A SERMON PREACHED AT NEWPORT-PAIGNELL in the County of Buckingham. By R. H. 2. COR. 5. 20, 21. Now then are we ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's steed, that ye be reconciled unto God: For he hath made him to be sin for us, which knew no sin: that we should be made the righteousness of God in him. LONDON. Printed for Robert Wilson, and are to be sold at his Shop at Grays-inn new Gate in Holborn. 1628. To the right worshipful, M. john Tompson Esquire, one of her Majesty's auditors in the Exchequer, and justice of Peace and Quorum in her Majesty's shires of Buck. and Bedf. all increase of worship with all spiritual good. WHereas (worshipful Sir) God hath given you, not only by your counsel to further, but also by your good ensample to provoke, many careless people to the hearing of the word: we cannot but reverence this grace in you, and wish it many ways multiplied for our country's good. For when profanes hath so poisoned the hearts of many, that they ask who is the Lord that they should hear his voice, & the world hath so swetned other, that they do run to it, when they should post to God. In vain were our labours, except God stirred up the hearts of some, which might be leaders to the people, to bring them into the house of God. And although at the first many more savage than this beast, are hailed perforce into the Ark, and come unwilling, like such which are muffled and would not be touched of the sun: yet when through God's mercy they shall see all drowned which are without, & shall taste of some of that grace God giveth unto his; they will not a foot from the door of his tabernacle but as men whom the zeal of the Lords house hath eaten, they shall fall down and worship confessing that the Lord is God. In regard whereof be not weary of well doing, but stir up the grace God hath given you, and know that God hath made you, not only for yourself, and for your household: but also for the good of other. In the view of which your goodness as I much do joy, so in lieu of duty with all desire of your farther good, I have emboldened myself, to offer to your Worship this small treaty of that great peace and reconciliation we have with God. The which, although now long fithence, in a great assembly, it hath been most gravely handled by that blessed man of reverend memory john Fox. Yet since our course is diverse as the learned may judge, to satisfy other rather than myself, I have suffered this although unwilling to be drawn into the light. Thus commending it to God's blessing and your Christian favours, my prayer is unto this God of peace, that he would give us peace with him and with ourselves, that we may joy in this covenant of peace, witnessed in his word, and assured our hearts by the earnest of his spirit, Amen. From North Crowly, Maiij primo. Your worships in all duty, Roger Hacket. A Sermon preached at Newport Paignell in the county of Bucks. taken out of the 2. Cor. 5. ver. 20.21. Now then are we ambassadors for Christ, 2. Cor. 5. ver. 20. & 21. as though God did beseech you through us, we pray you in Christ steed, that ye be reconciled unto God: For he hath made him to be sin for us, which knew no sin: that we should be made the righteousness of God in him. AS many Scriptures through the body of the Bible, do most plainly lay forth, the work, I should say wonder, of our redemption & reconciliation with God the father: so there is nothing, wherein a Christian soul should rather seek to solace herself, then in the sweet meditation of this most heavenly doctrine, by which she may see that God is now reconciled unto her, and that she may through Christ merit, have access with boldness unto the throne of grace, for as this maketh a man's heart to melt, & his knees for fear to beat together, to consider that God is his enemy, and that he will call him to judgement for all his sins: so this filleth the hart with joy and bones with gladness, to record that God hath put away his sins, and in great favour hath respect unto him for his good. In regard whereof it standeth us in hand that our hearts may be filled with this sweetness, and our souls have their part in this most heavenly solace, attentively to consider the Apostle in this place. In the unfolding of whose words, my purpose is, first briefly to lay down his meaning, and then more amply to stand on those points, which make for reconciliation between God and man. Now then are we embassadors for Christ: as if the Apostle would say now then we come not of our own heads, without lawful warrant, for God hath put this word of reconcilement into our mouths, he hath sent us in embassage unto you, and given us in commission thus to speak: Wherefore for Christ sake if you will do any thing for him we pray you, nay Christ prayeth you, for his place now we do supply, and not only he but God in us, and by us prayeth and beseecheth that you would be reconciled unto him. If you desire his friendship, but yet fear his presence because of your sins; behold his mercy, he will not impute unto you your sins, but unto you they shall be as though they had never been. If yet you doubt how this may be, since that you know that God is just and punisheth sin wheresoever he findeth it; look on your saviour, & that which God in mercy pardoneth in you, he punisheth with all justice in his son. For he which was most innocent and knew no sin, hath your sins imputed unto him, and not only imputed, but he is made sin for you, that is a sacrifice for your sins. Thus the chastisement of your peace is laid on his shoulders, and for your sins he hath suffered, an hell of torments in his most blessed soul & body. If yet you dare not presume his presence, because you want your wedding garments: consider, that he was therefore made sin for you, that you should be made, (you cannot make yourselves) not the righteousness of man which is inherent in you, but the righteousness of God which is imputed to you. And to make all without doubt you are made this righteousness of God, not in yourselves, but in him, even in Christ jesus, which for your sake hath sanctified himself, and fulfilled all righteousness for you, so that as your sins were not inherent in him, but in yourselves; yet so imputed to him, as though they were his: so this righteousness, by which you are reputed righteous before your maker, is not inherent in you but in him, yet as if it were yours, through God's great mercy it is imputed unto you. Wherefore now let every good Christian, in a good assurance of hope, come with boldness unto the throne of grace, since now to his endless comfort he feeleth, that Christ hath borne the punishment of his sin, that he might enjoy the fruit of Christ's righteousness, which is all grace in this world and hereafter everlasting life. Out of this short explication of the Apostles words, & light touch of this most wounderful doctrine, we may for our better instruction observe, first who are to be reconciled, that is God and man: secondly by whom they are to be reconciled, that is by jesus Christ: thirdly by what means Christ reconcileth man unto God, which is by taking away from man that which is man's, that is his sin: and by giving unto man that which is not man's, but Gods, even the righteousness of God in him. Then first the chief party that is to be reconciled is God, and he a Mat 23 3 〈…〉 Ier 25.4 sent his servants early and late, to recall his people from their sins; and although they were evil entreated and put to shame, yet in the abundance of his love he protesteth that b Eze ●3. 1 he would not the death of a sinner, but with great grief demandeth of his people Israel why they would die, nay after his servants he sendeth his son, who a Luk. 19 41. weepeth & would have b Mat. 23.37. gathered them as the hen gathereth her chickens, but they would not hear, nor know the things that made for there peace, c john 11.53 but killed the heir of the vineyard, and d Mark. 13.9 persecuted such which believed in his name. Yet for all this God full of mercy and ready to forgive, giveth, in command e Act. 1.8 Mat. 28.19 to his Apostles, and to other successors the pastors and teachers in the Church, not to command but to pray, not in there own name but in his, that yet at the length they would be reconciled unto him. Behold O careless flesh the wonder of the world, that the almighty a job 4.9 who by the breath of his nostrils, could destroy all flesh, b Mat. 3 9 and can raise out of stones sons unto Abraham, c Exo. 32.10 & make of Moses a mighty nation, should so far stoop as it were unto man, and beseech him that he would be reconciled unto him. It is he O man that is injured, d Isa. 5.4 he hath not injured nor wronged thee, e Mic. 6, 3 testify against him if thou canst: yet he which beareth thy rebukes, f joel 2.11. ●ob 9 5 ●er. 10.12 and whose wrath if thou wert armed, with the powers of heaven and earth thou couldst not sustain, is not only g Ps. 86.5 ready to forgive, but beggeth at thy hands, that thou wouldst be forgiven, and reconciled unto him: Thy enmity can do him no hurt, thy friendship no good. Yet when thou art dumb, nay scornest his help that is thine own health, he for thy good not for his, entreateth, beseecheth, that thou wouldst be reconciled unto him. O Lord b Exo 34 6 P●. 