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
The holy Ghost is God and it is he only that sheweth us our sinnes ergo he himselfe must needs see our sinnes in us p. 158 3 The Lord by his spirit doth daily mortifie our sins in us Rom. 8. But he seeth those sins in us which he doth mortifie ergo Free Justification doth not make us so perfectly holy and righteous from all spot of sin in Gods sight that he seeth no sin in us p. 163 Three severall offices of the Trinity shewn forth in our Iustification p. 153 Mortification of sin distinguisht p. 169 The foundation of Enemites Anchorites and Nunneries p. 172 CHAP. IX COntaining an Antidote against doubting to kindle and work faith in us and to be a preservative against all objections whatsoever 1. of the world 2. the flesh and 3. the Devill p. 174 Where we must mark first the causes of all doubting p. 175 2 The remedies against the same as 1 The nature and definition of true Iustifying faith must be marked described Rom. 4. 17. to 25. p. 176 The description of Abrahams faith ibid. 2 The second spirituall weapon is that we are to arme our selves against sense sight feeling and natuturall Reason and how this may be done p. 180 3 The third spirituall weapon to overcome all doubting is not to forsake our Baptisme but much and often to meditate upon the foure things containing the very essence of our Baptisme p. 185 4 The fourth spirituall weapon is that wee are to sence our selves against the greatest multitude of all sorts round about us by the dead faith boldly wrangling against the Ministers of Christ and how wee may be fenced against the same p. 198 5 The fifth weapon against doubting is to have often before our eyes the great dignity and excellency of believing Free Iustification p. 235 6 The last weapon or remedy is to set before our eyes the inconveniencies and evills of doubting which are eight p. 241 1 To make God a lyar ibid. 2 To make God for sworn and our selves Covenant-breakers ibid. 3 To make God a deceiver p. 242 4 To rob God of the prayse of his Almighty power ibid. 5 To rob him of the glory of his perfect Iustice ib. 6 To rob God of the honour of his grace mercy and rich bounâ—y p. 220 7 To spoyl Christ of the glory of his Name Iesus and secondly of the glory of his God-head and thirdly of his Kingly Priestly Propheticall Offices p. 243 8 Vnthankfully to reject and loose the free-giving graces of God c. ibid. The Christians tryumph against all sinne by true Iustifying Faith p. 250 The difference between the literall and spirituall knowledge p. 215. p. 224. 226 Three priviledges of Faith laid open p. 235. CHAP. X. DEclaring the second part of Free Iustification making the true Believer compleatly sufficiently and perfectly holy and righteous in the sight of God p. 253 1 Foure reasons shewing how inseparable this second part is from the former part ibid. 2 What this second part of Free Iustification is p. 257 3 It is opened and explained by the foure causes of it p. 258 The manner of the Iustification of the Elect p. 271 The righteousnesse of Christ making us holy and righteous objectively and passively illustrated by two lively similitudes p. 274. infra That the forme of Christs perfect righteousnesse doth not only give us the name but the very being of persons made perfectly righteous proved by Scriptures p. 293 395 300 303 CHAP. XI PRoving that the true Believer is not only made righteous but also compleatly fully and sufficiently and perfectly righteous in the sight of God freely p. 313 This is proved by foure places of Scripture and by the consent and Reasons of the learned ibid. Our righteousnesse exceeds the righteousnesse of the Angels 320 The naturall civill and religious works of Believers are made perfect in the sight of God p. 322 How the New Testament surpasseth the Old p. 335 God calleth righteous men Righteousnesse in the Abstract p. 341 CHAP. XII SHewing that the justified children of God are so perfectly and excellently righteous before God that they are made unutterably glorious in the sight of God p. 343. p. 354 Whereof the Arke is a lively Type p. 346 Two evident Reasons declaring the same p. 345 A true and godly looking-glasse to be often used of Christians p. 348 CHAP. XIII STrengthening Faith against naturall reason and unbeliefe p. 361 2 The objections of unbeliefe are two the first is propounâ—ed and answered ibid. With foure strong and sufficient Arguments to resell the same p. 375 The second objection with the Particular answers to it is in p. 384 Helps to strengthen our weak Faith p. 385 A threefold Remedie against our sinnes to believe occasioned by the inestimablenesse of the treasure p. 391 CHAP. XIIII OF the Vtility and Majestie of Free Iustification p. 401 Declared in six excellent fruits or effects ib. 1 Illumination fourefold p 402 For by Justification men see 1 The foulnesse of the least sinne ibid. 2 The perfection of Gods justice p. 404 3 The true meaning of the tenth Commandement and so of all the rest p 405 The treasures and glory of Gods Kingdome p 406 2. It not only delivereth us from the fivefâ—â—â—â—â—nishment of sinne Chap. 2. But putteth us also in possession of six glorious benefits p. 407 1 Reconciliation with God ibid. Whereof there be two comfortable fruits 1 Protection against all evill p. 415 2 Procuration of all good p. 415 Heaven opened and all Creatures leap for joy p. 410 A paradice of Gods loving protection p. 416 Two uses of our perfect reconciliation p. 420 CHAP. XV. 1 OF the foure other benefits wrought upon us by Free Iustification p. 423 2 The giving of the holy Ghost ibid. 3 Vnion into Christ p. 429 Where it is evidently proved that this union is not imaginary but reall and substantiall ibid. Six similitudes illustrating this Vnion p. 419 4 Adoption p. 431 5 Lastly assured glorification p. 445 CHAP. XVI OF the other foure fruits or effects declaring the Vtility and Majesty of Free Iustification p. 447 1 Peace and joy in the conscience ibid. 2 A good judgement and right discerning of all spirits and doctrines p. 440 3 It rooteth up coveteousnesse and the love of all vaine pomp p. 452 The last and maine point shewing the Vtility and Majesty of Iustification is Sanctification and true Evangelicall repentance p. 457 Ten differences between Iustification and Sanctification p. 459 For Justification worketh 1 True love of God ibid. 2 Of this love ariseth true griefe at sinne and zeale against all sinne p. 460 3 It causeth the true feare of God and cheerfull obedience p. 461 4 True trust and confidence in God p. 443 THere are some faults escaped in Printing as Objections for Objectors abolish for abolishing see for so possible for impossible and some others but most of them so small and literall that we are confident
death taking away the sinnes of the world he reconciles men unto God as if he should say whatsoever unrighteousnesse there is that may alienate or estrange men from God by Christ it is taken away this is Hoc suâ—mum est beâ—â—sicioâ— um ex quo reliqua pendent the summe of all bessings upon which all the rest depend out of this fountaine doe the streames of all good things flow forth upon us But how doth Christ Object take them away Objectively and passively to us that Answ is we being no agents and doers in this businesse but meere patients because his righteousnesse wherewith he cloathes us doth as perfectly abolish from before God all our sinnes as the Sun beames abolish darknesse out of a dark house as Christ testifieth by the Prophet Esay saying I even I have put away thy transgressions like darknesse and abolished thy sinnes as a Esay 43. 25. 44. 22. Tollendi verâ—â—â— bifariam exponi potest c. Velquod peccata aboleat Marlor ibid. mist Esay 43. 25. and 44. 22. For this word Tollendi may be expounded two manner of wayes either that Christ hath taken upon himselfe the burthen wherewith we were oppressed as 1 Pet. 2. 24. or else quod peccata aboleat that hee doth cleane put out and abolish our sinnes For Christ taking upon him our sinnes they could Luth. serm upon Christs Resurrection not remaine and abide upon him what then became of them they must needs vanish away and be utterly Oportet ea evanescâ—re ac penitus occidâ—re ac in nihiâ—umredigi is instar Christi peccati expâ—rs est abolished and brought to nothing whereby faith worketh so mightily that he that beleeves that Christ hath taken away his sinnes is as cleane without sinne as Christ himselfe And it is no matter that we feele sinne and death still in us as if Christ had not taken them away because Luth. ibid. God thus stablisheth the faith of his power and therefore that there may be place for faith wee feele the contrary for it is the nature of faith to feele Fiâ—â—s ejus naturae est ut nihil sentiat sed missa facta ratione â—laudat oculos c. nothing but letting goe reason shutteth her eyes and openeth her eares to that which is spoken by God and cleaveth to the word spoken both living and dying and thus glorifieth the Word of the Lord Act. 13. 48. which Act. 13. 48. Etsi peccatorum semus in noâ—ts velctus est ideo solummodo â—t nos ad fidem adigat fidem cumulatiorem reddat c. indeed doth the deed And therefore although the feeling of sin is left in us only to the end to drive us to faith and to make faith the more abound yet hath Christ taken away our sins from before God and utterly abolished them For one Adam brought one sinne into the world but Adam unus unum peccatum Iste vero unus non solum illud unum sed cuncts abstubt August Hic mentio sit maculae à qua purgamur Christ being but one hath taken away not only that one but also together with it hee hath taken away all that he found added thereunto Where also is mention made of the blot or staine from which wee are made cleane This blot or staine the Apostle calleth sin that is the breaking and violating of the Law of God which as before is shewed of all things is the most wofull most foule and extremely Heming in 1 Ioh. 1. 7. abhominable wherewith God is horribly angry and is most abhominable both in the sight of God and of the holy Angels This then is the staine or blot whereof Christ by Atque haec est maculae à qua purgamur Heming ibid. taking away our sins doth make us cleane signified given ratified and sealed to the true seed of the faithfull by their washing in baptisme For this is the efficacy of that purging and clensing which is wrought upon us by the blood of Christ Abomni maculae omnium peccatorum Heming ibid. and given sealed unto us in our Baptisme Namely that he makes us cleane not onely from this or that spot of sin but also from all spots of all sins Sive magna sunt sive parva sive multa Hic Agnus tollit universa Luth. Perk. c. Heb. 10. 14. Luth. Serm. in Luâ—e 2. ver 21. That is whether they be great or whether they be little whether they bee many even all past present and to come this Lamb of God taketh away all For with one sacrifice hath Christ made perfect for ever all them that are sanctified Heb. 10. 14. This is to preach the Gospel which who so heareth and beleeveth hee truely knowes and acknowledgeth the finger of Iohn and him whom he pointed to even Christ that Lamb of God that taketh away the sinnes of the world Yea all sin as sins of commission and sins of omission Luth. serm of Originall sin actuall sins and originall sins all are done away For because originall sin is worse and more horrible than any actuall sin because it is the spring Originate peccatum quod sons origo omnium peccatorum sit c. and fountaine of all other sins therefore hath God so ordained that no man shall come to salvation unlesse hee bee pure and cleane from this sinne and therefore hee gave the 10th Commandement wherein he forbiddeth this originall sinne and wills that wee Deus ita ordinavit utremo sa utem consequi nisi hujus pec aâ—â— purus sit c. be as clean againe and righteous as Adam was before his fall but because we cannot performe this thing therefore hath he given his own Son for us unto death that hee might both from this sin and from all sins flowing from this originall sinne free us by his blood and so make us cleane Then hereupon doe arise in us good and holy desires and affections contrary to the former pravitie and corruption as namely humilitie puritie gentlenesse and all other vertues and then all good works are practised and that also with a willing heart The author and cause of all which is this grace of Justification by which alone this originall sin is done away and we made clean and acceptable before God Which Christ actually fulfilled when bleeding out his blood and life upon the Crosse he cryed out it is finished or perfected Iohn 19. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the blood of Iesus Christ the Sonne of God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make us cleane from all sinne 1 Iohn 1. 7. Thus doth our good Physitian Jesus Christ most effectually cleanse the spirituall leaprosie of our sins because by his own blood he hath made us cleane from all sinne For that saying of S. Iohn that the blood of Christ doth make us cleane from all sin is to be understood as preventing an objection for whereas S. Iohn
also All câ—â—aâ—ures were â—â—thout sin but man was righteous and had the Image of God that we bee made perfectly holy and righteous in the sight of God is for the full satisfaction of his justice because as God made us at the first not only clean from all sinne as he made his other creatures as the sheep the Horse the Lamb the Birds and such like all which he saw in their kinds to be exceeding good but also above all his other creatures hee made us in Adam perfectly holy and righteous in his own Image and saith by his Law revealing his constant will and nature herein Cursed is every one that continueth not in that righteousnesse in all things So his Justice is not Iustice is not satisfied till man â—eturn to his â—â—â—â—ity fully satisfied untill he behold us not only clean from all sinne but also perfectly holy and righteous in his sight and therefore the Apostle testifieth that as by the disobedience of one man many were made sinners so by the obedience of one man must many bee made righteous Rom. 5. 19. Rom. 5. 19. Thirdly it is necessary for the glory of Christ who that he by himselfe may perfectly heale us of the evill and losse brought upon us by Adam it is requisite that hee doe not only free us from all sinne but also that hee make us perfectly holy and righteous in his fathers sight Whereupon ariseth Pauls comparison in the fifth to the Romans between Adam and Christ That as Adam brought upon all his sinne and thereby death So doth Christ to heale perfectly this sore bring upon all his righteousnesse and thereby life Whereby the Apostle testifies That the Gentiles that followed not righteousnesse have attained unto righteousness Rom. 9. 30. Rom. 9. 30. Fourthly it is necessarie that not only our sinne be abolished but also that we be made perfectly holy and righteous in the sight of God for our behoofe and urgent necessity because as by suffering our punishment and making us by his blood clean from all sin he hath thereby taken away the punishment and all the evils both temporall and eternall that were due to our sins So that we may bee made worthy and meet Righteousness the cause of all good things for eternall life and capable of all the blessings of the Gospel both temporall and eternall it is necessarie that he make us perfectly holy and righteous in his Fathers sight the necessity whereof is plainly expressed by the Apostle Rom. 5. 21. where he saith That Grace doth reign by righteousnes unto eternall life Rom. 5. 