so just , so pure , so worthy loue and good report : but the law one way or other obliges vs vnto the thought and practise of it . so that besides our due debt of obedience , we haue nothing to spare ouer and aboue , whereby to satisfie god for those trespasses that we haue committed vpon his honour and iustice. lastly consider vs as sinners , so we are tyed in a double obligation , 1. of punishment to be suffered for sinne committed . 2. another of obedience to be perpetually performed . both these debts of punishment and obedience , are equally exacted of sinfull men , and ergo 'tis as absurd in diuinity to say , the obedience of the law or good workes , will satisfie for the transgression of the law : as 't is in ciuill dealing to account the payment of one band the discharge also of another . wherefore euery one that is not blinde and proud in heart will here be soone perswaded to relinquish all claime of heauen by his own satisfaction , running vnto him onely , who alone without the helpe of man or angell hath troden the winepresse of the fiercenesse of god's wrath , bearing our sinnes in his body on the tree , suffering the vtmost , whatsoeuer was due to the punishment of them . our adversaries in this busines are at a stand , mistrusting their owne , yet not daring wholly to trust to christ's satisfactions . they will giue him leaue to haue his part : but , by his leaue , they will haue one share too in satisfying for sinnes . for they are a generation of men that are resolued to be as litle beholding to god , as may be , for grace , or for glory . and if there be any article of religion wherein scripture and reason would giue the honour of all vnto god , they looke at it with an euill eye , and cast about which way to thrust in themselues for copartners . 't is strange to see to what passe pride and couetousnesse haue brought the doctrine of satisfaction , as it is now taught and practised in the romish church . with you patience i shall take a short survey of it , that you may see whether of v●twaine rest our consciences vpon the surer and more stedfast anchor : we that trust onely to christ's satisfactions ; or they that joine their owne together with his . the summe of their doctrine , as it is deliuered vnto vs by the councell of trent . sess. 6. cap. 14 , 16. & sess 14 cap. 8. 9. with the romish catechisme . part . 2. cap. 5. quaest . 52. & seq . and explained at large by bellarmine in his two bookes de purgatorio in his 4th booke de poenitentia , and his bookes de indulgentijs : is this . sinnes are of two sorts . 1. sinne committed before baptisme : as originall sinne in all that are baptized infants : and actuall sinnes in those that are baptized at yeares of discretion . 2. sinne committed after baptisme , when after the grace of the holy ghost receiued in baptisme ; men fall into sin , polluting the temple of god , and grieuing his spirit . touching the former sort of sinnes , they are agreed that men are freed from them both , the fault and punishment , by the merits and satisfaction of christ only without any satisfaction on our part . but now for sinnes after baptisme , in obtaining of remission of them , christ and we part stakes . which copartnership is declared vnto vs in this manner . in 〈◊〉 sinnes ( we must know ) there are three things considerable . 1. the fault in the offence of god's maiesty , and violation of our friendship with him . here they grant also , that man can not satisfie for the fault , doing any thing that may appease god's displeasure ; and procure his loue . christ onely hath done this for vs , for whose onely satisfaction . god of his mercy freely returnes into fauour and friendship with vs. but this must be vnderstood in a catholique sense , viz : for fault of mortall sinnes ; as for veniall sinnes god is but slightly angry with them , and so we may satisfie him for the fault thereof , both in this life , and in purgatory 2. the staine or corruption of sinne , called the reliques of sinne abiding in the soule . for the purging out of which , there is great force in such satisfactions , as are made by prayers , fastings , almesdeed●s , and other laborious workes , although the heretiques say otherwise . that the abolishing of inhaerent corruption is by the gift of grace freely bestowed on vs by degrees , in the vse of all godly meanes . 3. the punishment of sinne , which after the fault is pardoned , remaines yet to be suffered . for although it be true that god in some causes doth pardon both fault and punishment wholy , as in cause of martyrdome , which sweepes all cleane , and makes a● l reckonings euen ; and although god might , if it had so pleased him , alwaies for christ's sake haue pardoned the whole debt : yet holy mother church hath d●t●rmined , that he doth not so vse to doe . but after that in mercy he hath forgiuen the faul●● yet there 's an after reckoning , and we must come to coram for the punishment , by which his iustice is to receaue satisfaction . but ( ye must know ) the punishment of sinne is two fold . ● . eternall ▪ in the destruction of soule and body in hell-fire to endure for euer . heere now christ's satisfaction comes in againe . by whose merits alone they grant , we are deliuered from the eternity of the punishment of sinne. which must be noted , that christ's satisfaction hath not eased vs of the substance of the punishment it selfe : but only in the continuance of it . 2. temporall ; to endure onely for a time , whereof there are also two degrees . 1. one in this life , as namely all calamities and afflictions vpon the body , soule , name , goods , &c. together with death the last and greatest of euills . all which are inflicted vpon m●n ; as punishments of ●inne . of these some come vpon vs inui●●bly as death vpon all men , or as death in the wildernes on the children of israel , with the like punishments , certainly and irreuocably denounced . now here 's no remedy but patience , and that 's an excellent remedy too . for ( as the ghostly fathers of tre●t informe vs ) if they be borne willingly with patience , they be satisfactions for sinnes : but if vnwillingly they be god's just revenge vpon vs. other some come , euitably . and heere such a course may be taken , that we need not suffer the punishment it selfe : but we may buy it out and make satisfaction for it vnto god by other meanes . which meanes are principally foure . 