Heauen opened VVherein the counsaile of God concerning mans saluation is yet more cleerely manifested, so that they that haue eyes may come and se the Christian possessed and crowned in his heauenly kingdome: which is the greatest and last benefit we haue by Christ Iesus our Lord. Come and see. First, written, and now newly amended and enlarged, by Mr. William Cowper, minister of Gods word.

Verse 30.

Moreouer, whom he predestinated, them also he called, and whom he called, them also he iustified, and whom he iustified, them also he glorified.

THere is no part of holy Scripture vvhich is* 1.1 not stored with the words of eternall life; but as that part of earth which is rich of minerals of gold and siluer, is more esteemed than other land, vvere it neuer so fruitfull; so ought this place of holy Scripture to be accounted of vs all, as contai∣ning in it a most rich minerall, not of gold, siluer, or pre∣cious stones, but of a more precious saluation, wherein the deeper thou art able to digge, the stronger, clearer, and grea∣ter sight of saluation ariseth vnto thee: there is not in all the booke of God a place of holy Scripture, vvhich presents to the childe of God so cleare and certaine a sight of his election and glorification, as this place doth, wherein now we are trauailing: for the holy Apostle in this golden chaine of Saluation doth in such sort knit our effectuall Calling with our Election and Glorification, that the Christian vpon earth may euidently see what God in the heauens hath de∣creed toward him: we haue spoken of the first two lincks of the Chaine, Prescience and Predestination: now we proceed to speake of the third, to wit, our Calling.

Where first of all for our greater comfort, let vs stand* 1.2 and consider how great and glorious are the benefits which God hath bestowed on the Christian: before time the Lord hath chosen him; after time the Lord will glorifie him; in time the Lord doth can and iustifie him. Worldlings also haue their owne prerogatiues wherin they place their glory: those among them that haue most ample and ancient inhe∣ritances are counted most honourable: but thou vvho art named a Christian, if thou be so indeede, looke to thine owne priuiledges, and thou shalt see that the glorie of a Christian doth far exceed the glorie of the most honorable

Worldling: as the Psalmist spake of Ierusalem, so may wee of the Christian, Glorious things are spoken of thee, O thou man* 1.3 of God.

Election is the first and most auncient charter of the* 1.4 right of Gods Children, to their Fathers inheritance: Cal∣ling is the second, by it we are knowne to be the Sonnes of God, and our Election secret in it selfe, is manifested to vs and others: Iustification is the third, by it wee are infest in Iesus Christ, and made partakers of all that is his: Glorifi∣cation is the last, by it wee are entred heyres to our Father, and fully possessed in his inheritance. No King vpon earth, can produce so auncient a right to his Crowne: though vvith the Egyptian thou shouldest reckon thy beginning so many yeares before the creation of the world, yet canst thou not match the Christian: hee hath the most auncient charter of the most ample inheritance: neither can any man vpon earth be knowne his Fathers heyre vpon such suffici∣ent warrand as the Christian; for in the regeneration, the Father communicateth to him his Image, his Nature, his Spirit, whereby he beginneth from feeling to call God his Father, and in life and manners to resemble him. No free∣holder so surely infest in his lands, nor hath receiued so many confirmations thereupon, as the Christian iustified, who vpon his gift of righteousnesse and life, hath also recei∣ued the earnest, the pledge, the scale, and the witnesse of the great King. And last of all, the Christian shall be entred to the full possession of his Fathers inheritance, vvith such ioy and triumph in the glorious assembly of the Saints, as the like was neuer seene in the world, no not in Ierusalem, that day wherein Salomon entred heyre to his Father Dauid, then the earth rang for ioy, but nothing comparable to that ioy, wherewith the heauens shall ring, when all the Sonnes of God, shall be caught from the earth into the ayre, to meet the Lord Iesus, and to be inuested in the Kingdome of their Father.

But now wee are to speake of this Calling, wherein con∣sists

all our comfort: for it is the middle lincke of this indi∣uisible* 1.5 Chaine; he that hath it is sure of both the ends. Our Calling is the first manifestation of our secret Election, and it is a sure forerunner of our Glorification, being in effect the voyce of GOD, fore-telling vs that he will glorifie vs. As the best way in a maine land to finde the sea, is to walke by a riuer which runneth into it; so he that vvould proceed from Election to Glorification, let him follow this Calling, vvhich is (so to call it) a riuer flowing out of the brasen mountaines of Gods eternall Election, running perpetually vpward till it enter into the heauen of heauens, vvhich doe altogether ouerflow vvith that great and vnbounded Ocean of diuine Glory: but vvee are still to remember that vvee speake now of the inward Calling: for the lincke•• of this Chaine are so comely framed by that most skilfull Artifi∣cer, that they are all of a like compasse, none of them lar∣ger nor narrower than another: so that this Calling doth extend to no more nor fewer, than those vvhom God hath chosen.

