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
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
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
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.
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
of God conveyed by the faith of Jesus Christ unto all and upon all that doe beleeve whereby God doth more fully declare at this time the perfection of his iustice and righteousnesse that he is iust and a maker of him iust and perfectly righteous that beleeveth in Iesus Again this is yet more fully expressed by the Author to the Hebrews ch 10. where citing the Prophesie of Ieremy that under Heb 10. 17. the time of the Gospel God will so forgive the iniquity of his people that hee will remember their sinnes no more he shewes that this is the meaning of this perfect forgivenesse That by one offering Christ hath made perfect for ever all them that are sanctified Heb. 10. 14. Heb. 10. 14. Such a wonderfull and glorious thing is Gods forgivenesse And because the blessednesse of the Church and of the children of God and the assurance of their salvation doth consist in the forgivenesse of their sins therefore doth the Apostle in this first alledged place of the Epistle to the Ephesians so gloriously describe both by the causes by the nature and by the effects this forgiveness and remission of sins saying Christ gave himselfe The cause the nature and the effects of our forgivenesse described for his Church there is the cause of forgivenesse to sanctifie it and hath made it cleane by washing of water through the word there is the nature of Gods forgivenesse with the meanes and instruments of convaying the same then followes the force operation and efficacie of this forgivenesse to make it to himselfe a glorious Church not having at this present time one spot or wrinkle of sin or any such thing but to be holy and without blame All which declares what a powerfull operative Gods forgivenesse is powerfull and glorious wonderfull and glorious work Gods forgivenesse is and how short wee Ministers come of laying forth as the Apostle doth the excellency of Gods remission and forgivenesse of sinnes being both perfect and glorious in its owne nature and also making the true beleevers perfectly holy and righteous from all spot of sin in the sight of God freely As it is notably expressed in Erasmus his Paraphrase upon the same Erasmus his Paraphrase upon Ephes 5. 26 27. place worthy for the evident cleering and concluding of this point to be repeated againe and againe saying thus That this might be brought to passe Christ gave himselfe unto death to make clean his Church and so of a defiled one he hath made her pure and holy and whereas she was uncleane and foule hee hath made her faire and beautifull having washed her clean in the streame of his own blood and hath made her to himselfe a glorious wife even the Congregation not having now one spot or wrinkle nor any such thing but be in every point mark in every point both faire and faultlesse for he hath cleansed her adorned her and made her perfectly trimme mark again perfectly trimme in every point THe second proofe of Scripture evidently proving The second place of Scripture proving that we are being justified fully righteous in Gods sight â—â— Colos 1. 22. that Justification makes the true Beleever perfectly holy and righteous from all spot of sin in the sight of God freely is Colos 1. 22. where the Apostle saith unto the called and justified Colossians after this manner And you which were in times past strangers Is that all nay and enimies to God Why because your minds were set on evill works hath he now reconciled that is he hath set you in his perfect love againe this is an happy change and alteration but how and by what meanes is this brought to passe In that body of his flesh through death to make you holy and unblameable and without fault and as our new Translation saith well unreproveable in his sight In which saying is expressed such perfect making of us holy and righteous in the sight of God That if all the children of God being troubled in their consciences for the horribleness vileness of their sin should lay their heads together to sue at Gods hand for a perfect abolishing of all their sins out of Gods sight and for a perfect making of them compleatly righteous in the sight of God they could not invent a more full and perfect happinesse than is here granted them for can the heart of man wish more than to be so holy as to bee without all blame and without all fault and unreproveable as the originall Greeke words import And that also as Zanchius well observeth non simpliciter sed in Zanchius Colos 1. 22. conspectu suo that is not simply and barely but in the sight of God whose eyes as it is in Rev. 1. in Rev. 1. 14. are Rev. 1. 14. as a flame of fire that is with unresistable purity searching the heart and reines Must not the Ecphonesis or Chrysostome upon Ephes 5. 