1. by the vehemency of contrition , or inward sorrow . which may be so intensiue as to satisfie for all punishments , both in this life and also in purgatory . 2. by other outward laborious workes . whereby we may buy out the obligation to temporall punishments . such workes are these . 1. praier with confession , thankesgiuing . &c. for , if we beleeue the cathol●que doctors 't is a very good satisfaction to a creditour , if the debter pray vnto him for the forgiuenes of his dept . according to that text . psal. 50. 15. call vpon me in the day of trouble and i will d●liuer thee . ergo , praier is a satisfaction for the punishment of sinne . 2. fasting , vnder which is comprehended the sprinkling of ashes , wearing of haire cloth , whippings , goeing bare-foote and such other paenall workes . these also satisfie for sinnes as 't is written 2. sam. 12. dauid fasted , lay vpon the ground and wept all night . therefore he satisfied for his sinnes of murther and adultery . and againe . paul saieth 1. cor. 9. 27. i beat downe my body . that is , i whippe and cudgell my selfe to satisfie for my sinnes . and againe . luk. 18. 13. the publican smote vpon his breast . ergo. corporall chastisement is a good satisfactions for sinnes . 3. almesdeedes : comprehending all kind whatsoeuer workes of mercy . these also buy out the punishments of sinne according to the text dan. 4. 24. breake off thy sin by righteousnes : and thine iniquity by mercy towards the poore . that is . by almesdeeds satisfie for the temporall punishmens of thy sinnes . and againe . luk. 11. 41. giue almes of that which you haue and behold all things shall be cleane vnto you . that is to say ( in the language of babell . ) the temporall punishment of sin shall be taken away . now all such workes as these are either . 1. voluntarily vndertaken of our owne accord , as voluntary pilgrimage , scourgings , fastes , sackloth , weepings , and praiers of such a number and measure , with the like rough punishments , which we take vpon our selues to pacifie god. all which being done with an intent to satisfie for the punishment of our sinnes ; must needs be accepted of god almighty for good payment : because in so doeing , we doe more then he hath required of our hands . now 't is very pleasing to god to doe what he bids vs not : or what he bids vs , to doe to another end of our devising . he therefore that voluntarily vndertakes such needlesse paines , giues god high satisfaction . according to the text. 1. cor. 11. 31. if wee would iudge our selues , we should not be iudged . 2 inioyned by the priest. who by vertue of the keies committed vnto him might iudicially absolue the paenitent from the whole debt , were it not thought fit vpon speciall considerations to keepe backe a part . wherefore when he hath absolued him from the fault and aeternall punishment , he binds him vnto satisfaction for the temporall punishment , and therefore he enjoynes him what he shall doe to buy it out . let him goe visit the shrine of such and such a saint , say so many aues & paternosters before such an image , whip himselfe so many times , fast so many daies , giue so much almes with such like paenalties . and when he in humble obedience hath done these things commanded by the preist : then 't is certaine his sinnes be satisfied for . for 't is to be noted that in enioyning this canonicall satisfaction , as 't is called , the priest and god almighty be just of the same mind . looke how much the preist enioynes for satisfaction , god must be content to take the same , or else the paenitents conscience will not be quiet , because , it may be , god expected more to be done for satisfaction : then the party hath done by the priests iniunction . but it is to be supposed , that as the pope , so euery priest in his chaire of confession hath an infallible spirit , whereby he is able exactly to calculate the just propo●tion betweene the sinne and the punishment , and the price of the punishment , that so he may enjoyne just somuch penance , as will buy it out ; neither more lest the paenitent be wronged : nor lesse , lest god be not satisfied . all which is trimly founded vpon that text which saieth . whatsoeuer yee binde on earth shall be bound in heauen , and whatsoeuer yee loose on earth shall be loosed in heauen . mat : 16 , 19. & 18. 18. that is . priests may forgiue the fault and retaine the punishment , and what satisfaction they enioyne on earth to expiate the punishment , that will god accept in heauen : or else they be deceaued . this is the second meanes to satisfie for temporall punishments . the 3. meanes is by pardons and indulgences . wherin the superabundant merits of christ and the saints are out of the treasury of the church granted by speciall grace of the b● . of rome vnto such as are liable to suffer the temporall punishment of their sinnes . so that they hauing got by his grant a sufficient portion of satisfactory workes , out of the common stocke , they are fre●d thereby from satisfying gods iustice , by their owne workes . which is a rare priviledge no doubt . 4. the fourth meanes is by another liuing mans satisfaction for them . for not onely the superabundant works of christ and saints departed : but the good workes of iust men aliue will satisfie for another , being done with that intent . so great is god's clemency towards good catholiques , that , though one man cannot confesse , nor be contrite for another ; yet satisfie he may the iustice of god for his sinnes . both these meanes are grounded vpon pregnant places of scripture . gal. 6. 2. bea●e yee one anothers burthen , that is , satisfie one for another . againe 2 cor. 12. 15. i will most gladly bestow and be bestowed for your sakes : that is , to satisfie for your sinnes . againe 2 tim. 2. 10. i suffer all things for the elects sake : that is , that my sufferings may be their satisfactions . so col. 1. 24. i reioyce in my sufferings for you and fulfill the rest of the afflictions of christ in my flesh , for his bodies sake , which is the church . that is . my sufferings with christ's sufferings make vp a treasurie for the church , that such as want of their owne , may make vse of his satisfaction and mine . againe rom. 12. 15. we being many are one anothers members ergo , we may impart sati●factory workes one to another , as one member doth heate to another . to conclude . 