This inward calling is the donation of Faith, by the* 1.6 preaching of the Gospell, or communication of the sa∣uing grace of Iesus, by vvhich vvee are moued to answere the Lord, and follow the heauenly vocation: for as the Lord by the preaching of the Gospell offers vnto all, that are in the Church visible, righteousnesse and life by Christ, if they vvill repent and beleeue: (vvherein consists the outward Calling) so by his holy Spirit, hee giueth to his Elect children iustifying Faith, by vvhich he openeth their hearts as hee did the heart of Lidia, to receiue the grace offered by the Gospell, and herein consists the inward Calling.

The vvord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vvhereby the Apostle expresseth it,* 1.7 signifieth to euocate and choose out some from among o∣thers: this shall make the greatnesse of Gods mercy toward vs appeare the more clearely, if wee doe consider that vve and the reprobate were alike by nature, borne blinderebels,

and transgressors from the wombe, and did vvalke on vvith them in the same course of disobedience, vvhich leadeth to damnation: but it pleased God to call vs out of their fellow∣ship, and enter vs in a better course that vve might be saued. A notable example whereof vve haue in the calling of Lot out of Sodome: the Lord hauing concluded to consume So∣dome with fire, for her abhominable filthinesse, he first of all sent two Angels to call Lot out of it; but Lot not knowing the danger, lingred and delayed to follow their calling, till at the length they put hands vnto him and forced him to goe out; but when he was set vpon the mountaine, and knew the fearefull destruction of Sodome, then no doubt he acknow∣ledged the wonderfull mercy which God had shewed vpon him: it is euen so with vs, we are here soiourning in a Sodome* 1.8 vvhich God will destroy, and wee haue our conuersation a∣mong those vvhose portion shall be in the lake that burnes with fire and brimstone, from which the Lord being pur∣posed to saue vs, hath sent his Angels to vs, not two but ma∣nie Ministers of the Gospell of Grace, exhorting vs to flye from the wrath which is to come: but alas, because we know not the danger, we flye slowly, and delay to follow the hea∣uenly vocation, but in that day wherein we shall be set vpon the mountaine of Gods saluation, and shall stand at the right hand of Iesus, and heare that fearefull condemnation of the wicked, Depart from me, &c. when we shal see the earth open and swallow them, then shall we reioyce and prayse the mer∣cie of our God: O happy time vvherein the Lord sent his messengers among vs, to call vs from the fellowship of the damned.

There is no difference by nature betweene the Elect and* 1.9 reprobate, neyther in inward nor outward disposition till God make it by grace. Paul as bloudy a persecuter as euer vvas Domitian or Iulian. Zacheus as vnconscionable and couetous a Worldling, as was that rich Glutton damned to hell. The elect and reprobate men, before Grace make a difference, are like two men vvalking in one iourney, vvith

one minde and one heart, like Eliah and Elisha, walking and talking together, when a chariot of fire did incontinent sepe∣rate them, and Eliah is taken vp into heauen, Elisha left vpon the earth: not vnlike is it when the vnlooked for calling of God commeth and seperateth those two who before were walking together, yea, running in the same excesse of ryot; the one changing the course of his life, returneth back again to the Lord, from whom he had fallen: whereas the other not touched with the same Calling, meruailes that his for∣mer companion hath forsaken him, and walketh stil on stub∣bornly in the former course of his sinnes to his condemna∣tion. Apply this vnto your selues, and see whether this effe∣ctuall Calling hath seperated you in your conuersation from the wicked or not, an euident argument that ye shall be se∣perated from them in their condemnation: Blessed is he, that* 1.10 walketh not in the counsell of the wicked, nor stands in the way of sinners, nor sits in the seat of the scornefull.

And if wee finde after tryall that the Lord hath called* 1.11 vs, then should vvee alway shew forth his prayses, vvho hath translated vs from darknesse into his meruailous light. The Lord shewed a great mercie to Israell vvhen hee deli∣uered them out of the house of bondage; he set the remem∣brance of that benefit in the forefront of his law, as a bond euer oblieging them vnto thankfulnesse: but their bondage was not so horrible as ours. Pharaoh oppressed their bodies and compelled them to worke in bricke and clay, yet their spirits were free to sigh and crie to GOD for the bondage: but here so long as wee were the slaues of Sathan, hee com∣pelled vs to vvorke the abhominable vvorkes of darknesse and vncleannesse, and therewithall did so captiue our spirits that wee could not so much as cry and sigh vnto God for the bondage, and therefore our deliuerance should neuer goe out of our remembrance, and our hearts and mouthes should euer be filled with the prayses of our Redeemer, when we think of this yeare of Iubilie, wherin he hath opened the doore of the prison, and set vs at libertie as the freemen of

God, who were the captiued and bond-slaues of Sathan.