26 27. acclamation of Chrysostome upon this place needs be true saying Et sanèmagnum est c. Surely it is a great matter that he hath given us a righteousnesse that makes us so perfectly righteous as to be able to stand in his sight Whereupon the collection of Zanchius Zanchius upon the place upon this place must needs be true also saying Haec non potest esse justitia operum sanctitas in nobis inchoata c. that is This cannot be the righteousnesse of works and inherent holinesse begun in us why because saith he that is unperfect and of which David speaketh saying Enter not into judgement with thy servant O Lord for in thy sight shall none living be found righteous Onely Christs holinesse and righteousnesse is perfect in the sight of God This therefore being imputed unto us is the formall cause of our salvation qua fit ut in conspectu Dei simus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by which it is brought to passe that Zanch. ibid. we mark how he saith not Christ for us but we are without all blame and without all fault and unreproveable in the sight of God Of which most happy and joyfull estate the learned in the Gospel doe give two Two reasons of our happy estate are from the cause and from the effects of it principall reasons the one taken from the cause of his happy condition the other from the effect of the same First the cause why we are so perfectly holy and righteous that we are unblameable and without fault in the sight of God is because we being though mystically yet truly cloathed both with in and without with the wedding garment of Christs righteousnesse have though not inherently and actively yet Evangelically and passively more than an Angelicall righteousnesse in us as Calvin testifies upon Iob. 15. 15 16. saying All our filthinesse being washed away Calvin upon Iob 15. 15 16. with the blood of Gods Sonne and his righteousnesse imputed unto us being thus cloathed with
that 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
put out before his Father and therefore hath made it as Bernard saith so large and long a garment for that end and purpose And therefore hearken to the advice of a well approved Labourer in our Church worthy ever the meditating because it is most pithy Evangelicall and truly saving after this manner Cast away the raggs of thy owne righteousnesse as S. Paul did seeing his inherent righteousnesse was farre better than thine Philip. 3. 8 9. And if ever thou wilt get the blessing wrap thy Phil. 3. 8. 9. selfe in this garment of the righteousnesse of thine elder Brother Christ and when thy Father shall savour the smell of thy garments he shall blesse thee and say behold the smell of my Sonne is as the smell of a field which the Lord hath blessed feare not to bee complete in him this long white robe needs no inching or ecking needs no patching say with the holy Martyr and live and die with it in thy mouth only Christ only Christ Consider what I say and the Lord give us understanding in all things The second Objection proceedeth from the weaknesse The second objection is from the weaknesse of faith of faith arising from sense and feeling whereof I have spoken and given Armor of resistance in the ninth chapter but because it much troubleth the faith of the weak Christian let us heare the Objection and shew some further remedy against the same the Objection is this I feele not my selfe to have any righteousnesse Object but rather to bee nothing else but a lump of grosse sinnes so that by mine unworthinesse I dare not confesse of my selfe that I am such only and meere Righteousnesse that I am perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely First to thy sense and feeling I answer thus with Luther Answ Thou must not feele but beleeve that thou art thus righteous and therefore the more thou feelest this unworthinesse and sinne making thee whilst thou pulst down thy eye from the brazen-serpent to look upon thy sore by sense and feeling to cry out Oh wretched man that I am who shall deliver me from this body of death so much the more happy and blessed art thou for it doth make thee presently to turn thy eye to the Brazen Serpent Christ Who presently delivers thee and makes thee to say with the Apostle in the sight by faith of thy perfect healing I thank God through Iesus Christ our Lord that there is no judgement punishment or condemnation for that which I feele Why what is the cause that there is no judgment punishment or condemnation for the sinne which I thus feele dwelling in me The reason little marked but is pittiously mangled and rent from the first verse of too many is this Because the righteousnesse of the Law though not legally and actively as the Papists would have it yet Evangelically and passively is fulfilled in us And this is thy present and immediate healing by turning thy eye from thy sense and feeling up to the Brazen-serpent Christ presently shewing thee by his bleeding wounds A present healing that thou art above thy sense and feeling made perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely And thus by this thy feeling the contrary to this perfect healing there is place for faith to beleeve it And therefore to strengthen our weak faith that wee are contrary to our present sense and feeling thus perfectly righteous from all spot of Three meanes to strengthen our weak faith sinne in the sight of God freely We must use a threefold help First it must be thy wisdome to have everbefore thy sight the imitation of the faith of thy Father Abraham walking in this case of Free Iustification as a naturall sonne in the steps of the faith of our Father Abraham after this manner before described but thus applyed That relying upon that God That calleth those things which be not as though they were Rom. 4. 