is not of lesse force and efficacie to make him righteous than was the disobedience of Adam to make him unrighteous this man hath the true faith and him doth God acknowledge count and pronounce righteous and so doth quit him from all faults that can be objected against him and thereby free him from all the guilt and punishment due to his sinnes By all which it is cleerer than the noone day That before a man can be free from all guilt and punishment of sinne and from the power of the same he must not only bee barely counted but must first be though objectively and passively yet truly and in very deed made perfectly holy and righteous spot of sinne in the sight of God freely And therefore that the true Beleever is not only truly and indeed made righteous but also perfectly holy and righteous in the sight of God freely remaines to bee proved by the expresse Word of God and unanimous consent of all the best and faithfull Dispensors of Gods Gospel in the next Chapter CHAP. XI That the true Beleever is not only made righteous but also compleatly fully sufficiently and perfectly righteous in the sight of God freely NOw that the excellency of Free Justification is such and so great that it doth not onely make the justified person meerely righteous but also compleatly fully sufficiently and perfectly righteous in the sight of God freely although it might be proved by many proofes of Scriptures yet I will insist with the consent and Foure placeâ— of Scripture proving that the juâ—â—fied are compleatly and 〈◊〉 righteous reasons of the learned but onely in soure and that with as great brevity as weighty a matter can possibly require THe first is Ephes 5. 25 26 27. where the Apostle 1. Ephes 5 25 26 27. appropriating the worke there spoken of only to Christ and his blood and therefore belongs properly as I shewed before to Free Justification saith thus Christ gave himselfe for his Church for what cause to sanctifie it and hath made it clean by the washing of water through the word But to what end or purpose hath he so done To make it to himselfe a glorious Church How glorious Not only not having now at this present time one spot or wrinkle of sinne or any such thing as is before shewed in the first part to Free Justification which is wonderfull but also holy yea unblameably holy Can possibly the wit and understanding of man wish and desire a more perfect holinesse than to be so unblameably holy in the sight of God who is of so pure and perfect eyes Whereupon the testimony of Polanus in his partitions treating of Free Justification is worthy the marking saying after this manner We must be perfect in Gods sight and that in all the degrees of true and entire righteousnesse Ephes 5. 27. but so Ephes 5. 27. perfect we cannot be but Christ Colos 2. 10. whose true and entire righteousnesse in every respect is imputed unto us which thing Vrsinus also agreeing with others propoundeth in the place alledged for thus he writeth The Repentant persons are perfect mark are perfect in the sight of God not onely in the parts of true pietie all which are begun in them by sanctification but also in the degrees of true and entire righteousnesse of Christ imputed unto them as it is said Col. 2. 10. Coloss 2. 10. In him wee are marke wee are compleat and perfect Where we see that the righteousnesse of Christ being the forme that makes us righteous in the sight of God is not onely absolute and perfect in it selfe but also formes and makes us perfectly righteous in the sight of God And this is yet more fully expressed by Hemingius upon 1 Iohn 1. 7. saying Non satis est c. Heming upon 1 lohn 1. 7. It is not enough to have our sins forgiven and cleansed away unlesse also righteousnesse be bestowed upon us therefore the obedience of the Law is required in Christ that it may be imputed unto us whereby we appeare plenè justi fully just and righteous in the sight of God Where let us mark that he saith not that Christ may appeare fully righteous in the sight of God for us but that we may appeare fully and perfectly just and righteous in the sight of God freely The same is confirmed by other faithfull Expositors and Dispencers Marlor P. Mart. in 1 Cor. 1. 8. of Gods mysteries upon 1 Cor. 1. 8. saying Vnto Beleevers without all controversie is imputed the righteousnesse of Christ by which it is brought to pass that we appeare prorsus sancti irreprehensibiles in conspectu Dei altogether holy and unblameable in the sight of God Can any man wish any more than to be altogether holy and unblameable in the sight of God The cause whereof to be onely Free Iustification is plainly expressed by Master Downham in his Treatise upon Justification saying The Beleever is cloathed with the most glorious robe of Christ Iesus his righteousnesse and so appearing before God both clean from all sin and endued with a perfect righteousnesse he is justified reconciled and eternally saved And this making of us perfectly righteous in the sight of God is Gods forgivenesse and pardon which is not like mans forgivenesse but is great and glorious like God the forgiver which few understand and by not understanding the same doe run into divers absurdities and yet is plainly taught and testified by Acts 13. 38. 39. Saint Paul Acts 13. 38 39. where when he had said Be it known unto you men and brethren that through this man is preached unto you the forgivenesse of sins that we might understand that Gods forgivenesse is not a weak and slender thing like mans forgivenesse that doth not make the thing forgiven any whit the better but that Gods forgivenesse is a strong mighty and powerfull thing that makes the creature forgiven perfectly holy and righteous in his sight he presently addeth in the next verse by way of exposition what he meaneth by Gods forgivenesse saying Even from all things from which ye could not be iustified that is made perfectly righteous by the Law of Moses By him every one that beleeveth is justified that is made perfectly righteous from all spot of sin in the sight of God freely And this Calvin also plainely witnesseth saying upon the same Calvin upon Acts 13. 38 9. place of Acts 13. after this maner You see that after mention of sorgivenesse of sins Iustification is added in place of an exposition And this the Apostle seemes to presse Rom. 3. as a peculiar priviledge of the New Testament to be revealed under the time of the Gospel Where speaking ver 25. of remission of sinnes that are past through the forbearance of God he sheweth that now under the time of the Gospel that forgivenesse is revealed to be the righteousnesse of God made manifest without the Law even the righteousnesse
of God conveyed by the faith of Jesus Christ unto all and upon all that doe beleeve whereby God doth more fully declare at this time the perfection of his iustice and righteousnesse that he is iust and a maker of him iust and perfectly righteous that beleeveth in Iesus Again this is yet more fully expressed by the Author to the Hebrews ch 10. where citing the Prophesie of Ieremy that under Heb 10. 17. the time of the Gospel God will so forgive the iniquity of his people that hee will remember their sinnes no more he shewes that this is the meaning of this perfect forgivenesse That by one offering Christ hath made perfect for ever all them that are sanctified Heb. 10. 14. Heb. 10. 14. Such a wonderfull and glorious thing is Gods forgivenesse And because the blessednesse of the Church and of the children of God and the assurance of their salvation doth consist in the forgivenesse of their sins therefore doth the Apostle in this first alledged place of the Epistle to the Ephesians so gloriously describe both by the causes by the nature and by the effects this forgiveness and remission of sins saying Christ gave himselfe The cause the nature and the effects of our forgivenesse described for his Church there is the cause of forgivenesse to sanctifie it and hath made it cleane by washing of water through the word there is the nature of Gods forgivenesse with the meanes and instruments of convaying the same then followes the force operation and efficacie of this forgivenesse to make it to himselfe a glorious Church not having at this present time one spot or wrinkle of sin or any such thing but to be holy and without blame All which declares what a powerfull operative Gods forgivenesse is powerfull and glorious wonderfull and glorious work Gods forgivenesse is and how short wee Ministers come of laying forth as the Apostle doth the excellency of Gods remission and forgivenesse of sinnes being both perfect and glorious in its owne nature and also making the true beleevers perfectly holy and righteous from all spot of sin in the sight of God freely As it is notably expressed in Erasmus his Paraphrase upon the same Erasmus his Paraphrase upon Ephes 5. 26 27. place worthy for the evident cleering and concluding of this point to be repeated againe and againe saying thus That this might be brought to passe Christ gave himselfe unto death to make clean his Church and so of a defiled one he hath made her pure and holy and whereas she was uncleane and foule hee hath made her faire and beautifull having washed her clean in the streame of his own blood and hath made her to himselfe a glorious wife even the Congregation not having now one spot or wrinkle nor any such thing but be in every point mark in every point both faire and faultlesse for he hath cleansed her adorned her and made her perfectly trimme mark again perfectly trimme in every point THe second proofe of Scripture evidently proving The second place of Scripture proving that we are being justified fully righteous in Gods sight â—â— Colos 1. 22. that Justification makes the true Beleever perfectly holy and righteous from all spot of sin in the sight of God freely is Colos 1. 22. where the Apostle saith unto the called and justified Colossians after this manner And you which were in times past strangers Is that all nay and enimies to God Why because your minds were set on evill works hath he now reconciled that is he hath set you in his perfect love againe this is an happy change and alteration but how and by what meanes is this brought to passe In that body of his flesh through death to make you holy and unblameable and without fault and as our new Translation saith well unreproveable in his sight In which saying is expressed such perfect making of us holy and righteous in the sight of God That if all the children of God being troubled in their consciences for the horribleness vileness of their sin should lay their heads together to sue at Gods hand for a perfect abolishing of all their sins out of Gods sight and for a perfect making of them compleatly righteous in the sight of God they could not invent a more full and perfect happinesse than is here granted them for can the heart of man wish more than to be so holy as to bee without all blame and without all fault and unreproveable as the originall Greeke words import And that also as Zanchius well observeth non simpliciter sed in Zanchius Colos 1. 22. conspectu suo that is not simply and barely but in the sight of God whose eyes as it is in Rev. 1. in Rev. 1. 14. are Rev. 1. 14. as a flame of fire that is with unresistable purity searching the heart and reines Must not the Ecphonesis or Chrysostome upon Ephes 5. 26 27. acclamation of Chrysostome upon this place needs be true saying Et sanèmagnum est c. Surely it is a great matter that he hath given us a righteousnesse that makes us so perfectly righteous as to be able to stand in his sight Whereupon the collection of Zanchius Zanchius upon the place upon this place must needs be true also saying Haec non potest esse justitia operum sanctitas in nobis inchoata c. that is This cannot be the righteousnesse of works and inherent holinesse begun in us why because saith he that is unperfect and of which David speaketh saying Enter not into judgement with thy servant O Lord for in thy sight shall none living be found righteous Onely Christs holinesse and righteousnesse is perfect in the sight of God This therefore being imputed unto us is the formall cause of our salvation qua fit ut in conspectu Dei simus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by which it is brought to passe that Zanch. ibid. we mark how he saith not Christ for us but we are without all blame and without all fault and unreproveable in the sight of God Of which most happy and joyfull estate the learned in the Gospel doe give two Two reasons of our happy estate are from the cause and from the effects of it principall reasons the one taken from the cause of his happy condition the other from the effect of the same First the cause why we are so perfectly holy and righteous that we are unblameable and without fault in the sight of God is because we being though mystically yet truly cloathed both with in and without with the wedding garment of Christs righteousnesse have though not inherently and actively yet Evangelically and passively more than an Angelicall righteousnesse in us as Calvin testifies upon Iob. 15. 15 16. saying All our filthinesse being washed away Calvin upon Iob 15. 15 16. with the blood of Gods Sonne and his righteousnesse imputed unto us being thus cloathed with