The Author of this calling is the Lord, euen hee who* 1.12 calles things which are not, and makes them to be. Calling is a new creation and the first resurrection. The Lord that commanded light to shine out of darknesse, is he who hath giuen to our mindes the light of the knowledge of his glory in the face of Iesus Christ. It is he who creates in vs a new heart, and puts in our bowels a new spirit, that we may walke in his statutes. As man when hee was not, could not helpe to create himselfe; and Lazarus when hee was dead helped not to raise himselfe: so a stranger from Grace helpes not to call himselfe to the fellowship of Grace: the Lord who makes the barraine vvombe a mother of many children, makes also the barraine heart to be fruitfull. The praise of our calling belongs to the Lord onely. Nemo dicat ideo me* 1.13 voca••it, quia colui Deum, quomodo coluisses, si vocatus non fuis∣ses, let no man say therefore hath God called me because I worshipped him, for thou couldst not haue worshipped him vnlesse he had called thee.

The calling of God findes euery man eyther vainely or* 1.14 wickedly exercised. When God called Paul to be a Prea∣cher, he found him a persecuter: when he called Matthew he found him sitting at the receipt of custome: when hee called Peter and Andrew they were mending their nets, no such minde had they as to be fishers of men. As Saul was seeking his Fathers Asses, when Samuel came to call him to the kingdome: and as Rebecca had no errand to the Well but to water her Fathers goods, when Eliezer came to seeke her in marriage vnto Isaac: so if wee doe enquire at our owne consciences how wee were exercised when God called vs, we shall finde our hearts were set vpon the trifling things of this world, and that we had no minde of his kingdome: let the praise therefore of our calling be reserued to the Lord onely.

As this worke of calling is the Lords onely, so hee ex∣tends it to none but vnto those who are chosen: it makes a

particular seperation of a few from the remanant, and doth* 1.15 so distinguish between man and man in all rancks & estates, that of two brethren, as Iacob and Esau, of two Prophets, as Moses and Balaam, of two Kings as Dauid and Saul, of two Apostles, as Peter and Iudas of two theeues, the one is taken, the other is reiected. The first distinction betweene man and man was in Gods eternall counsell and this is se∣cret: the last distinction will be in that last day wherein the one shall stand at the right hand of Iesus, the other at the left and that shall be manifest: the middle distinction is presently made by this calling of God; his Gospell is the arme of his Grace, being extended sometime to one corner of the world, sometime to another, according to his owne dispensation, to seuer out his owne from among the rema∣nent of the world.

Whereof it comes to passe, that this sauing grace of the* 1.16 Gospell enters into a land, but not into euery Citie; it enters into a Citie, and not into euery family; it enters into a fa∣mily, but comes not on euerie person of the family. Of Husband and Wife, of Maisters and Seruants, of Parents and Children, of Brethren and Sisters, the one is taken, the other reiected. It came to Iericho and chose out Zacheus: it came to Philippi and chose out Lydia and the Iaylour: it* 1.17 entred at Rome into the Court of Nero, but lighted not vpon Nero: it entred into the Family of Narcissus, but not into the heart of Narcissus. As the Lord so gouernes the cloudes that he makes them raine vpon one Citie and not vpon another: so doth hee dispense the dew of his grace, that he makes it drop vpon one heart, & not vpon another. The Gospell is preached to many, but the blessing that comes by the Gospell, abides onely vpon the children of peace. Let euery one among you see to himselfe, this prea∣ching of the Gospell among you assures vs that the Lord hath a haruest here, that is, a number that belongs to the election of Grace: but who they are that are his the Lord knoweth, but as for vs we may lament as Augustine did of

the hearers of his time, In ap••rto est vnde doleam, &c. the matter of our griefe is manifest: for wee see many of you who hitherto haue receiued the word of grace in vaine: but the matter of our comfort is not so apparant; yet doe wee not doubt but that among this chaffe the Lord hath some good Wheat, whom he will perfect by our Ministrie, and gather into his garner, to his glory and our comfort, when wee shall see that fruit of our labour, which now wee can∣not see.

Alwayes of this which wee haue spoken, wee exhort you* 1.18 who as yet stands strangers from grace, to consider how miserable your estate is. It should peirce thy very heart for griefe, to consider that the grace of God hath conuerted so many in the Citie yea perhaps in the family wherein thou dwellest, and hath not lighted vpon thee, but left thee in thy olde sinnes. If the Lord should so doe to you as he did to Israell in the dayes of Achab, cause it to raine for three* 1.19 yeares and a halfe vpon all the land about you, and not vp∣on your land, vvould you not take it as a token of Gods anger against you? O hipocrite that can discerne the face of the skie, and can marke the tokens of his anger in the creature, canst thou not discerne the state of thy own soule? nor consider this sensible curse of God, that these thirty or forty yeares the showtes of his sauing grace hath discended vpon others round about thee, but neuer vpon thy selfe: thou possessest still a hard, a barraine, and fruitlesse heart. What shall I say vnto thee? to cut thee off from hope of mercy, and to send thee to dispaire, I haue not that in com∣mission, there is euer some hope of a better as long as God calles vpon thee: but of this one thing I can certifie thee, that for the present thy estate is lamentable, and if this grace goe by thee in time to come, as it hath done for the time forepassed, it had beene better for thee that thou hadst ne∣uer beene borne.