17. that is Rom. 4. 17. who giveth to the things that appeare not as reall a Being before himselfe by his Call or so speaking as if they had a reall Being to our eyes thou must above all hope of thine own feeling whereby thou feelest thine own righteousnesse to bee but as a menstruous cloath yet believe under hope of Christs righteousnesse that thou art perfectly holy and righteous in the sight of God according to that which is spoken The blood of Iesus Christ the Sonne of God doth make us clean from all sinne And againe As by the disobedience of one man Adam many were made sinners So by the obedience of one man Christ are many made righteous vers 18. And thou not weak in faith must not consider Vers 18. or think upon thine own body which thou feelest dead in trespasses and sinnes by the fall of Adam neither the violence thereby of thy daily actuall sinnes verse 19. neither must thou doubt of this promise of Vers 19. God by unbeliefe but be strengthned in faith that thou art perfectly holy and righteous freely in the sight of God and so give glory to God vers 20. being fully Vers 20. assured that hee which hath promised to accomplish it upon thee freely by cloathing thee with his Sonnes righteousnesse is also able to doe it verse 21. The second help to strengthen our faith that we are Vers 21. 2 made thus perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely Is not to forget the comparison that Saint Paul maketh in this case Rom. 5. between the first Adam that made us that is both body and soule sinners and damned and the second Adam Christ that as freely makes us both body and soule righteous and saved And although there be some difference in the manner namely that Adam made us all sinners inherently and actively to our sense and feeling but Christ makes us righteous in the sight of God objectively Evangelically and passively and invisibly above our sense and feeling that there may be place for the faith of Gods power of truly and really doing it himselfe alone yet notwithstanding wee must take heed that we give not more power to Adam in making us sinners being but a meer man than to Christ in making us righteous being both God and man but let us know that as the first Adam made us before wee our selves have done any evill work perfectly completely and only and meerly sinners and damnable in the sight of God so strongly that we cannot choose but shew the same in all our life by actuall sins to the eyes of men so much more doth Christ make us before we have done any good perfectly completely and only and meerly gloriously holy and righteous and so perfectly saved in the sight of God so strongly that he makes us to declare the same by sanctification and a
Moon or rather a candle for brightnesse so farre doth our glorifying of God directly to his own eyes the first way by joyfull embracing the greatnesse of his benefits passe the glorifying of him by works to the eyes of men the second way Because the first is meerly passive in us suffering God to glorifie himselfe upon us by working his inestimable benefits freely upon us The second is declarative and active in us by which wee declare the free goodnesse of God freely bestowed upon us The first is inward spirituall and divine wholly tending to the prayse of God first creating as it were the glory of God in us For whereas it is the nature of unbeliefe as Brentius well describes to be very curious and inquisitive and at the smallest appearance contrary to the promise doubts of God speaking it one while making question whether the Word be the Word another while making question of the meaning of the Word another while ☞ looking to the fewnesse and simplenesse of them that hold the Word another while looking at the multitude and greatnesse of them that hold otherwise but ever seeking some witty evasion whereby it may seem to do honestly in not believing the Word of God as it plainly speaks And sorobs God of the glory of his truth and of his power and with seeming wit makes him a liar So on the contrary side faith resting upon the naked and plain word spoken because it seemes contrary to reason and outward sense and feeling it flies to the truth and power of the Promiser making him true in his speaking and able to perform it and so gives him the glory of his Living and Being and true working in us whereby as Luther truly speaks faith is as a man would say the Creator of a certaine Divinity not in the substance of God but in us and so by putting us in possession of Gods bounteous divine benefits doth truly make us divine people And for this first kinde of glorifying God is Abraham so often called in the Word the friend of God But the second kind of glorifying God is outward more fleshly and humane not creating and making but shewing after a grosser manner to the eyes of worldly men that we are made divine persons whereof S. Peter speaks saying By the exceeding great and precious promises you are partakers of the Divine nature But how manifested and declared In that saith he yee flie the corruption that is in the world through lust 2 Pet. 1. 