't is in our creede , i beleeue a communion of saints . ergo , there is a communion of satisfactions . and so the point is very fitly proued . whereby it appeares that the ch●l●ren of the romish church are reasonable well prouided of meanes to recompense god's , iustice , and redeeme the temporall punishment of their sinnes in this life . the other degree of the temporall punishment is in the life to come , namely , in ●urgatory , whereinto all they drop who die in veniall sinnes , the fault whereof was not forgiuen in this life ; or in mortall sinnes , the fault whereof was forgiuen in this life ; but full satisfaction was not made for the punishment before death . such must fry awhile in purgatory longer or shorter time according as their sinnes are more or lesse haynous ; or as mens hearts on earth be more or lesse pitifull towards them . but howeuer there they must be till the temporall punishment of their sinnes be fully suffered : or bought out by something else that may satisfie god's iustice . this punishment of sinne inflicted in purgatory , is twofold . 1. poena damni . of losse ( viz. ) of the beautifull vision of god , and ioyes of heauen . 2. poena sensus . of sense or smart . viz. the bitter paines of god's wrath sensibly tormenting the powers of the soule , inflicted vpon them either immediatly by god himselfe , or by the ministery of the diuels as his instruments . for 't is a doubt not yet resolued among the patrons of purgatory , whether the diuels haue not to doe there also as well as in hell . but whether their tormentours be diuels or not , this is agreed vpon , that the torment and punishment which the soules do suffer in purgatory , is for the substance of it the very same with the torments of hell , differing only from it in continuance . those of purgatory be temporall , these of hell aeternall . well now , such as haue not bestirred themselues then , well in this life to make all euen by full satisfactions , such must be arrested in the mid way to heauen , and cast into this prison . out of which two meanes there be to be deliuered . 1. by suffering all this temporall punishment for so many yeares and dayes as 't is to continue . how many that is , you must inquire of st michael , the church knowes not that . but yet sure shee is , that many soules shall continue in purgatory till the day of iudgement , so there shall be the same period of the world , and of their torments . these haue a hard time of it ; 't is easier haply with others . but be it as 't will be , such as these pay the vtmost farthing , where they endure in the flames of purgatory , so long till the time of their whole punishment be runne out . then god is satisfied , and they deliuered . 2. by buying out this punishment by some other satisfactory price . for although god could so haue ordered it , that euery soule being once in purgatory , should suffer all the temporall punishments due : yet he is content to bee intreated to commute poenance , and take some other valueable consideration by way of satisfaction for this punishment . but this satisfactory payment cannot be made by the soules themselues : it must be made by some on earth for them . which is done . 1. either by laborious workes of any one iust and godly catholique , whether he be a friend of the deceased , or other touched with a charitable pitty toward a poore soule . who by store of deuout prayers , almes , masses , pilgrimages , founding of coue●ts and hospitals , &c. may procure a gaole-deliuery for that soule for which he intends those good workes . 2. or by the pope who is purse-bearer to the church , and hath the treasurie thereof vnder lock and key . he now , though he cannot directly absolue the soules in purgatory from their punishment , as he can men liuing on the earth , yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of christ and of the saints , that thereby god's iustice may be satisfied , for the whole punishment , which otherwise they should haue endured . yea such is the power of his indulgences to infuse a vertue into such and such alt●● ▪ shrines , 〈◊〉 &c. that whosoeuer shall frequent such places , or vse such prayers , all complements duely obserued : he may at his pleasure free one , two , three , or more soules our of purgatory . nay did not couetousnes coole the heare of his apostolical charity , he might so bountifully powre out the treasures of the church vpon these prisoners in purgatory , that they should all haue enough to weigh down the feales , & deserue a passe-port for heauen . such efficacie there is in that spirituall picke locke which the pope hath in keeping . all which is very properly proued by the former places of scripture , and others also , were it needfull now to alleage them . but thus we see the catholiques are euery way furnished for satisfactions , that what christ hath not done for them , they can doe for themselues , either to suffer and ouercome the temporall punishments of their sinnes , or else , which is the easier course , to buy out that punishment at a valuable price of other satisfactionary workes , wherewith gods iustice shal be abundantly contented . now whereas those whom they terme heretiques , cry out aloud that such satisfactions to god's iustice be indeed no satisfactions at all , because they are no wayes equall vnto the offence committed : and so no full recompence of wrong offered vnto god : for the assoiling of this doubt , they giue vs this distinction very necessary to be obserued . satisfaction is double . 1. iustitiae : ex rigore iustitiae , ad absolutam & perfectam aequalitatem quantitatis . that is . there is a satisfaction of iustice consisting in a perfect aequality between the offence and wrong , and the recompence made , when so much is done , or suffered , as the offended party can in iustice exact . now they grant that man cannot satisfie god in this sort in rigour of iustice. only christ hath satisfied so ; for vnto such a satisfaction it is required that it be done . 1. ex proprijs . by that which is our owne . 2. ex indebitis . by that which is not debt of it selfe . 3. ad aequalitatem . by that which is of aequall worth and value . now none of these wayes can our satisfaction passe in strict iustice because whatsoeuer we haue , 't is god's free gift : whatsoeuer we can doe , 't is our due obedience , & when we haue done all , yet we cannot by any finite act doe such honour to god , as shal be equall to that iniury we haue offered to his infinite maiestie . euen the right of nature teacheth . as bellarmine grants , that man cannot parca reddere deo , giue him quid pro'quo . 