The time of our calling is but short and limited, let it not goe by vs without grace, but let vs striue to redeeme it.

It is called sometimes an acceptable yeare, and sometimes* 1.20 a day of saluation: some dayes are longer and some are shorter, but they haue all an end. The Iewes had a faire long Sommer day of Saluation, sixteene hundred yeares did the Lord offer grace to the house of Sem: but now the bright shining Sunne of righteousnesse hath gone downe vpon* 1.21 them, and darknesse is vnto them instead of diuination; and other sixteene hundred yeares hath the Lord been offering grace to the house of Iapheth, perswading them by the Go∣spell to come and dwel in the tents of Sem, and that by their seuerall families: hee beganne at the Churches of the East; they had their owne day, although but a short Winters day compared vvith that of the Iewes. From them in the East the light is now come, praised be GOD, to vs in the West; now is our day, how long it is to continue vvith vs who can tell? While therefore the light is with you walke in the light,* 1.22 least darknesse come vpon you. Let vs consider the season, for if once the day of grace goe by vs, wee shall neuer finde it againe.

For suppose this day of saluation vvere to shine vpon* 1.23 this land still on to the vvorlds end, yet vvhat is it to thee, seeing the day of grace endeth to thee in the day of thy death? after that, the Lord shall neuer any more offer mer∣cie vnto thee: in that the Apostle wils vs to doe good while we haue time, he tels vs that after this there is no time; let vs not thinke quod apud inferos ad faciendos fideles at{que} libe∣randos,* 1.24 euangelium praedicatum sit, vel adhuc etiam praedicetur quasi & ibi sit Ecclesia constituta, that the Gospell euer hath beene or yet is preached in hell, to vvorke Faith in men therefor their deliuerance, as if there also vvere a constitute Church in it. Here by preaching grace is offered to thee, that if thou wilt beleeue thou mayst be saued; but if now thou dispise it, there remaines nothing but a fearefull looking for of iudgement. And no lesse deceitfull is that opinion, that by suffering hereafter thou mayst redeeme that life which here thou hast not obtayned: Vita hic aut amittitur, aut tenetur,

cum istine excessum fuerit, nullus paenitentiae locus, nullus satis∣factionis* 1.25 effectus, Now life is eyther kept or lost; for when we goe out of the body there is no place of repentance, no ef∣fect of satisfaction.

It is a principall pollicie of Sathan to steale away from* 1.26 man the time of Grace: he will not simply say to any man, yee neede not to repent at all; hee knoweth the most pro∣phane man will abhorre that, he seekes onely a delay; thou needest not (saith hee) to repent as yet, and so stealeth away one day after another, till the day of Grace be gone. When Pharaoh was stricken with Frogges, and Moses offered to him, that when hee would bid him, hee would pray to God that he might be deliuered from them, it was but an vnwise answere he gaue him, Pray for me to morrow, it had been bet∣ter* 1.27 for him to haue said, Pray for me presently: but more mi∣serably blinded are they, to whom the Lord presently of∣fers saluation, they delay not till to-morrow onely, but till the next yeare, yea, for many yeares; they are called vpon in their youth, but they refuse to repent till they be olde, seeking first leaue to kisse their Father, that is, to follow their owne pleasures, before they will resolue to follow the Lord Iesus; and so lets their dayes one after another be stollen away from them, till at length they be taken away in their sinnes and the day of Grace be closed vpon them.

And whom hee Called, them also hee Iustified. Hauing* 1.28 spoken of our Calling, wee come now to speake of our Iu∣stification. This is a new benefit different from the former benefit of our Calling, posterior to it in order of working but not in time: for in the same moment wherein the Lord by effectuall Calling giues vs faith to beleeue, hee doth also iustifie vs.

That wee may vnderstand what a benefit this is, wee are* 1.29 to know that the word of Iustifying hath three principall significations. First, to iustifie is all one with this, to sanctifie, or to infuse by grace new qualities into the soule of man, [ 1] and so Iustification is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu motus ad Iustitiam, as

Dan. 12, They who iustifie many, shall shine as Starres for euer; & in this sense the Papists take it in this question, but wrong∣fully. Secondly, to iustifie, is to acknowledge or declare one [ 2] to be iust: so it is said that the Publicans iustified God; of* 1.30 force we must expound it, they acknowledged or confessed him to be iust: so S. Iames saith, that a man is iustified by workes, that is, declared to be iust by his workes, or as S. Iames expounds it himselfe, his Iustification is shewed by his works. Thirdly, the word to Iustifie, is a iudiciall terme, and [ 3] it signifieth to absolue in iudgement, and is opponed to con∣demning: so Salomon vseth it, Hee that iustifies the wicked,* 1.31 and condemnes the iust, are both alike abhomination to the Lord: and in this sense the Apostle vseth it here, for he op∣pones it to condemnation.