4. And this second active kinde of glorifying God because we are Agents in it and doe it by the spirit greatly inclines to the glorifying of man as S. Paul speaking of the sanctified works and holy life of Abraham saith What shall we say then that Abraham our Father hath found concerning the flesh For if Abraham were justified that is made righteous in the sight God by the holy works of his sanctification he had wherein to rejoyce or glory viz. before men but not before God But what saith the Scripture Abraham believed that God himselfe took in hand to make him righteous by clothing him with his Sons righteousnesse whereby he was made spiritually divinely heavenly and perfectly righteous not for mans account which counteth of righteousnesse by halfes but in Gods account whose count is perfect and counts it not righteousnesse except he himselfe alone by himselfe doe make his creature perfectly and gloriously holy and righteous from all spot of sin in his own sight freely This Abraham believed enjoyed the benefit thereof and gave glory to God and therefore was called the friend of God because he glorified him in this principall glory wherein hee will be glorified in the greatnesse of his benefits freely bestowed which especially in his Gospel are correspondent and agreeable to his great and glorious nature and therefore being above humane capacitie and to reason impossible is principally glorified by taking them by faith and this faith seeing and discerning the greatnesse and glory of them makes the true Believer to rejoyce with joy unspeakable and glorious 1 Pet. 1. 8. 1 Pet. 1. 3. But alas here wee may take up Luthers complaint That this knowledge and benefit of Christ to come the Saints of the Old Testament rejoyced more in and so glorified God more for the same than wee now doe when hee is so brightly and comfortably revealed and exhibited unto us Indeed saith hee we do confesse that this knowledge of Christ and of the righteousnesse of faith is an inestimable treasure but wee conceive not thereby such a full joy of spirit as the Prophets and Apostle did But what is the reason hereof Because saith Luther in another place They did not consider so coldly the promises made unto the Fathers as wee doe but did reade them and weigh them with great diligence But they that understand not this benefit of fee Justification whereof the Gospel specially intreateth and so doe prize no other righteousnesse besides the righteousnesse of works works when they heare this righteousnesse of faith pressed and the excellencie thereof advanced they are offended objecting that it is so farre from glorifying God two wayes that it makes men secure and carelesse to all good works But what saith the Doctrine of our Church is the cause hereof Even this as Luther also testifieth Because they understand nothing of Free Iustification or else they understand it carnally for their minds are occupied with other cogitations and fantasticall imaginations of their own works therefore things seeme unto them strange matters and no meanes to glorifie God neither passively by faith nor actively by works but the children of wisdome will imitate the Prophets and Apostles who because they conceived the great glory thereof and felt true joy of spirit for the same therefore saith Luther did they especially Paul so plentifully set forth and so diligently teach the Article of Justification For saith he this is the proper office of an Apostle or as one may say the essence of a Minister of the Gospel to preach among people the unsearchable riches of Christ Ephes 3. 8. especially Ephes 3. 8. the cause and fountaine of all the rest namely Free Justification wherewith as David saith Psal Psal 119. 32. Gal. 5. 1. 119. 32. when our heart is set at liberty Galat. 5. 1. wee will runne the way of Gods Commandements Hence it is that the Prophet Ieremy also set out so magnificently the glory of Free Justification as it should be fully revealed under the time of the Gospel saying I will make them cleane from all their iniquities whereby they have sinned against mee and whereby they have rebelled against mee c. Yea saith he in an other place Ierem. 31. I will make a new covenant with Ierem. 31 33. the house of Israel and this shall be the Covenant That I will so forgive their iniquities that I will remember their sinnes no more And it shall bee to mee a name a
to the true Christ who hath by Justification by his blood and by his spirit of Sanctification eso wonderfully knit us into his own body That he makes us happy and blessed only in his own selfe alone for ever that we need not to hearken after any false Christ for more happinesse any other way Why Because to assure us that hee doth communicate both himselfe and all his riches unto us he communicates also unto us his very name That as a wife as Calvin saith is intitled with the name of her husband so is the Church and true children of God truly intitled with the name of her husband Christ And again saith he In hoc verò sita est nostra consolatio quod sicut Christus pater unum sunt ita nos cum eo unum sumus Vnde haec nominis communicatio ita Christus that is Herein consisteth our consolation that as Christ and his Father are one so wee are one with him from whence comes this communicating of name so is Christ But the sweetnesse and comfort of this consolatior consisteth herein That as every one is married by his true Justifying faith particularly to Christ so he must apply this union to his own selfe in particular without which