2. acceptationis facti ex gratiâ donante ad imperfectam aequalitatem proportionis & ex condigno . i , e. there is a satisfaction of fauourable acceptance , wherein there is a kinde of imperfect proportion betweene the offence and the recompence , when so much is done or suffered , as god is content in gentlenes to take for good satisfaction . thus then a man may satisfie god's iustice , because god giues him grace to doe so much as he will accept for satisfactiō . which grace is threefold . 1. the grace of iustification , whereby the holy ghost dwels in vs and we are made members of christ , and christ is become our head. by meanes of which vnion with christ , and inhabitation of the spirit , it comes to passe that our workes haue a singular vertue . for christ communicates vnto vs his satisfaction ▪ and by merits of them , makes our workes meritorious and satisfactorie vnto god. so that whereas all things whatsoeuer we could haue done , where of no worth at all in the sight of god : now christ hath deserued such a grace for vs that the spotted ragges of our righteousnes and good workes being tincta christi sanguine ( i. e. ) died in the bloud of christ receaue such a colour , that they will passe for reasonable good cloth . in a word , our money is now good siluer which before was but brasse . againe , because the holy ghost dwels in the just , ergo ( as bellar : profoundly argues ) their workes proceeding from the holy ghost haue [ quandam infinitatem ] a kind of infinitenes in them , and thereby , quandam aequalitatem , a kind of aequality with the injury which by sinning we offered vnto god. euen as a man may say , that a fly or a spyder is a kind of infinite creature because 't is of gods making : and god you know is infinite . this is the first grace of iustification . the 2 ye may call . 2 the grace of euangelicall counsailes . for although god might of right challenge all our workes as due vnto him : yet so it is that he commands not all , but onely persuades and exhortes vnto some ▪ by which bounty of god , it comes to passe that we haue certaine workes propria & indebita , of our owne which we owe him not ; and by these we onely make satisfaction . yea such is the bounty of god that he suffers vs to merit by those things which be of his free gift , and is willingly content that what we receaue at his hand , we giue it him backe againe for a satisfactorie payment to his iustice. which is very strange i tell you . 3 lastly one grace more god giues vs. namely . when hee pardons the fault he remoues the aeternity of the punishment , and makes it temporall that so it may be more easily satisfied for . all which particulars and priuiledges are sure and certaine , because the catholique doctors haue firmely proued them out of their owne heads without the helpe of the scripture . so then they are agreed . that our workes are not satisfactorie in rigour of iustice : but only in favourable acceptance , by grace giuen to doe them , and gods clemency in accepting them being done . chap. ii. all sinne is remitted vnto vs wholy in the fault and punishment . for the onely satisfaction of iesus christ. thus i haue somewhat largely set forth vnto you the popish doctrine of humane satisfaction for sinne : wherein it is plaine to all that can see any thing , that their aime hath bin to lay a plot to delude mens soules and pi●ke their purses . it would require a large discourse to prosecute their arguments , whereby they seeke to couer their fraud . but they are not of that moment as to spend time about them , being too hasten to other matters . the summe of them all comes vnto this . 1. that those afflictions and temporall chastisements which god hath laied vpon his children ( for the triall of their faith and patience , for their humiliation for sinnes past by hearty repentance , for their admonition for the time to come , for the example of others . &c. ) they must needs be , in these mens imaginations , true satisfactions to gods iustice to expiate their sinnes past . 2. that such good workes as the godly haue performed for declaration of their piety ; testification of their thankfulnes vnto god ; for to expresse the sorrow of heart ; for to bring themselues to a greater measure of true humiliation by much praier , fasting , &c. for to obtaine victorie ouer some corruption , and temptation ; for to get some grace which they wanted ; for to preuent or fit themselnes for some iudgement feared ; &c. all this now must be conceaued presently to be meritorious and satisfactorie to gods iustice for sinne. 3. that such pennance , as in the primitiue church was enjoyned vnto those that after their conversion and baptisme , relapsed againe to heathenisme ; or otherwise for such as for scandalous offences were excommunicated : i say that such pennance enjoyned to these for testification of their hearty sorrow for their offence , and for satisfaction to the congregation , before they might be againe admitted into it : must now be turned into a direct and proper satisfaction for the sinne it selfe . 4. that such indulgence or fauour as was then sometimes vsed toward such relapsed and excommunicate persons ( in remitting vnto them some part of their enioyned pennance vpon euident tokens of their vnfained repentance ) this is now by these men turned quite to another vse . namely , to the freeing of men from further satisfaction to gods iustice by applying vnto them certaine phantasticall supererogations treasured vp in the popes cabbinet . these are the maine issues and errors of their disputes , wherein i will proceed no farther : but onely lay downe one generall conclusion opposite vnto their doctrine , and so end this point with a few reasons , for the confirmation of the trueth and confutation of this error . the position is this . all sinne whatsoeuer ; originall or actuall is remitted vnto vs wholy in the fault and punishment , aswell temporall as aeternall for the only satisfaction of iesus christ : and not any satisfaction made by vs vnto the iustice of god. for confirmation of this sacred trueth deliuered vnto vs in the word and generally embraced by the reformed churches ( yea by our aduersaries