This right vnderstanding of the vvord, vvill lead vs to* 1.32 know what the benefit of Iustification is: for what euer con∣demnation be, Iustification must be the contrary: they are both iudiciall termes, vsed in iudgement holden on matters of life and death. Condemnation (no man will denie) is the sentence of a righteous Iudge, adiudging a malefactor to death for some capitall crime, whereof he is found guilty in iudgement: Iustification then is the sentence of God, a righ∣teous Iudge, absoluing the man that is in Christ from sinne and death, and accepting him to life for the righteousnesse of Christ, which is his.

So that it is euident, the state of the question in the con∣trouersie* 1.33 of Iustification will be this: how is a man iustified before God? that is, what is it that a man must bring before Gods tribunall, for the which he shall be pronounced inno∣cent, absolued from death, and adiudged to life? whether is it ou•• works of sanctification inherent in vs, or is it the righ∣teousnesse of Christ giuen vnto vs, and made ours? The question being this way taken vp, shal giue great light to the c〈…〉〈…〉ouersie that is betweene vs and the falsly named Ca∣tho〈…〉〈…〉 of our time: for we denie not that there is in Gods children an inherent sanctification, and that they are

changed from vnrighteousnesse to righteousnesse, but this inherent righteousnesse (say we) is not able to purchase to vs an absolu••torie sentence from death.

To make this yet more cleare, let vs know that the righ∣teousnesse* 1.34 by which we are Iustified, receiues foure names: first, it is called the righteousnesse of Christ: secondly, the righteousnesse of God: thirdly, the righteousnesse of Faith: fourthly, our righteousnesse. The righteousnesse of Christ, because it is conquered by him, and inherent in him, as in the proper subiect: The righteousnesse of God, because he onely in his meruailous wisedome found it out: it is called the righteousnesse of Faith, because Faith is the instrument by which wee apprehend it: and it is called our righteous∣nesse, because it is giuen vnto vs of God to be ours, by im∣putation on Gods part, by acceptation of it by Faith vpon our part, for these two wayes that acquisite righteousnesse of Christ is made ours.

This wee haue to marke for our comfort, against those* 1.35 obiections, which eyther inwardly by Sathan, or outwardly by men of a contrary opinion are obiected vnto vs. If they to trouble our peace, and weaken our Faith, aske, how can yee be iustified by a righteousnesse which is not yours? wee answere, the righteousnesse of Christ is ours, and ours by as great a right as any other thing that wee possesse is ours, to wit, by the free gift of God: seeing it hath pleased God to giue vs a ga••ment who were naked, and to giue vs, who had none of our owne, a righteousnesse answerable to his Iustice, vvhat intrest can eyther man or Angell haue to re∣sist it?

The euasions and obiections, whereby the aduersarie* 1.36 impugnes this doctrine, are chiefely these: First, the Apo∣stle (say they) excludeth the works of nature, not the works of Grace; the workes of a man vnregenerate they confesse cannot iustifie him, but the works of a man regenerate, say they, doe iustifie him: but this is false, as is proued first by examples: for Abraham whose example the Apostle

bringeth in to confirme the doctrine of Iustification, was a regenerate man and effectually called; yet as witnesseth both Moses and S. Paul, his saith was counted to him for righte∣ousnesse.* 1.37 Dauid after hee had beene a regenerate man yet saith, Lord enter not into iudgement with thy Seruant, for in thy* 1.38 sight shall no flesh be iustified. The Apostle Paul protests of himselfe, I haue in all good conscience serued God vnto this day; neither know I any thing of my selfe, yet am I not thereby iustified: hee was more abundant in good workes than all the rest of the Apostles: he did also beare in his bo∣die the markes of Iesus; and was renowned through his ma∣nifold sufferings: If euer any regenerate man could haue bin iustified by his good works, it was this holy Apostle, yet hee tels you himselfe, for all that I haue done, for all that I haue suffered, yet am I not thereby iustified.

The same is proued by reason: that which by order of* 1.39 nature followes our Iustification before GOD, cannot be said to iustifie vs in the presence of God; but so it is, good workes by order of nature, followes our iustifica∣tion before GOD, Non praecedunt iustificandum sed se∣quuntur iustificatum. Againe, such vvorkes as are not* 1.40 perfectly agreeable to the rule of Legall iustice cannot iustifie vs, but rather fall vnder that curse, Cursed is hee who fulfilleth not euery iot of the Law: but so it is, that the workes euen of men regenerate, are not able to answere the perfection of the Law. There is no man (saith Salomon) iust* 1.41 in the earth, that doth good and sinneth not. If I would dispute with God, I could not (saith Iob) make answere vnto one of a thousand. All our righteousnesse (saith Ieremie) is but like a* 1.42 menstruous cloath, and our Sauiour hath taught euen rege∣nerate men to pray daily for the remission of their sinnes. Quid ergo de peccatis nostris fiet, quando ne ipsa quidem pro se* 1.43 respondere poterit iusti••••a nostra? vvhat then shall become of our sinnes, when our righteousnesse is not able to answere for it selfe? Vae hominum iustitiae quantumuis laudabili, si remo∣ta misericordia Dei iudicetur: woe to the righteousnesse of

man were it neuer so lowable, if God setting aside mercy en∣ter to iudge it.