it becomes unfruitfull and unprofitable yet not swarving hereby from the former doctrine but a making of that which is generall to all to bee thine own in particular by applying it to thine own selfe in particular Thus did Paul saying I live not now then Paul belike is no Paul but who lives then Christ lives in me that is as Luther expounds it I live not in mine onw person nor in mine own substance but Christ lives in me Indeed saith he the person liveth but not in himselfe and therefore he saith I live not now but Christ lives in me Is est mea forma Hee is my forme more neerly joyned and united to me than the colour or whitnesse to the wall Christ therefore saith Paul thus joyned and united unto mee and abiding in me liveth this life in me which I now live Now Christ living in me I am dead to the Law that is He abolisheth the law to me damneth sin destroyeth death At Christs presence the Law sinne and death doe vanish away For it cannot bee but at his presence all these must needs vanish away for Christ is everlasting Righteousnesse everlasting Peace Consolation and Life and to these sin the terror of the law heavinesse of minde hell and death must needs give place So Christ living and abiding in me taketh away and swalloweth up all evills which vex and afflict mee This union and conjunction then is the cause that I am separated from my selfe and translated into Christ and his kingdome which is a kingdome of grace righteousnesse peace joy life salvation and glory yea by this unseparable union and conjunction which is through faith Christ and I mark this particularity I are made as it were one body in spirit Hence it is for this particular application of applying this close union to our selves in particular did Origen say as we heard before quod per unum Christum fiunt multi Christi that by one Christ there are many Christs because they are transformed to the Image of him who is the Image of God But Luther upon Pauls foresaid application describes the manner of this particular application with fuller demonstration saying thus Quare fides purè est docenda c. Wherefore faith must be purely taught namely that thou art so entirely and neerly joyned unto Christ that he and thou are made as it were one person which cannot be severed but is perpetually joyned together so that thou mayst boldly say Ego sum Christus I am Christ that is to say Christs righteousnesse victory and life are mine And againe Christ may say Ego sum ille peccator I am that sinner that is his sinnes and his death are mine because he is united and joyned unto me and I unto him For wee are so united together by the spirit that wee are become one flesh and one bone For so saith the Apople Ephes 5. Wee are members of the body of Christ of his Ephes 5. flesh and of his bones So that this faith doth couple Christ and me more neere together than the husband is coupled unto his wife The fourth excellent benefit of Free Iustification is 4. Adoption our most glorious adoption whereby wee are made the true sonnes and daughters of the living God Therefore doth S. Iohn say As many as received him namely to justifie them by his blood and death Ioh. â— 1â— To them he gave the prerogative or dignity to be the Sons of God as verily and truly as ever they were the Sonnes and Daughters of their naturall Parents And the Apostle Paul testifieth That Christ hath redeemed us from under the Law that we might receive the adoption of Sonnes And because wee are Sonnes God hath sent forth the Spirit of his Sonne into our hearts to cry Abba Father Gal. 4. 5 9. also S. Iohn crying out in admiration Gal 4. 5. 6. of this great dignitie saith Behold what love the Father hath shewed towards us that we things of nothing Psal 144. 4. Should be called the Sonnes of God! And Psalm 144 4. now are we the Sonnes of God But it is not made manifest what we shall be but wee know that when he that is the Sonne shall appeare we shall be like him 1 Ioh. 3. 1. 2. 1 Ioh 3. 1. 2. Yea we are so truly made the children of God that we are become also heires of eternall life so saith the Apostle Tit. 3. 7. Wee being justified by his free grace Tiâ— 3. 7. are made heires according to the hope of eternall life and againe Rom. 8. If we be children we are also heires Rom. 8. even the heires of God and fellow or joynt-heires with Christ But neither is this high benefit conferred upon us except we be first justified that is made perfectly holy and righteous by his grace according to that saying of a learned Dispencer of the mysteries of the Gospel which is this If we bee Sonnes then are wee justified in Gods sight freed from sinne and indued with righteousness so fully reconciled unto God seeing the Lord infinite in Iustice would never admit any into such an high degree of favour who were yet polluted in their sins and destiâ—ute Nemo sit hâ—râ—s sautis â—teâ—nae 〈◊〉 sitâ—u 〈◊〉 fide Pic. in Heb. 11. 7. of righteousness Whereunto agreeable is also that saying of Piscaâ—oâ— nemo fit haeres c. No man is made an heir of eternall salvation but first he is made just and righteous by faith Thus God by the meanes of Free Iustification having delivred us from the power of darknesse and translated us into the kingdome of his deare Sonne hath made us meet to be pratakers of the inheritance
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