21. through Iesus Christ our Lord As if hee should say Grace indeed now reignes to procure all blessings and benefits both temporall and eternall upon us But how By righteousnesse But where shall we have it freely by Jesus Christ our Lord that is that the Grace of God may bee of force to procure unto us all blessings Christ must of necessity first make us with his righteousnesse perfectly holy and righteous in the sight of God freely all which necessities the Doctrine of our Church delivered by the first Restorers of the Gospel in this Land doth seeme to shut up in this one short sentence That it had not been enough to be delivered by his death from sin except by his resurrection Hoâ—â—â—â— of the 〈◊〉 wee had been endued with a perfect and everlasting righteousnesse Now then let us proceed to describe what this second part of Free Justification is which is as followeth The second part of Free Justification is a wonderfull The dâ—fiâ—ition of the second part oâ— fâ—ee justification mysticall work and benefit of the Gospel by which we being by the power of Gods imputation cloathed with the wedding-garment of Christs perfect righteousnesse are so endued or rather thought not inherently and actively yet Evangelically and passively so mystically formed with Christs own perfect righteousnesse that we have not only all our sinnes together with the imperfections of our sanctification ever whilst we are in this life dwelling in us incomprehensibly swallowed up and utterly abolished as is before shewed in the first part but also we are without the help of any good works to make us righteous made perfectly holy and righteous in the sight of God freely Shining now in this life with Christs good works more glorious in perfect holinesse and righteousnesse inwardly in the sight of God than the â—unne shines gloriously in our eyes when he shineth in his brightest hue by which only we are made worthy of and do take possession of all the rest of the benefits and unsearchable treasures of the Gospel as these Scriptures and the rest following doe abundantly prove Seventy weeks viz. of yeeres are determined upon the holy City that is the Church what to doe not only to finish trangressions and so to reconcile iniquities and to seale up and make an end of all sin but also to bring in everlasting righteousness Dan. 9. 24. whereupon Daniel 9. 24. the learned Interpreters say thus Here are two benefits rehearsed which should come by the Messiah The first is the taking away of sinne The other is the bringing in and giving of a perfect and everlasting Righteousness For saith another sinne is finished or come to an end iniquitie is clean put out and there is preached to the whole world an everlasting righteousness They which doe beleeve in Christ by faith in him are purified and have gotten and attained an everlasting righteousness But for the better understanding of this description of this second part of Justification let us briefly open those foure points that are used to explaine and fully to cleer a matter as first the efficient The foure causes of this second part of Justification cause of our Justification secondly the formall cause thirdly the materiall cause and fourthly the finall cause all in this head point of salvation very necessary the marking First the efficient cause of our Justification is twofold The first primary efficient cause who is it that undertaketh to justifie and make us so perfectly holy and righteous is God himselfe the Father the Sonne The efficient cause and the holy Ghost these are the first efficient cause of our Justification which evidently sheweth the full ablenesse of these workmen and how easily this work may be brought to passe and wrought upon us and how dangerous a matter it is to extenuate diminish or any way to disparage this excellent work the description of whose working is under a similitude notably expressed by the Prophet Ezekiel saying In the day that thou wast born when I passed by thee I saw thee cast out and polluted in thine own blood and I said unto thee when thou wast in thy blood thou shalt live yea even when thou wast in thy blood I said unto thee thou shalt live Then washed I thee with water yea I throughly washed away thy blood For I even I
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
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
Then besides this renewing by the holy Ghost to this heavenly righteousnesse and life 2 to men-ward there ariseth in them also by this new birth to men-ward a new light and a new flame there arise in them new and holy affections as the fear of God true saith assured hope c. There beginneth in them also a new will And this is to put on Christ truly and according to the Gospel Now when wee have first by faith inwardly put on Christ as a Robe of righteousnesse and salvation then A threefold respect of a Christian doe wee put him on outwardly as the apparrell of example and imitation Thus must every true Christian bee considered in a threefold respect first what he is with God or before God secondly what hee is with himselfe or to his feeling and thirdly what hee is to his neighbour First with God or before God he is the Woman cloathed with the Sun that is shining perfectly holy and righteous in the sight of God and every way full and compleat wanting nothing by reason of Iustification Secondly with himselfe and to his own sense and feeling hee is like one of those antient healed Leapers under the old Law healed indeed but having the remnants of the old scurfe to rub off by Sanctification Thirdly with his Neighbour hee is like one of those hot coales of the Altar burning with the holy fire of zeale and casting out the light and heat of Faith and love to the heating of others Again it is the joyfull knowledge of Justification Luth. in Gâ—â— 3. 10. which maketh a man of a coâ—rupt bad Tree to become a good â—ree first perfectly good to the eyes of God by Iustification and so bringing forth the good fruit In Gal. 2. 18. to the eyes of men of Sanctification For Christians are not made righteous in doing righteous things but being first freely made righteous by faith in Christ then they doe righteous things So that good works ought to bee done not as the cause but as the fruits of oâ—e freely made righteous and when we are made righteous then we cannot but doe them for after that a man is once justified and possesseth Christ by faith and knoweth that he is Righteousnesse and Life doubtlesse hee will not be idle But as a good tree he will bring forth good fruit for the believing man that is the justified man hath the holy Ghost given him as it is shewed before to dwell in him but where the holy Ghost dwelleth hee will not suffer a man to bee idle but stirreth him up to all exercise of pietie and godlinesse then I doe indeed good works I love God I pray and give thanks to him I exercise charity toward my neighbour Therefore weighty is that saying of Christ either make the Tree good and the fruit Matt. 12. â—3 The â—iâ—â— of the Mâ—nistâ—â—â— good or else make the Tree evill and the fruit evill That is let the Ministers chiefe aime be to fill the peoples hearts with joy that they are freely made perfectly good Trees in the sight of God by Iustification and the people bee sure that they are first such in the sight of God indeed or else they shall bee sure to have but little good fruit by Sanctification some Homil. oâ—â— Aâ—nes deâ—â— choack-peares peradventure that may look faire without but be all rotten within Again the joyfull knowledge of Iustification is the receiving of the most great and pretious promises by which we are made partakers of the Divine nature 2 Peter 1. 4. the very forgetfulnesse of which pretious 2 Pet. 1. 4. promise namely that wee are purged or made cleane from our old sinnes is as Peter saith the cause 8. 9. of all idle unfruitfull and blind professing of the Gospel of Christ 2 Pet. 1. 8 9. for this joyfull and Iustification is as the bâ—anâ—â—â— of â—â—e Sunnâ— glorious benefit of Iustification being the bright beames Solis justitiae of the Sun of righteousnesse Iustification iâ— aâ— the beams oâ— the Sun Christ Jesus and shining into our dark hearts doth sanctifie and regenerate us to the Image of God again even as the Sun beames shining upon silver or upon a clear looking-glasse doe cause the very silver or glasse it selfe to cast forth some glimmering beames and this Paul testifieth saying That the ministration of righteousnesse doth so exceed in glory that we beholding as in a mirror or looking-glasse This glory of God with open face are changed into the same Image from glory to glory as by the spirit of the Lord. Whereupon S. Iohn directly saith thus My little children let no man 1 Ioh. 3. 7. deceive you he that doth righteousnesse actively that is doth cast forth the beames of Sanctification is righteous passively that is justified with Christs righteousnesse as the Sunne of righteousnesse Christ Iesus who shineth upon him with his beames of Iustification is righteous 1 Ioh. 3. 7. But if the Sunne of righteousnesse be so clouded from us that the beames of Justification which exceed in glory bee by want of preaching or receiving it stopped that it shineth not into our dark hearts then our soules can return back again no beames of Sanctification Thus wee see how this joyfull knowledge of Iustification the worth and glory of the same being discerned seene and enjoyed with a true and right faith maketh both Pastors and people to shine forth with bright shining beames of great glorifying of God And thus also we put a difference between a counterfeit Difference between a true and conterfeit faith faith and a true faith the counterfeit faith is that which heareth of God of Christ and of all the mysteries of his incarnation and our redemption which also apprehendeth and beareth away those things which it heareth yea and can talk goodly thereof and yet there remaineth nothing else in them but ignorance of the worth and excellency of Christs benefits yea none are so blind as such as God testifieth by his Prophet saying Who so blind as my servant Esay 42. 19. 20. whereby there remaineth nothing else Esay 42. 19 20. in the heart but naked opinion and a bare sound of the Gospel for it neither reneweth or changeth the heart it maketh not a new man but leaveth him in Id. in Gal. 5. 13. the vanity of his former opinion and conversation And this is a very pernicious faith the morall Philosopher is much better than the hypocrite having such a faith these understand the Doctrine of faith carnally Grace turned into wantonnesse and draw the liberty of the spirit into the liberty of the flesh this may wee see in all kinds of life as well of the high as of the low all boast themselves to be Professors of the Gospel and all brag of Christian liberty and yet serving their own lusts they give themselves to covetousnesse pleasures pride envie and such other vices no man doth his duty
to God or thy neighbour although thou consent not to it but dost check and reprove thy selfe for it or if thou dost any of these good duties with any spice of vaine-glory or with any other by-respect and not in perfect zeale of Gods glory and good of thy neighbour thou art guilty of lust and concupiscence and breach of this tenth Commandement which defiles both thee and all thy good works and holy walkings and makes them all like a menstruous cloath that is abhominable in the sight of God Esay 64. 6. Maist thou not in a due examination Esay 64. 6. of thy conscience in these premises both of the horriblenesse of the least sinne before described and now in the multitude of them cry out with the Lepers under the old Law I am uncleane I am unclean maist thou not truly cry out I am a Leper I am a Leper maist thou not justly say with S. Paul the Law is spirituall but I am carnall sold under sinne maist thou not in a feeling of the multitude of thy sinnes say with David My sinnes have taken such hold upon me that I am not able to look up yea they are more in number than the haires of my head therefore my heart hath failed me O Lord touch our hearts with the sight of our manifold sinnes But adde hereunto the third and last maine thing The tâ—iâ—d and last maine thing revealed concerning sin is the fiâ—efold punishment revealed in Gods word concerning sinne and it will shew thee thy full misery in this lost condition namely the fivefold punishment belonging to the least sinne as First the everlasting curse of God saying Cursed is every one that continueth not in all things that are written in the book of the Law to doe them Gal. 3. 10. Gal. 3. 10. In which definitive sentence of God thou must mark the perfection of his justice against the least sinne namely that hee must needs curse the creature that hath the least sinne in his sight for who knowes not but that if a man could continue in all things as God created him he should not have the least sinne in the sight of God but bee perfectly holy and righteous from all spot of sinne in the sight of God but if he have the least sinne in the sight of God he doth not continue in all things and so is certainly accursed or else God should bee changeable and false seeing one jot or tittle of this word cannot passe away untill it Math. 5. 18. be fulfilled Mat. 5. 18. the reason whereof the Prophet Hab. expresseth saying God is of purer eyes Habak 1. 13. than to see sinne hee cannot behold wickednesse but he must needs destroy the sinne or else the sinner from before him Secondly upon this curse of God follows hardnesse of heart as God denounceth saying So I gave them Psal 81. 12. up to hardnesse of heart and left them to walk in their owne counsels Whereby if thou beest not under this curse thy selfe thou maist see the greatest multitude round about thee both of high and low rich and poore young and old to lie under this plague of plagues even hardnesse of heart that is to have by the dead faith no sense and feeling of this their cursed estate and lost condition and fearfull misery by sinne as the Apostle testifieth saying Being past feeling they commit sinn even with greedinesse Ephes Eph. 4. 19. 4. 19. whereby under this hardnesse of heart they live like Pharaoh but to heap up unto themselves as treasure wrath against the day of wrath and of the declaration Rom. 2. 5. of Gods just judgements Rom. 2. 5. Thirdly hereupon all manner of miseries and afflictions to body goods and name are ready to attach and seize upon us to admonish us as they did Pharaoh of this cursed estate as it is expressed Deut. 28. saying The Lord shall send upon thee cursing Deut. 28. 20. trouble and shame And the Lord will smite thee with a consumption and with the fever and with a burning ague and with fervent heat yea hee shall smite thee with the botch and with the Emerods and with the scab and with the itch that thou canst not be healed Yea the Lord will smite thee with madnesse and with blindenesse and with astonying of heart c. verse 20. to the end of the chapter Fourthly uncertaine death is ready for the least sinne to strike us we knowing neither the time when nor the place where nor the manner how as God saith Deut. 28. 66. Thy life shall hang before thee as Deut. 28. 66. it were upon a twine thred and thou shalt have just cause to feare both day and night for thou shalt have no assurance of thy life And againe This night shall the Devils fetch away thy soule So is every one that by Justification is not rich in God Luke 12. 20 21. Luke 12. 20 21. Fifthly and lastly when death which is so uncertaine is come then followes the full execution of the justice and wrath of God in hell fire and everlasting torments because we being accursed by the least sinne God saith Goe yee cursed into everlasting fire prepared for the Devill and his Angels Matt. 25. 41. Math. 25. 41. Verse 48. And these shall goe into everlasting paines ver 48. O fearfull sentence more terrible than was ever any thunder-clap that beat the poore creature all to pieces may wee not now see with feeling horror what lost wretches we are by sinne is there any to turne us unto for help in this case God is angry with us all his creatures are ready at his beck to execute judgements upon us what can we doe then but only sigh up to Christ for help who infinitely gratiously saith come unto me all yee that feele your selves weary and heavy laden and I will ease you which he doth by no other means but by free Justification the manner whereof how he worketh it upon us to ease and refresh us is as here followeth This heavie laden conscience thus sighing up to How Iustification is wrougâ—t upon us Christ for help and ease being like the wounded Israelites looking up to the brazen serpent first God imputeth to such his sonnes righteousnesse as the holy Ghost testifieth saying Blessed is the man to whom God imputeth righteousnesse without works Rom. 4. 6. But Rom. 4. 6. because Gods imputation is an immediate act of God himselfe it is not a weak imaginary thing as the Papists blasphemously scoffe like mans imputation but it is of such a strong and powerfull reall working and effectuall operation that it conveyeth as the Sunne conveyes his beames into a dark house that perfect righteousnesse of Christ to bee as S. Paul Rom. 3. 32. saith in us and upon us so powerfully that we thereby are made of unjust just before God but how not inherently and actively but objectively and passively as the dark house