That Paul was a man as perfectly justified as any and yet he complaines of sin in himselfe and Rom. 7. 24. Objected saith O wretched man that I am who shall deliver me ergo The children of God are not made so perfectly holy and righteous from all spot of sin in the sight of God that God sees none in them To which I answer that all ought to have that feeling Answ in themselves that Paul had but yet the argument followes not because it is not Saint Pauls intent in that place to discribe in what state he and the justified children of God doe stand in the sight of God but what he and all the true children of God by the imperfection of their sanctification doe feele in themselves For hee there describing the battle that is in Gods children betweene the flesh and the spirit doth shew that whilst they looke into themselves and compare the imperfection of their sanctification with the perfection of the spirituall Law of God they doe finde and feele no good thing in themselves but meere wretchednesse which makes them so much the more to goe by faith wholy out of themselves and in the sight of God to be found only in Christ and in his righteousnesse Phil. 3. 9. Whereby all those sins and Phil 3 9. imperfections of their sanctification that they feele in themselves as a menstruous cloath are above their sense and feeling utterly abolished out of Gods sight by justification and they made from all spot of sin perfectly holy and righteous in the sight of God freely Which the Apostle testifies in another place saying He that knew no sinne was made sin for us that we being translated into him might be made the very righteousnesse of God 2 Cor. 5. 21. this is their state in the sight of 2 Cor. 5. 21. God For indeed as I said before in the answer to the first objection what place is there for faith to beleeve that we are thus perfectly holy and righteous in the sight of God if we did not feele the contrary in ourselves and how may they that are of faith with faithfull Abraham bee blessed Galat. 3. 9. if they feele no Gal. 3. 9. wretchednesse in themselves which feeling must continue untill having gotten the victory by faith they triumph in the experience of Gods truth And therefore should these objectors not only fixe their eyes upon the battel but looke also upon the ensuing victory for after this battel betweene feeling and faith presently followes the victory the Apostle not only giving thanks to God that he was delivered by Christ Rom. 7. 25. but also shewing wherein that victory did Rom. 7. 25. consist both in the cause of it and in the effects of triumphing the effect of triumph in these words Now then there is no judgement no punishment no condemnation to them that are in Christ Iesus The cause why followes because the righteousnesse of the Law though not inherently and actively of us yet objectively and passively is fulfilled in us Rom. 8. 4. whereby Rom. 3. 5. 4. above our sense and feeling we are made perfectly holy and righteous from all spot of sin in the sight of God freely Which as I said before contrary to their sense and feeling is the state in which they stand Rom. 5. 2. compleat Rom. 5. 2. in the sight of God Colos 2. 10. Colos 5. 10. 1 Iohn 3. 20. Objected Clered and expounded The next place of Scripture by which they will seeme to triumph is 1 Iohn 3. 20. where Saint Iohn saith If our hearts condemne us of sinne God is greater than our hearts and knowes all things Which objection although I might easily without absurdity put off with the former distinction betweene Gods knowing and seeing yet because the true meaning of the Apostle makes strongly for the present truth which they think by misunderstanding the same to make strongly against it therefore is this place to be further opened Herein lying their error that they apply this to the justified children of God which is spoken of the wicked and hypocrites for Saint Iohn setting downe in all that Epistle the markes of discerning true Christians from hypocrites both the verse going afore and the verse following after doe plainely shew that the twentieth verse is spoken of hypocrites The true meaning whereof is this If our hearts that is our consciences doe accuse and condemne us of willing practising any sinne it declares first that we are blinde and see not what an infinite horrible thing the least sinne is in the sight of God that it cannot be abolished but by the blood of the Son of God and yet dare willingly practise it Secondly the accusation terrors and condemning of conscience for the same shew our unbeleefe that we doe not truely trust Christ that he with his blood alone hath made us cleane from all sin in the sight of God and so rob Christ of his glory not beleeving that by cloathing us with his owne righteousnesse of unjust he hath made us just that is perfectly holy and righteous from all spot of sin in the sight of God freely whereby all accusation terrors and condemning of conscience would cease and end in peace for being justified by faith wee have peace towards God through our Lord Iesus Christ Rom. 5. 1. Thirdly by Rom. 5. 1. our willing practising of any sin we are unthankfull for so great benefits literally professed and so being blinde unfaithfull and unthankefull in Gods covenant we are hypocrites and then that sin that our evill condemning conscience doth accuse us of being not abolished is much more odious in Gods sight yea although wee flatter our selves thinking and seeming to our selves to be for all this true Christians yet God knowes and sees all our unbeliefe distrust unthankfulnesse and hypocrisie much more than wee our selves doe and must needs much more condemne us than our owne accusing evill consciences he being so infinite in knowledge and perfect in justice and as the fountaine of righteousnesse hating so infinitely all unrighteousnesse But then in the next verse follows the antithesis or contrary description of a true Christian saying Beloved if our conscience doth not condemne us then have we boldnesse towards God that is if the peace of conscience casting out the accusations terrors and condemnings of conscience doe reigne in your heart then it shewes plainly that in truth Phil. 4. 7. Colos 3. 15. you yeeld to Christ the glory of his blood and righteousnesse in making both you and your consciences of unjust just that is perfectly holy and righteous from all spot of sinne in the sight of God freely and so are no hypocrites in the Covenant of God because he hath made you good consciences quitting and excusing you of all sin two manner of wayes First by Justification that not only cleeres your conscience from all sin and condemning terrors for the same but also makes
from the former yet he placeth our true Justification and the making of us righteous to God-ward in the former thus saith Zanchie But in another place he shewes that this righteousnesse of Christ is the only formall cause of our Justification and salvation yet more plainly namely upon those words of the Apostle That Christ died in the body of his flesh to make us holy and unblameable and without fault in Gods sight Colos 1. 22. he saith thus Zanchie on Colos 1. 22. Here we have the formall cause of our salvation which is holinesse of life and true righteousness by which it is brought to pass that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fault and unblameable in the sight of God But this saith he cannot be the righteousness of our works and holiness of life begun in us because that is unperfect as David himselfe said Enter not into judgement with thy servant for no flesh is righteous in thy sight only the righteousnesse and holinesse of Christ is perfect in the sight of God and this being imputed unto us is the â—ormall cause of our salvation Thus it being sufficiently shewed what the formall cause of our Justification making us thus perfectly righteous in the sight of God is now let us mark a little the excellency of it both in the nature and in the operation of it First concerning the nature of it although 2 The excellency of the formall cause is both in the nature and operation that doth shew the excellency of it which is said before namely that it is an obedience and a fulfilling of the Law in all points absolute yea and a perfect everlasting righteousnesse yet the thing that shewes it to be exceeding excellent is because it is a righteousnesse that passeth the righteousnesse not only of men but also as Calvin truly saith even of Angels because it is the righteousnesse of that person that is not only man but also God for which cause it is called often in the new Testament the righteousness of God and amongst other places most emphatically Rom. 3. 21 22. where S. Paul beginning to Rom. 3. 21 22. write of it saith thus But now is the righteousness of God made manifest without the law having witness of the law and of the Prophets to wit the righteousness of God by the faith of Iesus Christ unto all and upon all that doe beleeve Why it is called the righteousnesse of God Where it is twice together called the righteousnesse of God not only because God is the free giver of it and because God himselfe approves of it as the only 1 Because of the person both God and man righteousnesse pleasing God but also because it is the righteousness of that person that is very God and therefore of wonderfull operation and efficacie as it is plainely testified by the learned Dispensers of Gods mysteries saying thus This righteousness is called the righteousnesse of God not only because it is the free gift of God and because God by giving the same shewes himselfe to be righteous that is faithfull and true and because it is opposed to the righteousnesse of man but also because it is the righteousnesse of that person that is both God and man And therefore a farre more excellent righteousnesse many wayes than that which Adam had in the state of innocency for that was the righteousnesse of a meere man this is the righteousnesse of him that is both God and man Then for the effects The righteousnesse of Secondly the effects of Christâ— righteousnesse Christ is meritorious of eternall life it overcame death subdues the Devill none of which Adams righteousnesse could doe And again Christs righteousnesse is eternal and immutable but Adams righteousnesse was Thirdly immutable but temporarie and mutable Fourthly wee are in Christs righteousnesse Restored to a more excellent Fourthly restoring to an everlasting estate state than wee lost in Adam which was but terrene and mutable but by this Justice and perfect righteousnesse we receive an heavenly everlasting and immutable kingdome Hence it is that S. Paul prized this righteousnesse so highly saying touching the righteousnesse which is in the Law I was unrebukeable But I count all things losse and doe judge them but dung that I may be found not having mine own righteousnesse which is after the Law but that which is through the faith of Christ even the righteousness which is of God through faith Philip. 3. 8 9. therefore I conclude the excellency of this point with that excellent note of learned Beza that these things being diligently considered doe manifestly declare what is meant by that word the Righteousnesse of God Namely that perfection and high integritie with which whosoever is endued he is presented before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul saith Coloss 1. 22. that is so holy that hee is Coloss 1. 22. unblameable and one that cannot be reproved of any fault The third point to be marked in our perfect Justification The third cause is the subject matter and is twofold is the Subject of this righteousnesse or the Matter formed with this righteousnesse and it is to be observed that this subject or matter formed with this righteousnesse is twofold either the subject or matter inherently legally and actively formed with this righteousnesse or the subject and matter Evangelically and freely formed and made righteous with this righteousnesse First the subject or matter inherently legally and actively formed with this form of perfect righteousness is the manhood of Christ â—esus because it is Christ only who comming not to destroy but to fulfill the Law Mat. 5. 18. was to this end conceived of the Mat. 5 18. holy Ghost and being formed perfectly righteous in his mothers wombe was thus borne inherently and perfectly righteous and in the residue of his whole life afterwards fulfilled the whole Law actually workingly and perfectly for which cause the Apostle saith that he was made under the Law Gal. 4. 8. because hee Gal. 4. 8. actually fulfilled both actively and passively the whole Law for which cause also he is inherently and actively called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy and just one Acts 3. 14. and Acts. 14. 1 Pet. 1. 19. the Lamb without spot or blemish 1 Pet. 1. 19. But secondly concerning the subject or matter Evangelically and freely made righteous Two thing doe here offer themselves to bee marked of us first who they bee that are thus Evangelically and freely made Two things to be marked all light and perfectly righteous and secondly the manner how they are thus Evangelically and freely formed and made all light and perfectly righteous in the sight of God Concerning the first we are to observe that none 1 The Elect called are made thus righteous are made thus perfectly holy and righteous but such of the Elect as are effectually called because although all the