145 8 great in patience and of much mercy, that thou shouldest so friendly deal with sin full flesh. I would that we could so deal with our brethren, as thou O Lord hast dealt with us. But alas our fleshly minds and malice feeding stomaches, are so sharpened to revenge, and to bandy back an ill turn with a worse, that if any hath but once trespassed us, we are ready forthwith to have him by the throat. We are so far from entreating his love, that we disdain to speak to him, nay cannot abide that any should speak of him to us. But O man look on thy maker, he hath not dealt in this sort with thee: thou hast not trespassed a Mat. 18. 2● him once, but often: and that not after a light, but most grievous manner, yet before b jer. 31.10 Ezech. 〈…〉 Rom. 10.20 that thou art sorry for thy fault, or once desirest to have his mercy, he is not only content to speak, but as one that hath written thy injuries in the dust, desireth thee to be reconciled unto him. O blessed saviour whilst yet thy hands and feet were bleeding, & thy mouth tasted of the gall and vinegar, whilst yet thy eyes saw there vileness, and thy ears heard the reproach with which they reproached thee: thou criedst, c Luke 23 3 forgive them father, forgive them, they know not what they do. And thy faithful Stephen whilst yet he sighed under the violence of the stones, he d Luke 9.54 called for no fire from heaven, neither did his e Gen. 4.10 blood call for vengeance from the earth, but seeking to do good to them, of whom he had received evil, f Act. 7.60 O Lord lay not this sin to there charge. True it is that which the Disciples spoke of another matter, so sinful flesh speaketh of this, a john 6.60 this is an hard saying who may abide it. Insomuch that if flesh and blood ask counsel of itself, he will b Leu. 24.20 have a tooth for a tooth, and yet not content, he will never rest, till he hath set his feet on the neck of him that hath offended, and his eyes see him a despised creature trampled in the dirt. For if c Hest. 3.6 Haman see that Mardoche shall not arise and make obeisance unto him, so mightily rageth malice in his hart, that he will not only prepare a gibbet to hang him: but yet not satisfying his revenging soul, he will labour to destroy with him his whole nation. If once the women shall ascribe to David, more d 1. Sam. 18.8.29 glory than to Saul, although David ventured for Saules defence, and this fault (if so be a fault) is in other not in him, yet Saules soul so burneth with revenge, that it can not be cooled by e 1. Sam. 20.33. entreaty of friends, or any whit assuaged f 1. Sam. 24.12. by the merits of his servant, nor yet quenched, although he g 1. Sam 34. vers. 2● knoweth all this to be the only work of God. Thus doth malice & revenge bear rule in fleshly minded men. Neither doth this furious passion only reign in fleshly minded men, and such which have no feeling of God, but even this taketh hold sometimes of the children of God, and so mastereth the good spirit that is in them, that in the fury of their affection they seek revenge, and the spoil of him whom their humour doth not like. This may be seen in Elysha h 2. Reg 2.23 who cursed the children because they mocked him, this in i Gen. ●●. 29 the patriarchs which forgot nature and sold their brother, this k Gen. ●● 8 in Lot who snuffs at Abraham for the quarrel of his men, this l Luk. ●●4 in the Apostles, who wished for fire to come down from heaven, this m 1. Sam. 25.22 in David who rashly vowed, that he would not leave in Nabels' house one to make water against the wall, and this also in many God's servants, who now live in the flesh, too much yielding to their flesh. Unto whom what should we say but that they n Gal. ●. ●● would walk after the spirit, not after the flesh, that they would o Gal. 2. 2● leave to live unto themselves, and suffer Christ to live in them. That they would say of Shemei cursing as David did to the sons of Seruiah, p 2. Sam. 16 11 suffer him to curse, for the Lord hath bidden him, or that they would answer not only with words but tears of kindness, as joseph did to his brethren which acknowledged their fault, q Gen. 50.19 all is for good, fear ye not am not I under God. And not only let them acknowledge that it is God that hath stirred up enemies, against them for their good, but yet whilst they smart with the injuries they have received, and the other take pleasure in the wrongs that they have done; let them not only forgive and beseech them of love, the which God doth here, but let them pray for those their enemies as did our Saviour for his, because their affection hath so blinded them, that they well know not what they do. Thus much for the first party our merciful God that beseecheth man to be reconciled unto him, now followeth that we should speak of the second party, which is Man & his demeannor in this reconciliation towards God. Now Man in the r vers. 19 verse going before is called the world, the which word is sometime taken for the wicked of the world, in which sense our Saviour speaketh when he sayeth I s john 17.9 pray not for the world, & the Apostle saith, God t 1. Cor. 11.3 chasteneth us in the world, lest we should be condemned with the world. In which sense if we take man, so far is he from seeking to be reconciled with God, that sometime in the pride of his heart, he asketh with Pharaoh a Ezod 5.2 who is the Lord that I should hear his voice. Yea, when we preach unto such b jer. 11.21 the glad tidings of peace, they say unto us preach to us no more in the name of the Lord, thus when we speak of peace c Luk. 19.42 they care not for those things that make for their peace, but prepare themselves to war with God laying sin upon sin, as though with the Giants they would pluck God out of heaven. Indeed before such swine, it is unmeet that we should d Mat. 7.6 cast forth heavenly pearls, or publish the things that make for their peace. Because God in his justice hath so blinded their eyes, that now they are hidden from their sight. Yet because such which are reprobate e 1. Reg. 8.39 Reu. 2.23 are known only to God, because he by his will revealed, f 1. Tim. 2.4 would have all men to be saved & come unto the knowledge of his truth, & hath commanded us to g Mark 16.15 publish this word of Reconcilion unto all: it standeth us in duty to hearken to the heavenly voice, & h Luke 8.5 in scattering the seed of this his gracious promise leaving the success unto the heavenly blessing of himself. Thus must we do because God may call i Mart. 20.9 them at the last hour of the day and who knoweth whether now. For he can make the k Exo. 17 6 stony rock to gush out with water, and l Luke 5.6 Peter (after his fruitless labour) at once to catch a great draught of fish. It is true men are loath to sow where they shall not reap, and against all likelihood to bestow their hopeless pains: yet let such know that that a ●at 19.26 which seemeth impossible to them is possible with God, which b Gen. 1.3 bringeth light out of darkness, & c Rome 4 17 calleth things which are not as though they were, nay d john 11. ● which giveth life to them which are dead in sin, yea although they lie stinking in their graves, and as unlikely to be clothed with God's grace, e Eze 37.3 as were those bare and dried bones that the Prophet saw scattered before the grave. Thus than you see, that of some, unto whom this word is preached, in the eye of man there is small hope, and yet God in great mercy will have this word of reconcilement published to them. Now if we take the world for the elect of God in which sense the f john 12.47 son of man is said to be sent not to condemn the world but to save the world, and again that the g john 17.2 world may believe that thou hast sent me. A wonder it is to see, how we prepare ourselves unto God; for it is so that amongst us their are some, that are content to be made friends with God and this they make a part of their desire, but yet they h Eccl. 11.9 feed God with delay i Reu. 3.20 and put of from day to day, and will have God to wait their leisure. But if such would consider their own damnable estate, if God should prevent them with his justice, and call them to accounts before they are ready, they would add wings to their feet, and with all post speed would make haste to come unto their God. For if a Mat. ●5 1● once the bridegroom be passed before they have provided oil, b 〈…〉. if once the red tents be pitched up before they have accepted of his peace, if once the c Gen 2●. ver. 38. blessing be given before they come, the d Rom. ●●. 