had said that by receiving the Gospel and Word of life wee have joyfull Fellowship with God If wee walk in the light as hee is in the light one may object and Object say seeing God is the most pure light or righteousnes with whom is no darknesse of sinne when we have endevoured to walke in the light of righteousnesse and to avoyd the darknesse of sinne never so much yet seeing wee are even conceived in iniquitie and feel our selves even sinks of sin how can any mortall man have any such fellowship with so pure and cleane a God as S. Iohn writeth To which hee answereth Answ Your walking in the light is not the cause of your Fellowship with God but onely shewes that you are in the true light or righteousnesse of free Justification wherein the righteousnesse of Christ doth so abolish out of Gods sight all the remnants of sin that daily dwell in you and all the imperfections of your holy walking that thus your joyfull Fellowship with so cleane and pure a God holds most firme and sure even because the blood of Christ the Sonne of God doth make you perfectly clean from all sinne August Haec est vera pax c. purgatis reconciliatis sicut maculati aâ—â—nati c. Heming 1 Ioh. 1. 7. For this is true peace and firme knitting us with our Creator in that wee are made cleane and so reconciled againe by the Mediator of life as wee were made foule and so estranged from him by the Mediator of death But now the excellency of this first part of Justification which the holy Apostle calls the deep things of 1 Cor. 2. 10. God 1 Cor. 2. 10. which deeply considered calls us out of the dead faith and makes us to give our selves wholy to God by faith and to our neighbour by love to walk in all Gods Commandements zealously this excellency I say of this first part of free Justification namely how truely and utterly our sinnes are abolished out of Gods sight and how perfectly cleane the blood of Christ doth make us from all sin the holy Ghost doth expresse it unto us by six principall and most emphaticall phrases or similitudes wherein first observing this rule that the similitudes of the Scriptures must have a truth correspondent to the similitude and secondly marking how these six phrases Six Emphaticall Scripture phrases describing the first part of Iustification exceed one another in perfectnesse and sweetnesse we may ascend as it were by certaine steps or staires to the full heigth of comfort and joy The first phrase is this Look how farre the East is from 1 Psal 103 12. the West so farre hath God removed our sins from us Psal 103. 12. The sence and summe whereof is this that having Summa est longè laté que pro orbis magnitudine effundi misericordiam Dei super fideles Ne quid impediat cursum ejus Aboleri prorsus corum peccata Calvin Ibid. Nisi enim peccata à nobis removerentur locus divinae ergo nos miscricordiae esse non potest Muse Ibid. said in the eleventh verse That look how great and wide the world is from East to West from Heaven to Earth so largly is the mercy of God powred out upon the faithfull lest there should bee any thing to hinder the course of this large mercy in the twelfe verse the Prophet addeth that their sinnes are utterly abolished For unlesse our sinnes bee removed away from us there can bee no place for such large mercy of God to come upon us The second phrase expressing more fully this perfect abolishing of our sins is this That there is no God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto our God that taketh way iniquity and casteth all our sinnes into the bottome of the Sea Micah 7. Mich. 7. 19 19. 18. 19. The meaning whereof is That God doth cast all Projicit in mare veluti talentum plumâ—i c. ut ampliùs noâ— comparâ—ant Pel. Ibid. the sins of the faithfull into the bottome of the Sea like a talent oâ— lead from our eyes that from thenceforth they may never appear before God any more For God doth so remove away the sins of the faithfull Deus removet è conspectu ita ut ampliùs non redeunt in conspectum out of his sight that they may never return into his sight any more Because Christ himselfe did set upon sin and did prevaile over it and with his righteousnesse swallowed it up and it was enforced to be extinguished of him Luth. Serm. in Ioh. 20. no lesse and no otherwise than a spark of fire cast into the wide Sea And thus hath God cast all our sins into the bottome of the Sea The third phrase expressing yet more fully the perfect abolishing of all our sinnes out of Gods sight is this That Christ gave himselfe for us to make us holy and hath made us cleane that he might make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to himselfe a glorious Church How or wherein glorious Answ That is not having now at this present Non dicit non habituram sed non habâ—ntem time as the Greek and Latine Participle of the present time doth signifie one spot or wrinkle of sinne or any such thing Ephes 5. 25 26 27. Eph. 5. 25 26 26. For thus teach we That the Church hath not one spot or wrinkle of sin but is perfectly righteous by free Justification and Faith only in Christ which serves to approve her to the eyes of God Againe shee is holy in life and conversation but this latter way is unperfect and serves to approve her to the eyes of men And thus doe alledge this place Augustine Luther Zanch. Downham Willet Hall Heming and many others saying thus The Church is made cleâ—n that shee may have August Muâ—datur ut non habâ—at maculam Non potest hâ—bere caput illud nisi coadignum coâ—pus condignam uxorâ—m haec est Sponsa Christi non habens maculam per lavacrum enâ—m â—uferuntur peccata Interna purgâ—tio no spot that head can not have a body but agreeable and sutable unto himselfe such an husband doth not marry a wife but like unto himselfe therefore hee saith That hee might make her to himselfe a glorious Church not having now one spot or wrinkle nor any such thing for by her baptisme her sins are taken away For when a man is baptized he receiveth this benefit of grace signed and sealed unto him as with the very seale of God whereby the inward washing and making cleane which is wrought by the blood of Christ is given ratified and sealed to him that is baptized if afterwards being come to yeeres his unbeliefe do not seclude him from the benefit Therefore that saying of S. Paul is to be holden fast Quaâ—e â—irmiter tenendom Hâ—ming in 1 Ioh 1 7. firmely who testifieth That Christ so loved his Church that
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
Iosephs afflicted of his brethren sold into Egypt and in Egypt for his faith and chastitie and filiall fear of God plaine evidences of his Free Iustification though not as yet cleerly revealed and manifested Rom. 3. 21. Rom. 3. 21. was cast into prison expresly testified by the holy Ghost to be for the tryall and exercise of his faith Psal 105. 19 22. The like is to bee seen in the three Psal 105. 19 22. Children of Israel cast into the hot fierie Oven and of Daniel cast into the Lyons Den and many others to be seen as in a cleer Looking-Glasse in the eleventh to the Hebrewes whose faith by much exercising in troubles was made so strong that they brought forth much and wonderfull fruit Hence of this second sort of afflictions doe arise farre greater prayses than of the first sort as that they fashion us like to the Image of Christ that they are more precious than gold that they manifest and declare the rich graces wrought in us by Justification and the spirit of God For when we see sinne in our flesh and feele crosses and afflictions as it were punishments upon us for the same then to beleeve that the blood of Christ hath made us in the sight of God clean from all sinne 1 Ioh. 1. 7. and that we have not one spot or wrinkle of 1 Ioh. 1. 7. sinne in the sight of God or any such thing is a mighty tryall and manifestation of our faith in the blood of Christ and a wonderfull giving to Christ the glory of his death and resurrection Rom. 4. 20. but who and Rom. 4. 20. how few when afflictions come do here stand as Saint Paul speaks Rom. 5. 2. But then if we do so this causes Rom. 5. 2. God to return with all experimentall comforts and blessings unto us as three places of Scripture for confirmation Three Scriptures opened and explained of all this are worthy the opening as three sufficient witnesses by which every word must stand As first Rom. 5. 1 2 3 4 5. where the Apostle saith 1 Rom. 5. 1 2 3 4 5. 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 that is all beating blowes and anger is ceased through our Lord Iesus Christ for saith the Prophet Hee was wounded for our transgressions he was bruised for our iniquities the chastiment of our peace was layed upon him that is all correction and chastisement for all sin needful for the making of perfect peace between God and his justified children was layed upon him and with his strips we are Esay 53. 5. healed wherein we stand and rejoyce under the hope of the glory of God And not only so but we glory in afflictions also knowing that they are not now whippings corrections and punishments for our sinnes as before the blood of Christ had made us clean from all sin for surely a a child hath little cause to glory in his whipping for his faults but hath rather shame and dejection but we glory because now they are changed into a new nature and use namely to work patience that is a quiet contented suffering and enduring to have our faith tryed whether wee will contrary to our present sense and feeling give this glory to Christs blood that hee hath justified us that is made us perfectly holy and righteous from all spot of sinne in the sight of God freely whereby God saith unto us as hee said unto Abraham Now I know that thou beleevest in my Sons blood then this patient enduring of tryall bringeth forth experience that by Gods gracious deliverances from those afflictions his Sons blood hath made us clean from all sin in the sight of God as Ezekiah said being healed of his sicknesse Now I know that thou hast cast all my sin behind thy back Then this experience bringeth forth a sound hope and trust in God that is a flat promising unto our selves from God and a very expectation of all good things and blessings both temporall and eternall And this hope makes us not ashamed that is shall not be frustrated because the love of God in justifying us with his Sons blood being thus experimentally powred abroad into our hearts by the holy Ghost assureth us that if hee spared not his own Son when wee were sinners to justifie us much more being now justified that is no sinners in his sight will hee with him give us all things also Rom. 8. 32. Thus we see how the wedding-garment Rom. 8. 32. of Christs righteousnesse put on in Justification doth not only make us compleat freely in the sight of God Coloss 2. 10. but also the faith hereof being exercised Coloss 2. 10. with crosses and afflictions makes us in our own feeling and experience compleat to our selves more and more The second proofe confirming this yet more plainly is Iam. 1. 2 3 4 5 6. saying Brethren count it a matter Iames 1. 2 3 4 5 6 explained of all or exceeding joy when yee fall into divers temptations or tryalls marke how he baptiseth crosses and afflictions as it were with a new name taken from the change of the nature of them by the Gospel and from the end and use of them calling them temptations and tryals as when it is said God tempted Abraham Gen. 22. 1. so crosses and afflictions are to tempt Gen. 22. 1. and try us whether we will beleeve when we seeme to feele the contrary that his Sonnes blood hath made us perfectly holy and righteous from all spot of sin in his sight freely But to what end doth he so try us it followes Knowing that the triall of your faith worketh patience that is a quiet and contented waiting by reason that sinne the cause of all evill is done away to see a good issue and the fore-said experimentall use of them and this patient waiting brings forth that perfect work that thus we may be perfect not only inwardly mystically and freely to Godward in Christs perfectnesse Coloss 2. 10. Heb. 11. 4. but also grow perfect Coloss 1. 10. Heb. 11. 4. and entire lacking nothing to our selves-ward and in our own experimentall feeling declaratively and outwardly And if any man lack this wisdome of thus rejoycing exceedingly for these causes in afflictions let him ask it of God but let him ask in Faith that is in assurance that Christ is hiâ— sufficient wisdome and hath made him sufficiently perfect to God-ward in Christs own compleat perfection in that foundation of all experimentall blessings that Christ hath justified him that is made him perfectly wise holy and righteous and so entire and lacking nothing to God-ward and herein waver not because it is Christs own glory for he that wavereth in this efficacie of Christs blood is like a wave of the Sea â—ost of the wind and carried away to the robbing of Christ of
come and cloathing him with the wedding-garment of his owne righteousnesse did seale the same up unto him to put him out of all doubt thereof by his oath and owne seale of Baptisme and therefore now sighing up to Christ in the sense and feeling of his sins may be much more assured that he will continue his grace so freely begunne unto him we being thus found first of Christ before we sought after him he will preserve us still in that his wedding garment from all sin in his fathers sight continually and for ever for whom he once justifieth he justifieth for ever because as the Apostle saith Heb. 10. 14. Heb. 10. 14. Hee hath with one sacrifice upon the crosse made perfect by justification to the sight of God continually and for ever all them that be sanctified wherewith notably agrees that witnesse of a learned dispenser of Gods mysteries saying That we ought to know that at what time Calv. Instit lib. 4. cap. 15. Sect. 3. soever we be baptized we are at once washed and made cleane for all our life therefore so oft as we fall We must goe back to the remembrance of baptisme and therewith we must arme our minde that it may alway be certaine and assured of the forgivenesse of sins for though when it is once ministred it seemeth to be past yet by following sins it is not abolished for the cleanness of Christ is therin bestowed upon us that alway flourisheth is oppressed with no spots but overwhelmeth and wipeth away all our filthinesse and so preserveth us in perfect righteousnesse to Godward for ever as this I say is the only meanes whereby after our falls we returne unto him his washing us thus in his blood first making us to wash our selves declaratively in teares of love and Evangelicall repentance so is it the only meanes to come rightly unto God in prayer thus we come in the wedding garment thus we come rightly in the name and power of Christs blood that we were baptized in thus our prayer is the prayer of a righteous man that prevaileth much with God thus we come in faith wherein St. Iames bids us not to waver for then we rob the blood of Christ of his glory in us then we obtain nothing of the Lord. Whereby we see that they that will presse by prayer into the presence of God foule in their sin untill they have obtained pardon by prayer doe faile both in the first point of right comming not knowing the horriblenesse of sin revealed in the Word have but a gentilish conceit of the foulness of it so are ready with the Gentiles and Papists to make their prayers to be ex opere operato or in the name of Christ ex Condigno the meanes of the pardon of their sins But they faile much more in the second point both by ignorance of the glory of Gods free pardon given them in their baptisme and also in not comming to pray in the wedding garment of Christs righteousnesse ever preserving presenting them perfectly holy and righteous from all spot of sin in the sight of God freely whereby they not praying in this faith not only obtaine nothing of the Lord but also lye naked to all his judgements because God sees not the sprinkling of the blood of the Lambe that is the 1 Iohn 1. 7. cleannesse wrought by his Sons blood 1 Iohn 1. 