you and your consciences perfect in holinesse and righteousnesse freely to God-ward and in the sight of God as the Apostle testifieth saying that the blood of Christ hath made our consciences so cleane that we are made holy and perfect concerning the conscience Heb. 9. 9. 14. whereby Heb. 9. 9. 14. being once purged with Christs blood wee have no more conscience of sinne Heb. 10. 2. 14. that is no more Heb. 10. 2. 14. accusations terrors and condemnings of conscience for sin because as it was said before Being justified by faith that is made perfectly holy and righteous from all spot of sinne in the sight of God freely wee have peace towards God through our Lord Iesus Christ Whereupon ariseth a threefold boldnesse as first Abrahams A threefold boldnesse ariseth from true justifying faith friendship and familiarity with God secondly a boldnes to promise to our selves from God all good things both temporall and eternall and thirdly boldnesse to pray for the same with assurance to receive whatsoever we ask because the prayer of a righteous man that is made perfectly holy and righteous in the sight of God freely cannot but availe much I am 5. 15 Iam 5. 15 16 17 16 17. And as our consciences are thus made good to God-ward by Justification so secondly they are made good to men-ward by Sanctification because when we see that the least sin is such an infinite horrible thing in the sight of God that we must needs be made cleane from all spot of sin in the sight of God though it cost the price of the blood of the Son of God to effect it then we keep his Commandements and doe those things that are pleasing to God zealously in the sight of men also Therefore to conclude with S. Iohn This is the Commandement of all Commandements that we beleeve in the name or power of Iesus Christ that of unjust he makes us just that is perfectly holy and righteous in the sight of God freely by which we practise all Commandements and so doe manifest that wee have the holy Ghost and are not hypocrites neither towards God by Justification nor towards men by Sanctification To the next Scriptures viz. that God saw sin in the justified Church of the Corinths and punished them for the same 1 Cor. 11. and also in the Churches of 1 Cor. 11. 30. Asia Revelat. 2. and 3. ergo the children of God are Rev. 2. and 3. objected and cleared not made so perfectly holy and righteous from all spot of sinne in the sight of God freely that God sees no sin in them I say that as this is a Papisticall cavill also objected against the Protestants defending the perfection of free Justification so doe I answer with the Protestant Antagonists that these examples when people and whole Churches are alleaged as the Corinths the Churches of Asia and the Church of the Hebrews and such like they alter the question and come not within the compasse of that whereof we speak for it is one thing to speak of the Justification Iustification of a Church and a particular man different of the whole body of a people and another thing to speak of the Justification of one particular man because a true particular child of God is justified absolutely but an whole Church or Nation is not justified absolutely but respectively Some in the same and sometime the greater multitude falling away and are collectively reproved being Reprobates in which sense Paul said that all Asia was turned away from him 2 Tim. 1. 15. Againe othersome may bee 2 Tim. 1. 15. in the dead generall calling of Christianity of Gods election but not yet effectually called nor justified Bearing a name that they live but they are dead Revel 3. Revel 3. 1. 1. Such were they of whom the Apostle speaketh saying some have not the knowledge of God I speak this to your shame 1 Cor. 15 34. Such also were the luke-warme 1 Cor. 15. 34. Laodiceans that were not yet cloathed with the white raiment that their filthy nakednesse do not appeare whom yet in love for the Election sake Christ rebuked and willed to get on the white garment that their filthy nakednesse might not appear before Revel 3. 17 18 19. him Revel 3. 17 18 19. Againe other some although they be justified and thereby all their sins utterly abolished out of Gods sight yet they finde the fruits effects benefits experience and comforts of the same but weakly according to their weak faith wherby they are exercised with many crosses and afflictions to the raising up of their faith to apprehend more fully the Grace of Justification that hath abolished all their sins out of Gods sight such as it appeares were those Corinthians of whom the Apostle speaketh in that eleventh to the Corinthians saying For this cause many of you are sick and many weak c. For what cause namely because you discern not the Lords body Here was weak faith according to which they found agreeable that great axiome of the Gospel Bee it unto thee according to thy Matt. 15. 2â— faith But fourthly and lastly some are absolutely justified and these are they that are here spoken of properly such were those few names in Sardis which had not defiled their garments that is they had not mixed and corrupted Free Iustification whereby they walked with Christ in white that is in the glory of the same for they thereby are worthy Revel 3. 4. Such also are those Revel 3. 4. Revel 7. 9 13. great multitudes of all Nations spoken of Revel 7. which were cloathed with long white Robes viz. Of Christ righteousnesse and had Palmes of victory over sin death the Devill and all euils in their hands of faith And cry with a loud voyce that is joyfully and zealously saying salvation commeth of our God that sitteth upon the Throne and of the Lamb that is withdrawing utterly from their works and ascribing the whole cause and glory of their salvation only and alone to God the Father and to his Sonne Iesus Christ And they have washed and enlarged their long Robes that is they have extolled dignified and magnified the glory of Free Iustification as Paul did 2 Cor. 3. 7 8 10 11. saying If the 2 Cor. 3. 7 8 10 11. ministration of condemnation were glorious much more doth the ministration of righteousnesse exceed in glory And againe I count all things losse and doe judge them to bee dung that I may be found in Christ not having mine own righteousnesse of sanctification by my walking after the Law which is but dung but the righteousnesse which is of God by the faith of Iesus Christ Philip. 3. 9. moreover Psal 3. 9. these have made their long Robes white in the blood of the Lamb that is they beleeve that the blood of Christ hath made them in the sight of God from all sin whiter than snow Psal 51. 7. and
so perfectly just and righteous in the sight of God freely that we are faire yea and all faire and there is no spot in us Cant. 4 7. all Cant. 4. 7. which is by Gods speaking it really so indeed spiritually in the sight of God and yet we see and feel nothing but soulenesse and spottednesse And this object and matter of faith is expressed in the Text in these words Verse 17. Before God that quickneth the dead and calleth Verse 17. those things that be not as though they were the meaning whereof is this God calleth that is worketh effecteth causeth maketh that thing to have a true reall being before himselfe by speaking it which to Beza in Rom. 4. 17 quae â—ccâ—t essicit Deus apud quem jam sunt quae alioqui reipsa non sunt ut qui vel verbâ— quid vis possit ex nihilo efficeâ—e sense sight and feeling is not and yet to have by his call as true and reall a being before himselfe as though it were and had an outward being to sense sight and feeling therefore doth Beza rightly thus expound those words saying What God calls those things he effecteth before whom those things are already which otherwise indeed are not as he that can with his word make what he will of nothing Secondly followes the battel of faith in which the 2 The battell of Abrahams faith order of nature and sense and reason grounded upon naturall causes doe shew a flat contrariety and impossibility of the matter spoken and promised against Piscat in Rom. â— 18. Contra spem scilicet quam coâ—e peâ—e poter â— exconsideratione naâ—â—raererum which faith opposeth the meere word and power of God speaking and this battel of faith is expressed in the next verse in these words verse 18. Which Abraham above or contrary to hope beleeved under hope according to that which was spoken that is contrary to hope namely which he might conceive by the consideration of the nature of things But under hope namely which Subsâ—e scilicet quam concipere poterat ex consideratione potentie Dei loquâ—ntis 3. The victory oâ— Faith he did conceive by the consideration of the power of God which had spoken Thirdly followes the victory of faith by which it shutteth her eyes and considereth not nor lookes upon but as it were winketh at and turnes quite from and forgetteth the order of nature and naturall causes and things that doe to reason sense sight and feeling shew a contrariety and impossibility in the matter promised spoken and resteth wholly and only upon the Word promise and power of God speaking whereby visible things that to reason are contrary to the promise doe become as things of nothing and having as it were no being and invisible things spoken by God become to be the only things that Quicquid in se ipso ac circa se intueri poterat promissionis coÌ„plemento adversabatur have substance and ground with us and this victory of faith is expressed in the next verse in these words verse 19. That he not weake in faith considered not or would not thinke of his owne body which was now dead nor Ergo ut locum Divin 8 veritati saocret ab ils quae in conspectu erant animum yetraxit quasi oblitus est Calv. Marlor in Rom. 4. 19. the deadnesse of Sarahs wombe c. that is whatsoever he could behold either in himselfe or about himselfe was against and contrary to the accomplishment and fulfilling of Gods promise and therefore to give place to the truth of God he wholly withdrew his minde from the things which he saw and felt and did as it were forget himselfe because it is truely said of another Interpreter of Gods mysteries That seeing the Cum tanta sit potentia Dei aequum est c. power of God is so great that quickens the dead it is meet that we believe him even when he promiseth things impossible to nature and to the judgement of our reason Fourthly hereupon followes the Triumph of faith 4. The â—â—iumph of Faith yeelding to God only upon the foresaid grounds of his truth and power his full glory of truely sufilling upon us that which he hath spoken whereby he hath ascribed unto him the glory of his truth and power and we have the blessing and benefit thereof for ever and this triumph of faith is expressed in the next verses in these words That he doubted not of the promise of God by unbeliefe but was strengthened in faith and gave glory to God Being fully assured that he which had spoken it was also able to doe it All which the Apostle flatly testifies must be imitated of us in the case of Free Iustification by Christ who was delivered to death to abolishour sinnes out of Gods sight and is risen againe for our full justification Rom. 4. 15. The manner whereof Rom. 4. 15. Luther is notably expressed by that Hercules of Gods glory upon the song of Zachary saying thus In what place soever the borne of salvation Iesus Christ is exalted there is no accesse neither for sinne nor death wherefore a Christian is both foule and yet without sinne How comes this to passe after this sort Beloved you have often heard that God leaveth in us an appearance and feeling whilst we live here both of sinne death and the Devill God suffereth these to remaine and taketh them not quite away from sense and feeling for this appearance must continue that we may perceive and feele that we are nothing else of our selves but sinners subject to sinne and Satan But all this is but a certaine outward appearance before my sight and the sight of the world which know and judge no otherwise but that sinne and death are present and yet under this appearance lieth hid innocency life and Faith is the substance of things not appearing dominion and victory over sinne death and Satan for because faith is the evidence and substance of things not appearing therefore that faith may have place it is necessary that all things which are beleeved be hid but they cannot be more deeply hid than under the contrary object sense and experience But when as we see all our sinnes laid upon Christ and to be victoriously conquered of him by his resurrection and doe confidently beleeve this then they are dead and brought to nothing for being laid upon Christ they must not remaine so but are swallowed up in the triumph of his resurrection So saith S. Paul Christ was delivered to death for our sinnes and is risen againe for our Iustification that is by his death he hath taken upon him our sins and thereby utterly abolished them out of the sight of God as the Sun-beames abolish darknesse and by his resurrection hath made us perfectly righteous so that a true Christian may be bold to say Lord God maker of the whole world it