11. gate of his mercy shut and his throne of justice erected up, then should they come but all to late, & since they would not accept of God's favour when they should, they cannot taste of his mercy when they would. Others there are that are content to command with the first, & rejoice in the light that God hath given them, but they are so humbled with the conscience of their sin, & with such dread and sorrow tremble at the name & remembrance of God, that they shut their eyes at the glory of his majesty, run e Gen. 3. ● into the thicket with Adam from his presence & cannot abide to appear before him. Unto whom if God in comfort dra●e near and speak kindly unto them f Gen. 45. ● as did joseph to his brethren, yet they have no power to hold up their heads, or to look God in the face; and tearing up their wounds as men of despair, at the view of God's mercy they speak unto him as Peter did to jesus, a Luke 5.8 go away from me for I am a sinful man. Whose case herein is so much the more happy, by how much they seem to themselues to be more miserable. For when GOD hath in this sort searched their wounds, & lanced them even unto the quick, than he poureth in oil, and maketh them to feel the sweet of his mercy, than he taketh away their sins the cause of their fear, and so clotheth them with the robes of righteousness, that now in a good confidence of hope, and that with all boldness they come into the presence of God their father. A third sort their are which come willingly when God doth call, & take pleasure in the mercies that God hath shown them, which have accepted of the covenant of peace that God hath offered in his son, and hath promised to be a friend to his friends, and open enemy to all he doth not like: & yet if sin comes in the way, and shows herself in pleasure to them, for old acquaintance they must have her by the hand, and renew some tokens of their former love. So soon do they start aside and make love to that which God doth deadly hate, true it is that when they first gave their names to God to be enroled for his friends, their purpose a Ma●. ●4 ●● was not to forsake God although all other did: but to b 〈…〉 21 hate than whom he hated, even as though they were their enemies: yet nevertheless as though they c Gen. 41 4 were like to those lean kine, who had eaten the fat and were never the fatter: had tasted of God's grace and were never the better. And they do not only favour d 〈…〉 God's enemies, but change there colours and e Mat. 2●●6 forswear their master whom they before served. It is true that they therefore f jer. 31.19 strike themselves upon the thigh, and are ashamed of their dealing towards God. Insomuch that they do g 1. Cor 9.27 not only seek to bring under this body of sin, are to make the law of their members obedient to the law of their mid: but when they see it is a matter beyond their power, and h Rom. 7.24 that they cannot leave undone that evil which they would: then they desire to be delivered from this body of sin, and sigh with much sorrow that they cannot serve God with that purity as they would Whose sins and imperfections God will not see, neither repute them as any breach of that covenant they have made with him, but he will so forgive them in his son, that unto him they shallbe as though they had never been. Yet out of this which hath been spoken, you see the demeanour of man towards his God, that he is either of the wicked sort which either care not at all for coming unto God, or which is worse appose themselves in defiance against him, or if he be of the better sort, then either he thinketh himself unworthy to be a friend of Gods, which is a ready step to his future blessedness, or if he purposeth to be God's friend he either meaneth to be hereafter, or if forthwith, yet than he will have God to receive with him his earthly pleasures and desires, and howsoever in his greatest faith and friendship with God, he hath a liking sometime unto sin and although he be sorry for it, yet he never leaveth loving and liking her, till he be delivered from this body of his flesh, and is with Christ: thus much for the parties God and man which are to be reconciled. Now if we look to the person jesus Christ, by whom God reconcileth himself unto the world, in him every Christian soul, shall not only find comfort to assuage his griefs: but a full direction to guide and govern him through this vale of misery, unto his spiritual and everlasting rest. For when their were two things in man that made him to fear the presence of his God, his sin, and the want of that original justice after which he was sometime created: this jesus in whom we trust doth not only a 1. john 1 7 purge us from our sin, but b He●. 1.3 1. Cor. 4 4 being the very image of God and the engraven form of his father's substance c 1. Cor 15.49. Col. 3 1● he restoreth the image depraved in us, and maketh it most perfect even as at first it was. The which when a Christian shall well consider, he must needs confess that there is but d 1. Tim. 2.5 one mediator betwixt God and man, the man Christ jesus. For when there is e Mark● 2 7 none that can take away sin but God alone, or restore the image f Rom. 8 29 that man hath depraved save he only that made the image. Much may be spoken of the gross papists, to maintain their fancies of many mediators. But all to no purpose as you see, for without all question, g Acts 4.12 amongst men, there is no other name by which a man shallbe saved, save only the name of jesus Christ. And he that will not be content to be saved by him, but will have an other with him for his saviour, shall neither be holpen by any other, nor yet find saving health in Christ. And in truth h 2. Cor. 1.20 in whom are all the promises of God yea and men, but only in jesus Christ i Col. 1.20 in whom did it please the father to reconcile all things to himself, and to set at peace with him both the things in heaven and the things in earth, but only by jesus Christ, and the blood of his cross, thus is he made not only the k Heb. 12 2 anchor but the finisher also of our faith, a Mat. 1.21 jesus because he saveth us from our sins; that one, yea b Eph. 1.10 only in whom God doth regather all things, both which are in earth and which are in heaven. Wherefore we c john 14.1 that have believed in the father, let us believe in him, d Gen. 27.21 for in him the father is well pleased, and for his sake will be well pleased with us. True e Heb. 9.7 jacob had not obtained the blessing, if in his own raiment he had come, and not in the robes of his eldest brother. True none but the f Reu. 12.1 high priest and that but once in the year might enter into the holy of holiest. True, none of the people might offer sacrifice unto God, but by the priest, yet g Reu. 12.1 when now Christ clotheth us with his righteousness, when he hath rend the h Luk. 23 45 veil and broken down the partition wall, when he i Reu. 1.6 made us priests, and leads us by the hand unto his father, we cannot but hold up our eyes and thank God of this his great mercy showed to us in him. Thus we look on him as k Exo. 12.35 our only Moses which hath delivered us from the bondage of our spiritual Pharaoh thus we look on him as our blessed jesus which hath given l Iosh. 14.1 us right & will invest us in the possession of our promised Canaan. Thus when we behold m Matt. 8.14 him curing every sore and every sickness, we cannot but confess that he is sent of the father in whom only for every malady and every sin we should find but one yet all sufficient remedy Wherefore that which Barnard spoke ravished with the comfort he felt in our Saviour, let us say a Pern. in ●ant. ser. 15. he is honey in the mouth, melody in the ear, and a song of jubilee in the hart. And b Iosh. 24.15 as joshuah spoke to the people, when he had laid Gods manifold benefits before their eyes, now choose you what God you will serve, whether the Lord, or the Gods of the nations that are round about, but as for me and my house we will serve the Lord: in like sort let every right Christian say, choose you what saviours and mediators you will have, whether the Lord jesus, or the gods of the papist: as for me and my house jesus shallbe a mediator, and that only unto us. The which if we shall do as we seem to say, God shall say to us as he did of Marie which sat at the feet of jesus and heard his voice, c Luk. 10. 