7. upon the doore posts that is the very entrance of their prayers confessions for how can it be lesse dangerous to enter after a more peculiar manner as we doe by prayer into the presence of the most holy and most pure God infinitly hating all sin without the wedding garment without which God cannot abide to looke upon us but saith Binde him hand and foot take him away and cast him into utter darknesse where is nothing but weeping gnashing of teeth Mat. 22. 13. But if we come Matth. 22. 13. in the faith of this wedding garment freely abolishing all our sins out of Gods sight then all the three persons of the blessed Trinity doe magnifie the glory of their proper offices with one unanimous consent upon us for we must marke that although our justification be the worke of the whole Godhead yet the three persons have their severall offices therein peculiar and The Trinity have severall offices in justification proper to each person which of us ought to be discerned and rightly distinguished as First the Son comes downe freely to us when else we durst not ascend up by prayer to God and is thereby the Lambe of God that taketh away the sin it selfe Iohn Iohn 1. 29. 1 29. by making us perfectly holy and righteous from all spot of sin in the sight of God freely 1 Iohn 1. 7. And this 1 Iohn 1. 7. must be our first ground of entering by prayer unto God whereupon as the Apostle saith we have holdnesse and entrance with confidence through this faith in him Ephes 3. 12. Ephes 3. 12. Secondly the sin being gone the Father forgives the punishment due to that sin that his Son hath abolished as it is expressely said Psal 32. My sins being Psalme 32. covered and by the imputed righteousnesse of the Messiah to come utterly abolished out of thy sight ver 1. then thou forgavest the punishment of my sin ver 5. Verse 1. Verse 5. and then powreth out all manner of blessings upon us both temporall and eternall not only for our good but principally to dignifie and glorifie the blood and righteousnesse of his owne Son in us and upon us And thirdly the holy Ghost reveales and seales the assurance comfort and expectation of these blessings unto our soules giving us the eyes of understanding and faith to know and see these invisible good things 1 Cor. 2. 9 10 11 12. Ephes 1. 17 18. Object 1 Cor. 2. 9 10 11 12. Ephes 1. 17 18. But hereupon will some peradventure reply and say if our prayers be naught except we come thus to pray cloathed in the wedding garment of Christs righteousnesse which is Gods royall pardon the royalty whereof is such that it preserves us even from our baptisme and presents us ever perfectly holy and righteous Why we aske daily forgivenesse of sinnes from all spot of sin in the sight of Godfreely What need we then to pray daily to God to forgive us our trespasses if we have not one spot in the sight of God before we pray especially as the Papists object if the nature of our faith be such an assurance that it assures us that we are so cleane before we pray Answ for three causes I answer with the Protestant Antagonists against the Papists that in three respects we continue daily to to aske of God forgivenesse of our sins First because the more faith any childe of God hath the more he prayeth for this glorious forgivenesse because the more grace he hath the
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
is true that I feele sinnes in my selfe but through Christ that hath taken them away out of thy sight I am certaine that I am perfectly righteous good and holy before thee c. for of these things must a sincere Christian be partaker and of these things he ought to glory if he bee a true Christian and he that cannot glory of these things is not yet a Christian THe second spirituall weapon to overcome doubting 2 The second spirituall weapon against deubting is that whereas our reason sense sight and feeling are our strongest enimies not only to drive us into doubting but also sight by saying I see sinne in me and sense by truly saying I feele sinne in me and reason by saying it is impossible but this should make me foule in the sight of God will thus strongly perswade us that wee are not made perfectly holy and righteous from all spot of sin in the sight of God freely wee must mark out of the former description that it is the very nature heart and essence of faith to mortifie these enimies and to tell them that they are all lying sophisters of true principles assuming false inferences and to beleeve the cleane contrary to them because God and the blood of Christ do assure us the contrary namely that we seeing by the light of Gods word that one spot of sinne makes us in the sight of God foule like the Devill and accursed Galat. 3. 10. the blood of Christ doth make us so Gal. 3. 10. cleane 1 Iohn 1. 7. that we are whiter than snow 1 Iohn 1. 7. Psal 51. 7. from all spot of sinne in the sight of God Psal 51. 7. But if thou ask me how and by what meanes may I Quest mortifie my reason sense and feeling and come to beleeve the contrary unto them I answer by removeing Answ what they pretend out of thy sight and minde as Abraham did the deadnesse of his body and the deadnesse of Sarahs wombe by not considering the same Rom. 4. 19. and by trusting in the word alone spoken Rom. 4. 19. although as Christ dealt at first with the woman of Math. 15. Canaan God himselfe and all creatures pretend otherwise than the word speaketh thus Sarah stumbling at the first yet at length got the victory over her doubting by forgetting her barrennesse and old age that pretended impossibility and by judging him faithfull that had spoken Heb. 11. 11. And thus doth faith Heb. 11. 11. make a man shut his eyes against what he sees and seeles in himselfe and doth bore his eares Psal 40. 6. Psal 40. 6. to heare what God speaketh Because it is most true that Luther saith That this is the chiefe virtue and cunning of faith that it seeth those things that are not seene or felt and seeth not those things which are felt yea which are now sore upon us and doe presse and urge us As on the contrary side diffidence and unbeleefe seeth nothing but that which it feeleth agreeing with naturall reason neither can it rest upon any other thing but that which it feeleth But faith saith otherwise it resteth only in the word and trusteth wholly unto it neither doubteth it that any thing will fall out otherwise than the word speaketh This is a right and strong faith when as a man leaveth sense wisedome reason and trusteth wholly to the word of God For this cause those things are of God laid upon faith to overcome them which the whole world is not able to beare as sinnes death the world and the Devill neither doth God suffer it to be occupied with small matters Because this right faith thus trusting to and relying upon the testimony of the word of God doth perceive and firmely beleeve things to nature impossible and therefore incredible to humane reason and yet firmely beleeves them meerely considering the truth and power of God speaking calling and thereby effecting the same For faith saith I beleeve thee O God when thou speakest and what saith God impossible things lies foolish weak absurd abhominable hereticall and devillish things if thou beleeve reason For reason doth not understand that to heare the word of God and to beleeve it is the chiefest service that God requireth of us but when God speaketh reason judgeth his word to be heresie and the word of the Devill for because it is against reason it seemeth unto it absurd and foolish Therefore Abraham killed reason by faith in the word of God whereby seed was promised to him of Sarah who was barren and now also past child-bearing unto this word reason yeelded not straitway in Abraham and yet bore more sway in Zacharie but it fought against faith even in him both he and especially Sarah judging it to be an absurd a foolish and impossible thing that Sarah who was now not only ninety yeeres old but also was barren by nature should bring forth a sonne Thus faith wrestled with reason in Abraham but herein faith got the victory killed and sacrificed reason that most cruell and pestilent enimy of God and gave glory to God So all the godly entring with Abraham into the darknesse of faith when feeling and reason would perswade them that they are not cleane from all spot of sinne in the sight of God they crucifie feeling and kill reason saying reason thou arâ— foolish thou Reason to bee killed by faith dost not savour those things which belong unto God therefore speak not against me but hold thy peace judge not but heare the word of God saying that the blood of Iesus Christ hath made us so cleane that we are whiter than snow from all sinne in the sight of God freely and beleeve it Thus faith corrupteth not the word by seeking for a meaning of it that may be agreeable to reason but killeth reason and slayeth that beast which the whole world and all creatures cannot kill and so gives glory to God Thus sincere Christians that have overcome the foresaid timerous conscience and have a good conscience and in whose heart the spirit of God abideth although they feele their sinnes Yet they are enforced to say Howsoever sinne is yet I know no sinne by my selfe neither am I subject to death and hell and here they strive and wrestle and at length overcome But I finde it farre otherwise if I set my life before my sight here life and the word must be seperated farre a sunder If thou wilt consider life I will set before thee the lives of S. Peter Paul and Iohn and thou shalt finde even them not to have lived without sinne when thou desirest to bee holy and righteous before God leane not to thy life unlesse thou wilt perish forever For thou must trust only to grace and to the wedding-garment of Christs righteousnesse revealed in the word and nto to life or works but being cloathed in this wedding-garment all thy sinnes are quite abolished out of Gods sight and so thou
yet this so great safeguard of his salvation that he is baptized and detesting his wicked ingratitude that he hath so much failed from the saith and truth thereof for his heart will be wonderfully comforted and be greatly encouraged to the hope of grace if he consider the free promise of God not only made but also upon no consideration nor stop of any unworthinesse sealed unto him how unpossible it is that God should lie and faile him in the same and so must needs remaine sound and firme unto him and not changed for his changing and such as cannot be changed with any sinnes of men as S. Paul testifieth saying If wee beleeve not he abides faithfull he cannot deny himselfe 2 Tim. 2. 13. certainly this meere truth of God sealed 2 Tim. 2. 13. unto him by Baptisme will be his shield and buckler to save him so that if all other things faile him yet this truth of God will not leave him destitute for he hath what he may oppose to his insuâ—ting adversary he hath what he may object against his conscience troubled with sinne he hath what he may answer against the horror of death and judgement and to conclude he hath what may be a comfort in all temptations namely this meer truth of God sealed unto him from God saying God is true in his promises whereof he hath given me his pledge and seale in Baptisme If God be thus unfallibly and unchangeably on my side who can be against me For if the children of Israel when they were to returne to repentance did first and before all things call to remembrance their deliverance out of Aegypt and by the remembrance thereof did returne unto God who so graciously brought them out and therefore is so often inculcated by Moses and the Prophets and is made by God himselfe the very preface to the keeping of all the ten Commandements how much more should we call to minde our deliverance out of our Aegypt of sinne the Devill death and hell and by the remembrance thereof returne unto him who so freely brought us out by the washing of the new birth and renewing of the holy Ghost which is likewise to this end urged by the Apostles and pressed upon us Tit. 3. 3 4 5. and Tit. 3. 3 4 5. this is chiefly to be done in zealous celebrating the Lords Supper for so at the first in the Primitive Church were these two Sacraments Baptisme and the Lords Supper zealously frequented and helped one another this is the preaching that ought earnestly to be pressed upon people This promise that he that beleeveth namely that the Son of God justifieth him making him perfectly holy and righteous from all spot of sinne in the sight of God freely and is baptized that is and hath received the assurance hereof by having it by Gods owne signe and seale of Baptisme sealed un to him hee shall be saved Mark 16. 16. this Mark 16. 16. I say is the promise which as the head heart and soule of Religion ought daily to be inculcated thus should Baptisme be continually repeated and because our faith is not the foundation of our Baptisme but our Baptisme is the foundation of our faith therefore should it be continually urged that our faith may be daily encreased and nourished in the same and that for two causes First because although Satan hath not been able to extinguish the virtue and power of Baptisme to little infants yet he labours with all might and maine to extinguish it in elder folk and hath so farre prevailed herein that where are there almost any that remember the glory of their Baptisme and feele joy in the truth of the foure former points much lesse doe they glory in this great glory of the Lord sealed upon them mentioned Esay 60. 2. but look after other Esay 60. 2. meanes of assuring themselves of the forgivenesse of their sinnes and after other wayes of comming to heaven Secondly because the power and virtue of our Baptisme once pronounced upon us in the Lords ordinance endâ—res upon us to the end of our lives raising us up as we heard before when we are fallen to true Baptisme makes us strong against all temptations repentance and effectually strengthning us against all temptations as we read of a certaine holy virgin in the Primitive Church when as yet custome and long use had not made Baptisme to seeme small who as often as she was tempted did resist and overcome with objecting her Baptisme saying briefly I am a Christian and am baptized as the Spouse in the Cant. Cant 5. 3. saith I have put off my coat how shall I put it on I have washed my feet how shall I defile them againe for the eniâ—y presently understood the virtue and power of Baptisme and the faith of the same which depends upon the meere truth of God freely promising it and so fled from her And this point have I the more largely prosecuted because although it be an high point of magnifying Gods truth and the sole glory of Christ and the right honouring of Gods ordinance of Baptisme and the next meanes of raising us up to the true Evangelicall repentance and right zeale of Gods glory yet it is of us too little practised God in his rich mercy grant that we may as it was said before waxe wiser and more joyfully embrace the same THe fourth enimy assaulting our faith and driving The fourth Remedy against doubting us strongly to doubting and against which wee have need to arme our selves is the great multitude commonly called the world of whom S. Iohn speaketh saying Wee know that we are of God and that the whole world lieth in wickednesse 1 Iohn 5. 19. for although 1 Iohn 5 19. God hath some of all sorts high and low rich and poore that are true beleevers yet the greatest multitude of all sorts although they glory by the dead saith that they beleeve yet they discerne not the mysteries of Christ and therefore are so farre from beleeving with the heart and confessing with the tongue that we are so cloathed with the wedding-garment of Christs righteousnesse that we are made perfectly holy and righteous from all spot of sinne in the sight of God freely that hereupon condemning the very sayings of the learned in the former fifth Scripture phrase expressing the same they bring forth all their munition and artillery drawne out of the store-house of naturall reason and sharpened with seeming Scripture wrested to the strengthning of reason and hereby whet their tongues to contradict to gaine-say wrangle against and oppugne the same with all might and maine possibly they can But against this scandall we are sufficiently forewarned and thereby strongly fore-armed with that one watch-word of the holy Ghost saying That Christ brings the most certaine testimony of himselfe and of his benefits from his Father but no man receiveth his testimony Iohn 3. 32. which as the Iohn 3. 32.
