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
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
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
only are meer patients suffering another ab extra even God to work all in us as may be further cleered in the manner Two similitudes how by two fit similitudes lively representations as First take a drinking glasse that is blue or red and put water or drink into the same and in some glasses I my selfe have seen that the drink or water in the same looseth to the present view it s own colour and becomes as blue or red as the glasse it selfe and yet not inherently and actively for the bluenesse or rednesse is inherently agently operatively and actively only in the glasse but yet whilst it doth abide in the glasse it becomes communicatively and passively as blue or red as the glasse it selfe but what is the reason hereof because as I my selfe have observed the glasse doth conveigh by the force of the light certain beames of its own colour into the drink and so makes it to lose its own colour and to be of the same colour that the glasse is of Where it is pretty to observe that the liquor in the glasse hath lost its colour and hath not lost it First the liquor hath not lost it inherently and to it selfe because if it be put out of the glasse it is found only in its own colour But yet hath lost its own colour in two respects first in respect of the glasse which it is in that hath by conveighing her beams into it made it own colour and secondly to the view of the beholder it is truly abolished and gone and nothing remaines but the colour of the glasse Now although the truth represented by this similitude passeth the representation as farre as a substance passeth the shadow yet it is sufficient for a shadow and is a notable representation of the truth because that Gods powerfull imputation after a more reall mighty and effectuall manner doth the same in truth that is but resembled in this shadow and faith that went so far as to say wash thou me and I shall bee whiter than snow goes higher than any similitudes can reach unto and seeth the soule being cloathed with Christs righteousnesse to be although not inherently yet lesse imaginarily and colourably but truly and reipsa in very deed made perfectly holy and righteous in the sight of God so effectually that the very power thereof begins inherently to change the heart by sanctification also to the eyes of men more and more whereas wee see that the bluenesse or rednesse of the glasse worketh no inherent change upon or in the drink but because faith reasoneth and concludes from the power of God thus That if so poore and silly a creature as a piece of glasse be able by the force of the light to cast her beames into it and to make the liquor to lose to the view and sight of men her own colour and to look whilst it is in the glasse of the same colour that the glasse is of were it not impiety and flat blasphemie not to grant that Christ can much more being true and Almighty God translating me out of Adam to bee a member in himselfe by cloathing me both within and without with his own righteousnesse conveigh much more by the power and force of his spirit his own righteousnesse to bee thought not inherently and actively yet objectively and passively in us so by this means abolish all our sinnes from before God and make us only perfectly holy righteous in the sight of God freely herein consisting the Analogie of the truth with the similitude that Christ by reason of his Godhead and power of his spirit doth that in truth above our reason sense and feeling which the red glasse doth only in shew that is make us in truth perfectly holy and righteous in the sight of God freely not imaginarily colourably as the Papists fondly cavill but really truly and reipsa in very deed like the working of an Almighty Creator this faith I say shall finde by the very fruits of sanctification flowing from the same that he is not made only colourably righteous but that he is verè reipsa truly and in very deed with Christs righteousnesse made perfectly holy righteous in the sight of God freely Hence for the lively representation of this truth do so many Divines both learned and judicious so much use this similitude saying thus As he that beholdeth any thing through a red glasse doth take it to bee red as is the colour of the glasse so God the Father beholding us in his Sonne doth take us to bee of the same nature and quality that he is that is perfectly righteous for which cause he saith to his Spouse in the Canticles though she felt and complained that shee was black and full of infirmities to her sense and feeling and own inherent active righteousnesse yet saith Christ that knowes better what in this respect he hath wrought upon her than shee her selfe Behold thou art faire my love behold thou art all faire and there is no spot in thee And for this cause it is that he loveth us and sets his heart upon us and will not bee removed from us c. Which is not for the shadow but for the true substance of his own righteousnesse though not inherently to our sense and feeling and actively yet by Gods imputation objectively and passively conveighed into us so utterly abolishing our sins from before God and making us not imaginaâ—ly but truly and reipsa in very deed perfectly holy and righteous in the sight of â—od freely A second similitude illustrating this truth yet The second