4● Martha is troubled about many things, but Marie hath chosen the better part. Thus you have heard, that this jesus is the only mediator of this covenant, by which man is reconciled unto God. Now jesus is the man by whom God in his goodness doth save the world, and whom he hath made the mediator of this covenant of peace: so it is expedient for the full satisfying of all Christian minds, in him to consider his two natures, his Godhead and his Manhood, for except he had been God, he had not been able, and except he had been man, he had not been fit to accomplish the work of our redemption and to reconcile us unto God his father. Wherefore let us first, consider that this jesus is God, and the reasons why it was expedient that he so should be: he is God, for a Col. 2.9 it pleased the father that in him should dwell the fullness of the Godhead bodily and in truth, being the b Mat. 3.17 son of his father, not by adoption as are we but by essence, not by grace but by nature, being c Col. 1.35 Hebr. 1 3 the very image of the father, and the engrauen form even of his substance, he could not but be God. For as every creature bringeth forth their young after their kind, so the creator of all, must needs bring forth after his kind God of God even of the substance and essence of himself. And therefore Paul speaking of our saviour saith d Phil. 2.6 that he was in the form of God, and thought it no robbery to be equal with God, for although the person of the father is distinct from the person of the son, yet in the essence and nature of the deity, they are one, e john 10.30 1. john 5.7 I and my father are one, wherefore as Christ spoke to the disciples of john, which came to know whether he were that Messiah that should come, f Mat. 11.9 go tell john what you have heard & seen: Even so may we answer to them, that doubt of the deity of our Saviour, go tell what you have heard of him. For when thou hearest that the dead were raised by him and restored to life, that the devils were cast forth, and stood at his command: that he cured all sickness by his word, that he calmed the waters when they did rage, and made the winds be hush when they did bluster, how canst thou but with Thomas fall at his feet & speak to his glory and thy souls good a john 20.28 My Lord & my God: how canst thou cry out with that elect vessel, b 1. Tim. 3.16 of a truth great is the mystery of godliness, God is manifested in the flesh. Now as our Saviour is God of the same nature with his father, so it is worth our labour to consider, that it was most expedient that he so should be. For otherwise how could he satisfy the wrath of his father due to our sins, for when our sins were infinite according to the infinite majesty of God whom they did trespass: it must needs be that he which is to satisfy for those infinite sins, must either be of an infinite nature, or must for all infinity be for ever punished. But now since the c Act. 2.24 sorrows of death are fully loosed in our Saviour, d joh. 19 30 and he himself spoke of them Consummatum est, it is finished, it must needs be since e Hebr. 2.14 he conquered death, and him that had the power of death which is the devil, f 2. Tim. 1.10 also as S. Paul speaketh he abolished death and brought life and immortality unto light, it must needs be that he should be of an infinite nature and therefore God. For as none g Mark 2.7 can forgive sins but God, so none can bear the burden of sin but God, for it drove h Gen. 3.23 Adam out of paradise and i jude 1.6 the angels out of heaven. So that since Christ was to bear the burden of our sins, which man and angel was not able to do, it must needs be that he should be greater than man or angel and that is God. Nay when he willed us which k john 14.1 believed on his father to believe also on him, and when we may not l jer. 17.5 believe on any saving on the Lord of host, for if we do we bring a curse upon our souls, most convenient it is that our saviour should be God: especially since the Lord saith of himself that m Isa. 43 11 beside him there is no Saviour. To conclude if he were not God how should his ears be open to our prayers, 1. Sam. 1.14 1.19 how should he see our sighs and inward groanings, how should his merit be available to all except he were omnisufficient of himself, and and through the infinity of himself, did make his merit of infinite price. Wherefore that he might be able to bear the burden of our sin, and to satisfy for the infinity of the same, that we might believe on him as we do on the father, & that his merit might be made available to all, it is expedient that he should be God. Now as he was God so is he also man, & therefore the Apostle, when he had showed that their was but one mediator betwixt God & man, he after addeth a 1. Tim. 2.6 the man Christ jesus, for who b Gen. 3.15 was to bruise the Serpent's head, but the seed of the woman, c Gen. 17.19 in whom was all nations to be blessed, but in the seed of Abraham and d Gal. 3.16 this seed as the Apostle speaketh was Christ, from e jer. 23 5 whence came that righteous branch that should reign as king, but from the f Rome ●. 3 seed of David according to the flesh. So that if to be the g Luk. 1 4● fruit of Mary's womb, the which he was although most blessed, if h Gal 4.4 to be made of woman the which he was & became for us most cursed: if i ●att. ● 2● 9.6.11.19 Luck 9.22 12.10 john 3.13 to be the son of man, with which name he often entitleth himself doth prove him to be man: nay if k Luk. 14 35 to have flesh blood and bone the which we have, if to hunger and thirst the which we do, if l joh. 19. 3● to die and go the way of all flesh doth prove our saviour to be man, than was he man, m Heb. 2. 2● in all things like to us his brethren except only sin, even man not in fancy but in truth, of the very substance of his mother not of her shadow, which had not only a body but a soul too, so that we may truly speak of him as we do of Adam, Abraham & all the rest, he was man. And as you have heard out of the Scripture that he was man, see was it most necessary that he should so be, for how could he die if he were only God, since a Damascen de pass. the godhead is impossible, and can no more suffer then do the beams of the sun which shineth on a tree suffer when the tree is fallen and cut down. Surely as b Cedrinus ●pist. hist. Alamandurus answered the Manichees that would enforce him to believe that Christ was not man, that he received a letter that Michael the archangel was dead, to whom when they replied that that could not be, because he was an angel. In like sort said he no more can Christ die if he be as you say only God. And although he had some other nature than the nature of man wherein he might suffer, yet when man in c Rom. 5.19 his nature had offended and trespassed God, it standeth in reason that God in man's nature should be satisfied. For as d Chrysost. ●er. in Leu. Chrysostome reasoneth that Christ could not be the Saviour of our souls, except he had a soul, in which he might satisfy for such sins we had committed in our souls: even so we may conclude that he could not satisfy for the sins of man, except that he had been also man. Nay when this was the end of his coming to make us of the sons of men the sons of God, for, a john 1 ●2 but by Christ we have no power to be called his sons how could he effect this to our good, except he which was the son of God should first become the son of man, wherefore that he might have a nature wherein he might suffer, and might satisfy God's justice for the sin of man, in the nature of man, that he might make us of the sons of men the sons of God, it was most expedient that our Saviour should be man. Thus have you heard of the mediator that is betwixt God and man, the man Christ jesus, now are we to hearken of the means, by which this Christ reconcileth us unto God his father: which is first in that he which knew no sin was made sin for us, secondly in that we which knew no righteousness were made the righteousness of God in him. In that our Saviour is said to know no sin, his meaning is not that sin is to him a matter strange, a thing which he did never know, for b Mat. 21.45 he taketh knowledge of sin, else how should c Mat. 22 12 he reprove the world because of sin, how should he be the d Act. 10 42 2. Tim 4.8 judge of the world to give to every one according to his works. But as it is said of the virgin Mary which knew man, e Luke 1.34 and did converse and live amongst them that yet notwithstanding she knew no man, that is after a carnal fleshly manner f Gen. 41. & 2● like as Adam is said to know Eve, and g 1. Sam. 1.19 Elkanah Hanna which was his wife. In like sort it is said of our Saviour that although he took notice of sin, & did reprove it, yet he knew no sin as other men, by loving and liking of it, by being many ways polluted and defiled with it. And therefore he saith unto the jews which h john 8.46 of you can reprove me of sin, nay although the prince of the world which is the devil come even to winnow and sift our Saviour yet i john 14 30 he can find nothing in him, for as the author speaketh to the Hebrews, he is k Heb. 7.26 holy harmless, undefiled, separate from sinners and made higher that is purer than the heavens. And in deed how should he holy others which is unholy in himself, & sanctify other when himself needeth to be sanctified, he needed not to be sanctified but for us, l john 17.19 & therefore that we might be holy even as he also is holy he holied and sanctified himself. Yea that he might purge our consciences from dead works, through the eternal spirit he offered himself m Heb. 9.14 without spot, unto God his father. Thus he n 1 Pet. 2.22 knew no sin neither was there guile found in his mouth, thus neither could the jews reprove him of sin, neither the prince of the world find sin in him, thus was he pure, holy, undefiled, separate from sinners, and without spot. And in truth so it behoved him for to be, that so he might be made a sacrifice for sin, that is as the Apostle here speaketh sin for us. For as in the old law it behoved a Levit. 