am he that putteth away and abolisheth thine iniquities and will remember thy sinnes no more Esay 43. 25. Ierem. 31. 34. Aâ—d not only so But Esay 43. 25. Ierem. 31. 34. also I cloathed thee with broydred work I girded thee about with fine linnen and covered thee with silk I decked thee also with ornaments and I put bracelets upon thy hands and a chaine on thy neck thus wast thou decked with gold and silver and thus wast thou perfect through my beauty which I put upon thee All which as a learned Writer treating of Free Justification truly saith signifieth that God purgeth us with the blood of Christ from all sin and adorneth us with the rich robe of his own righteousnesse and thus hee and none but hee by himselfe alone makes us in his own sight perfectly holy and righteous freely Yea how absolutely God resumes this work wholy and only into his own hand is notably expressed Why God only worketh righteousness by the Apostle with Gods intent and reason why hee so reserves this work only in his own hand saying That hee may shew declare or manifest at this time what his righteousness namely wherewith hee justifieth us farre passing the righteousnesse of men or Angels That he might be just that is declared to bee just in that none can please him but such as are righteous in his sight with such a perfect holinesse and righteousnesse and that he only may be a maker of him righteous that beleeveth in Iesus Rom. 3. 26. and hence Rom. 3. 26. it is that this righteousnesse wherewith we are made so perfectly holy and righteous in Gods sight is so often by S. Paul called the righteousnesse of God both because â—od alone worketh it uâ—on us and because it alone makes us approvedly righteous in the sight of God as where S. Paul saith Rom. 3. 21. 22. But now is Rom. 32. 22. the righteousness of God made manifest without the Law having witness of the Law and of the Prophets to wit the righteousness of God by the faith of Iesus Christ unto all and upon all that do beleeve Upon which place the true Orthodox exposition of Chrisostome is worthy the marking who faith thus Paul expresseth two great matters in this place both that thou art made righteous and that also without the Law thou attainest these good things moreover he said not simply righteousness but the righteousness of God declaring the gift to be the greater for the dignity of the giver and the promise easily to be effected and done Another reason why God reserves this work in his own hand to be wrought only by himself is because it is too great and too glorious a work for any meere creature to doe it or to have any hand in it for what work can bee more excellent than to make a creature righteous in the sight of God seeing also it is the cause of removing all evill and the procuring of all good unto the creature and this is testified by Augustine saying Quid magnificentius quà m justificare impium hoc est ex impio justum facere that is what is more magnificent than to justifie a wicked man that is of a wicked man to make him just and righteous And therefore the conclusion of Zanchius upon this point is most true saying Solus etiam est qui potest c. that is It is only God alone that of a man conceived of uncleane seed can make him cleane Iob 14. 4. especially say I Iob 14. 4. in this case of making him above sense and feeling perfectly righteous in the fight of God freely The second efficient cause of our Justification together The second efficient Cause of our â—ustification with the meritorious meanes more immediatly working and effecting the same is Christ as he is the Mediator both God and man who as it is Revel 1. 5. washing us from our sinnes in his owne blood and Revel 1. 5. procuring unto us thereby a perfect righteousnesse cried out upon the Crosse It is finished that is the prophecie of Daniel prophecying that seventy weeks of yeers should be fulfilled before iniquity should be sealed up and finished and sin made an end of and abolished and everlasting righteousnesse brought in is now accomplished and finished but how By the slaying saith Daniel of the Messiah so that it is Christ and the blood of Christ that hath by himselfe purged us from our sins and made us righteous freely Heb. 1. 3. and therefore saith the Apostle Heb. 1. 3. we are justified freely by his grace but how through the Redemption that is in Christ Iesus Rom. 3. 24. his Rom. 3. 24. blood alone justifieth us and therefore very aptly speaketh Augustine saying there have been are and shall be many just men just us autem justificans nemo nisi Christus that is but both just and also justifying and making others righteous there is none but Christ Vpon the truth whereof ariseth that unlike likenesse between Adam and Christ which the Apostle speaks of Rom. 5. wherein none must participate Rom. 5. nor be any Agent or doer with Christ namely that as by the disobedience of one man Adam many were made perfect sinners before they have done or thought any evill work as namely Infants which are perfect sinners before they begin to speak or think any evill all their evill actions afterwards but shewing how evill one man Adam hath made them so by the obedience of one man Christ are many made perfectly righteous before they speak or think any good work all their good works of Sanctification done afterwards but shewing how perfectly good Christ hath made them to Godward freely Whereupon the exposition of Chrysostome upon that place is very proper saying Chrysostomes Exposition thus As Adam unto all that came of him although they had not eaten of the tree became the author of sinne and death So Christ unto all that are of him although they have not lived righteously became a procurer of righteousnesse and life even that righteousnesse which by his Crosse he freely gives unto us all hence he is called Iehovah our righteousnesse that is the only cause making us righteous and also Melâ—hisedec The second maine point to bee considered and Secondly the Formall cause marked in our perfect Justification is the Formall Cause or the very forme it selfe making us perfectly holy and righteous in the sight of God wherein two things are to be marked first what it is secondly the excellency 1 What it is 2 The excellency of it of it for the first namely what this formall cause forming us perfectly righteous is we must observe that it is the perfect obedience both active and passive of the Mediator Christ which being made under the law he performed in fulfilling the whole law for us perfectly whereof Christ spake when â—e said unto Iohn the Baptist Let it be so now for thus it
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
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
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
his garments we are acceptable to our good God why because wee have more than an Angelicall righteousnesse in us Neither is this perfect righteousnesse idlely in us but makes us as perfectly righteous in the sight of God freely as it Calvin upon Iob 15. 15 6. is righteous in it selfe As Calvin in the beginning of his next Sermon upon the same place of Iob plainely testifieth saying Herein we have to consider Gods great goodnesse towards us in cloathing us with a righteousnesse that surmounteth the righteousnesse of the Angels we are as wretched and miserable sinners as can be viz. in our sense and feeling and yet notwitâ— standing God makes us mark how he saith not makes Christ only for us but makes us righteous after a more excellent and pretious manner than the very Angels are in respect of their own nature onely For saith he Christs righteousnesse is given unto us which farre surmounteth the righteousnesse of the Angels If this perfect righteousnesse be Our righteousnesse farre execeding the righteousnesse of the Angels by the power of Gods imputation not only in us but also doe make us thus perfectly righteous in the sight of God is it any marvell that we are so holy that we are unblameable and without fault in the sight of God The same in a manner Chrysostome also testifieth Chrysâ—stome upon Rom. 9. 30. 31. upon those words That the Gentiles that followed not righteousnesse have attained unto righteousnesse But Israel which followed the law of righteousnesse could not attaine the law of righteousnesse Rom. 9. 30 31. saying thus Tu siquidem O Iudaee c. For thou O Jew saith the Apostle hast not found that righteousnesse which is of the law for having transgressed the law thou art made subject to the Curse by another way namely by faith have found a greater righteousnesse mark a greater righteousnesse than this of the Law For here saith he three things are effected first that the Gentiles have found and attained righteousnesse secondly that they have attained it not following after it that is bestowing no paines or labour about it And thirdly they have found a greater than that which is by the Law whereupon in the next Chapter upon these words Christ is the end or perfection of the Law for righteousnesse to every one that beleeveth the same Chrysostome concludeth thus There is Chrysostome in Rom. 10. no cause therefore why thou shouldst fear as a transgressor of the Law if so be that thou beleevest in Christ why Because thou hast fufilled this Law and hast now received a far greater righteousnesse Because it is most true that Master Downham avoucheth in his Treatise of Justification Master Downham in his Treaâ—ise of Iustification That we are made partakers of a more excellent righteousnesse than we lost in Adam required againe in the Law even the righteousness of God as the Apostle saith Rom. 3. 22. which consisteth not only in the absence saith Rom. 3. 22. he of evill and sinne but also in the presence of all actuall perfect and everlasting holinesse and righteousnesse in which we being made thus perfectly righteous in the sight of God must needs bee without all blame and without all fault in his sight freely The second reason flowing from the effect of our 2 The second reason of our happy eâ—taâ—e justification convincing why we are made so holy that we are unblameable and without fault in Gods sight is because this â—imputing and mysticall cloathing of us with Christs righteousnesse doth not only make our persons both bodies and soules perfectly holy and righteous in the sight of God but also all our works vocations affaires and businesses that we take in hand are made perfectly holy and righteous from all spot of sin in the sight of God freely so that First all our naturall actions as our eating and 1 The naturall civill and religious works of bâ—leevers are made perfect in the fight of God drinking and the marriage bed and such like are honorable being made perfectly holy and righteous in the sight of God Secondly our civil actions as honest buying and selling and other works of our civill vocations are made perfectly holy and righteous in the sight of God And Thirdly our religious works as our prayers and almes hearing the Word reading receiving of the Sacraments and other works of our Christian vocations even all the works of our hande are made perfectly holy and righteous in the sight of God not by the perfection of our sanctification because that only works an unwillingnesse a battel and a striving against the least sinne in all these sorts of actions because it knowes that no sinne is little in the sight of God but yet it will not bee perfect in it selfe untill the life to come How then are all these sorts of actions in Gods Quest children made perfectly holy and righteous in the sight of God I answer freely by the perfection of Justification Answ so that as it is said on the one side of them that are not justified That the unbelieving are defiled and abhominable unto whom nothing is pure whereby not only their minds and consciences are defiled Tit. 1 15. Tit. 1. 15 16. Hag. 2. 14. 16. but also the Prophet Hag. 2. 14. cryeth out So are all the works of their hands and that which they offer in the Temple is unclean So on the other side To the pure that is to them that are justified and washed and purified from their sins by the blood of the Lamb all things are pure saith the Apostle and all the works of their hands and whatsoever they offer in the Temple is perfectly holy and righteous in the sight of God freely and thereby acceptable and pleasing in the sight of God whom nothing pleaseth but that which is pure and perfect But how and after what manner are they made so Quest perfectly righteous I answer because Justification doth abolish from Answ before God all their infirmities and all the imperfections of their sanctification because otherwise all their infirmities and imperfections of their sanctification that are but infirmities and imperfections in respect of themselves would bee if they were not abolished from before God by Justification damnable filthinesse in the sight of God and make all the righteousnesse of their sanctification and holy walking as a foule filthy mestruous cloth that is as I said before damnable sinne and filthinesse in Gods sight neither doth Christs righteousnesse in the justified abolish only all the infirmities and imperfections of their works of sanctification but also presents all their works and holy walking to bee perfectly holy and righteous in the sight of God freely and by this meanes are made continually acceptable and pleasing in the sight of God if they bee not pretended infirmities of unbeleeving and unjustified hypocrites but meere infirmities of imperfectly sanctified persons for of such sanctified persons only God saith by the
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
which he made when he gave the ten Commandements neither doth hee now appeare in that forme and manner wherein he appeared cum Testamentum illud vetus conderet when he framed the old Testament and made his Covenant with the people of Israel by his law given by Moses upon Mount Sinai when the heavens were be-clouded and darkned with thick black clouds when nothing was heard but thunderings and lightnings so terribly and horribly sounding that the Mountaine being strucken smoked and the earth trembled every-where there was terrour every-where feare palenesse quaking horror and trembling so that Moses said I feare and quake Not after this manner I say doth God shew himselfe here but after a farre other and contrary forme and manner for here appeares nothing but light cleerenesse and brightnesse here all things are pleasant and joyfull Hic nutus vultus aspectus Dei amaenissimus blandissimus that is here the beck countenance and look of God is most pleasant and smiling here the heavens are opened here all creatures seeme Heaven opened and all creatures leap for joy to laugh and to spring and leap for joy in that the majesty of God doth so humble it selfe as to descend and come downe to us that there may appeare no disagreement between God and man and to give himselfe to bee beholden of us in a forme and manner longè amabilissima blandissima gratissima most lovely most gentle and most favourable By which manner of appearing he not only testifieth omnem suam iram sopitam sedatam esse that is all his anger and displeasure to be pacified and asswaged but also in ejus locum infinita immensa gratia c. in the place thereof is succeeded infinite and unmeasurable free favour a well-pleased father-like and ardent affection of love towards us inexhausta copiosaque misericordia and an abundant and bottomlesse mercy and peace is upon us This is the Christian liberty spoken of Gal. 5. 1 2. See Luther Gal. 5. 1 2. But the reason why all anger and displeasure of God Justification is the only ground and cause of reconciliation is so utterly abolished from us and why we are restored into such perfect peace and full favour with God againe ariseth and is wrought as I said only by the two parts of free Justification For first seeing all anger and displeasure of God ariseth only for sinne as the Prophet Esay testifieth saying Behold the Lords hand is not shortned that it cannot Esay 59 1. 