Restorers of the Gospel in this Land saying The worldly Doctrine of our Church wisemen scorne the Doctrine of Christ as foolish to their understandings yea will some say to some of that blinde time nay say the foresaid faithfull witnesses These scorners have ever beene and ever wil be to the end of the world And therefore let us that have one sparke of the true feare of God if we cannot understand the sense and reason of the sayings of the holy Scriptures yet let us not be scorners jesters and deriders for that is the uttermost token and shew of a Reprobate of a plaine enimy to God and his wisedome c. And therefore if we will be profitable hearers and readers of holy Scriptures we must first deny our owne selves and keepe under our carnall senses Reason must give place to Gods holy Spirit c. For indeed by gaine-saying wrangling jesting deriding the things which men understand not what doe they else but stumble at the stumbling stone laid in Zion which the Apostle teacheth is chiefely done in gaine-saying and wrangling against Free Iustification as these Scriptures testifie Rom. 9. 30 31 32 33. Rom. 9. 30 31 32 33. Rom. 10. 3 4. 10. 21. and Rom. 10. 3 4 10 21. whereby they pull that stone upon their owne heads which falling upon them will grinde them to powder Mat. 21. 44. And yet when Christ Matth. 21. 44. in the excellency of his benefits is powerfully preached the greatest multitude stick not violently to rush upon him with their contradictions wranglings derisions and calumniations the reason whereof Calvin truely expresseth saying thus Whereas all the Calvin mysteries of God are to fleshly reason Paradoxes yet is reason of such impudency that she will not stick to set up her bristles against the same and to purse that which she doth not understand with malapert and saucy gaine-sayings and wranglings And although it dares not for shame of the world oppose it selfe directly and grossely against the person of Christ yet if Christs words may not be wrested to sort agree with naturall reason they shall be condemned to be very foolish his Ministers that pronounce and maintaine them to bee very absurd in their opinions if no worse so that although it is true that a Minister ought to be exceeding watchfull that he speake especially in this carping age very circumspectly of God and his mysteries left by any meanes he give an occasion to the wicked to calumniate Gods truth yet it is most true that Calvin testifies proving it in the example of Paul that there was never such warinesse and sobriety of speaking in the servants of God which could make silent uncleane and poisonous tongues because it is most true which againe he noteth upon those words of Paul Rom. 3. 5. I speake as a man that Saint Paul sairh not Rom. 3. 5. I speake as the wicked but I speake as a man wherein sharply taxing humane reason he shewes that it is the proper nature thereof to be alwaies wrangling against the wisedome of God and calumniating his faithfull Ministers that teach the same And therefore Luther set it downe for an unfallible marke that Galat. 5. 11. the Gospel is not truely preached and is not the Gospel indeed if it be so brewed and so fitted agreeable to reason that all approve of it and yeeld unto the meaning of it peaceably for then indeed how should the Prophesie of old Simeon be verified that Christ should be set up for a signe and marke of contradiction Luke 2. 34. how should he be a stumbling Luke 2. â—4 stone and rock of offence laid in Zion how should wise Festus judge Paul to be mad Acts 26. how should Acâ—s 6. Christ be to the Gentiles foolishnesse yea the deep things of God which Beza expoundeth to be but the excellency of Christs benefits being judged of naturall wise men to be foolishnesse is it possible for the wisedome of the world to hold her peace from speaking against foolishnesse especially if the foolishnesse of Christ dare offer to preferre it selfe above their wisedome and to conclude how else should Christ be not only the rising but also the fall of many in Israel The truth whereof is notably testified by the Doctrine of our Church delivered by the foresaid first restorers of the Gospel in this Land saying thus The holy man Simeon saith that Christ is set forth for the fall and rising of many in Israel and as Christ Iesus is a fall to the Reprobate which yet perish by their owne default So is his word yea the whole Book of God a cause of damnation unto them through their owne incredulity And as Christ himselfe the Prophets the Apostles and all the true Ministers of his Word yea every jot and tittle in the holy Scripture have beene is and shall be for ever more the savour of life unto eternall life unto all those whose hearts God hath purified by true faith so likewise Christ himselfe the Prophets before him the Apostles after him marke all the true Ministers of Gods holy Word marke further yea every word in Gods Book is unto the Reprobate the savour of death unto death The reason whereof Calvin upon those words of the Evangelist From that time many of Iesus his Disciples went back and walked no more with him most truely expresseth Calâ—in in Ioh 6. 66. Nunquam enim â—anta poterit cautâ—o adbiberi quin multis saying thus Never can there be so great wariness used but that the Doctrine of Christ is an occasion of scandall to many because the reprobate devoted to destruction scandali occasio sit Christi doctrina quia reprobi exitio devoti venenum ex cibo saluâ—errimo seâ—â—x melle sâ—gunt doe draw poyson out of most wholsome meat and doe suck gall out of honey And mark saith Luther where this fall is even in Israel that is in that people that will seeme to bee Christs own people and being in the Chruch as the Apes and Peacocks were in Solomons Familie that is apish Saints and painted Peacock-Iusticiaries will prosesse nothing lesse than to be contradictors of Christ yet thus is Christ ever oppugned of the greatest multitude both in his word and in his true Ministers under the name of greatest friendship with Christ Briefly Luther well notes that a wise Minister doth ayme but at the gathering of the Elect by the example of S. Paul who said I suffer all things for the Elects sake that some may be saved as for the rest that are the greatest multitude he or rather Christ himselfe divides them but into two sorts Swine and Dogges between which there is only this difference that a Swine if one go about to drive him from the mire or from his sâ—vill only gives a grunt and away hee goes to the rooting in the earth so prophane and worldly men if one goe about to drive them from sinne
that which is worse by a perverse and preposterous judgement wee refuse the better things and approve the worse Yea in one and the same Authors we attribute and apply that authoritie and Title of holinesse to their worser things which they have deserved for their best things spoken after the Spirit and not after the flesh and naturall light of reason My second answer to this objection that other Ministers doe speak and seeme to hold the contrarie is this that it is an undoubted truth that although all brethren in the Ministry may bee enlightened with one and the same truth yet all are not â—enlightned All are nor enlightened with the same measure of truth with one and the same measure of truth who thereupon may disceptare that is argue about a matter but not dissentire that is bee of a contrary judgement and resolution flatly to hold the contrary And it is possible that one man may have laboured more and so see further in some one point than another though he come behinde many others that are rich in all other gifts and of excellent learning who yet should shew themselves to be of Cains brood and Devils incarnate if wee should willingly and wilfully envie an higher talent in our brother in some one gift non omnia possumus omnes and wee bee all of us set and appointed by God to bee by our particular gifts mutuall helpers of another but not hinderers and enviers one of another And thirdly I answer that although some one or more of seeming great learning will in the heigth of their owne conceit and in the opinion of their great learning oppose themselves against this common consent of the learned Orthodox writers and so flatly hold the contrary yet is their great knowledge and great learning no sufficient cause to drive thee into wavering and doubting of the excellency of Christs benefits because the holy Ghost hath so sufficiently armed us against this scandall in teaching so plentifully in his word that there is a twofold knowledge A twofold knowledge or learning the one a literall knowledge or a literall learning and the other a spirituall knowledge the understanding and marking of which point because it is of so great use that thereupon depends in a manner the whole essence of salvation both to discerne in what state thou thine owne-selfe dost stand that makest this objection who peradventure maist bee learned and of great knowledge and also to keep thee from many scandals and delusions by others that seeme to be of great learning and knowledge therefore to leave us without all excuse is the holy Ghost most diligent to describe these two knowledges unto us very largely First the literall knowledge is described Rom. 2. 1 Literall Rom. 2. 17. from verse 17. to the very end of the chapter after this manner Behold thou art called a Iâ—w that is thou art called to bee a member of the Church of God even of one called and professing Gods revealed glorious truth and restest in the Law that is thou takest the word of God and the doctrine from heaven to be thine only rule and warrant and wilt not as thou sayest goe one haires breadth from the word yea and gloriest in God namely that he is thy Father Saviour and Redeemer and knowest his will that is thou art skilfull in the word of God and canst try the things that differ and are excellent by reason thou arâ— instructed and very learned in the word of God Neither only hast thou thus knowledge enough for thy selfe and for thine owne use alone but also art a rich store-house for others for thou art confident and takest upon thee to be a Guide to the â—linde a Light to them that are in darknesse an Instructer of them that lack discretion a Teacher of the ignorant and hast the whole forme of knowledge and of the truth in thy breast is it possible that the exquisitest knowledge that is can be more gloriously described and yet all this is there shewed to the end of the chapter to be no knowledge indeed but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a meere shadow or shew of great knowledge and of the truth quans vulgo apparentiam vocant which as Calvin Calvin ibid. saith men commonly call an appearance of knowledge because as the Apostle saith in divers verses following it consisteth but in the letter only that is is meerly literall learned by good wit and good memory but is not by the working of the spirit of God in spirit and in truth being agreeable with that which the Apostle saith in another place habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have a shew of very godlinesse but they deny the power of the same for they had which is the Apostles scope in this description a confession of the forgivenesse of their sinnes by Gods mercy in the Messiah but they had not a joyfull spirituall feeling knowledge of the excellency of Free Iustification which is the soule of all this great knowledge and when the soule is away all the rest is nothing else but a dead carcasse of knowledge as the Apostle shewes in all the whole Epistle following Chap. 9. 30 31. and 10. 2 3. Whereby they that are in this literall knowledge although they seeme to bee greatly enlightned in the whole word of God and to be excellent learned men yea and very zealous with a legall zeale Rom. 9. 31. and 10. 2. yet because they are in Rom 9. 31. and 10. 2. this point destitute as Calvin speaketh interiore luce of the true inward spirituall light it is incredible to think how blinde they are in understanding the excellency of Christs benefits so that none is so blinde as such as are in this literall knowledge as it is plainly testified by the Propher Esay 42. 18 19. saying Heare Esay 42. 18 19. yee deafe and look yee blinde that you may see Who so blinde as my servant or deafe as my messenger that I send yea who so blinde as the perfect that is that by this literall knowledge think themselves perfect and who so blinde as the Lords servants yea such in this literall knowledge are not only more blinde than the very plough-boy but also more blinde and ignorant than the oxe and the asse that the plough-boy drives before him as the same Prophet witnesseth saying The oxe knowes his owner and the asse his masters crib but Israel hath not knowne my people as by this literall knowledge they professe themselves hath not Esay 1. 3. Object understood Esay 1. 3. But how then will some man say may these blinde men seeming so learned in this literall knowledge be discerned from such as are truly enlightened I answer this the same Prophet Esay Answ plainly expresseâ—h in the former place saying thus Two manner of wayes how we may see know many things and yet not keep them Seeing many things but thou keepest them