similitude more fully is this Let an house or shop be made towards the East and let the Sun beat upon the same all day long yet whilst the windowes and doores are fast shut up the house still remaines dark and unprofitable because the walls being corpora opaca dark bodies can cast forth nothing but darknesse but let the windowes and doors be opened then doe the Sun-beames beat in and dispell all the darknesse that was there before and the house is made all light and profitable to the use of man But yet it is not inherently and actively light as the Papists conceit of their manner of Justification for if that light did come actively out of the walls then the house would not at the least immediately be beholding to the Sun without it in the Firmament but the house would be inherently and actively light immediately enlightning its own selfe but in that it is enlightned by the Sun-beames the house is all light in deed yet no Agent and Doer in making its selfe light but is altogether passively and objectively light so is it in the case of our Justification and being a similitude much used by the holy Ghost it passeth all other humane similitudes by running contrary to the old proverb quatuor pedibus for First mans soule and body is like this house or shop of Gods wonders
and sinne in the same is the spirituall darknesse as it is every where called in the Word of God that blindeth and darkens this house of mens soules as the Prophet saith Esay 60. 2. Behold Esay 60. 2. darknesse shall cover the earth and grosse darknesse the people And againe If we say that we have fellowship with God and walke in darknesse we lye 1 Iohn 1. 6. And againe Hee that is in darknesse walketh in darknesse and knowes not whither he goeth because the darknesse hath blinded his eyes 1 Iohn 2. 11. 1 Iohâ— 11. 2 Secondly Christ Jesus is like the Sun that shines in the Firmament having all true and full light and righteousnesse inherently and actively in himselfe only and for this cause is expresly called by the Prophet Sol justitiae the Sunne of righteousnesse Mal. 4. 2. Mal. c. 4. 2. saying But unto those that feare my name shall the Sunne of righteousness arise with health in his wings Thirdly his righteousnesse by the power of Gods imputation conveighed to be in us and upon us so effectually cloathing us both within and without is â—â—e the beames of this Sun of righteousnesse beating in upon us and thereby without our mortifying of our selves or any other working or labour of outs utterly abolishing all our sinnes from before God and making us perfectly holy and righteous in the sight of God freely as the Sun-beames doe utterly abolish the darknesse out of a dark house and make the house all light freely as Christ testifieth by the Prophet Esay 44. 22. Esay 44. 22. saying I and not you with your labour of mortification even I will put away your sinnes as darknesse and abolish your transgressions like a mist and as the walls of the house cannot of their own nature being corpora opaca but cast forth all day long a shadowish darknesse that would obscure and make the house all dark and yet the Sun-beames doe continually all day long swallow up and abolish that darknesse and make the house light freely all day long So our natures corrupted with sinne although they can doe nothing else continually but cast forth to our sense and feeling the shadowish darknesse of innumerable sinnes both in thought word and deed all day long yet this Sun of righteousnesse by the full revealing and exhibiting of free Justification being risen upon us doth shine upon us with that continuall day spoken of Rev. 21. 25. Revel 21. 25. And thus Christs righteousness by the power of Gods impuration cloathing us both within and without doth although mystically above our sense and feeling yet spiritually and truly continually abolish all our sins from before â—od freely and doth make us perfectly holy and righteous in the sight of God freely all day long and continually for which cause S. Iohn speaking of the power and operation of Christs blood freely justifying us speaketh in the present time saying The blood of Iesus Christ the Sonne of God doth make us clean from all sinne Where although this work is so perfectly done and wrought at one instant upon the faithfull that he might have spoken in the preterperfect time as the doctrine first Reforming our Church from Popery often times in divers Sermons speaketh to the glory of Christ blood saying The blood of Christ the Sonne of God hath made us clean from all sinne and as Saint Iohn himselfe speaketh Revel 1. 5. saying Revel 1. 5. Christ the faithfull witnesse hath washed us from our sinnes in his own blood yet to shew that this work is so perfectly done that it is ever in present action continually making and keeping us thus perfectly clean in the sight â—od therefore he useth the act of the present time saying that it doth make us cleane from all sinne as the Sun-beames beating into a dark house at six of the clock in the morning have at that instant abolished the darknesse that was there before and have made the house all light and yet it doth make it and doth keep it light all day long so wee being by the power of Gods imputation cloathed with Christs righteousnesse it not only hath made us perfectly cleane from all sinne in the sight of God but also doth make us and doth keep us clean all day long And this is testified by the faithfull Expositors