2. save neither is his eare heavie that it cannot heare But your iniquities have separated between you and your God and your sins have hid his face from you When Christ himselfe hath separated our sinnes from us and from all our works as is before shewed as farre as the East is from the West by utter abolishing them out of his Fathers sight Where are they then to separate between God and us And when Christ hath by his blood made us and all our works clean from all sinne so that wee and all that wee doe are from all spot of sinne in the sight of God whither than snow where is there any place then for the displeasure and anger of God to come upon us Whereupon the Apostle saith to the Colossians thus And you that were in times past mark in times past Strangers and enimies to God And why enimies Because your minds were set on evill works being most true that Augustine saith Nec inimici eramus Deo nisi quemadmodum justitiae inimica sunt peccata that is neither were we enimies to God otherwise than as sins are enimies to righteousnesse hath he now reconciled that is seeing all these make-bates are abolished now all displeasure all anger and emnity is utterly abolished from between God and you and you are set in the compleat love perfect peace and full favour of God again and are blessed before God Oh happy state and condition But who wrought this and by what meanes is so glorious a work brought to passe The Aposte answereth because Christ in the body of his flesh through death makes you so holy that you are unblameable and without fault in Gods sight Colos 1. 21 22. Where we see that as sinne only is Colos 1. 21 22. the make-bate between God and man So when by Free Justification they are made without blame and fault in Gods sight This and this alone quencheth all the displeasure and abolisheth all the anger of God and reconciles us to God for take away the fuell and the flame utterly ceaseth And because none can take away sinne from before God but Christ only therefore none can be our peace-maker but Christ only but because hee takes it away perfectly from before his Father Therefore is hee a most perfect Peace-maker between God and us Whereby wee may see the truth of that joyfull saying of Luther upon those words pronounced by God from heaven This is my beloved Sonne in whom I am well pleased saying after this manner Truly with no praises could Christ bee more glorified nor extolled more magnificently for by this voyce hee is set in a most illustrious dignity and high glory for in these words Hee is proclaimed and declared the true King of peace a true Priest working perfect atonement Christ is the true King of peace and the Heire and Lord of all things who alone pacifieth his Father and brings to passe that hee is well-pleased with us Moreover in these words God the Father testifieth that hee is of a right fatherly and well-pleased minde to them that believe in Christ to these he declares and here opens himselfe wholy and leaves it witnessed unto our consciences that he is not as before offended with us for our sins but now is become a most loving and etiamsi per imprudentiam infirmitatem carnis cespitavimus that is although we trip unawares and by the infirmitie of the flesh yet a most indulgent and so well-pleased a Father unto us ut nec velit nec possit nobi◠irasci c. That if we give to his Son his glory that hee doth justifie us and so cleave to him with a sound faith hee neither will nor can bee angrie with us for his Sonnes sake in whom hee is at perfect peace and throughly well-pleased with us Again secondly As by the first part of Justification Second Reason abolishing all our sinnes out of Gods sight all displeasure and anger is abolished and done away so by the second part of Justification making us perfectly righteous in the sight of God are we perfectly reconciled to God and set in perfect peace and perfect favour with God again and truly blessed And this is plainly testified by the Prophet Esay 33. 14. saying Who amongst us Esay 33 14. opened shall dwell with the devouring fier who amongst us shall dwell with the everlasting burning The answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that walketh in
Chrysostome saith again Homil. 61. thus Vnum Corpus sumus membra ex carna ejus ossibus ejus non tantùm hoc per charitatem fiamus Chrysost in Hom. 61. verùm reipsa in illam misceamur carnem that is Wee are one body with him and members of his flesh and of his bones and we are made this not only by love but wee are mingled in very deed into his flesh Christ being desirous thus to shew his uttermostlove upon us Againe in the same place hee saith thus Propterea semet ipsum nobis immiscuit suum in nos Corpus contemperavit ut unum quid efficiamur tanquam Corpus capiti coaptatum ardenter enim amantium hoc est That is For this cause he hath mingled his own selfe into us and hath tempered together his own body into us that wee may be made one same thing with him as the body is conjoyned with the head for this is the manner of such as love ardently Also Calvin saith thus Non solùm individuo societatis nexu nobis adhaeret sed mirabili quadam Communione in unum corpus nobiscuÌ„ coalescit indies magis magis donec unum penitus nobiscum fiat That is Christ cleaveth unto us not only by an unseparable knot of fellowship or friendship but by a certaine wonderfull communion he growes every day more more into one body with us untill at length he be made altogether one thing with us Master Deering Master Deering upon Heb. 2. 11. also upon Heb. 2. 11. testifies As by joynts and sinewes our members bee really knit and made one body to the head so really truly and indeed by one Spirit are we knit into Christ and as perfectly and substantially made one with him as our members are one with our head The fifth Similitude expressing this wonderfull union 5 Graines of Coâ—ne one Loafe into Christ is that we are as truly with all the children of God united and made one with Christ as many graines of corne make one Loafe of Bread and many grapes make one Vine And this is plainly taught by the Apostle 1 Cor. 10. 17. saying For we that are many are one 1 Cor. 10 17. bread and one body because we are all partakers of one bread and have been all made to drink into one spirit 1 Cor. 12. 13. Upon which place the learned Interpreters 1 Cor. 12. 13. say thus Qui ergo Christi corpus accipiunt non multa sunt corpora sed unum corpus For saith Augustine quemadmodum panis ex multis granis unitur c. As one loafe is united together of many graines so that the graines doe not appeare and yet they are graines but joyned together with an uncertaine discerning so are wee joyned one with another into Christ The sixth and last Similitude of this wonderfull union 6 Bread Wine in the Lords Supper becomes one with the receiver Ioh. 6. 56. in to Christ is That we are as truly really and substantially united and made one with Christ as the bread that we eat and the wine that we drink in the Lords supper is made one with us As Christ himself testifieth Ioh. 6. 56. saying Hee that eateth my flesh and drinketh my blood dwelleth in me and I in him Whereupon Zanchius truly inferreth saying thus An non substantialiâ—er realiter unitur cibus potus illi qui edit bibit c. That is is not the meat and drink substantially and really united to him that eateth and drinketh Yes certainly so that of the meat eaten and of him that eateth the meat is mâ—â—â— but one substance neither can the meat and drink bring life except they bee united with him that eateth and drinketh it in one substance And therefore he concludes saying Sicut realiter c. As therefore the bread is truly and really united and made one with us that eat it so also truly and in very deed is the flesh of Christ united and made one with us that spiritually eat the same Thus we see how really unsearchably miraculously and wonderfully we are united and made Iustification is the ground and cause of our union with Christ Phil. 3. 8. one with Christ Now that it is our Free Iustification that works and brings this glorious benefit to passe upon us Is most evident and plaine by S. Paul Phil. 3. 8. where the Apostle saith thus Yea doubtlesse I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord c. That I may win Christ and be found in him That is be sound united and ingraffed into him but how or by what meanes is this brought to passe he shewes saying By not having mine own righteousnesse which is of the Law but that which is through the faith of Christ even the righteousnesse which is of God by faith Where we see evidently that the true meanes to bee found united into Christ is to be clothed in this rich robe of Christs righteousnesse Hence is the truth of that usuall speech That in Christ wee are pure and cleane from all our sinnes And this also Beza witnesseth plainly in his notes upon this place saying thus This is to be in Christ to bee found not in a mans own righteousnesse but clothed with the righteousnesse of Christ imputed unto him The Reason hereof â—â— because Christ will have no Reason â—oul leprous members united and made one with him and therefore hee first washeth us in his blood and makes us cleane from all our sinnes and then knits and unites us as fit members into his own selfe The order also and naturall dependencie of these benefits upon one another confirme the same for we cannot bee knit into Christ before we have the holy Ghost dwelling in us the holy Ghost comes not to dwell in us before we be reconciled to God and we are not reconciled to God before we have all our sinnes abolished out of Gods sight But when all our sins are abolished and wee made perfectly holy and righteous from all spot of sinne in the sight of God freely Then the holy Ghost comes and dwells in us and knits us and unites us as fit members into the blessed body of Jesus Christ then we are by the Wedding-garment alone of Christs righteousnesse made above our sense and feeling fit Brides for so glorious a Bridegroome For saith Augustine Such an head must have condignum corpus a body suteable to it selfe such a Bridegroome must have condignam uxorem non habentem rugam aut maculam as we heard before a Bride agreeable to himselfe not having to God-ward one spot or wrinkle or any such thing Ephes 5. 27. For say the learned Interpreters upon Ephes 5. 27. 1 Iohn 3. 5. 1 Ioh. 3. 5. In Christ that is in his body the Church is no sin For say they Non de Christi persona hic agit sed de toto corpoâ—e that is
Colos â— â—2 13. of the Saints in light Coloss 1. 12. 13. 5. The meâ—nâ—s of our glorâ—h atioa Fiftly and lastly this free Justification is the only immediate cause and meanes of our finall glorification and of setting us in the right and assurance of eternall lise Therefore doth the Apostle say Whom God justifieth them he glorifieth Rom. 8. 30. Hence it is also Rom. 8. â—0 Rom 5. 18. that hee doth call it the Iustification of life Rom. 5. 18. Because to the Enjoyers of it by faith it doth freely and undoubtedly bring life and eternall salvation which the same Apostle againe testifieth when hee saith Grace doth reign indeed but how By righteousnesse or through righteousnesse unto eternall life through Iesus Christ our Lord Rom. 5. 21. As if he should say Rom. 5. 11. Grace indeed doth infallibly bring eternall life and yet by this only meanes that men of necessity bee first justified and freely made perfectly holy compleatly righteous before God or else grace it selfe reigneth not unto eternall life Hereupon S. Chrysostome saith Chrysost in Rom. truly thus For where righteousnesse is there necessarily doth everlasting life goe withall and also infinite other Radix vitae Calv. ex Marlo Sicut â—eccatum non nisi mortâ—m parere potest ita donum illud Dei nâ—fâ—ra scilicet justificatâ—o vitae aeteâ—nae beaâ—iâ—â—dinem nobis a â—sertivel si mavis quemadmodùm mortis causa pcccatum est c. good things even as where there is sinne there is death for righteousnesse is more than life seeing it is the very root of life Herewithall agree the modern Expositors saying thus As sinne cannot but bring forth death so that gift of God namely our Iustification bringeth upon us all blessednesse and eternall life or if you had rather thus As sinne is the cause of death so the righteousnesse which is freely given us by Christ hath restored unto us eternall life Faith therefore of Free Iustification is sure of eternall life and so sure that it glorieth and rejoyceth in eternall life because Free Iustification only doth make us fit or worthy or sufficiently meet Luther in Gal. 1. 6. to be partakers of the inheritance of the Saints in light by which only God hath delivered us out of the power of Id in cap. 1. 17. darkness and hath translated us into the kingdome of his Colos 1. 12. 13. deare Son Colos 1. 12. 13. For thus are we translated out of sinne into righteousness out of Gods wrath into his well-pleased favour out of cursednesse into blessednesse out of death into life for when sinne is taken away in the place thereof commeth righteousnesse in the place of wrath reconciliation and grace and free and well-pleased favour in the place of death life and in the place of damnation salvation CHAP. XVI Of the other foure fruits or effects declaring the Vtility and Majesty of Free Iustification THe third maine point shewing the Majejestie The third effect is Peace and loy in the conscience and Utility of Justification is That whereas the want or the ignorance of it is the losse of all true peace and joy in God so the right knowledge and apprehension thereof is the lively spring of joy and of a good conscience bursting forth into a joyfull confession and glorifying of God both in heart and tongue See this is that sweet Song of Mary Luke 1. 46 47. Where she saith My soule magnifieth the Lord and my Spirit rejoyceth in God my Saviour for seeing the imperfections of our Sanctification are in this life so great That all our Righteousnesse is as a menstruous cloath If wee know not assuredly that by this glory of Justification all our sins which simply of themselves as the Image of the Devill God so cloatheth are quite and clean abolished from before him and that wee are perfectly holy and righteous in the sight of God wee cannot have but rather doe disanull that Peace and great joy unspeakable and glorious That Justification by such perfect abolishing of all our sinnes from before God and free making as so perfectly rigteous in the sight of God doth hereby bring unto us For which the Gospel is expresly called joyfull newes from heaven without which joy we are not sure that we are delivered out of the kingdome of Satan which is sinne and death but by this joy the faithfull soule the true Bride of Christ may feele it selfe to be entred with Christ into the Eride-Chamber which is the kingdome of heaven For the kingdome of God is righteousnesse and peace and joy in the holy Ghost And whosoever in these things serveth Christ are accepted unto God and are approved of men Rom 14. 17. 18. But if thou ask how Rom. 14 17 thou maist attaine so great righteousnesse as may bring such peace and joy The Apostle answereth That being justified that is freely made perfectly holy and righteous by faith we are so compleatly righteous and become so just and saved That having no need of any works hereunto at all but through faith only obtaining true righteousnesse sufficiently Wee have peace towards God through our Lord Iesus Christ Rom. 5. 1. For seeing only sinnes doe breed displeasure between Rom. 5. 1. Sola pe cata simultâ—tem pariant â—â—st uaâ—ex impiâ—s peâ—ateribus c. Phil. 1 7. Incredibi'e gaudiuâ— Marlo in Rom. 5. 1. God and man after that of ungodlinesse and sinners we are made just and righteous from hence it must needs bee that forthwith true peace doth presently arise and this peace that is to say quietnesse and tranquilliâ—y of minde and securitie of conscience which doth passe all understanding Phil. 4. 7. and doth breed in the hearts of the faithfull incredible and wonderfull joy indeed the Law sinne and failing in works terrifieth the conscience oppresseth it with feares and heavinesse of spirit and plucketh it from the assurance of righteousnesse of life and all goodnesse Luth. Gal. 4. 2 3. therefore let us not suffer the Law in any case to beare rule in our conscience especially seeing it cost Christ so great a price to deliver the conscience from the Schoolmaster-like slavery of the Law let the godly learn therefore that the Law and Christ are Why the Law is not to beare rule in the conscience two contrary things whereof the one cannot abide the other for when Christ is present the Law may in no case rule but must depart out of the conscience Idem in Gal. 5 22. and leave the bed which is so straight that it cannot hold two as Esay saith and give place only to Christ Let him only reign in righteousnesse in peace in joy and life that the conscience may sleep and repose it selse in Christ the Bridegroomes bosome without any feeling of the Law sin and death for the fruits of the The voyce of the Bridegroome spirit are not only love but also joy