But they insist, the vvorkes of regenerate men are the* 1.44 workes of Christ, for it is he who by his spirit workes them in them, therefore they are meritorious and iustifies. I an∣swere, the works of Christ iustifies, it is true, if yee vnder∣stand his personall works, done by himselfe in his owne per∣son; as the Apostle teacheth vs, He hath purged our sinnes by himselfe. But as for those works which he works in vs by his spirit of grace, he works them not for our iustification, that as I haue said he hath done already by himselfe and in his owne person, but for our sanctification▪ Secondly, the good works of men regenerate are so wrought by Christ in vs that they are also wrought by vs, and we haue our working in them, and therefore by reason of our imperfection can∣not be perfect: for as the fountaines of the actions are, so must the actions be themselues, the fountaines are mixed being partly good▪ and partly euill: for our minde is not so illuminated that there is no darknesse in it; neither is our heart so sanctified that there is no vncleannesse in it, and therefore the actions flowing from thence cannot be per∣fect works of light and sanctification.

They insist yet further, and obiects, if the Apostle, say* 1.45 they, in his conclusion (we are iustified by Faith without the workes of the Law) did vnderstand the workes of Grace, then it would follow that he oppones things which are not to be opponed: for workes and Grace, vvorkes and Faith, workes and Christ, are not opposite, but agrees very wel to∣gether, as the cause and effect as the tree and the branch. To this wee answere, that Faith and vvorkes agrees well to∣gether, but there is nothing in the vvorld vvhich agree so well the one with the other but in some things they may be opponed: as for example; the tree and the branch agrees very vvell together, but if the question be moued whether the tree beares the branch or the branch the tree, in this they are opponed; that vvhich is affirmed of the one must

be denied of the other. Againe, there is a very sweet har∣mony betweene a naturall Father and the sonne, the one of them cannot be without the other: for hee is not a Father, who neuer had a sonne; neither is he a sonne, who neuer had a Father: but if this be the question which of them gaue be∣ginning to another, here wee must oppone them, affirming that of the one, which we denie of the other. In like man∣ner there is a very sweet harmony and agreement betweene Faith and good vvorkes; but if this be the question, for which of them it is that God doth iustifie vs, there we must oppone them, affirming with the Apostle that wee are iusti∣fied by Faith, and not by works: alway the opposition is not simple, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Their second euasion is a distinction of the works of the* 1.46 Law, Morall and Ceremoniall. It is true, say they, that the vvorks of the law ceremoniall iustifies not, but the vvorkes of the Law Morall iustifies. But the Apostle in his conclusi∣on excludes from iustification the works of the Law Morall, for these reasons: hee excludes those vvorkes of which he hath proued both Iewes and Gentiles to be guilty, but so it is he hath proued them to be guilty of the transgression of the Law Morall, as is euident out of the sinnes wherewith he charges them, therefore, &c. Secondly, hee excludes from iustification the vvorks of that Law, by vvhich comes the knowledge of sinne; but so it is the knowledge of sinne comes by the Law Morall, therefore, &c. I had not knowne (saith the Apostle) that concupiscence is a sinne, except the law had said thou shalt not couet. Now it is euident that this is a precept of the Law Morall.

Their third euasion is by a distinction of the first and* 1.47 second iustification, the first vvhereof say they is by Faith, but the second is by vvorkes. But this twofold iustifica∣tion is also forged: for iustificatio est actus indiuidius & si∣mul totus, there is no first and last in the act of iustificati∣on: he that is once condemned iudicially stands so, and he that is absolued stands so. Againe, this distinction con∣founds

two benefits, Iustification and Sanctification, vvhich* 1.48 to them is the second Iustification. That they are distinct benefits the Apostle doth teach vs, Christ is made to vs righteousnesse and sanctification; but they inconsiderately confound them: for if these new qualities infused by Grace into the soule of man, and good vvorkes flowing there∣from be the matter they say of mans second Iustification, then let them tell vs vvhat is the matter of his Sanctifi∣cation.

To conclude this, these are two inseperable benefits, to* 1.49 whomsoeuer the Lord imputes the righteousnesse of Christ, and giues them Faith to accept it as their owne, like as for it he absolues them from sinne and death, and adiudges them vnto life, so also incontinent works he in them by his holy spirit, an inherent righteousnesse, by vvhich they become new creatures; so that our Iustification hath inseperably an∣nexed with it Sanctification. But this Sanctification of ours is so imperfect, that howsoeuer it be accepted of the Father for the righteousnesse of Christ, yet is it not so perfect nor sufficient that for the merit thereof wee dare seeke to be ab∣solued from our sinnes, and receiued into fauour.