upon that place saying Verbum praesentis temporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth make us clean continuum actum significat that is the Verb of the present time signifieth a continuall action but wherefore because although ever and anon we doe by new sinnes as much as lyes in us even cut off our selves from the love and favour of God yet this continuall and perfect imputation doth continually abolish all our sins and ever and continually retaine and keep us in perfect righteousnesse and fellowship with God which is more plainely testified by the Author to the Hebrewes saying With one sacrifice he hath made perfect for ever or continually them that are sanctified Fourthly and lastly faith beleeving that this wedding-garment of Christs righteousnesse doth make us thus perfectly holy and righteous in the sight of God freely is like the windowes and doores of the house letting in this light into the soule whereupon it is said Act. 14. 27. That God had opened the doore of Acts 14. 27. Faith unto the Gentiles because although the Gospel doe shine by preaching never so brightly unto men yet if this door of Faith bee not opened but remaines fast shut up they still abide in the grosse darknesse of their sins but if the door and windowes of faith be opened then the beames of Christs righteousnesse beating in doe abolish all the darknesse of their sinnes from before God and make them all light which sheweth also that it is not faith that justifieth us actively of it selfe as it is a virtue as the Papists hold but passively as it lets in the imputation of Christs righteousnesse into the soule for if the door of the house be wide open and yet there be no Sun as being not yet risen to shine in the Firmament that may cast in her beames into the same the house abideth still dark though the doores and windowes be open never so wide but if the Sun shine and cast her beames upon the house and then the doore and windowes thereof be open then doe those doores and windowes by passive receiving in the light make the house all light even so doth faith by receiving the imputation of Christs righteousnesse make a man all light in the Lord and yet not inherently to his sense and feeling and actively for then his sanctification should be perfect which is not so in this life but in that he is made all light that is perfectly righteous by the imputation of Christs righteousnesse â—â— is all light indeed both without and within but yet mystically light that is above sight sense and feeling and altogether objectively and passively light in
which he made when he gave the ten Commandements neither doth hee now appeare in that forme and manner wherein he appeared cum Testamentum illud vetus conderet when he framed the old Testament and made his Covenant with the people of Israel by his law given by Moses upon Mount Sinai when the heavens were be-clouded and darkned with thick black clouds when nothing was heard but thunderings and lightnings so terribly and horribly sounding that the Mountaine being strucken smoked and the earth trembled every-where there was terrour every-where feare palenesse quaking horror and trembling so that Moses said I feare and quake Not after this manner I say doth God shew himselfe here but after a farre other and contrary forme and manner for here appeares nothing but light cleerenesse and brightnesse here all things are pleasant and joyfull Hic nutus vultus aspectus Dei amaenissimus blandissimus that is here the beck countenance and look of God is most pleasant and smiling here the heavens are opened here all creatures seeme Heaven opened and all creatures leap for joy to laugh and to spring and leap for joy in that the majesty of God doth so humble it selfe as to descend and come downe to us that there may appeare no disagreement between God and man and to give himselfe to bee beholden of us in a forme and manner longè amabilissima blandissima gratissima most lovely most gentle and most favourable By which manner of appearing he not only testifieth omnem suam iram sopitam sedatam esse that is all his anger and displeasure to be pacified and asswaged but also in ejus locum infinita immensa gratia c. in the place thereof is succeeded infinite and unmeasurable free favour a well-pleased father-like and ardent affection of love towards us inexhausta copiosaque misericordia and an abundant and bottomlesse mercy and peace is upon us This is the Christian liberty spoken of Gal. 5. 1 2. See Luther Gal. 5. 1 2. But the reason why all anger and displeasure of God Justification is the only ground and cause of reconciliation is so utterly abolished from us and why we are restored into such perfect peace and full favour with God againe ariseth and is wrought as I said only by the two parts of free Justification For first seeing all anger and displeasure of God ariseth only for sinne as the Prophet Esay testifieth saying Behold the Lords hand is not shortned that it cannot Esay 59 1. 