themselues when the agonies of consciences ; the app●ehension of death and of gods iudgement doe cleere vp their eyes , a litle to behold the vanity of their poore satisfactions . ) obserue we these reasons . first the innumerable testimonies of scripture ascribing the remission of sinne , onely to the mercy of god in christ crucified . that christ hath borne a our sinnes ; his bloud hath purged b vs of all sinne ; his death c redeemed vs from all iniquity ; his d stripes healed vs ; that he hath e paied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of our ransome ; that god for his f sake hath for giuen vs our trespasses ; blotted out g our sinnes ; cast them h behind his backe ; forgotten i them ; with store of the like sayings , ascribing the doeing away of all sinnes to the grace of god through the satisfaction of christ without limi●ing it to any sinne , or mentioning any satisfactorie workes of ours . now what say our aduersaries to this ? by a shift they turne of all scriptures tending to this purpose . thus christ hath satisfied for the fault of our sinnes ; and so reconciled vs vnto god , and for the aeternity of the punishment : but he satisfied not for temporall punishment : we must endure torment's though but for a while . this is a meere cavill without any apparant ground from such texts of scripture ; or necessary deduction from other . we deny it therefore as they affirme it . and that it may appeare to be but a forged devise . let vs inuert the distinction and we shall hold it with as good probability the other way . christ satisfied for the fault , not for the punishments ( say they . ) we will goe contrary and say , christ satisfied for the punishment : but not for the fault . we by our owne satisfaction must procure gods fauour . now let them object what they can against this : if we list to ca●ill as they doe : it may be shifted off with as faire probabilitie ; as they doe our arguments on the other part . let them name all the places that say , christ hath k reconciled vs to god his father . this is easily put off . christ hath reconciled vs. that is , christ deserued such grace for vs : that we by our workes may reconcile ourselues . iust as they say . christ hath satisfied . that is . procured grace for vs : that we by our workes might satisfie . let them object , our workes can be of no worth to appease gods anger . we will say . true. of themselues they are not : but christ hath merited that they should be of sufficient worth . iust as themselues say vnto vs objecting , that our workes be not of value to satisfie gods iustice. true , say they . of themselues they be not : but christ hath deserued for them to make them satisfactorious . thus if euery idle distinction not fortified by necessary deduction from scripture might passe for a good answere , the certainty of diuine doctrine were soone shaken to pieces : and no position so absurd , but would be defended with much facility . 2. that assertion of theirs . namely . that the fault is forgiuen and the punishment required , is most false and absurd ; euen in common sense . to pardon a fault and be friends and yet require full satisfaction ; to forgiue the debt , yet to exact the payment , be not these trimme kindnesses ? a bellarmine tels vs , there be some offences of so grieuous nature : that satisfaction cannot be made , but in a long time . now in this case the partie wronged may pardon the other , and be reconciled to him : yet the offender remaine still bound to make entire satisfaction for the wrong . but now the iesuite doth not name any such case : neither indeed can doe . for suppose a subject hath offended his prince and the fault deserued 7. yeares close imprisonment for satisfaction . if the prince should say vnto him i pardon your offence , you haue my loue ; but yet you shall lie by it to the last daie : were it not a mockerie , would any man thank him for such a kindnes ? it is to be thought the iesuites , the incendiaries of christendome would not thanke christian princes for such a courtesie , if they should pardon them their fault , and hang them vp . the like absurditie there is in this , when they say ; that after the fault pardoned ; yet in this life and in purgatory , the temporall punishment must be suffered . for wherefore must it be suffered ? for satisfaction say they , to what ? to god's iustice. for what now ? is it for the fault and offence committed ? no , that 's pardoned . for what then ? for just nothing . againe , this assertion is contrary to good reason . for god's friendship , and his iustice may not be diuided in this sort , as if he were reconciled and well pleased with that creature , which hath violated his iustice , and not made satisfaction for it . god's friendship with man followes satisfaction to his iustice : euen as his enmity with man is a consequent of the breach of his iustice. his righteous will is transgressed , therefore he is offended . his righteous will must be satisfied before he be pleased . so that it is a vaine speculation to thinke . christ hath appeased god's anger , but not satisfied his iustice , for as much as his fauour is purchased onely by satisfaction to his iustice offended . 3. this doctrine of humane satisfactions , obscures the dignity , and ouerthrowes the force of christ's satisfactions . if we haue a share , he hath not all the glory . nay , he hath scarse any at all . for aske wee . for what hath christ satisfied ? they say , to procure god's loue to vs. but that cannot be , vnlesse he hath satisfied his iustice. hath he done this , or no ? yes , he hath satisfied for the aeternity of the punishment . yea. but how know they that ? what if we vpon their grounds say , that he hath not satisfied for the aeternity of it : but only merited , that our sufferings and satisfactions should be aequivalent to the aeternity of the punishment ? especially considering that our workes according to bellarmine , haue a certaine kinde of infinite value in them . againe , aeternity is but an accident of punishment of sinne : the essentials of it are the losse of ioy , and the sense of paine : if therefore christ haue satisfied only for that , he hath done but the least part . neuerthelesse our adversaries will needes perswade vs , that humane satisfactions doe not so much eclipse as illustrate the glory of christ's satisfactions : in as much as thereby