1.10 Num 28.31 Deut. 15.21 that the sacrifices for sin, should be most pure without spot and blemish, so it behoved that he which gave himself a sacrifice for our sins, should be also b Heb 19.14 without spot or blemish, and as in the old law the sacrifices for sin were called sin, not because in their natures so they were, but because they had sin imputed to them; even so our Saviour here is made sin, not because he hath committed sin, or sin was inherent in him as in us: but because he was made not of man but of God, a sacrifice for our sins, which were imputed unto him. And therefore c Austin. l. b. 2. contr. Maxi. Austin when Christ was no sinner, he made him sin for us, read the place diligently (saith that father) and lest happily thy book be corrupted, or thy Latin interpreter have erred, look in the Greek, and thou shalt find not Christ to have committed sin, but to be made sin of God the father for us, that is a sacrifice for our sin, (and a little after) for thou shalt find in the books of the old testament, the sacrifices for sin to be called 〈◊〉. d Exo. 29.14 In this sense the calf which was to be offered at the consecrating of a priest, Catath is in the English called a sin offering, but in the original a sin in like sort, if any of the people had wittingly sinned than he was to offer an he Goat, if by ignorance a she Goat; and the party that had sinned was to lay his hands upon the head a Levi 4.29 of the sin offering, & to slay the sin offering before the Lord, and the reason is added because it was a sin offering. Catath In like manner the he Goat in b Num. 7.16 & 22. & 28. & 34 & 40. & 46. & 52. etc. sundry places of the seventh chapter of the book of Numbers is called in our vulgar translation a sin offering but in the original sin. Now than if the sacrifices in the old law were called sins, when yet in their nature they were not sins, but sacrifices only for sin: in like sort may jesus Christ, the c john 1.29 only unspotted and immaculate lamb d Heb 10 1 of God in whom all the sacrifices in the law were but figures, and e Rom. 10.4 in whom they had their end and accomplishment: like as they were called also sin, especially when he is the only sacrifice available for to put away sin, f Hebr. 10.4 & 11 their was no power in all the sacrifices of the law to do away sin, but only in this that they had respect and reverence unto him. Thus than you see how that jesus Christ which knew no sin, but was most pure and most holy, and in all parts obedient to his father's will, is yet notwithstanding made sin, that is a sacrifice for sin. And in this that he which knew no sin is yet notwithstanding made a sacrifice for sin, apparent it is, that he was not made a sacrifice for the sin of himself, for he knew no sin; but was most innocent and free from blame: but he was made a sacrifice for the sins of other, and had not only their sins imputed to him, but bore the punishment of them in his most blessed soul and body. From hence beginneth every Christian to comfort himself in the mercies of his God, when he seeth his sins imputed unto Christ, & therefore cannot be imputed unto him; for when man had sinned, that which was done could not be undone, yet such is the mercy of God showed towards man in the favour of Christ, that he imputeth not unto man his sin, but hath it in that account as though it had never been, so that although as the schoolman spoke a thing done cannot be but done if we respect the act; yet in the repute of God, which never thinketh nor accounteth of it, it is as though it had been never done. The which that the Lord our God might persuade unto us, sometimes he saith a Psal. 85.2 our sins are bound in a bundle and cast into the bottom of the sea, sometime b Isa. 44.22 that he hath put away our transgressions as a cloud and our sins as a mist, sometime c Psa. 103.12 they are removed from him as far as the East is from the West, sometime d Isa. 38.17 that he hath cast them behind him, sometime e Isa. 43 25 that he will remember them no more, that they shallbe unto him, as though they never were: yea and that we might the better conceive of his goodness towards us, concerning these our sins which make us to hang down our heads, and to fear to come into his presence, he showeth that he f Reu. 20.12 hath crossed his books in which our sins were written, nay that he hath g Col. 2.14 canceled the handwriting that was against us, that he hath h Austin. retract. lib. 1. c. 19 acknowledged the receipt and given us our quietus est. Insomuch that now we may safely walk abroad, because we know he hath no writ to serve on us, or action to commence against us. Thus the fear of God's displeasure is overblown, and the sun shine of his favour resteth on us, because our sins are not imputed to us. And to that end records the i Rom. 4.6 Apostle, that heavenly note of that most kingly Prophet, blessed is the man to whom the Lord imputeth not his sin, and although it is true of man that he will repent him sometime of his kindness the which he hath showed, and will seek to call back his former goodness, yet to the consummation of our comfort it is not so with God he will not cast us in the teeth, nor lay to our charge the things he hath once pardoned, for whom he pardoneth once he pardoneth ever, a Isa. ●5. 8 his thoughts are not as our thoughts, neither are our ways his ways, he b Num. 23.23 is not as man that he should lie, or as the son of man that he should repent. Wherefore we may with boldness now lift up our heads, since we do most perfectly know that our sins neither now are, nor yet ever shallbe imputed unto us. And if this be the first step by which we begin to grow into favour with our God, not to have our sins imputed to us, surely th●se marchandizers of men's souls, do but abuse the world when they teach, that they ought not to look for this favour of gods in pardoning our sins, but to seek to satisfy his justice for our sin, the which we are as well able for to do, as to move mountains out of there places, or to number the drops of water in the Ocean sea. Nay this for to attempt is not only to build up the babel of confusion unto ourselves, but under the show and colour of peace to give defiance unto God, and to make voide the means of that reconcilement which he hath offered in his son: for if the Lord of mercy when he saw no other means to satisfy his justice, and to save man, sent his only son who in his blessed body, should satisfy his justice for our sin, surely herewith not to be content, is to despise the wisdom and counsel of God, & to repute other their vain satisfactions, of greater merit than is the merit and passion of the Son. They answer for excuse, that they content themselves with the ordinance of God, and rest in the merit and satisfaction of the son, but they say all that he did was for their original sin, and such sins which were committed before they were baptised; but as for their actual sin which follow baptism, and those which they commit after they were entered into the covenant of grace, for them they say Christ hath not satisfied, but hath merited only that for them man himself, by his fastings and prayers, his watchings and alms deeds, should satisfy the justice of the father. The which their most impious assertion how abhorrent it is from all Christian truth, I pray you a while hearken and consider for of whom spoke the Apostle john but of the regenerate, and of what sins but of their actual, & when committed but as well after baptism as before, and who is then the propitiation for them but jesus Christ the righteous, a 1. John 2.2. if any man sin we have an advocate with the father jesus Christ the righteous, and