Them be also glorified.] Glorification the last lincke of the* 1.50 chaine is the last and highest benefit that we haue by Christ, by vvhich both our soule and body shall be restored to a greater glory and more happy, than euer vvee enioyed in Adam. He had his owne most excellent priuiledges; hee had this inward glory, that he vvas created to the image of God, hee had also for outward glory a dominion and Lord∣ship ouer all the creatures of God: the heauens were made beautifull for his sake; the earth made fruitfull; Paradise assigned to him as a speciall garden of pleasure, and all the creatures ordained to serue him: but by our second creation we are beautified with more excellent priuiledges; that same image is restored to vs; new heauens and new earth created for our sake, and vvith all these vvee shall haue the Crowne of perseuerance, vvhich Adam had not: for glorification is

our last and highest happy estate, out of which we shall ne∣uer be transchanged, and therefore the Apostle goes not be∣yond it.

And herein appeares the Lords wonderfull power and* 1.51 goodnesse, vvho of the fall of man takes occasion to make man better than he was before the fall. Our bodies shall not be raised like to Adams body, for euen in the state of inno∣cencie he was mortall; but they shall be raised vp like to the glorious body of Christ. Salomon built a Temple, the Chal∣deans destroyed it, and it was neuer againe restored to the former glory, which moued the auncient men to mourne, when they saw how the glory of the second Temple was not like the glory of the first; but it shall be the great ioy of our auncient Father Adam, who saw the glory of the first crea∣tion, when hee shall see how farre the glory of the second creation, shall exceed the glory of the first.

Of this Glorification the Apostle speakes in the time* 1.52 past, partly to declare the certaintie thereof, and partly, because it is already begun: for there are three degrees of that Glory. The first in this life, and that is our sanctifica∣tion, called by S. Iohn, the first resurrection, and by Saint Paul our transformation into the glorious image of God. The second is in the houre of death, and that is a neerer vnion of our soules with Iesus. The third will be in the last day, vvherein both soule and body shall be glorified; this is the highest step of Salomons throne, vnto the which wee must ascend by the former degrees. As for the beginning* 1.53 of this glory, which now we haue, it consists in these three; Righteousnesse, Peace, and Ioy: there is a ioy which is no presumption, flowing from a peace vvhich is not securi∣tie, bred of righteousnesse which is not hypocrisie: in these three stands the beginning of eternall life here vpon earth, and in the perfection of them shall consist the perfection of eternall life afterward in heauen: perseuerance in righ∣teousnesse, in peace, in ioy, and glory being adioyned vnto them.

This ioy which is the highest degree of eternall life, vve* 1.54 can attaine to here vpon earth, hath also these three de∣grees: first, there is a Ioy which ariseth of beleeuing, wee haue not as yet seene the Lord Iesus, yet d••e wee beleeue in him,* 1.55 and reioyce in him with Ioy vnspeakeable and glorious. Second∣ly, there is a Ioy which arise••h of feeling and tasting, taste and consider how gracious the Lord is, and this feeling is much more than beleeuing. Thirdly, there is a ioy which ariseth of sight & of spirituall embracing; such was the ioy of Sime∣on when he saw that promised saluation, and embraced the Lord Iesus in h••s armes▪

Hereof ariseth to vs first a lesson of comfort: if the be∣ginnings* 1.56 of this glorie be so great, that as S. Peter saith; they bring vs to ioy vnspeakeable and glorious, what shal the ful∣nesse thereof be? let this waken in vs a loathing of these vaine perishing pleasures, and a longing for that better and more enduring substance, Certe non sunt tibi nota futura gaud••••, si non renuit cons••lari anima tua donec veniant, thou knowest not those ioyes which are to come, if thy soule doe not refuse all comfort till they come vnto thee. Certe si sem∣piterna* 1.57 essent haec terrena, tamen prae coelestibus essent commn∣tanda, Certainely albeit these earthly things were eternall, yet were they to be exchanged with those that are heauenly. And therefore let the little tast of that ioy which wee haue now, worke in vs a greater hunger and thirst after the fulnes thereof.

And againe we are here to be remembred, that as pearles* 1.58 are found in the bottome of the water, and gold is not got∣ten in the superfice, but bosome of the earth: so this ioy is not to be found but in the inward parts of a broken & con∣trite spirit: many speake of this ioy who neuer felt it, Righ∣teousnesse is the mother of Peace, and Peace the mother of Ioy: they who haue not learned to doe well, and cannot mourne for the euill which they haue done, how shall they taste of the ioyes of God? we must pierce by the hammer of contrition into the very inward of our hearts, or euer

wee can finde the refreshing springs of Gods sweet consola∣tions arising vnto vs. It deceiues many that they think eter∣nall life is not begunne but after death, but assuredly except now thou get the beginnings, thou shalt neuer hereafter at∣taine to the perfections thereof, and therefore looke to it in time.