Elect shall be justified in their time and none but the Elect shall bee justified for whom he justifieth those he glorifieth but he glorifies none but the Elect yet the very Elect are not actually and really justified but are darknesse and live in sinne and darknesse untill they be effectually called as Paul expresly testifieth saying Whom he calleth them he justifieth Rom. 8. 30. But who are thus effectually called Rom. 8. 30. Namely such as doe marke in the death of Christ the exceeding horriblenesse of the least sinne there being no sinne little in the sight of God and thereupon come to a feeling of their misery and lost state by true terror in their soules for the multitude of their sinnes thereupon making this conclusion upon themselves that if God dealt so sharply with the green tree Christ for the sinne which he had not done but wherein hee was only a surety for others in what a case of burning in Gods wrath and justice is hee that is a dry tree utterly dry of goodnesse and hath as the principall committed and done himselfe so many sins and thus is Christ made unto him first Wisdome 1 Cor. 1. 30. 1 Cor. 1. 30. to see his sinnes and therein his lost estate then this Rom. 8. 26. makes him with deep groans Rom. 8. 26. to sigh up to Rom 7 24. Christ for some help in this misery Rom. 7. 24. Which is the turning of his spirituall eye of saith to the true spirituall brazen-serpent Christ as really as the Israelites turned their bodily eye to the bodily brazen-serpent and thus is this Elect effectually called to Christ and then is he justified freely that is most certainly helped and healed by being made perfectly holy and righteous from all spot of sinne in the sight of God freely as certainly as he doth with true groans sâ—gh up to Christ for this help and as certainly as the old Israelites were helped and healed of their bodily stingings by their bodily looking up to the brazen-serpent and thus secondly is Christ made unto him Righteousnesse then followes hereof thirdly Sanctification and fourthly full assurance of Redemption unto eternall glory 1 Cor. 1. 30. 1 Cor. 1. 30. Now secondly for the other point namely the 2 How the Elect are justified made perfectly righteous in Gods sight manner how the Elect are thus justified and made perfectly holy and righteous in the sight of God is thus The God by the power of his imputation conveying his Sonnes righteousnesse to be in us and upon us doth in his own sight so cloath us body and soul both within and without with the wedding-garment of his sonnes perfect righteousnesse that we have our sinnes hereby not only utterly abolished out of Gods sight but also are Evangelically and freely formed that is are in truth and reipsa in very deed made although not inherently and actively as I said in the beginning the Papists would have it yet objectively and passively perfectly holy and righteous in the sight of God freely This I will cleere more fully with a similitude or two and then confirme it with undeniable poofes First I say as nothing doth effect this but Gods imputation of his Sons righteousness for which cause the Apostle saith Blessed is the man unto whom God imputeth righteousnesse without works Rom. 4. 6. Yea hereupon Rom. 4. 6. hee maketh mention of this word Imputing and counting righteous no lesse as I take it than eleven times in that fourth chapter which not only shewes that it is an action wrought immediately by the very thought as it were of God himself only and thereby must needs bee very spirituall and mysticall to us farre above our reason sense and feeling but also it must needs bee wrought upon us very freely without any working of ours So likewise we must mark that this imputing being an immediate act proceeding as it were out of Gods own breast is not a light smal weak imaginary thing like mans imputing as the Papists imaginarily scoffingly conceit but Gods imputation is a lively mighty operative and reall working imputation and counting nothing like ours for man may impute and count a thing to be so or so yet the thing if it were not such before becomes such never the more for our imputing or counting it to be so but Gods imputing counting being Almighty gives a reall being and true existing of the thing before himselfe as he counts it for God did but count that there should be light and there was light and hee did but count that his other creatures should bee and presently they were so as he counted so hee doth but impute his Sonnes righteousnesse unto us and counts us perfectly righteous in the same and this imputing doth so operatively and really conveigh the righteousnesse of Christ to be in us and upon us as Paul testifieth saying The righteousnesse of God by the faith of Iesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not only unto all but also also upon all that doe believe Rom. 3. 22. That though mystically above our Rom. 3. 22. sense and feeling yet not imaginarily as the Papists prattle against us nor yet only outwardly like painted Tombes as they likewise cavillingly object but truly both inwardly are cloathed with the same in the sight of God and richly roabed and decked and adorned in the same as the faithfull soule in the Prophet Esay joyfully confesseth saying I wil greatly rejoyce and be exceeding glad in God my Saviour Why Because he hath cloathed me with the garment of salvation What garment is that why he hath covered me with the râ—ab of righteousness as a Bridgroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her jewels Esay 61. 10. Hence are the Saints said so often Esay 61. 10. in the Revelation to be cloathed with long white Roabes washed in the blood of the Lamb Hence doth God the Father command his servants the Ministers in the calling in of the Gentiles to the Gospel signified by the return of the Prodigall child to bring forth the best garment and to put it on upon them ministerially as he working with his Ministers doth by the power of his imputation cloath them with it mystically Luk. 15. Luk. 15. 22. Psal 132. 9. Hence it is said Psal 132. that the Ministers powerfully comming forth cloathed not only personally with it for themselves only but also ministerially to cloath the people with it the Saints doe shout for joy because it being objectively and passively in us and upon us doth not only abolish our sins but doth forme us and reipsa in very deed make us not inherently and actively as the Papists hold neither yet imaginatily as they cavill but objectively and passively perfectly holy and righteous in the sight of God Now by these words objectively and passively I meane wee doing ☞ nothing hereunto and we working nothing but
Prophet Malac. 3. 17. I will spare them as a man spareth his sonne Mâ—l 3. 17. that serveth him not as the Papists conceive for their sanctification sake and goodnesse of their works nor yet sparing them as other semi-Papists childishly conceive for their good will and good endeavours because they doe like a childe the best that they can and because their imperfections be but infirmities nor that hee will as he hath now more fully revealed in the Gospel accept of the imperfect works of his children whilst they are imperfect seeing he hath now revealed by his sonnes death what an horrible thing the least imperfection is in his sight that they are so loathsome as a menstruous cloth in his sight causing him to take his full stroak at them in his sonnes blood to wash away and abolish the imperfections of them out of his sight but because in new tincture of his Sons blood and righteousnesse hee hath made them perfectly holy and righteous in his own sight freely therefore hee likes and accepts them For that Justification makes not only our persons but also our works perfectly holy and righteous in the sight of God is not only evident by the former Scriptures but also testified by all the best faithfull Dispensers of Gods mysteries who say with one consent after this manner Postquam facti sumus Christi participes non ipsi solum justi sumus sed opera nostra justa reputantur coram Deo that is after that we are made partakers of Christ not only we our selves are righteous but also our works are reputed and counted righteous before God what not righteous indeed but only imaginarily reputed and counted righteous Nay but because Gods counting is not a bare imaginary thing but a reall working of the thing as he reputeth and counteth therefore as wee our selves are so reputed and counted righteous that coram Deo reipsa justi sumus wee our selves are in truth just that is perfectly righteous before God so also God so counts our works perfectly righteous before himselfe that they are reipsa in very deed and truth perfectly holy and righteous in the sight of God freely that is not in the worth and perfection of our doing them by sanctification but in the making of them perfectly righteous in Christs righteousnesse by Justification But what is the reason that our works that as they Quest proceed from us are so full of spots and staines are made so perfectly holy and righteous in the sight of God The learned answer thus Propterea scilicet quia quicquid Answ est in illis imperfection is obliteratur Christi sanguine that is Therefore verily because whatsoever imperfection All the imperfection of our works is done away by the blood of Christ is in them is done away and abolished by the blood and righteousnesse of Christ And by this meanes only doe our works please God and for this cause only all the large promises made in Gods Word unto our works are truly verified and fulfilled upon us meerly because wee doing them in comfort faith and thankfulnesse that we are justified all our works are thereby justified as well as we and made so perfectly holy and righteous in the sight of God that they fully please God and pull down all blessings and benefits whatsoever both spirituall and temporall freely upon us only for and by Free Iustification thus perfectly blessing both us and our works As it is cleerly testified by the foresaid learned Dispensors of Gods mysteries saying thus Qui enim jam Christi Iustitiâ sunt induti ii non sibi modo propitium habent Dominum sed operibus quoque suis c. That is for they that are cloathed with Christs righteousness have God pleased and favourable not to themselves only but also to their works the spots and staines whereof lest they should come in any reckoning are abolished with Christs purity unde nullis sordibus infecta opera justa reputantur that is from whence our works are counted righteous seeing they are tainted with no spots of uncleannesse and foulnesse and by this meanes and not otherwise doe mens works please God This learned Calvin also prosecuteth in the 7. 8 9 â—â—d 10. Sections of the 17. Chapter of the third book Calv. in the 7. 8. 9. 10. Sections of the 17. Cap of the third Book of his Institutions of his Institutions with cleer demonstrations saying thus when the blot and fault of imperfection is abolished which is of force to defile our good works the good works which the faithfull doe both are and bee taken for righteousnesse yea after this manner for a full and perfect righteousnesse And thus wee may saith he truly say that by only faith not only wee but also our works are justified that is as I have proved before made perfectly holy and righteous from all spot of sin in the sight of God freely and so truly pleasing God Holy faith justifies our works And this the holy Ghost in the example of the sacrifice of Abel doth plainly and expresly teach Heb. 11. 4 saying By faith Able offered unto God a more excellent Heb. 11. 4â— sacrifice than Cain by which he obtained witnesse that he was righteous where wee see that not only Abel himselfe was just and righteous that is excellent but his gifts were excellent and that also excellent to God-ward God himselfe as the Text saith testifying of his gifts that they were excellent which Title they could not have with God except they were in truth perfectly holy and righteous in his sight not for the perfection of Abels doing them but freely because as also it is said of Noah hee was made heire of that righteousnesse which is by faith verse 7. This is the righteousnesse of Christ which is so mighty in operation that by it God not only as Calvin speaketh pretioso justitiae suae colore nos tingit that is with the precious tincture of his own righteousnesse doth be-die us our own selves but also with the same precious tincture doth be-die all our good works and wholelife and conversation making not only us our selves but also all our works perfectly holy and righteous in the sight of God freely and yet not by these works made with this tincture perfectly holy and righteous in the sight of God to deserve heaven as the Papists fondly conceit because a Christian hath heaven freely by the Free Justification of his person before hee hath moved himselfe to doe any good work because hee is as Christ testifieth translated from death into life by beleeving only Ioh. 5. 24. But the works of the Beleever Iohn 5. 24. are with this tincture and die made thus perfectly The works of the Beleevers are made perfect that they may be a sacrifice of thanksgiving to God holy and righteous in the sight of God freely that they may thus be a welcome and acceptable sacrifice of prayse and thansgiving before God