he is the propitiation for our sins, and not only for ours but for the sins also of the whole world. Wherefore as this would give small comfort to a Christian soul, to hear that God would pardon one fault but not another, so this would make but a little for the glory of our Saviour, to hear that he saved from some sins but not from other▪ wherefore herein they eclipse the glory of Christ, and magnify their own, for when our actual sins both in quantity and quality are far more grievous than is the original, in which we were borne. The satisfaction for this one which is the less they ascribe unto Christ, but the remedy of the other they challenge to themselues, but beloved we have not so learned Christ. But we knew that he is a jesus a Matt. 1.21 which saveth his people not from their sin but from their sins, even all their sins as john speaketh the b 1. john 1.7 blood of jesus Christ cleanseth us from all sin if from all, then from our actual as well as original, from this which we daily commit as well as from that in which we were borne. So that as we find in scripture, c Mat. 4.23 that Christ cured every disease and infirmity of the body, and some of that quality which could not be remedied by the power of man, even so he cureth every sickness of the soul, & hath made himself d john 3.14 a brazen serpent to be stinged one sovereign medicine for al. e john 5 4 Descend therefore into this pool not of water but of the blood of Christ not stirred by an Angel, but by our Michael who is as the Lord, f Eph. 5.14 and although thou wert dead in thy sins, yet stand up and the Lamb of God g john. .29. which taketh away the sins of the world shall take away thine, even thine actual and original all that thou hast, and leave none to be satisfied by thee. All this some of the Papists will confess, but yet that they may still maintain this devilish doctrine of man's satisfaction, they are not afraid to say, that although Christ hath satisfied for our actual and original sin, yet it is but for the guilt and filthiness, it is not for the pain and punishment of the sin, so that although they grant that our sins by Christ in respect of the guilt are taken away, yet they leave our sins in respect of the punishment to be sustained and satisfied by us. The which if it were so, how is it that the Scripture sayeth h Isa. 53.5 that he was wounded for our transgressions, broken for our iniquities, that the chastisement of our peace was laid upon his shoulders, vers. 8 that he made his soul and offering sacrifice for sin, and that with his stripes we are healed. Surely this wounding, breaking, chastising, scourging, infer a punishment which was inflicted not for his sins, the which he never knew, but for ours which were imputed unto him. And therefore S. i 1. Pet. 2.24 Peter speaketh he bare, they were a burden not his own sins but ours, and not the guilt only but the punishment too, for it was on his body, whilst yet he hangeth on the cross. And alas that at so great a light we should shut our eyes, why was he buffeted and scourged, why was he nailed and pierced, why was his head crowned with thorns, & himself crucified among thieves, why was his soul sore troubled within, and frighted with the fear of his father's wrath, why did he pray to his father to remove this cross from him, and cry out as a soul that was forsaken, my God my God why hast thou forsaken me: but that the Lord in his great mercy to us ward, but justice towards him, did punish in his blessed soul & body the sins of all the faithful in the world surely beloved if we were to bear the punishment of our sins then hath not Christ suffered for our sin, & if he hath then do the Papist accuse GOD of great injustice, that he would punish us for such sin he hath already punished in his son. But God is just let the Papist blatter what he will, and because he hath said it shall surely stand, for it is part of that new covenant which he promised to make, a jer. 31.34 I will forgive their iniquity & will remember their sins no more, if he forgiveth how doth he call them to punishment, if he will not remember, how doth he require satisfaction for them a Austin. retract. lib. 1. c. 19 can a creditor forgive the debt and yet require satisfaction for the debt, no more can God be said to forgive us our sin, and yet seek to punish us for our sin. c 1. john 2.2 If any man sin saith the Apostle, we have an advocate jesus Christ the righteous, and he is the propitiation for our sins, not he sayeth the papist but we, now whether the Apostle or papist is to be believed judge you. And to speak to men whose eyes affection hath not wholly blinded, and from whose hearts wilful obstinacy hath not taken away all sense of reason, is this rightly to consider of the weight of sin and of his filth? is this equally to balance the justice of the almighty, & the fierceness of his wrath, kindled against the wickedness of men? surely if the punishment of sin could so have been satisfied, and the wrath of the father hath so been appeased, thou hadst not sent thy son O blessed maker, neither hadst thou needed to have died for us O Emanuel. For we by our watchings & fastings, we by our hairy weeds and other penance, we by our many prayers and consecrated water, we by hearing of Masses and going in pilgrimage, will satisfy for all such punishment that is due for our sin. O foolish flesh that thus presumest before thy maker, if God should deal with thee according to justice, & the grievousness of thy sin thou shouldest stand as a job 9.3 a man wholly confounded, not able to satisfy one of a thousand; no not the least that ever thou committest in thy life, for when thy sin even the least of thy sins is infinite, because it was committed against the infinite majesty of thy God, thy punishment therefore must be infinite, and therefore not to be satisfied by thee in this finite life: and if thou canst not satisfy for one how wilt thou satisfy for all, especially when not only in this that thou seekest to satisfy, but also in the most holiest of thy works and sorowest penance, thou often sinnest and trespassess God. Wherefore that which Cain spoke in despair thou oughtest not only to speak in the humbleness of thy soul b Gen 4. 1● my punishment is greater than I am able to bear, but withal thankfulness to receive the mercy of thy maker, who hath given his son to bear in his body that which otherwise for ever thou shouldst have borne in thine▪ Look therefore with the eyes of faith upon this brazen Serpent which hath not only taken away the sting of the serpent which is your sins, but even all your swellings and rancklinge, all your pains and maladies, the punishment due to all your sins. This also some of the papists do acknowledge, but yet not resting on the good word of God, they distinguish between eternal and temporal punishments, and they are content to confess that Christ hath satisfied for their eternal punishment, but as for the temporal they say that they must satisfy for it in themselves. It cannot be denied but that God layeth on the sons of men, many punishments in this life, the which are to be reputed temporal, because they are in this life, which is but temporal, but yet these temporal punishments endured by men in this temporal life, or neither in part, nor in whole any part of satisfaction, for our infinite and eternal sin. For if we consider this as they are in the godly, some say that they are not punishments for sin, but rather fatherly admonitions that they should not sin, because for their sin Christ hath been punished, and hath satisfied not in part but in whole whatsoever the justice of God could require for them, or if we consider these as they are in the wicked, true it is that GOD sometime beginneth to deal roughly with them, and to inflict in this life some part of the punishment which for ever hereafter they must in most grievous manner suffer in hell. But yet since there is no proportion betwixt a finite punishment and an infinite sin, since of the punishment and satisfaction of these no Papist speaketh: but of such for whom Christ died, and for whose eternal punishment Christ hath satisfied, we leave to speak farther of these wicked ones, and call now inquire whether Christ hath not fully endured all punishment due for the sins of the faithful, but hath left some temporal punishment, as part of the satisfaction due for their sins, to be endured & suffered by themselves. The which if it be so as the papist speaketh, not only blasphemy followeth our Saviour because his satisfaction is made insufficient, & the sin of man of greater filth than the merit of his most blessed passion: but also man speaketh, with over great pride, that he presumeth to satisfy where Christ hath not satisfied, and to make perfect which he hath left unperfect unto us, or if it be true the which our Saviour speaketh a joh. 19. 