he hath not only satisfied himself : but made vs able also to satisfie . a great matter doubtlesse . but where saith the scripture any such matter , that christ hath merited that we might merit and satisfie . and moreouer by this tricke , whilest christ makes vs able to merit and satisfie : his owne satisfaction is plainly excluded . for come to the point , and aske . who is it satisfies god's iustice for sin ? christ , or wee ? heere b bellarmine stumbles like a blind horse , and of three answeres takes the very worst . some say 't is christ , and he only satisfies properly : but we improperly . our works being only a condition without which christ's satisfaction is not applied vnto vs. but such smell of the fagot . for 't is a perilous haeresie to say , christ onely satisfies for sinnes . well others say , that both christ and we our selues doe satisfie , & also there 's two satisfactions for the same offence . but this mettall clinketh not well neither . wherefore others are of opinion , and bellarmine likes it . that wee only satisfie , not christ. tertius tamen modus probabilior videtur [ quòd una tantum sit actualis satisfactio , & easit nostra . ] yea this is as it should be , thrust out christ , and let vs only satisfie while he stands by and holds the candle . yet the iesuite will not doe iesus so much wrong : for marke , to mend the matter hee adds . [ neque tamen excludit●r christus , vel satisfactio eius . nam per eius satisfactionem habemu● gratiam , vnde satisfacimus . et hoc modo nobis dicitur applicari christi satisfactio ; non quòd immediatè ipsae eius satisfactio tollat poenam temporalem nobis debitam : sed quod mediate eam tollat , quatenùs gratiam a● ea habemus , sine qu● nihil valeret nostra satisfactio . ] which wordes they may vnderstand that can ; for i cannot . the iesuite . walkes in the darke : seeking to hide this shamefull injury to the merits of christ , but it will not be . 't is too apparant that christ is to them of no account . only for a fashion they make vse of his name , when they haue reckoned vp a bedrol of their own merits , & s t s merits , and such other trash , then to conclude all with a [ per iesum christum dominum nostrum . ] that 's the burden of the song , and the oyle that seasons all the salet : as a marnix merily . 4. that distinction of satisfaction in strict iustice , and satisfaction in fauourable acceptance is vaine in this businesse . we grant indeed that our good workes done out of faith , are pleasing to god , and graciously accepted of him : but can it appeare , that god accepts them as satisfactions to his iustice ? no scripture intimates any such thing , that god's fauour doth thus dispense with his iustice , and make that satisfaction acceptable , which is in it selfe no full satisfaction of his iustice. shall we thinke that god in this case is put vpon those termes of necessity , and complement which fall out in humane satisfactions , betweene man and man ? it may so fall out that a creditor ( to whom 1000 crowns are owing ) may be content if the debtor will yeeld vp his whole estate , though not worth 50. because no more can be had . so in case of offence , sometime , a litle formality , or a word or two of confession of the wrong may be accepted for satisfaction . but god wants no meanes to receiue full satisfaction of vs , either vpon our owne persons , or vpon christ for vs. and therefore 't is without ground to imagine such a facility and partiality of his iustice , as to be satisfied with a few poore complementall formalities . satisfactions to god's iustice wee acknowledge none ; but such as are in iustice sufficient . such are christ's satisfactions . but as for vs , we haue nothing to doe with satisfactions , but with free pardons . 5. this doctrine of humane satisfactions taught in the church of rome is altogether full of vncertainty , and ergo , brings no rest and peace vnto mens consciences , at all . god pardons the fault : but requires the punishment say they . but when is this ? is it alwaies ? no , sometimes he pardons both . but can they tell certainly when he doth ? when not ? at martyrdome he pardons all . how know they that ? or how know they he doth it not at other times too ? contrition ( say they ) if it be vehe●nen● , satisfies for all . but can they tell vs the i●st asure of that contrition which is satisfactorie ? it may be the partie is contrite enough : yet the pre●st enioynes penance when 't is needlesse . it may be he is not co●●●ite enough : yet no penance enioyned . where 's the certainty , what 's to be done in such a case ? christ ( say they ) hath satisfied for the aeternity of hell punishments . well . but can they tell how many yeares or daies are left vnsatisfied for ; that so all things may be fitted according to the race of time ? laborious workes , of praiers , fastings , almes-de●ds , satisfie for temporall punishments in this life ( say they ) sup●ose it be so . are they sure they can also satisfie the paines of pu●gatorie ? the priest enjoynes satisfactorie penance . but is he sure he enioynes iust so much as will doe the feate ? is he certaine that god will take that for paiment , which he decrees to be paied ? what if there be not aue-maries enough & c ? againe suppose there were evangelicall counsailes , as vowes of chastity , pouerty &c. and that to doe these things were pleasing vnto god. are they sure they shall passe for satisfactions presently ? thou saiest i giue this almes , i vow poverty , i doe this and that to satisfie gods iustice for such or such a sinne . what ? is it a match presently , that god must doe as thou desirest : and take what thou offerest for paiment ? soft there , a while . where 's the warrant for that ? those that are in purgatory , when haue they satisfied enough ? who brings word , when they are deliuered ? how knowes the pope when he hath bestowed vpon them sufficient supererogatiue money to pay the fees of the prison ? or doth s. michael that hold's , the scales send him word , when their satisfactions weigh downe their sinnes ? not to reckon more vp ; there is in all this doctrine no firme ground whereon a distressed soule may cast anchor : but when it hath once let slip that maine cable , wherevpon it might rid it out in all stormes ( the satisfaction of christ ) afterwards it is carried a d●ift vpon all hazards of windes and seas . 