that Justification makes us so sufficiently and perfectly righteous in the sight of God seeing David calls it hereupon a great and plentifull Redemption Psal 130. 7. And Paul calls Free Justification Psal 130. 7. The receiving of the abundance of Grace and of the gift of righteousnesse Rom. 5. 17. raigning in righteousnesse Rom. 5. 17. unto eternall life through Iesus Christ our Lord verse 21. And although it is true that the children Verse 21. of God may bee called Saints to menward for their sanctification yet the true cause that makes them Iustification maketh Saints to Godâ—ard Saints in the sight of God is Justification because by it alone they are made thus sufficiently and perfectly holy and righteous from all spot of sinne in the sight of God freely by the blood of Christ only as the Apostle to the Hebrewes plainly testifieth saying Wherefore Iesus that he might sanctifie the people that is make them Saints that is perfectly holy and righteous with his own blood suffered without the Gate Then let us not give this precious name of Saints principally to our own holy walking by sanctification but to the blood of Christ in our Justification because sanctification is so farre from being the cause of making us Saints to Godward that properly it doth but declare that we are Saints to manward wherein men are much and often deceived taking them for Saints which are no Saints But the right rule is that which Luther giveth saying thus When I was a Monk I did oftentimes most heartily Luther in Gal. 5. 18. wish That I might once be so happy as to see the conversation and life of some Saint or holy man But in the meane Luther deceived in his opinion of Saints time I imagined such a Saint as lived in the wilderness abstaining from meat drink and living only with rootes of hearbs and cold water which laboured to attaine such perfection that they might be without all feeling of temptations and sins and this opinion of these monstrous Saints I had learned not only out of the books of the Sophisters Schoolmen but also out of the books of the Fathers as Hieron and such like But now in the light of the Gospel we plainly see who they are whom Christ and his Apostles call Saints not they which live a sole and a single life or in outward appearance do other great and monstrous works or such only as are canonized in the Popes Kalendar for Saints in heaven But they which being called by the sound of the Gospel and Baptized doe believe that they be justified and clensed by the death of Christ So Paul every where writing to the Christians calleth them Saints holy the children and heirs of God and such like Whosoever therefore saith he doe beleeve in Christ whether they bee men or women Alâ— belâ—evers are Saints bond or free are all Saints not by their own works but by the works of God which they receive by faith To conclude saith he they are Saints through such an holinesse as they freely receive not through such an holinesse as they themselves have gotten by their own industry and good works Where we see that he ascribeth all the cause of being Saints unto their Justification although he shewes afterwards That sanctification unseperably follows Justification and declares the same For thus he saith further So Ministers of the Word the Magistrates of Common-Weales Parents Children Masters Servants all are true Saints if first and before all things they assure themselves that Christ is their wisdome righteousnesse sanctification and redemption Secondly if every one doe his duty in his vocation according to the rule of Gods Word and obey not the flesh but represse the lusts and desires thereof by the Spirit in some measure though not all in like measure And against the corrupters of this order and doctrine hee pronounceth an Anathema thus And let him bee holden accursed whosoever shall not give this honor unto Christ to beleeve that by his death and word he is Iustified and sanctified and so made a Saint for can we rejoyce in this precious name with greater glory to Christ than to ascribe it to the blood and righteousnesse of Christ and with greater assureâ—nesse and fulnesse to our own selves than to that meanes by which we are made complete and perfectly holy and righteous from all spot of sinne in the sight of God freely Nay if we will rejoyce in that which God speaketh he gives us in this glory of Free Justification yet greater matter of rejoycing not being content in this happy state of his own righteousnesse to call us Saints holy ones and the righteous every where in his word but also being translated by this benefit God calleth the justified by the name of righteousnesse it selfe into Christ hee calls us in a wonderfull vehemencie of our excellent perfection even Righteousnesse it selfe and not simply righteousnesse it selfe but the righteousnesse of God as the Apostle testifieth 2 Cor. 5. 21. saying Hee that knew 2 Cor 5. 21. no sinne was made sinne for us but wherefore or to what end and purpose That we being translated into him might bee made The righteousnesse of God Where we see that the Apostle is not content to say that we are made righteous no nor prefectly righteous but by a vehement speech that which is farre more even the righteousnesse of God being a figurative speech when wee are not content to use the Concrete but to expresse the excellent perfection of a thing we use the Abstract as to say hee is not only patient but very patience it selfe or not only very meek but even meeknesse it selfe so saith the Apostle that wee are made even the righteousnesse of God the Chrysost in 2. Cor. 5. 21. excellency of which speech Chrysostome perceiving bursteth forth with this just admiration saying Qualis sermo quaemens ista commendare poterit that is what a saying is this what understanding can sufficiently commend set it forth For saith he he hath made the righteous one a sinner that he might make sinners righteous Nay he saith not so neither but that which is far more for he is not content to name the qualifying but as it were the very substance it self for he saith not he was made a sinner but sin and hee saith not that we might be made righteous but Righteousnesse it selfe yea and the Righteousnesse of God for it is of God shewing that it hath no spot or stain in it from whence all sinne vanisheth away as also that God wholy performes it thereby declaring the magnificence of the gift What can be spoken more excellently of this passing excellent new creation for further proofe whereof hence wee may see the cause why God having justified Abraham he is not content to call him righteous but even righteousnesse it selfe saying Esay 41. 2. Who raised up Iustice or righteousnesse Esay 41. 2. from the East and
God But the gifts of God doe passe and excell the weak good deeds that we doe by our labour magna mensura in a great measure Secondly this Moon must be under our feet because our life is like a continuall walking in this world as it were in a darke night and therefore we must have the light of our sanctification flowing from our Justification as the light of the Moon doth come from the Sunne to direct our feet in this dark world and to give light as the Moon doth to other men walking in the dark night of this world that they may see our good works and glorifie our Father which is in heaven And this is the second mark shewing that we are mystically cloathed with the glorious Sunne of Christs righteousnesse because this sanctification flowes infallibly from our Justification as the light of the Moon comes from the Sun Again the Moon signifies also the riches honours dignities profits and pleasures of this world which being changeable and unconstant as the Moon the justified children of God have them under their feet The justified have the variable riches of this life under their feet signified by the Moon as it were because being cloathed with the glorious Sunne of Christs righteousnesse and thereby discerning the worth of the heavenly riches they set light of these earthly glories shining to the dark world like the Moon and doe tread them under feet using them as if they used them not being ready to leave all for the further advantage and advancing of the heavenly riches and for the glory of God Thus Moses being come to yeeres of discretion refused to be called the Son of Pharaoh ' s daughter and chose rather to suffer adversitie with the people of God than to enjoy the pleasures of sinne for a season Esteeming the rebuke of Christ greater riches than the treasures of Egypt Why Because he had regard to the recompence of the great reward of the unsearchable riches as Saint Paul calls them of the Gospel So the Christians in the Primitive Church suffered with joy the spoiling of their goods knowing in themselves by being cloathed with the glorious Sunne and wedding-garment of Christs righteousnesse that they had in heaven a better and more enduring substance And this is the very Head of our sanctification and the third mark shewing that we are the woman in heaven cloathed with the Sun Sixthly and lastly this woman or Bride hath upon her head to signifie what an heavenly Queen she is a Crowne of twelve starres that is she hath for a fourth marke the doctrine of the Gospel delivered by the twelve Apostles and preached by Gods faithfull Ministers which are called starres in highest account as her Crowne counting them as her chiefest and highest ornament and saying with David It is more to be desired than gold yea than much fine gold and sweeter also than the honey and the honey-combe And in keeping the same she knowes that there is a great reward Ps 19. 10 11. Psal 19. 10. 11. And this is the fourth marke that we are the woman in heaven cloathed with the Sunne and he that is thus glorious to the eyes of men by having the Moon under his feet and is also thus glorious in the eyes of God by being cloathed in his sight with the glorious Sun of his Sons righteousnesse must needs be a great wonder to the world because he is a wonder and admiration for beauty and glory even in the eyes of God for which cause God crieth out doubling his word of admiration and wonder saying Behold thou art faire my love Behold thou art all faire and there is no spot in thee Cant. 4. 1 7. Which admiration of Christ Cant. 4. 1 7. at the glory of his Church is by Doctor Hall pathetically Doctor Hall expressed after this manner saying O my Church behold in mine eyes thus cloathed as thou art in my righteousnesse oh how faire and glorious thou art how above all comparison faire and glorious But the Prophet Esay prophecying of the Kingdome and comming of Christ expresseth this glory of his Church more gloriously saying The Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall raign The Marginal Note in the Bible upon Esay 24. 23. in Mount Zion and glory shall be upon his antient men Esay 24. 23. The meaning whereof the marginall note doth well expresse saying after this manner When God shall restore his Church which is chiefly verified in the full exhibiting of Christ to justifie the same Dan. 9. 24. and so Dan. 9. 24. shall restore it to righteousnesse the glory thereof shall so shine and his Ministers which are called his antient men that the Sunne and Moon shall be dark in comparison of the glory thereof Which excellent glory of the Church Calvin doth yet more fully expresse after this manner saying When God shall make cleane his Church of her foulnesse and drosse which he truly performes by Free Justification joyfully knowne and so shall set up the Kingdome of Christ so great shall be the magnificence and glory thereof in restoring the people to righteousnesse that those things which otherwise shine before men most gloriously as the Sunne and the Moon shall then bee darknesse Is not this excellent and magnificent beauty and glory indeed And yet the Prophet Esay not contenting himselfe herewith but prophecying of the comming of Christ to heale the people of God of their sinnes prophecyed yet further of more exceeding glory saying Moreover the light of the Moon shall be as the light of the Sunne and the light of the Sunne shall be seven-fold as the light of seven dayes in the day that the Lord bindeth up the breach of his people and healeth the stroke of their wound Esay 30. 26. The meaning whereof is this Esay 30. 26. explained That the light of the Moon which is the glory of sanctification forming us actively righteous to the eyes of men by which as it was said before the children of God doe shine in this dark night of the world as the Moon Cant. 6. 9. shall be as the light of the Sunne that Cant. 6. 9. is farre more rich and plentifull than it was under the handfull of the old Church of the Iewes and far more spaciously spreading to all nations But the light of the Sun that is the glory and bright-shining of free Iustification forming us passively righteous to the eyes of God by which the children of God shine in the sight of God most gloriously as the Sunne Cant. 6. 9. Ephes 5. 27. Cant. 6 9. Ephes 5. 27. shall bee sevensold that is most plentifully revealed and perfectly wrought and shine forth as seven sunnes upon the Church by the death of Christ Dan. 9. 24 25. Dan. 9. 2â— 25. by which many Prophets and Kings and righteous men have desired to heare the things that we heare and have not heard them