2● Consummatus est, it is finished, even the work of our salvation, and redemption of the world, if he as the author speaketh to the Hebrews by one sacrifice not by many, hath made perfect not left unperfect, Hebr. 10.14 and that not for a time but for ever, and that not some but all which believe in his name why do we seek to make unperfect the satisfaction of Christ or to turn away the destroying Angel by any other means then a Exo. 12. 3● by the blood of this immaculate Lambs sprinkled by faith on the door posts of believing hearts. The Apostle Paul saith, Gal. 3.13 Christ was made a curse for us that he might redeem us from the curse of the law, now when the justice of God did inflict upon the transgressors of the law, not only eternal punishment but temporal too, and when Christ endured in his most blessed body, even all the punishment due to the transgressors of the law, it must needs follow there is no more temporal punishment to be suffered and endured by us. And therefore Austin in his book against Faustus, Austin x Faust. Mana. lib. 14. c. 4. discourcing on those words of the Apostle (he was made a curse for us) sayeth, for Christ without all guilt of sin took upon him our punishment, that he might from thenceforth do away the filth of our sins and made an end of our punishment. The same Austin after many words, Beda in epist. Rom. c. 8. Prorsus prorsus Christus dominus noster, without all doubt Christ our L. jesus our Saviour our redeemer was made sin for us, that we might be made the righteousness of God in him, if thou ask how (sayeth that father) hear the law for in the law the sacrifices which were offered for sin were called sins, for thou hast that when the sacrifice for sin was brought▪ that the law said let the priests put their hands upon the sin, that is as he expoundeth upon the sacrifice for sin, and what is Christ else but sin it is a sacrifice for sin. If Christ then be made sin that is a sacrifice, on whom the punishment of sin was inflicted, and so made sin that he may put an end unto our punishments, without all question there is now no punishment for our sin, left to be endured and suffered by us. Thou wilt say what are our inward griefs and torments of mind, what the conscience of our sin and fear of God's justice, what the calamities and miseries of our friends, what our sicknesses, yea & death, nay sin itself, and a thousand other evils more common to the saints of God, than other, but punishments of our sin. I grant whatsoever other saith, that the Scripture calleth these a Gen, 3.17 2 Sam. 12.10 Num. 12.14 the punishments of sin, & after a sort they are, because they are the very fruits and effects of sin, although God sendeth not these b Heb. 12.5 to punish sin in us which he hath punished in his son. But either to make c job 1 9 trial of our patience as he did of jobs, or d 2. Sam. 12.14 to show how he hates sin as he did to David, or to drive us from e 2. Cron 23 12 our sin as he did Manasseth, or f Luk. 16.17 to win us to himself as he did the prodigal child, or g 1. Reg 19 4 to make us loath the world as he did the godly, h Rom. 7.24 and to grieve that we cannot serve him with that purity we should and as he requireth. Wherefore as Chrysostome speaketh, Why dost thou wail that thou dost suffer, Chrysost. de paenit. confess. it is a medicine to thee not a punishment, a castigation no damnation. But yet they reply that God sendeth miseries on his children for none of these ends, but to punish sin which they have committed be it so as they say, yet I deny as is before made manifest, that which all the Papist do so greatly labour that these endured punishments, make any recompense to God for our sin, or any whit satisfy the wrath of the father conceived against them. True it is that in the infancy of the Church certain temporal punishments were inflicted on offenders, & canonical satisfaction was required, but yet not to satisfy God but the Church, not to make due recompense for the sin committed but by this public submission, to declare their unfeigned sorrow & repentance for their sin, Tertull. lib. de paenit. the which kind of discipline as then, so now it is most behooveful for the church and house of God. For by those means not only the Church is in some sort satisfied, which much grieveth at the fall of her children: but the offendant himself is better occasioned to consider his wretched & miserable estate, and forced as it were to hate his sin, and to take held of the great mercy of his God. And not only is this discipline behooveful for these, but for other also whereof some are in, other out of the Church of God. For they that are in the church, by the punishment of other, are made more wary, lest happily that which they see in other should be also sampled in themselues; & they that are out have no cause to slander the good word of God, or to speak evil of his spouse, because she winketh not at the faults of her children, or proposeth unto them liberty to sin, but guideth their steps in the way of righteousness, & punisheth them when they go awry. But to let this pass as a matter not pertinent to our purpose, out of that which hath been spoken you see, that Christ jesus hath our sins imputed unto him, & that by his obedience & blessed passion, he hath delivered us not only from some sins, but from all: not from the guilt and filth of them, but from the pain & punishment too: & that not from the pain eternal only, but also from all pain temporal in this life. Now then as you have heard how that he was made sin for us, so now it followeth that we should declare, how we are made the righteousness of God in him, where not what the Apostle speaketh he was made sin not a sinner but sin: neither was he made by man but by God, and to what end, that we should be made, we cannot make ourselves, for we are God's workmanship, & what not righteous but righteousness, not of man but of God, and that not in ourselves but in Christ. The which speech of the Apostle doth most manifestly declare, the means by which we are reputed righteous in the sight of God the father, even by the righteousness which is in Christ not in us, yet by God's mercy imputed to us, & through faith received of us, neither is not this sense enforced on the Apostle besides his meaning, but witnessed by most ancient & catholic fathers, before this question of inherent righteousness, was ever moved and debated in the church. Austin. enchi●id. ad La●●es. c. 41. And therefore Austin, In the old law the sacrifices for sin were called sins, the which sacrifice for sin, he (that is Christ) was truly made, of whom the (sacrifices of the law) were but shadows. And after showing how Christ was made a sacrifice for sin, he saith, God to whom we were to be reconciled made him sin for us, that is a sacrifice for our sin, by whom he might reconcile us so to himself, he therefore was made sin, that we might be made righteousness not ours but Gods, not in ourselves but in him, even as he that is Christ was made sin not his own but ours, not in himself but in us. And in the end he concludeth, this is that righteousness of God not by which he himself is just, but by which we are made righteous before him. So that as our sins cannot be said to be inherent in Christ, but only imputed unto him, no more is his righteousness inherent in us, but only by God's mercy imputed to us. Yet so that as he actually endured the pains of our imputed sins, so shall we also actually enjoy, yea & in part now do, the fruit of his imputed righteousness, neither was this once barely spoken of this godly father, but as the Apostle Paul in his epistles showed, that Christ a 1. Cor. 1.30. was made unto us our righteousness, & that we are b Eph 2.8 Gal. 2.16 justified only by faith, that is by Christ apprehended by faith. So he speaking of Christ sayeth, c Austin. de civet. li ●7. c 4 he is only just and the justifier made that he sayeth the only justifier. And again in an other place Blessed are d Aust. tract. 