6. the-●rpractise betraies their opinion . did they indeed thinke that there were any seueritie in gods iustice , any necessitie or sufficiencie in such their satisfactions , 't is not possible , they would prostitute such thing 's in so base a manner , as they doe . but when an aue maria , a pater noster before such or such an altar ; a wax-candle to such a saint ; a kisse of such a cold stone ; a pilgriamage to compostella for cockle-shels ; a lash or twaine vpon the bare ; two or three meales meat forborne ; a pardon purchased at a few deniers ; yea when the roughnes and meanesse of adams figgleaue breeches shall be accounted a worthy matter to satisfie for his sinne , as a bellarmine most ridiculously doates ; i say , when such base trifles shal be reckoned to be valuable satisfactions to gods iustice : they must pardon vs if we guesse at their meaning . they may dispute and talke while they will in big wordes and faire glosses of bridles against sinnes , and i know not what : but in fine all proues but gins to catch money : but such as serue themselues thus , vpon god ; and play with his iustice , as the flie with the candle ; let them take heed , lest in the end , they be consumed by it . to leaue then these vaine inuentions . let vs giue to god the glory that 's due to his name : and so we shall well provide for the peace of our soules . trusting entirely and onely vnto that name of b iesus christ. besides which , there is not in heauen , or in earth ( in man or angell ) any name , merit , power , satisfaction , or whatsoeuer else , whereby we may be saued . and thus much touching the first maine branch of the matter of our iustification , namely our owne righteousnes , whereby , it appeares sufficiently , that we shall neuer be justified in gods sight . μόνῳ τῷ θεῷ δόξα . finis . the contents of every section and chapter in this booke . section 1. chap. i. the explication of these termes . first , iustice , or righteousnesse . secondly , iustification . chap. ii. in what sense the word iustification ought to be taken in the present controuersie , and of the difference betweene vs and our adversaries therein . chap , iii. the confutation of our adversaries cauils against our acception of the word iustification . sect . 2. chap. i. the orthodoxe opinion concerning the manner of iustification by faith , and the confutation of popish errours in this point . chap. ii. the confutation of the arminian errour , shewing that faith doth not justifie , sensu proprio , as it is an act of ours . chap. iii. the confutation of popish doctrines , that other graces doe justifie vs , and not faith alone . sect . 3. chap. i. of the righteousnes whereby a man is justified before god ; that is not his owne inhaerent in himselfe : that in this life no man hath perfection of holinesse inhaerent in him . chap. ii. no man can perfectly fulfill the law in performing all such workes , both inward and outward , as each commandement requires , against which truth , popish objections are answered . chap. iii. no man in this life can performe any particular good worke , so exactly that in euery point it shall answer the rigour of the law , proued by conscience , scriptures , reason , and popish objections answered . chap. iiii. three seuerall exceptions against the truths deliuered in this 3 section . sect . 4. chap. i. iustification by workes makes voide the couenant of grace . of the difference betweene the law and the gospell . of the vse of the law. of the erronecus conceit of our adversaries in this point . chap. ii. of bellarmine's erroneous distinction of the word gospell . sect . 5. chap. i. iustification by fulfilling the law , ouerthrowes christian libertie . the parts of our christian libertie . chap. ii. iustification by workes , subjects vs to the rigour and curse of the law. sect . 6. chap. i. the reconciliation of that seeming opposition , betweene s. paul , and s. iames in this point of iustification . chap. ii. the confirmation of the orthodoxe reconciliation of s. paul , and s. iames , by a logicall analysis of s. iames his disputation in his second chapter . sect . 7. chap. i. none can be justified by their owne satisfaction for the transgression of the law. a briefe s●mme of popish doctrine , concerning humane satisfactions for sinne . chap. ii. all sinne is remitted vnto vs wholy in the fault and punishment . for the onely satisfaction of iesus christ. notes, typically marginal, from the original text notes for div a09274-e390 sect. l. ● . 1. rom. 8. 30. heb. 9. lib. 1. de iust , cap. 1 ▪ see luke 18. 14 this man went downe to his house iustified rather then the other . his prayer was for pardon . god be mercifull , &c. for he went home iustified ( i. e ) pardoned and absolued rather then the pharisee . which is referred , ad gratiam regenerationis . tom. 2. tract . 4. cap. 2. parag. ● . rom 6. 7. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] significat liberatur : sed sersus loci d●scrimen indicat . 〈…〉 a eph● . 4. 24. col. 3. 9. a eph● . 4. 24. col. 3. 9. b 1 cor. 3. 16. 6. 19. 2 cor. 6. 16. rom. 8. c rom. 12. 5. 1 cor. 12. 11. d ioh. 15. 4. e ioh. 4. 14. 1 cal. iustit . lib. 3 cap. 1● . rom. 8. 30. 〈◊〉 . ibid. parag. 9. sect. 2. ● . ● . ● gen. head● . ● cap. 7. generall head . a gal. 2. 16. b rom. 5. 1. c rom. 28. d rom. 4. 2. & 3. 20. gal 2. 16. iam. 2. a luke 7. 5● . b mat. 9. 22. c ma● . 10. 52. d mat. 15. 21. e mat. 7. 29. f rom. 4. 20. g heb. 21. 5 ▪ 6. i rom. 3. 24. k heb. 1. 3. n act. 6. 7. & 6. 5. o 1 tim. 3. 9. & 4. 6. virg. georg. 1. p gal. 3. 23. act. 13. 38. rom. 11. 6. 〈…〉 thes. 48. 2. 3. pag 6● . c a●tibell . pag. 106. d collat. cu● sib. lubber . e thesibu , de ●ustific . f r●monstr●nt . in cell . delphensi . art. 2. antith . 2. [ statuimus deum fidem no●iram nobis imputare per obedientiam : ea●que ( & nos in illa ) acceptos habere . we are saued by grace thorough faith . ephes. 2. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 arg. bell. b lib. 1. cap. 13. a lib. 1. cap. 2● . nectamen est a deo intus inhabitante , per gra●●am sanctificari : sidextrins●cus ad●●vante , & exitonte . a et cap : 13. pag. 311. h. a feare . feare . b psal ●11 . 10. pro. ● . 7. faith is radix : a part of the tree . hope . c rom. 5. 5. d heb. 6. 18. loue. e rom. 5. 5. a rom. 5. 5. repentance . reformation . not of ahab or iudas . a tom. 2. tract . ● cap. 3. quest. 3. bell. lib. 1. c. 14. 