put out before his Father and therefore hath made it as Bernard saith so large and long a garment for that end and purpose And therefore hearken to the advice of a well approved Labourer in our Church worthy ever the meditating because it is most pithy Evangelicall and truly saving after this manner Cast away the raggs of thy owne righteousnesse as S. Paul did seeing his inherent righteousnesse was farre better than thine Philip. 3. 8 9. And if ever thou wilt get the blessing wrap thy Phil. 3. 8. 9. selfe in this garment of the righteousnesse of thine elder Brother Christ and when thy Father shall savour the smell of thy garments he shall blesse thee and say behold the smell of my Sonne is as the smell of a field which the Lord hath blessed feare not to bee complete in him this long white robe needs no inching or ecking needs no patching say with the holy Martyr and live and die with it in thy mouth only Christ only Christ Consider what I say and the Lord give us understanding in all things The second Objection proceedeth from the weaknesse The second objection is from the weaknesse of faith of faith arising from sense and feeling whereof I have spoken and given Armor of resistance in the ninth chapter but because it much troubleth the faith of the weak Christian let us heare the Objection and shew some further remedy against the same the Objection is this I feele not my selfe to have any righteousnesse Object but rather to bee nothing else but a lump of grosse sinnes so that by mine unworthinesse I dare not confesse of my selfe that I am such only and meere Righteousnesse that I am perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely First to thy sense and feeling I answer thus with Luther Answ Thou must not feele but beleeve that thou art thus righteous and therefore the more thou feelest this unworthinesse and sinne making thee whilst thou pulst down thy eye from the brazen-serpent to look upon thy sore by sense and feeling to cry out Oh wretched man that I am who shall deliver me from this body of death so much the more happy and blessed art thou for it doth make thee presently to turn thy eye to the Brazen Serpent Christ Who presently delivers thee and makes thee to say with the Apostle in the sight by faith of thy perfect healing I thank God through Iesus Christ our Lord that there is no judgement punishment or condemnation for that which I feele Why what is the cause that there is no judgment punishment or condemnation for the sinne which I thus feele dwelling in me The reason little marked but is pittiously mangled and rent from the first verse of too many is this Because the righteousnesse of the Law though not legally and actively as the Papists would have it yet Evangelically and passively is fulfilled in us And this is thy present and immediate healing by turning thy eye from thy sense and feeling up to the Brazen-serpent Christ presently shewing thee by his bleeding wounds A present healing that thou art above thy sense and feeling made perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely And thus by this thy feeling the contrary to this perfect healing there is place for faith to beleeve it And therefore to strengthen our weak faith that wee are contrary to our present sense and feeling thus perfectly righteous from all spot of Three meanes to strengthen our weak faith sinne in the sight of God freely We must use a threefold help First it must be thy wisdome to have everbefore thy sight the imitation of the faith of thy Father Abraham walking in this case of Free Iustification as a naturall sonne in the steps of the faith of our Father Abraham after this manner before described but thus applyed That relying upon that God That calleth those things which be not as though they were Rom. 4. 17. that is Rom. 4. 17. who giveth to the things that appeare not as reall a Being before himselfe by his Call or so speaking as if they had a reall Being to our eyes thou must above all hope of thine own feeling whereby thou feelest thine own righteousnesse to bee but as a menstruous cloath yet believe under hope of Christs righteousnesse that thou art perfectly holy and righteous in the sight of God according to that which is spoken The blood of Iesus Christ the Sonne of God doth make us clean from all sinne And againe As by the disobedience of one man Adam many were made sinners So by the obedience of one man Christ are many made righteous vers 18. And thou not weak in faith must not consider Vers 18. or think upon thine own body which thou feelest dead in trespasses and sinnes by the fall of Adam neither the violence thereby of thy daily actuall sinnes verse 19. neither must thou doubt of this promise of Vers 19. God by unbeliefe but be strengthned in faith that thou art perfectly holy and righteous freely in the sight of God and so give glory to God vers 20. being fully Vers 20. assured that hee which hath promised to accomplish it upon thee freely by cloathing thee with his Sonnes righteousnesse is also able to doe it verse 21. The second help to strengthen our faith that we are Vers 21. 2 made thus perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely Is not to forget the comparison that Saint Paul maketh in this case Rom. 5. between the first Adam that made us that is both body and soule sinners and damned and the second Adam Christ that as freely makes us both body and soule righteous and saved And although there be some difference in the manner namely that Adam made us all sinners inherently and actively to our sense and feeling but Christ makes us righteous in the sight of God objectively Evangelically and passively and invisibly above our sense and feeling that there may be place for the faith of Gods power of truly and really doing it himselfe alone yet notwithstanding wee must take heed that we give not more power to Adam in making us sinners being but a meer man than to Christ in making us righteous being both God and man but let us know that as the first Adam made us before wee our selves have done any evill work perfectly completely and only and meerly sinners and damnable in the sight of God so strongly that we cannot choose but shew the same in all our life by actuall sins to the eyes of men so much more doth Christ make us before we have done any good perfectly completely and only and meerly gloriously holy and righteous and so perfectly saved in the sight of God so strongly that he makes us to declare the same by sanctification and a
Moon or rather a candle for brightnesse so farre doth our glorifying of God directly to his own eyes the first way by joyfull embracing the greatnesse of his benefits passe the glorifying of him by works to the eyes of men the second way Because the first is meerly passive in us suffering God to glorifie himselfe upon us by working his inestimable benefits freely upon us The second is declarative and active in us by which wee declare the free goodnesse of God freely bestowed upon us The first is inward spirituall and divine wholly tending to the prayse of God first creating as it were the glory of God in us For whereas it is the nature of unbeliefe as Brentius well describes to be very curious and inquisitive and at the smallest appearance contrary to the promise doubts of God speaking it one while making question whether the Word be the Word another while making question of the meaning of the Word another while ☞ looking to the fewnesse and simplenesse of them that hold the Word another while looking at the multitude and greatnesse of them that hold otherwise but ever seeking some witty evasion whereby it may seem to do honestly in not believing the Word of God as it plainly speaks And sorobs God of the glory of his truth and of his power and with seeming wit makes him a liar So on the contrary side faith resting upon the naked and plain word spoken because it seemes contrary to reason and outward sense and feeling it flies to the truth and power of the Promiser making him true in his speaking and able to perform it and so gives him the glory of his Living and Being and true working in us whereby as Luther truly speaks faith is as a man would say the Creator of a certaine Divinity not in the substance of God but in us and so by putting us in possession of Gods bounteous divine benefits doth truly make us divine people And for this first kinde of glorifying God is Abraham so often called in the Word the friend of God But the second kind of glorifying God is outward more fleshly and humane not creating and making but shewing after a grosser manner to the eyes of worldly men that we are made divine persons whereof S. Peter speaks saying By the exceeding great and precious promises you are partakers of the Divine nature But how manifested and declared In that saith he yee flie the corruption that is in the world through lust 2 Pet. 1. 4. And this second active kinde of glorifying God because we are Agents in it and doe it by the spirit greatly inclines to the glorifying of man as S. Paul speaking of the sanctified works and holy life of Abraham saith What shall we say then that Abraham our Father hath found concerning the flesh For if Abraham were justified that is made righteous in the sight God by the holy works of his sanctification he had wherein to rejoyce or glory viz. before men but not before God But what saith the Scripture Abraham believed that God himselfe took in hand to make him righteous by clothing him with his Sons righteousnesse whereby he was made spiritually divinely heavenly and perfectly righteous not for mans account which counteth of righteousnesse by halfes but in Gods account whose count is perfect and counts it not righteousnesse except he himselfe alone by himselfe doe make his creature perfectly and gloriously holy and righteous from all spot of sin in his own sight freely This Abraham believed enjoyed the benefit thereof and gave glory to God and therefore was called the friend of God because he glorified him in this principall glory wherein hee will be glorified in the greatnesse of his benefits freely bestowed which especially in his Gospel are correspondent and agreeable to his great and glorious nature and therefore being above humane capacitie and to reason impossible is principally glorified by taking them by faith and this faith seeing and discerning the greatnesse and glory of them makes the true Believer to rejoyce with joy unspeakable and glorious 1 Pet. 1. 8. 1 Pet. 1. 3. But alas here wee may take up Luthers complaint That this knowledge and benefit of Christ to come the Saints of the Old Testament rejoyced more in and so glorified God more for the same than wee now doe when hee is so brightly and comfortably revealed and exhibited unto us Indeed saith hee we do confesse that this knowledge of Christ and of the righteousnesse of faith is an inestimable treasure but wee conceive not thereby such a full joy of spirit as the Prophets and Apostle did But what is the reason hereof Because saith Luther in another place They did not consider so coldly the promises made unto the Fathers as wee doe but did reade them and weigh them with great diligence But they that understand not this benefit of fee Justification whereof the Gospel specially intreateth and so doe prize no other righteousnesse besides the righteousnesse of works works when they heare this righteousnesse of faith pressed and the excellencie thereof advanced they are offended objecting that it is so farre from glorifying God two wayes that it makes men secure and carelesse to all good works But what saith the Doctrine of our Church is the cause hereof Even this as Luther also testifieth Because they understand nothing of Free Iustification or else they understand it carnally for their minds are occupied with other cogitations and fantasticall imaginations of their own works therefore things seeme unto them strange matters and no meanes to glorifie God neither passively by faith nor actively by works but the children of wisdome will imitate the Prophets and Apostles who because they conceived the great glory thereof and felt true joy of spirit for the same therefore saith Luther did they especially Paul so plentifully set forth and so diligently teach the Article of Justification For saith he this is the proper office of an Apostle or as one may say the essence of a Minister of the Gospel to preach among people the unsearchable riches of Christ Ephes 3. 8. especially Ephes 3. 8. the cause and fountaine of all the rest namely Free Justification wherewith as David saith Psal Psal 119. 32. Gal. 5. 1. 119. 32. when our heart is set at liberty Galat. 5. 1. wee will runne the way of Gods Commandements Hence it is that the Prophet Ieremy also set out so magnificently the glory of Free Justification as it should be fully revealed under the time of the Gospel saying I will make them cleane from all their iniquities whereby they have sinned against mee and whereby they have rebelled against mee c. Yea saith he in an other place Ierem. 31. I will make a new covenant with Ierem. 31 33. the house of Israel and this shall be the Covenant That I will so forgive their iniquities that I will remember their sinnes no more And it shall bee to mee a name a