As for the second degree of this glory, which is a neerer* 1.59 vnion of our soules vvith Iesus Christ after our dissolution by death, it is not my purpose now to insist in it. As for the third degree which consists in the glorification both of our soules and bodies, wee haue spoken of it before, speci∣ally in the 18. verse. Now the Tabernacle of God is vvith men, but then shall our securitie be without feare, and our glory consummated, when we shall dwell in the Tabernacle of God: vnto the which the Lord bring vs all for Iesus Christs sake. Amen.

Notes

• * 1.1

  What a cleare sight of saluati∣on is here dis∣couered to the Christian.
• * 1.2

  The preroga∣tiues of a Chri∣stian are farre more honou∣rable than any that worldlings can claime.
• * 1.3

  Psal. 87. 3.
• * 1.4

  The most sure and auncient Charters of a Christian to his inheri∣tance.
• * 1.5

  Calling is the first manifesta∣tion of our Ele∣ction, and fore∣runner of our Glorification.
• * 1.6

  What the in∣ward calling is.
• * 1.7

  In this Calling there is a taking of some, & lea∣uing of others.
• * 1.8

  God hath ta∣ken vs out from amōg the chil∣dren of wrath, as he tooke Lot out of Sodome
• * 1.9

  No difference by nature be∣tweene elect men & repro∣bate, till our calling make it.
• * 1.10

  Psal. 1.
• * 1.11

  The time of our calling is to vs as the de∣liuerance from Egipt, or the yeare of Iubily to Israel.
• * 1.12

  Calling being a new creati∣on, is onely wrought by God.
• * 1.13

  August. de verb. Apost.
• * 1.14

  Man hath not so much as minde of it when it comes to him.
• * 1.15

  None are cal∣led by this cal∣ling but they who are elect.
• * 1.16

  What a won∣derfull distin∣ction this cal∣ling makes a∣mong men.
• * 1.17

  Act. 16 14. Rom. 16.
• * 1.18

  Miserable are they whom this calling hath not sepe∣rated.
• * 1.19

  1 King. 17.
• * 1.20

  The time of our calling is called a yeare, a day, to tell vs it is but short.
• * 1.21

  Amos 8. 9.
• * 1.22

  Ioh. 32. 35. Rom. 13. 11.
• * 1.23

  No Grace will be offered to vs after this life.
• * 1.24

  Aug. Euodio. Epist. 99.
• * 1.25

  Cyprian.
• * 1.26

  Sathans princi∣pall pollicie is to steale away from men the time of grace.
• * 1.27

  Exod. 8. 10.
• * 1.28

  Iustification posterior to Calling in or∣der, not in time.
• * 1.29

  The word of Iustifying three wayes taken.
• * 1.30

  Luke 7. 29.
• * 1.31

  Pro.
• * 1.32

  Iustification is opponed to cō∣demnation.
• * 1.33

  How the state of the contro∣uersie of Iusti∣fication stands betweene vs and the Papists
• * 1.34

  Foure names giuen to that righteousnesse, by which wee are iustified.
• * 1.35

  The conside∣ration that Christs righte∣ousnes is ours, stoppeth the mouth of all that impugnes our Faith.
• * 1.36

  Works not of the vnregene∣rate onely, but of the regene∣rate also exclu∣ded from the act of Iustifi∣cation.
• * 1.37

  Proued by ex∣amples.
• * 1.38

  Psal.
• * 1.39

  The same pro∣ued by reason.
• * 1.40

  Augustine.
• * 1.41

  Eccles. 7. Iob.
• * 1.42

  Ierem.
• * 1.43

  Bern. in fest. o〈…〉〈…〉ū sanct. serm. ••.
• * 1.44

  How it is that workes of men regenerate doe not merit, see∣ing they are workes done in vs by the spi∣rit of Christ. Heb. 1. 3.
• * 1.45

  Faith & works are not simply opponed to o∣ther, for they are inseperable, but opponed onely in the act of Iustification
• * 1.46

  Workes not of the Ceremoni∣all Law onely, but of the Mo∣rall also exclu∣ded from Iusti∣fication.
• * 1.47

  The distincti∣on of the first and second Iu∣stification im∣proued.
• * 1.48

  Iustification & Sanctification distinct bene∣fits.
• * 1.49

  Iustification & Sanctification inseperably conioyned.
• * 1.50

  Glorification our last and highest estate, out of which we shall neuer be changed.
• * 1.51

  How the glori∣fication of our bodies shewes Gods wonder∣full goodnesse and power.
• * 1.52

  Three degrees of eternall life.
• * 1.53

  The first de∣gree is in this life, & hath in it these three: 1. Righteous∣nesse. 2. Peace. 3. Ioy.
• * 1.54

  A three-fold ioy we haue in this life.
• * 1.55

  1 Pet. 1.
• * 1.56

  By the ioyfull first fruits of eternall life, we may iudge of the fulnesse thereof. Bern. in cap. ieiun. Ser. 2.
• * 1.57

  Basil. ser. in Gord. Mart.
• * 1.58

  This ioy is not found but in the depth of a contrite heart.
• * 1.59

  Of the second and third de∣gree of eternal Life.