2 arg. a 〈◊〉 antid . ●onc . trid. sess. 6 cap. ii. b cap. 15. eiu●dem lib. primi . 3 argu● bell. lib. 1 cap. 16. [ allein durch ●en gsaubren . ] bell. quotes lu●beri resp. ad duos art. ad ami●●m quendam . a tit. 3. 5. 6. 7. b rom. 3. 〈◊〉 . c rom. 9. 31. 32 how knowes bellarm●ne that ? bell. lib. 1. c. 19 ▪ ●ello . cap. 16. a bell lib. 1. ● . 19. b 〈◊〉 . tom. 2 , tract . 4. cap. 2 ▪ quest . 6. §. 15. c bell. cap. 19 ▪ d as adam . a so bellarmin● cap. 19. answering that place ▪ gal. 2. [ if righ●teousnesse be by the law , then christ dyed in vaine ] saith : nay , seeing we are iustified by faith ▪ and workes following it , christ died to purpose , that god might giue vs grace so to be iustified . b workes without grace doe not iustifie . h why ? because imperfect , or because done by natures strength . not the later : for then adam not iustified . not the former forse all good works of the best are imperfect . sect. 3. c. 1. 2 generall . heads . a 〈…〉 〈…〉 conclusion . arg. a rom. 3. gal. 2. b iohn 1. 8. c verse 10. 2 argument . pure in heart vndefiled 〈◊〉 the way , 2 cap. ● . 3 cap. 3. proposition . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euen i my selfe . b 〈…〉 c iohn 1. 29. d heb 9. 28. e acts 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. f micah . 7. 19. a ezek. 16. 2● . apoc 1. 6. 1 iohn 1. ●7 . c col. 1. 13. d tit. 2. 14. e rom. 6. 18. 2● f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h heb. 4. 14 a rom. 6. 12. 14. b psal. 103. 3. 2 proposition . lib. 4. cap. ●0 . bell. lib. 4. de iust. cap. 1. 10. 11. 12 13. bec●tom 2. tract 4. cap. 4. quest . 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈…〉 〈…〉 b rom. 〈◊〉 . c psal. 119. per 〈◊〉 d verse . ● 〈◊〉 a lib. 4. cap. 1● . 3 arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 a iam. 1. 25. psal. 197. ● argu. 6 arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 7 argu. b gen. 17. 1. c gen. 6. 9. d 1 king 14. 8. e 2 king 23. 25. f 2 chro. 15. 17. g luke 1. 6. h iohn . 17 6. i phil. 3. 15. a gen. 15. ● . 3. b gen. 20. 11. c gen. 9. 21. d 2 sam. 11. e 2 chron. 25. v. 20. 21 22. f 2 chron. 16. 7 g ver. 10. h ver. 12. i luke 1. 18. k mar. 14. 50 ▪ 66. &c. l 〈◊〉 20. 30. 31. m gal. 3. 10. n deut. 27. 26. proposition . a iob 16. ●1 . b iob 17. 3. c iob. 23. 3. 4. ● . a lib. 1. cap. 20. n●li iudica●e ex his quae in me 〈◊〉 . a bill ▪ lib. 〈◊〉 . 17. 〈…〉 4. c. 13. 17. be 〈◊〉 . 2. tract . 2. cap 2. 〈◊〉 4 & cap 4. quest . 1. a 〈…〉 3. c. 14. §. ● . b bell lib. 4. c. 77. erres in saying . [ opera b●na●x gen●●e ●ue ex obiecto , sed 〈◊〉 circumsta●●● 〈…〉 and it is false which he addes that god doth simply condemne ( facto ) almes-deeds , &c done with a●●d intention for vaine glory , &c. god doth not simply cōdemne the the wo●●● b●● them for their ill doing of it . b su●t vitata 〈…〉 . bell. lib. 4. cap. 1● . & passim aubi . ● exceptio●● . conclusion . 〈…〉 . 3. 12. 13. 〈◊〉 . 4. 8. ●ense your ●nds : purge ●ur hearts . tom. 2. pag. 885. marke them that walke disorderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i e. sinfull , otherwise according to the law. 1 arg. adu . 2 arg. adu . 3 arg. adu ▪ 〈…〉 b iam. 1. 〈◊〉 4 arg. bell. c lib. 4. cap. 1● . excep●ion . be● lib. 4 c. 10. ● 17. ● cap. 〈◊〉 . conclusion . contr . a 〈…〉 b lib. de perfect . 〈…〉 . 15 3 exception . bell. lib. 4 c. 17. conclusion contr . 〈◊〉 . 4. cap. 14. ●●t●er meaning of these words [ against ] ●nd [ besides ] there can be 〈…〉 lib. 4. cap. vse . c 〈…〉 bernard de praecept●● dispen . a tom. 2. tract . 2 cap 2 q. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man. confess praelud . ● . num. 16. 3 〈◊〉 . couenant of grace . 〈◊〉 . couenant . 2 workes . a 〈◊〉 . 1 cor. ● . iohn 1. 17. 〈◊〉 . 20. iohn 13. 17. if ye know those things , &c. iohn 15. 14. ye are my friends ●ye do what●uer i com●●d you . a ●om 8. 15. 〈◊〉 4. 24. 25. b rom. 12. 16. at that day when god shall iudge , the secrets of men by iesus christ according to my gospell . a calv. i●st . lib. ● . cap. 18. § 9. a 2 cor. 3. 7. b 2 cor. 3. 6. d gal. 5. 1. d gal. 5. 1. c rom. 4. 15. 1 cor. 15. 56. e gal. 4. 24. f 2 cor. 3. 6. g 2 cor 5. 19. h 2 cor 3. 6. 7. 17. gal. 4. 16. thou art our father b see beca●●● tom. 2. tract . 4. cap. ● quest. 1. 2. 3. 4. argument , heb. 9. 10. b 1 ti● . 1. 15. 1 cor. 10. 23. this liberty from humane constitutions binding the conscience , is 〈…〉 rom. 13. 5. 1 cor. 〈…〉 a lib. 4. de iustif . cap. 5. b ibid 〈◊〉 a lib. 4. cap. 2. b lib. 4. cap. 7. ( si promissio vitae aeternae est conditionata , ut cap. 1. probavimus , certè necessarium est implere conditionem , si quis sal●us fieri vel●● . ●●s ; ● iustus non est liber ab ebligatione legis divine : certè nisi eam impleat ●onsaluabitur , ) if the law still rule ouer vs as seruants requiring the praescribed taske : or else shaking the whip , and threatning stripes , & not as ouer sonne commanding obedience . so a king in vnder the direction : not the compulsion of the law ; because not tyed to the penalty . cum v. 11. b rom. 7. 1. 2. &c. 2 conclusion . a hist. eccl. 2. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a lib. 4 dé iust. cap. 18. lorin 〈◊〉 iac. b iackson of lust . faith. s. 2. cap. 6. c leeo supra ●●tat . a lor●● in lacob . b lib. 4 cap. 18. gal. 5. 6. a bell. lib. 1. de ●ust . cap 15. 1 arg. of s. iames. a lib. 1. de iust. cap. 15. 2 2d arg. of s. iames. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the former reading is most agreeable to the art gument of the apostle ▪ so the syriack-beza , the vulgar , the french , our last translators . pareus ●ollowes the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so piscator . but they giue no good reason of this she is so doing . the change was easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a de lib. arbi● 3 arg of ● . iames. a bell. lib. 1. d● iustif. cap. 15. b 〈◊〉 c becanus . 4 〈◊〉 of s. iames. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an empty vessell without liquor a 〈…〉 b 〈…〉 〈…〉 2 example , a heb. 11. 31. 2 conclu●●●● proued . phil. 4. ● . deut. 5. 6. a 1 pet. 2. 24. b heb. 13. c tit. 2. 14. d isa : 53 : 5. 1 pet 2 24. e 1 tim. 2. 6. f coll. 2. 13. g ibid v. 14. h isa 38. 17. i ier. 31. 34. k coll. 1. 10. a bell. de poen . lib. 4. cap. 1. b bel. lib 1. de purga● : cap. 14. §. quarta ratio . a tabula de differentia 4 part . tom. 2. cap. 15. 16. bell. lib. 4. de paenit . cap. 1. a de po●nit . lib 4. cap. 9. sect . 5. irenaeus . b acts apost , cap , 4. v. 1● .