26. in job. they that thirst after righteousness, for they shallbe satisfied, now the Apostle Paul (saith he) doth show that Christ is our righteousness, 1. Cor. 1.30 and therefore he that hungreth after this bread, hungreth after righteousness, that came down from heaven, which God giveth not which man maketh to himself. And in the end concludeth, This is righteousness of God not by which God is righteous, but by the which God giveth unto man, that man might be righteous before him. Thus than you see that if we seek to be found righteous before God we must bring not that righteousness which is of our works, but that righteousness which we have not in ourselves, but by faith in Christ jesus. e Chrysost con. in hunc loc 〈…〉. For as Chrysostome speaketh, this is God's righteousness since not of our works. And as virtuous Bernard discoursing on the merit of man, & the comfort of christians, in the midst of their troubles. a Bernard. sup. cantic. ser. 61. My merit, saith he, is the mercy of God, and so long as he shall not be without mercy, so long I shall not be without merit: what then shall I sing of my righteousness, nay I will remember thy righteousness only even the righteousness of God which he giveth in Christ, for by this he justifieth the world. b Mat. 22.11 For as there is no sitting at the supper of the great king, except we are clothed with our wedding garment, so there is no coming into the presence of the Father, but with this robe of righteousness the righteousness of the son. The which Pighius seeing in this wise writeth: c Pig. in x 2. Therefore it is that our righteousness is placed in Christ's obedience, because the same is imputed to us (which are incorporated into him) as though it were our own, so that by it even we are accounted righteous. And d Ambr. li. 2. de jacob. & beat. vit. c. 2. as jacob being not the first borne, yet covering himself with his brother's sweet smelling garment, did so insinuate himself unto his father, that under an other person he obtained the blessing of the first borne: even so is it meet that we lie hid under the pureness of Christ our elder brother, that we smell of his sweet, & cover our imperfections with his perfections, that so coming into the presence of God our father we may receive the blessing of righteousness from him. And the same Pighius after not well understanding the favourers of the truth, would seem in this cause to conclude against them but with them as his words do speak: a Pigh. de fide & inst. cont. 2. But we say if we speak formally and properly, that we are not justified before God, either by our faith or by our love, but by the only righteousness of God which is in Christ. And that which Pighius speaketh the same we speak, with our Apostle, we are made the righteousness of God in him. Wherefore as Beda noteth out of Austin b Beda in ca 10. epist. ad Rom. upon the 126. Psalm. Away with thyself away I say with thyself, for thou dost but hinder thyself, if thou shalt build thyself thou buildest thy ruins, for except the Lord build the house in vain do they labour that doth build the same, do not therefore will to have thy righteousness lest thou be voided of the righteousness of Christ. What then wilt thou say shall I live loosely & be nothing studious of good works, God forbid for you are c Eph. 2.8 God's workmanship created to good works, which God hath prepared that you should walk in them. Although those thy works d Rom. 8.14 do not make thee righteous before God, yet e james 2 22. they are fruits of that righteousness which thou hast in Christ, & by them thou causest f Mat. 5.16 thy father to be glorified, & g 2. Pet. 1.10 sealest up thine election to thyself. h Mat. 7.17. A good tree is known by his fruit, & a true faith by his love. What should we say they that are justified in Christ a Gal. 5.24 do live in Christ, nay Christ b Gal 2.20 Eph. 5.8 liveth in them, & his good spirit maketh them fruitful unto every good work, but this is not questioned at this time, what we should be in this life, or how we should be justified before man, but by what means we should stand justified before God: and that we say is not by our works, but by the righteousness of God, which is found by faith in jesus Christ. But yet the weak Christian will say, how can this be, one man may pay an others debt, but how can one satisfy for an others sin, the Scripture saith, Ezech. 18.2 the father shall not eat a sour grape, and the child's tooth shallbe turned an edge, vers. 20 but that every one shall bear his own burden, and that the soul which sinneth shall die the death. How then is the justice of God satisfied, that he which knew no sin should be punished for our sin, & that we which are full of sin, should reap the fruit of that righteousness that is in him. How? even very well, because he is not an other from thee, but is one with thee? for if we look upon that blessed union by which all faithful souls are iayned unto Christ, the man is not more joined to his wife, nor the science to the stock, nor the food unto the body which it doth nourish, nor in the body one member to one other, or they all unto the head, as is Christ jesus unto his Church, and to every faithful soul, that trusteth and believeth in him. And therefore sometime we are said to be a Rom. 12.4 one body in him, sometime b Eph. 4.16. to grow up into him which is our head, sometime c 1. Cor. 6.15 to be members of Christ, sometime to be d Eph 5.30 bone of his bone and flesh of his flesh, sometime to e 1. Cor. 3.16 dwell in him and he in us, sometime to be f john. 17.20 one with him, what should I say this the faithful know and thus we must know, except as S. Paul speaketh, we be reprobats g 2 Cor. 13.5 know ye not your own selves how that jesus Christ is in you except ye be reprobates. Thus beloved are we his unworthy members h Chrysost. ser. de spirit. sanct. united unto him which is our head, by those two most blessed hands, his spirit which he giveth unto us, and our faith which we reach to him. Then go to let this be granted that Christ and the faithful are but one, that he is the head of that mystical body whereof they are members, & then let us see how the justice of God is violated, whilst he is punished & we rewarded. Thou sayest in thy usual speech that man seeth and man heareth, yet it is his ear that heareth, and eye that seeth, even so thou mayest say that it is man that hath borne the punishment of sin, although it is his head Christ jesus, that hath borne and endured the same. For as in the natural body that which is proper to the eye and to the ear, is attributed unto the whole, in respect of that near conjunction which each part hath with the whole: so in the mystical body of jesus Christ in respect of that spiritual and blessed union, that which is proper only unto Christ is attributed also to his Church. And therefore as we see in civil policies, the wife is advanced to the honour of her husband, and made either Countess or Lady according to the honour of her husband's state: even so the church which is the spouse of Christ, although she be of herself a daughter of the earth, a woman of no price, yet in respect of Christ who in marriage hath advanced her, she is full of honour and pertaketh of all the honour of her head. So that of the faithful we may say that we a john 1.16 all have received of his grace even grace for grace. And as the b Psa. 131.2 oil that was poured on Aaron's head ran down to the skirts of his garments and perfumed them, so the righteousness of our Aaron that is jesus Christ, although poured on his head yet perfumeth us, and maketh us gracious in the sight of God. So that now as every member is lived of the head, and hath their sense and moving from it: even so have we our life from him, and all our sense and motion which is unto good. Nay as the viler parts of the body do partake of the worship and glory of the head, and are then honoured when it is honoured, and then despised when it is despised: even so in this spiritual union betwixt Christ and his faithful members, although they be more vile in comparison to Christ, then are the basest parts of the body inferior to the head: yet are they honoured when he is honoured, and with the crown of righteousness that setteth on his head, are they also crowned and made righteous. Thus than you see that it is not an other that hath suffered for you, nor an other by whom ye are made righteous, but it is the head that suffereth for his members, and the head that in himself crowneth every member, with the crown of righteousness and of glory. Wherefore comfort yourselves you that mourn in Zion, and are feared with God's wrath, and the filth of your sin, for GOD which was your enemy is become your friend, and beseecheth you to be reconciled unto him: and although your sins have kept you back, and defaced image hath made you ashamed to approach his presence, yet now he hath sent his son the brightness of his glory not only by his suffering to take away your sins, but by his obedience to restore you to your former beauty, and to present your faultless unto himself. Let us therefore rest on the goodness of our God, and accept of his reconcilement performed in his son, let a Reu. 4.10. us cast down our crowns, and fall on our faces, and give all glory to him that sitteth on the throne, and to the Lamb for evermore, Amen. b Reu. 7.12. Praise, glory & wisdom, and thanks, and honour, & power, and might be unto our God for evermore. Amen. FINIS.