neighbour King and countrey and what not for a little thick clay vaine pomp and earthly pelfe and all because he seeth no greater riches proposed unto him nor the farre passing gaine that is in godlinesse that is in Free Justification But when men are brought to see their owne cursed estate and wofull misery that by nature they are plunged into and then have effectually the heigth depth length and breadth of the inestimable riches Ephes 3. 8. and glorious treasures of Ephes 3. 8. free Iustification by Christ opened unto them Then they become like the wise Merchant in the Gospel who having found the treasure hid in the field for joy thereof departeth and selleth all that hee hath of high esteeme and buyeth that field Math. 13. 44. A notable example whereof and cleere paterne for any man that is wise to look into is Paul who when he came in truth to taste of these unsearchable riches of free Iustification then he began to cry out I count all things losse for the excellent knowledge sake of Christ Iesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may be found in Christ How by not having mine owne righteousnesse which is of the Law but that which is by the faith of Christ even the righteousnesse which is of God through faith Phil. 3. 8 9. The sixth and maine point shewing the majesty Sixth Effect is Sanctifcation and the true Evangelicall Repentance and utility of this benefit of â—ustification is That the true joyfull knowledge of the same is the only powerfull meanes to regenerate quicken and sanctifie us and to make us truly to love feare and truâ—t in God working in us the true Evangelicall repentance in sincerity hating sin because it is sin and in truly loving all holinesse and righteousnesse and thus it is Gods holy fire that enflameth his people with right thankfull zeale of Gods glory in carefull and diligent walking in all Gods Commandements by willing cheerfull and ready practising of all duties of love both towards God and our Neighbours and so making it manifest that Justification and Sanctification are inseparable companions that goe infallibly together A true Beleever is a Saint two wayes making every true Beleever a double Saint or rather a true Saint two manner of wayes as is expressed in the Table following Every true Beleever is a true Saint two manner of wayes not to be separated but thus to be distinguished 1 By Justification which serveth to make him a true Saint only in the eies of God two wayes 1 Because Christs blood washing away and abolishing all his sins he hath this property of a true Saint that he is clean from all his sins in the sight of God 1 Iohn 1. 7. 2 Because being clothed and passively formed with Christs righteousnes he hath the second property of a true Saint that he is perfectly holy and righteous in the sight of God Rom. 5. 19. 2 By Sanctification which serveth to make him a true Saint to the eyes of men and that also two wayes 1 By mortifying and crucifying all sin every day more and more as Gal. 5. 24. They that are Christs do crucifie the flesh with the affections and lusts 2 By walking though not perfectly yet sincerely and zealously in all Gods Commandements Psal 18. 22. So Zachary Elizabeth his wife being both just before God by free Justification walked in all the Commandements of God without reproofe declaratively to man-ward The differences between these two are these ten 1. Justification serveth to approve us for true Saints to the eyes of God Sanctification serveth to approve us true Saints to the eyes of men 2. Therefore our Justification is perfect that is making us to Gods eyes cleare as the Sun Cant. 6. 9. but Sanctification is unperfect making us to the night of this world faire as the Moon Cant. 6. 9. 3. Our Justification is perceived by faith only Sanctification is perceived by sense and feeling 4. Our Justification is heavenly and more spirituall our Sanctification is fleshly Rom. 4. 1. and as a menstrous cloath Esay 64. 6. in comparison 5. Justification dignifieth our Sanctification Sanctification is dignified of Justification Heb. 11. 4. 6. Justification is meerly passive to us and freely given of God and is the sole glory of Christ Sanctification is active and rendred to God in way of thankfulnesse and is the glory of man Rom. 4. 2. 7. Justification is the cause of Sanctification Sanctification is the effect of Justification 8. Justification is meritorious of all the favour and blessings of God Sanctification of it selfe merits nothing at all 9. Justification is the cause enriching us with all the other benefits and treasures of the Gospel Sanctification sheweth that we are so enriched 10. God leaveth our Sanctification so imperfect in this life that all our rejoycing and joy unspeakable and glorious may be in Justification Rom. 14. 17. For first that Justification worketh in us the true First the true love of God Luke 7. 4â— love of God is plainly testified by Christ himselfe Luke 7. 47. saying to whom a little is forgiven he doth love but a little but to whom being a great debtor much is forgiven especially with such a forgivenesse as Gods is wherein a greater over-plus of riches is also given him to make him sully rich he doth love much For no man is righteous but he that hath a true Nemo eâ—im jusius 〈◊〉 nisi qui c. feeling of his sinnes neither except hee feele them with a true touch can he else embrace this righteousnesse but whosoever hath this knowledge that his Necesse est ut Dâ—um dil gal Marlot ibid. sins through Christ are so richly forgiven him it must needs be that he love God much Then of this true love of God ariseth the true Evangelicall Seâ—ondly Evangelicall Repentance repentance grieving at all sin not for feare of punishment but through love becomming zealous against all sin both in himselfe and in others An example whereof is the justified woman who before was so great a sinner yet being justified and pronounced no sinner by Christ how great was her repentance Quidâ—am sâ—bi voâ—â—nt tam profuâ—ae 〈◊〉 quid assidua â—edumisenta for what meant her abundant tears what meant the often kissing of his feet what meant her pretious ointment but that she acknowledged she had been a grievous sinner and pressed with a great burthen Nam pâ—â—catis for Christ â—atiam abolius novam juâ—â—â—tiam adepta of damnation And now she embraced the mercy of God so much the more ardently by how much she acknowledged her need thereof to be the greater for because In hoc uno insâ—slit Chriâ—â—us c. her sins by the grace of Christ were abolished and she had attained a new righteousnesse Hence did Christ insist on this one point that although she had
Quam ut peccatrix an plius inbenda c. Sed saâ—cta justa been overwhelmed with many sins yet the mercy of God was more abundant upon her than that she was as Simon thought to bee accounted a sinner any more but holy and righteous But the manifest signes Manifesta auâ—â— signa c. that she was righteous were these That she omitted no kinde of duty whereby she might testifie her thankfulnesse Insignibus offlciis but did witnesse by what meanes soever she could how greatly she was indebted unto God for she Solicita omnibus pietatis officiis defungi sludebat shewed by notable duties that she was wholly enflamed with the love of Christ yea she endeavoured to performe all duties of godlinesse carefully thus it appeareth by the whole similitude brought in by Ex totasimi tudine apâ—aâ—eat c. Marlor ib. Christ that Iustification is the cause of love and love is the effect of Justification Hence through love and admiration or through admirable love doth the Prophet cry out saying Who is a God like unto thee that takest away iniquity and dost cast all our sinnes into the bottome of the sea Micah 7. 18. Micah 7. 18 19 Nam quisque quaÌ„tò magis sentit c. Matl in Luke 7. 19. For every one by how much the more he feeleth this rich forgivenesse of his sins and apprehendeth the glory of Free Iustification so much the more vehemently he loveth God and the more feeling of love we have by so much we shall know that we have profited in the knowledge of Justification By faith therefore wee attaine the making of us Fide justificationem assequimur charitaâ—e gratias agimus c. righteous and by love we are thankfull and testifie the bountifulnesse of God towards us Thirdly that it is the joyfull knowledge of Justification Thirdly true feare of God Psal 130. 4. that worketh in us the true feare of God and in thankfull zeale of Gods glory cheerfully to obey him Is testified plainly by David saying For with Deus non timetur ubi non creditur grataita justitia Luther in loc thee there is propitiation mercy or forgivenesse yea and plentifull redemption therefore shalt thou be feared Psal 130. 4. Whereupon Luther saith God is not feared where free righteousnesse is not beleeved for this grace Quâ—dnam est timâ—re Deâ—m aliud quam agnoscere quam sit nobus â—enefiâ—â—â— ideo e. obeliâ—e being taken away the Prophet pronounceth that there also the seare of God is taken away for what is it else to feare God than to acknowledge how bountifull hee is towards us and therefore to obey him this David in another place testifieth where he saith Knit my heart unto thee the only bond whereof is Free Iustification that I may feare thy name Psalm 86. 11. Psal 86. 11. The mighty force whereof to guide and make a man to walk in the wayes of godlinesse hee testifieth in another place by his own experience saying Thy loving kindnesse is ever before mine eyes therefore have I walked in thy truth Thus the true feare of God the true worship of God Sic verus timor Dei verus cultus vera râ—verentia imò agnitio Deivera c. true reverence yea the true knowledge of God doth rest wholy upon this Grace That we are confident that God by Christs justifying us is reconciled and made favourable unto us Whereupon elsewhere saith he Luth. in Psal 130. I think and teach that it is a pernicious kind of teaching by which men are taught to repent by beholding Id assert articu per bull Leo condem Tom. 2. the punishments of sin and the rewards By these Doctrines indeed men are bridsed from the work and they fashion to themselves a seared and constrained conscience or good purpose and with a greater mischiefe they never understand nor mark that hidden and secret affection of the Law despised and of sin loved Nay rather by these endeavours of good works they hide it and are content that they have given some satisfaction and content to that wicked opinion of works to whom notwithstanding if you will leave to speak their minds freely they would presently confesse that they doe not repent from the heart And but that Hell is a Law they had rather with full violence fulfill their evils especially being tempted and provoked thereunto How much better were it that they were soundly taught to acknowledge that capitall hainous and secret affection and that untill they begin to repent for love of the Law they should know themselves to be hypocrites and should have no hope of such hypocrisie but rather should grieve more for it than for their sinnes at the sight whereof they have wrung out that counterfeit griefe and sorrow Indeed I grant that those grosse and hardned wicked ones which as yet have no touch of conscience ought with those terrors as unruly servants to be constrained to repentance even as the Magistrate restraineth the wicked with the sword But where there is a touch and feeling of conscience there they are to be instructed that first they begin at Christ that truly believing and apprehending his rich mercy of Free Iustifying them then may change their lives For then doth true repentance first begin it when floweth from love and not for love of commodity nor for fear of punishment But they begin to weigh there sinnes in love and affection only of righteousnesse which wee never doe except we first lay the ground-work of Iustification by faith in the hearts of them which begin to feele their sinnes It is a hard and dangerous matter to teach that wee are freely made righteous by faith without works and yet to require works withall here except Wisdome in the Ministâ—y the Ministers of Christ be faithfull and wise Disposers of the mysteries of â—od rightly dividing the word of truth faith and works are by and by confounded both these Doctrines as well of faith as of works must bee diligently taught and urged Yet so that both may remaine within their bounds As thus First unto secure ones and to the proud seeming-humble 1 Luth in Gal 3. 19. 20. ones that have the least opinion of their own holinesse and sanctity must the Law be brought forth not vailed as Moses spake it that is mitigated which makes hypocrites but as God spake it that is in the spirituall Majesty of it that people may feel it to be the hammer of death the thundring of Hell the lightning of Gods justice wrath beating to powder the obstinate sensless hypocrites to terrifie and rend in pieces the beast which is called the opinion of ones own righteousness that they may see that that way they are altogether wretched miserable poor and blind and naked Then secondly being touched and terrified in conscience must follow onely and meetly Free Iustiâ—ication without any consideration respect
separated them away from us as far as the East is from the West before God what is there to separate between us and our God that either his arme should be shortened that hee will not help or his eare heavie that he wil not heare or any way to hinder his presence from us much more seeing not only our sinnes are so utterly abolished but also we are of foule sinners freely made perfectly holy and righteous in his sight This knitteth his presence with us yet more strongly for the righteous Lord loveth the righteous especially such as are not imaginarily but reipsa in very deed made righteous with so pretious a righteousness as is his own sonnes righteousnesse may wee not then boldly say That God is on our side But saith the Apostle seeing Rom. â— God by this Justification is on our side who can bee against us being now made righteous will he forsake Iustiâ—icatuses dâ—sâ—ret tâ— qui justificat imâ—â—um reâ—inquâ—t â—ium Aug. thee will he which of unrighteous made thee righteous now leave and forsake thee being righteous Surely the righteous man not righteous before God by his sanctification which out of Justification is as a menstruous cloath but freely made righteous with this righteousnesse of Christ what of this righteteous man He will not be afraid of any evill hearing or tidings for his heart is fired that is Christs blood hath made him perfectly righteous and believeth in the Lord that he doth love him and protect him and make all things to work together for the best unto him Psal 112. 7. I might instance not in the examples of Abraham Psal 112. 7. or of David so mightily delivered from Saul nor of Daniel delivered from the Lions nor of the three Children of Israel cast into the hot fiery Oven and such like antient examples whereof the eleventh to the Hebrewes is a sufficient Catologue but I may instance in two notable Examples of our time As First for reverence sake of Queen Elizabeth of ever-renowned memory who setting forth the Article of Free Iustification to bee learned of her people as the first and chiefest Article of their salvation testifying thereby her own safety and the safety of the whole Land and people to consist therein how safe was shee preserved from a number of most dangerous Treasons and how couragiously and invincibly did shee stand against all her enimies round about her The other Example is that notable Example raised up of God to produce this Doctrine into the cleer light from the darknesse of Popery under which it had a long time been hid even Luther who going up to the Luthers Acts Moâ—um in vita Latheri Counsell at Wormes to maintaine the same when it was told him that the multitude of his enimies would surely oppresse and burn him and therefore counselled him not to goe up His answer was that hee was resolved The invincible courage of Luther since hee was sent for to enter Wormes in the name of our Lord Iesus Christ although he knew there were so many Divels to resist him as there are Tiles to cover the Houses at Wormes and so courageously Luthers enimies standing against all his enimies which were almost the whole world both of high and low degree hee went away safely more than Conquerour against them all Therefore by his own experience thus he teacheth us A troubled conscience feeling sin flyeth from God I uthâ— inserm loh. 14. 