saying thus Who so dwelleth in the secret of the most High that is as Luther well expounds it Vnder Free Iustification which none can work upon us but the most high God and indeed is the secret of secrets to the blind world He shall abide under the shadow of the Almighty that is hee shall bee protected and defended under the most comfortable shade of Gods most loving providence who is of Almighty power to preserve and keep him So that the faithfull soule saying unto the Lord in confidence of this reconciliation by Free Justification Oh my refuge and my Fortresse my God in him will I trust Surely he shall deliver thee from the snare of the hunter which is the Divell and all his instruments and from the noysome pestilence of their contagious practises He will cover thee under his wings of Frâ—e Justification and thou shalt bee safe under his feathers of his gracious providence and protection his truth of perfect reconciliation shall be thy shield and buckler c. as it followes in the whole Psalme For hee shall give his Angels charge over thee to keep thee in all thy wayes thou mayst have some crosses and troubles But thou shalt tread upon the Lyon and Adder the young Lyon and the Dragon shalâ— thou trample under thy feet Why Because by faith of free Justification hee hath set his love upon mee therefore saith God will I deliver him I will exalt him because he hath known my name He shall call upon mee and I will heare him I will bee with him in trouble I will deliver him and glorifie him With long life will I satisfie him and shew him my salvation is not this a joyfull perfect excellent and blessed reconciliation Hence likewise is the whole 121. Psalme verified upon us Psal 121. testifying that the creatures that have mighty operation in mans body and are high above our reach shall yet notwithstanding doe us no harme saying The Sun shall not smite thee by day nor the Moon by night the Lord shall preserve thee from all evill yea hee shall keep thy soule the Lord shall preserve thy going out and thy comming in from henceforth and forever What would wee have more Yea hence are all the other comfortable excellent protectors spoken of every-where in the Word of God verified upon us whereupon the Prophet saith Psal 5. 11 12. Let all them that trust in Psal 5. 11. 12. thee rejoyce and tryumph for ever and cover thou them and let them that love thy name rejoyce in thee why Because thou Lord wilt blesse the righteous which none are before God but by free Justification and with favour wilt compasse him as with a shield defending and keeping him from all hurt to the least haire of his head Matth. 10. 29. 30. can we possibly wish a greater Matth. 10. 29. 30. and perfecter and more protecting reconciliation But as this first part of Justification doth thus protect and defend us from all evill and hurt So the second part brings upon us by this perfect reconciliation all manner of good things that are truly needfull and necessary for us as God himselfe testifieth Ierem. 32. 40 41. saying I will make an everlasting Ier. 32. 40. 41. covenant with them that I will never turn away from them to doe them good Yea saith he I will delight and rejoyce over them to doe them good Hence is the whole Psal 23. verified upon us namely That the Psal 23. Lord is our Shepherd because he is made such unto us only and truly by free Justification And therefore can we lack nothing Hee will feed us in green pastures and lead us forth by the waters of comfort Hee restoreth our souls and leads us by Justification freely in the pathes of righteousnesse for his name sake Therefore he concludes Surely goodness and mercy shall follow us all the daies of our life Hence it is that Christ said Take no distrustfull cark and care for your belly what you shall eat nor for your body what you shall put on For after all these things doe the Gentiles with such doubtfulness and distrusting care seek after But your heavenly Father knowes that you have need of all these things But seek yee first the Kingdome of God If you ask how I answer By making your selves sure of his righteousnesse which by making you perfectly righteous in the sight of God freely is only able to reconcile and set you in perfect peace with God and then all these things shall be cast upon you Matth. 6. Whereupon we see the truth of that Matth. 6. 33. saying of David Feare the Lord yee his Saints but how are we Saints Two manner of wayes as is shewed before First by Justification that makes us perfect Saints to God-ward freely and Secondly by sanctification that makes us Saints to men-ward in sincerity Well what then For saith hee They that feare him lack nothing The Lyons do lack and suffer hunger but they that feare the Lord shall want nothing that is good Psal 34. Which perfect reconciliation with God Psal 34. 10. Iacob found so effectuall that hee said boldly unto his Brother The Lord hath had mercy on me and therefore I have all things Gen. 33. 11. And Luther upon the Gen. 33. 11. voyce from heaven saying This is my beloved Sonne in whom I am well pleased shewes that this rich mercy and perfect reconciliation with God by which we have all things was testified by God himselfe at the Baptisme of his Sonne to be without measure exhibited saying thus Nothing else was heard seen here but love Incredible sweetnesse good will and the infinite and incredible favour of God towards us nothing but unmeasurable and bottomless goodness and placability all the whole vast heaven seemed not to distill drops but to poure and raine down whole showers and floods of most sweet honey and sugar and to power down meer and infinite favour of God abundantly upon us that we may think of and expect nothing else from him but the best good things and most rich mercy and wel-pleasing reconciliation yea saith he againe For this one cause would God sound these words from heaven with his own voyce that he might perswade us certainly and that we might infix it deeply in our minds That in Christ and for Christ his beloved Son omni nos beneficiorum genere cumulare velit c. That it is his will to lade us with all manner of benefits and embrace us as was signified in receiving the prodigal child with a true fatherlike and well-pleased affection of love to cover us with the best garment nourish us make merry with us and defend and save us and to drive away all things that goe about to deprive us hereof Which words of Luther although they seeme for sweetnesse and fulnesse of honey and sugar to be incredible yet wee need not doubt thereof because S. Paul himselfe
becommeth us to fulfill all righteousnesse Mat. 3. 15. Math. 3. 15. so that the perfect holinesse and righteousnes not of the Godhead but of the humane nature of Christ wherein he performed perfect obedience both active and passive in fulfilling the whole law of God is the formall cause of our Justification which only after the nature of the forme dat nomen esse that is giveth unto us not only the name but also the true being of righteous men in the sight of God and that it is this obedience of Christ alone that is the only forme that makes us perfectly righteous in the sight of God is flatly expressed by the Apostle Rom. 5. 19. saying Rom. 5. 19. that as by the disobedience of one man Adam many were made sinners so by the obedience of one man Christ shall many he meanes both Jewes and Gentiles present and to come bee made righteous Upon which place the words of the learned Expositors are very effectuall saying thus The Apostle flatly pronounceth that we are made righteous with Christs righteousnesse and withall sheweth what manner of righteousnesse it is when he calleth it obedience saying By the obedience of one man many are made righteous where it is to be marked what it behoveth us to bring into the sight of God if we will by works be made righteous namely the obedience of the Law and Perfect obedience our righteousnesse that also not in one or two parts perfect but in all points absolute which because we are not able to attaine unto by our holy walking therefore this of meere grace he communicateth unto us And this I say is only that which formes us and makes us perfectly righteous in the sight of God which Luther Luther in his Treatise of threefold righteousnesse in his Treatise of threefold Righteousnesse handles notably the short summe whereof is thus As there is a sinne that is essentiall originall and another mans which yet makes us sinners whereof is mention Psal 5â— Behold I was borne in iniquity and in sinnes hath my mother conceived me and whereof Christ speaketh saying An evill tree cannot bring forth good fruit And Rom. 5. By one mans disobedience many are made sinners Rom. 5. and againe By the offence of one man the fault is come upon all men unto condemnation So there is a justice or righteousnesse contrary to this which likewise is essentiall originall and another mans and yet makes us righteous which is the righteousnesse of Christ whereof Christ speaketh Iohn 3. 3. Except a man be borne again Iohn 3. 3. of water and the holy Ghost in this free righteousnesse figured in beholding the brazen Serpent he cannot see the kingdome of God and Rom. 5. By the righteousnesse Rom. 5. of one man is the free gift of righteousnesse come upon all men unto Iustification of life and againe By the obedience of one man are many made righteous this is as I said our Lot our capitall Foundation our Rock and our whole Substance in which we rejoyce and glory for ever wherein we are made the righteousnesse of God 2 Cor. 5. 21. and wherein Christ is made unto us wisdome 2 Cor. 5. 21. righteousnesse sanctification and redemption 1 Cor. 1. 30. and whereof the Apostle saith Other foundation may 1 Cor. 1. 30. 1 Cor. 3 11. Rom. 1. 17. Rom. 10. 10. no man lay 1 Cor. 3. 11. This is made ours by faith Rom. 1. 17. The just by faith shall live and againe Rom. 10. 10. With the heart man beleeves unto righteousnesse This is bestowed upon us in Baptisme this is that which properly the Gospel preacheth Rom. 1. Rom. 1. and it is not the righteousnesse of the law but the right ousnesse of free grace By this a man is made Lord of all things because his righteousnesse hath looked downe from heaven and herein mercy and truth are met together righteousnesse and peace have kissed each other truth shall spring out of the earth for without this mercy a man in all his righteousnesse is an hypocrite and without this righteousnesse his conscience is unquiet this grace makes a man true and just and this true righteousnesse brings peace thus Christ frames all them that belong to him with this same one righteousnesse of his owne strange and undeserved of others and makes them just righteous and saved that as by another mans sinne we were made sinners lost and damned so by another mans righteousnesse we are made righteous and saved and therefore I called this righteousnesse an essentiall righteousnesse and eternall and as Daniel saith everlasting because when a man hath it it alwayes abides and remaines neither doth sometimes faile as the actuall righteousnesse doth as it is said Psal 111. Psal 111. 3. 3. his righteousnesse endures for ever and ever Only Christ is eternall and everlasting and therefore his righteousnesse is everlasting and yet ours and makes us everlasting This is the mercy of God the Father this is the grace of the new Testament wherein the Lord is sweet to them that taste him In this must we be saved and in no other for there is no other name given under heaven by which we must be saved Acts Acts 4. 12. 4. 12. and therefore said David deliver me in thy righteousnesse But as there is another sort of sinne called actuall sin which is the fruit of originall and these whether they arise in thought word or deed are our owne proper sinnes so contrary unto this there is a righteousnesse called actuall righteousnesse flowing from faith and from the foresaid essentiall righteousnesse and this is our righteousnesse and our owne proper righteousnesse not because we alone doe work it but because we work together with the foresaid first righteousnesse called the righteousnesse of another hitherto Luther but this first righteousnesse called the righteousnesse of another is the forme that makes us perfectly righteous in the sight of God as we see before wherewith Zanchius speaking by the same spirit although he differ a little in words yet agrees all one in sense saying thus The formall cause that is to say the righteousnesse wherewith we are justified or made righteous is twofold A twofold righteousnesse the one by which we are reputed and also are truly and perfectly righteous to God-ward whereof the Apostle speaketh Rom. 5. saying By the obedience of one are many made righteous this is our true righteousnesse But saith he there is another righteousnesse which being communicated unto us by the spirit of Christ and indeed inherent in us and shewing it selfe outwardly by works consisteth of the mortification of the old man and quickening of the new man of an hatred of sinne and love of righteousnesse by which we are just but how before men and are acknowledged and counted for righteous before them And this righteousnesse we affirme to be an effect of that former and although the Apostle doth not separate this