1. neither can it abide to commit it selfe unto him But they that are justified by the word of Christ of whom Christ said Now are you clean through the word which I have spoken unto you Ioh. 15. 3. yea and clean every whit Ioh 15. 3. Ioh. 13. 10. doe not any more contemn the Father Iâ—h 13. 10. neither flie him as the Israelites did but stand before him as Moses did are enlightened with Divine truth that they may know the power of God and mercy of the Father Hereupon commeth trust and confidence in him hereby wee know that wee receive all things at his hands and that our times are in his hands Psal 31. 15. and look for all as well spirituall as corporall Psal 31. 15. things from him Reason at the least contrary appearance cannot attaine unto them for it endeavoureth to obtaine God by her own strength and holinesse But that endeavour is vaine Wherefore when it is not able to come to the knowledge of God by its own strength it utterly denieth God and saith that there is no God After when it seeth uncleannesse in its works it despaireth and is in most great distresse but when wee are justified by foolish preaching wee come to the knowledge of God the Father before whom our hearts hereby condemne us not and then have we boldnesse towards God 1 Ioh. 3. 21. But â— Ioh. 3. 21. where this faith that wee are freely made righteous is not there can be nothing but feare trembling horrour and sadnesse as often as either such remember God or heare him named yea a secret hatred and enmity of God remaineth in such hearts or else at the most a secret slavish flattery towards him as it is said in the Psalme of hypocrites thy flatter him Psal 78. 36. with their mouth The cause whereof is for that the heart not seeing it selfe by Iustification made righteous findeth it selfe defiled with sinnes whereby it doubteth not but that it hath deserved the dispeasure of God and that sinnes cannot but be hated of God which is just hence ariseth terrors feare and distrust whereby the soule is farre from that rejoycing and joyfull boldnesse that is in heart whereby that is verified which Solomon saith The Prov. 28. 1. ungodly flyeth when no man persueth him but the righteous are bold as a Lion Wherefore sinners must first be shewed how they may be delivered from their sins and made righteous which when they have obtained then they begin to rejoyce in the Lord and being delivered from remorse of conscience they are full of boldnesse trust and confidence whereupon the Prophet saith Bee glad O yee righteous and rejoyce in the Lord but herein let him not begin at his own works and righteousnesse as the deceitfull Papists teach but remember that being made righteous by faith wee have peace toward God through our Lord Iesus Christ Rom. 5. 1. Whereby Rom. 5. â— wee commit our selves wholy to God casting all our care upon him and doe stand with a strong and bold confidence feeling nothing but a joyfull quiet and omnipotent trust in God and in his favour which doth so embolden the heart of the true Believer that trusting to have God on his side he is not afraid to oppose himselfe alone against all creatures Being perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor any creature can separate him from the love of God which
the first and sixth Chapters to the Rom. but also by the example of Nicodemus who at the first was neither regenerate nor knew nor could learne what it meant which made him to come unto Christ by night being ashamed to come in the day but after that Christ had taught him Free Iustification by the similitude of the brazen Serpent lifted up in the wildernesse freely healing us Then he was a new man enflamed with zeale to defend Christ before the faces Iohn 7. 50 51 52. of the Rulers even at mid-day Iohn 7. 50 51 52. For Christ first makes us righteous by the knowledge of himselfe in the holy Gospel and afterward he createth a new heart in us bringeth forth new motions and giveth unto us that assurance whereby we are perswaded that we please the father for his sake also he giveth unto us a true judgement whereby wee prove and try those things which before we knew not or else altogether disliked So that take a kettle of A plaine comparison cold water which we would have to be hot it would be a foolish part to set it beside the fire and then charge it to be hot and to threat it that else it shall be spilt but put fire under it then will it begin to be warme but if it grow not hot enough put more fire under and if there lie a green stick or block that keepeth away the heat yet put under more fire and then it wil burne up the block and make the water throughly hot So our soule is this block our affections are like to water as cold to God as may be but if we call unto people for Sanctification zeale and works the fruits of the same only with legall terrours not putting under the fire of Iustification we shall either but little move them or else with a constrained sanctity make them worse hypocrites twofold more the children of hell than they were before Mat. 23. 15. but if we put under the Matth. 23. 15. fire of Christs love in freely and gloriously justifying us this burneth up all lets and maketh us hot indeed and zealous to good works Tit. 2. 14. Tit. 2. 14. Againe how inseparably Justification as the cause Iustification Sanctification inseparable and Sanctification as the effect goe both together may be represented by this Similitude Take a piece of carrion as bigge as the top of ones finger that smelleth very foule and wrap it up in a great piece of musk the musk not only taketh away the foule sente from mens nostrills smelling then nothing but musk but also causeth the carrion it selfe by little and little being overcome of the more forceable cause to lose its owne bad sente and begin to smell sweet of the musk So we being wrapped by the mighty power of Gods imputation in the righteousnesse of Christ it doth not only take away the stink of sin Ioel 2. 20. from the Iâ—eâ— 2. 20. no strils of God but also maketh us by little and little to leave this corruption and sanctifieth us more and more to all holinesse of conversation So that our works doe not purifie us but when as before we are pure justified and saved we work those things which may bring profit to our neighbour and honor to God This joyfull knowledge of Justification is that Freeing truth freeing truth whereof Christ spake saying you shall know the truth and the truth shall make you free Iohn 8. 32. Iohn 8. 32. Cal. 5. 1. For by the Law is the knowledge of sin by faith is the obtaining of the grace of Justification is the healing of the fault of sin by the healing of the soule is the freedome of will by the freedome of the will is the love of righteousnesse by the love of righteousnesse is the doing of the Law All these things which I have knit thus together have their testimonies in Scripture The Law saith thou shalt not lust faith saith heale my soule for I have sinned against thee The grace of Justification saith Behold thou art made whole sinne no more lest a worse thing come unto thee and thou hast healed me freedome of will saith I will sacrifice a free-will offering unto thee the love of righteousnesse saith The Law of thy mouth is dearer unto me than thousands of gold and Psal 119. silver the doing of the Law saith I have sworne and am stedfastly purposed to keep thy righteous Lawes How Iustificatus per siâ—lem qu mâ—do â—otest mâ— juâ—â—e deâ—nceps operari can a man then being justifed that is made just and righteous by faith choose but work justly and righteously This is the liberty wherein Paul also testifieth wee are made free saying Stand fast in the liberty wherein Christ hath made us free Gal. 5. 1. He speaketh not of Gal. 5. 1. a civill liberty much lesse of a carnall and fleshly liberty Luther ibid. whereby people of the world will doe what The true Christian liberty they list but of a spirituall and divine liberty reigning in the conscience there it resteth and goeth no further and it is a freedome from the Law sin the dispeasure of God death hell and damnation Yea this Christian liberty swalloweth up at once and taketh quite away the whole heap of evills the Law sin death Gods displeasure and briefly the serpent himselfe with his head and whose power and in the stead thereof it placeth righteousnesse peace everlasting life and all goodnesse Now since enimies are overcome and we be reconciled unto God by the death of his Sonne it is certaine that wee are righteous before God and whatsoever we do pleaseth A happy change him by which meanes the schoolmaster-like bondage and terrours of the Law are changed into the liberty of the conscience and consolation or joyfull newes of the Gospel revealing the righteousnesse of Christ wherewith we are both justified and quickened Yea this joyfull knowledge of Iustification is the meanes whereby we put on Christ two wayes according to Christ put on two wayes Luther in Gal. 3. 27. the Law and according to the Gospel according to the Law as it is said Rom. 13. Put yee on the Lord Iesus Christ that is follow the examples and virtues Rom. 13. of Christ doe that which he did and suffer that which he suffered as Peter saith Christ hath suffered for us 1 Pet 2. 21. leaving us an example that we should follow his steps But the putting on of Christ according to the Gospel A new creation consisteth not in imitation but in a new birth and a new creation First to God-ward by putting on by 1 towards God faith Christs innocency his righteousnesse his wisedome his power his saving-health his life and his spirit Thus is Adams old coat cast off and abolished before God and we apparelled with remission of sins righteousnesse peace consolation joy of the spirit salvation and life
faithfully no man charitably serveth the necessity of his brother the griefe hereof maketh mee sometime so impatient that many times I wish such Swine which tread pretious pearles under their feet were yet still People of Gomorrah nâ—t governed by the Gospel of peace remaining under the tyrannie of the Pope For it is impossible that this people of Gomorrah should be governed by the Gospel of peace But wee tell such carelesse contemners although they beleeve us not but laugh us to scorne that if they use their bodies and their goods after their own lusts as indeed they doe for they neither help the poore nor lend to the needy but beguile their brethren in bargianing snatching and scraping unto themselves by hook and by crook whatsoever they can get we tell them I say that they be not free brag they never so much of their liberty neither are they in Mount-Zion that Celestiall Heb. 12. Rom. 14. 17. Revel 22. 15. Ierusalem Heb. 12. the Kingdome of heaven Rom. 14. 17. but without Revel 22. 15. and have lost Christ and Christian liberty are become bond-slaves of the Divell and are seven times worse under the name of Christian liberty than they were before under the tyrannie of the Pope for the divell which was driven out of them hath taken unto himselfe seven other fiends worse than himselfe and is returned into them againe Therfore the end of these men is worse than the beginning because they are worse Idolaters under the name of Christ than they were before under but the Pope But to conclude let every one of us remember that saying of S. Paul that Circumcision that is all outward forme of true religion and of the true worship of God availeth nothing nor uncircumcision that is all outward wisdome polity and excellency whatsoever availeth nothing before God but faith that maketh a new creature First new before God by Justification Secondly new to ones own selfe by Sanctification And thirdly new to our neighbours by love out of a pure heart Thus doth a Christian first fulfill and accomplish the Luth in Gal. 5. 23. The Law two wayes fulfilled Law inwardly by faith for Christ is the perfection and fulfilling of the Law unto righteousnesse to all that doe believe Rom. 10. 4. and then outwardly by works thus is he justified in heaven and earth the Gospel justifieth him in heaven and the Law on earth Rom. 10. 4. and thus is this new creature created unto the Image of God in righteousnesse and true holinesse which inwardly is perfectly righteous in the sight of God with an heavenly righteousnesse by Iustification and outwardly is holy and cleane in the flesh by Sanctification And as many as walk according to this rule peace shall be upon â—al 6. 16. them and mercy as upon the Israel of God Gal. 6. 16. FINIS Free Justification was first enjoyned to be diligently taught for the Reformation of the Church by King Henry the eighth but was by King Edward the sixth and Queene Elizabeth principally established by Parliament and singled out from all the rest of the established Articles of Religion and reduced into Sermons and Homilies to be after the Peoples sight of their lost estate and wofull misery by sin principally taught and chiefly knowne and understood of all the Subjects and Commons of the Land for these foure causes especially FIrst because it is the onely immediate cause and means of our peace with God For Being justified by faith we have peace with God Rom. 5. 1. and our assurance of free salvation by Jesus Christ and therefore is called the Justification of life Rom. 5. 18. For Whom God justifieth them he also glorifieth Rom. 8. 30. Secondly because it is the ordinance of God and cause contrary to the judgement of Popish and Carnall Reason that powerfully causeth people to leave their sinnes and to live a true sanctified and godly life Titus 2. 11. to 15. Rom. 5 and 6. Chapters Thirdly because it is the chiefest cause and meanes to discover and suppresse the Romish Antichrist Popery Arminians Brownists Anabaptists Familists and all other Superstitions Sects Errors and Schismes out of the Land and to establish unity peace and concord in matters of Religion and of assurance of free salvation and makes every man to keepe in a lawfull vocation and to doe it profitably in love Galat. 5. 13. Fourthly to direct Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe with a right foot to the truth of the Gospel Galat. 2. 14. in sound preaching and pure declaring of the Word of God by true faith of Free Justification Because saith the established Doctrine of our Church sincere Preachers ever were and ever shall be but a few and their preaching of Gods Word most sincere in the beginning by processe of time waxeth lesse and lesse pure and after is corrupt and last of all quite laid downe and left off because Free Justification is a Doctrine hardly learned in a Church and soone lost againe Galat. 1. 6. and yet is the true strength happinesse and safety of the whole Land Esay 52. 1. to 6. Hereupon the fifth part of the Sermon against disobedience and rebellion established by Queene Elizabeth teacheth the Commons that such Bishops or Ecclesiasticall persons as by pride and ambitious rule doe by termes of Error Schisme or Heresie hinder this maine light of Gods Word from the people and the chiefest Traytors in the Land And the sixth and last part largely teacheth that such Subjects and Commons to whom through ignorance of Gods Word this light of righteousnesse and Sun of understanding doth not shine although they may bragge as did sometimes the Jewish Clergy and people that they cannot lacke knowledge yet are such by the blind dead faith Traytors to God Traytors to their King Traytors to their owne soules and bodies and Traytors to the whole Land and Country And hereupon the testimony of the learned Protestant Writers is most true saying Sicut sola fide in Christum veram Justitiam Salutem consequrmur it a nihil difficilius quam hoc hominibus persuadetur nihil Satan praesertim candidus ille Satan aquè oppugnat Certaine fundamentall Positions or Doctrines of Religion tending to peace and to the reducing of Popish Arminians and Anabaptisticall Ministers and people to the true saving faith and to the established Protestant Doctrine of the Church of England by the Godly authority and publique consent of Parliament to be faithfully taught and diligently observed and kept of all the subjects for the quieting of their consciences in the assurance of their free salvation by Jesus Christ and for the suppressing of the Romish Antichrist in all Superstitions Errors Sects and Schisms for the beating down of sin and all vitioâ—snesse of life out of the Land for the maintaining and keeping of peace and unity in the matters of Religion by the pure preaching of the Law and of the Gospel as followeth in these five Poynts