2. save neither is his eare heavie that it cannot heare But your iniquities have separated between you and your God and your sins have hid his face from you When Christ himselfe hath separated our sinnes from us and from all our works as is before shewed as farre as the East is from the West by utter abolishing them out of his Fathers sight Where are they then to separate between God and us And when Christ hath by his blood made us and all our works clean from all sinne so that wee and all that wee doe are from all spot of sinne in the sight of God whither than snow where is there any place then for the displeasure and anger of God to come upon us Whereupon the Apostle saith to the Colossians thus And you that were in times past mark in times past Strangers and enimies to God And why enimies Because your minds were set on evill works being most true that Augustine saith Nec inimici eramus Deo nisi quemadmodum justitiae inimica sunt peccata that is neither were we enimies to God otherwise than as sins are enimies to righteousnesse hath he now reconciled that is seeing all these make-bates are abolished now all displeasure all anger and emnity is utterly abolished from between God and you and you are set in the compleat love perfect peace and full favour of God again and are blessed before God Oh happy state and condition But who wrought this and by what meanes is so glorious a work brought to passe The Aposte answereth because Christ in the body of his flesh through death makes you so holy that you are unblameable and without fault in Gods sight Colos 1. 21 22. Where we see that as sinne only is Colos 1. 21 22. the make-bate between God and man So when by Free Justification they are made without blame and fault in Gods sight This and this alone quencheth all the displeasure and abolisheth all the anger of God and reconciles us to God for take away the fuell and the flame utterly ceaseth And because none can take away sinne from before God but Christ only therefore none can be our peace-maker but Christ only but because hee takes it away perfectly from before his Father Therefore is hee a most perfect Peace-maker between God and us Whereby wee may see the truth of that joyfull saying of Luther upon those words pronounced by God from heaven This is my beloved Sonne in whom I am well pleased saying after this manner Truly with no praises could Christ bee more glorified nor extolled more magnificently for by this voyce hee is set in a most illustrious dignity and high glory for in these words Hee is proclaimed and declared the true King of peace a true Priest working perfect atonement Christ is the true King of peace and the Heire and Lord of all things who alone pacifieth his Father and brings to passe that hee is well-pleased with us Moreover in these words God the Father testifieth that hee is of a right fatherly and well-pleased minde to them that believe in Christ to these he declares and here opens himselfe wholy and leaves it witnessed unto our consciences that he is not as before offended with us for our sins but now is become a most loving and etiamsi per imprudentiam infirmitatem carnis cespitavimus that is although we trip unawares and by the infirmitie of the flesh yet a most indulgent and so well-pleased a Father unto us ut nec velit nec possit nobi◠irasci c. That if we give to his Son his glory that hee doth justifie us and so cleave to him with a sound faith hee neither will nor can bee angrie with us for his Sonnes sake in whom hee is at perfect peace and throughly well-pleased with us Again secondly As by the first part of Justification Second Reason abolishing all our sinnes out of Gods sight all displeasure and anger is abolished and done away so by the second part of Justification making us perfectly righteous in the sight of God are we perfectly reconciled to God and set in perfect peace and perfect favour with God again and truly blessed And this is plainly testified by the Prophet Esay 33. 14. saying Who amongst us Esay 33 14. opened shall dwell with the devouring fier who amongst us shall dwell with the everlasting burning The answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that walketh in
or remembrance of works but freely making them compleatly righteous seen and enjoyed by faith only apprehending this promise On this wise the promise of God doth give freely unto us that which the Commandement doth exact of us perforce and doth fulfill that which the Law doth straightly command By this meanes therefore the soule through faith only without works believing in the Word of God is justified sanctified pacified delivered replenished with all goodnesse and is truly made the daughter of God For such as the Word is as namely this The blood of Iesus Such as the word is such is the believing soule Christ the Sonne of God doth make us cleane from all sin 1 Ioh. 1. 7. Such becommeth the soule made by force of the Word even as a fiery plate of Iron doth glow 1 Ioh. 1. 7. and glister like unto fire by meanes of uniting the fire and the plate together thus is Gods Word glorified thus is the faithfull soule delivered from all sinnes made safe from death guarded from Hell and endowed with the everlasting righteousnesse life and saving health of her husband Christ and on this wise doth Christ couple her unto himselfe a glorious Spouse not having spot or wrinckle making her clean with the Fountaine in the Word of Life of Righteousnesse and of salvation Wherefore who is able to value the royalty of this marriage accordingly who is able to comptehend the glorious riches of this grace This I say must be secondly taught without any respect or remembrance of works and be throughly grounded and planted in the soule and reigning in the heart with joy Else should faith and works not remaine within their bounds but be confounded Therefore doth Paul prosecute this argument Luth. in Gal. 3. â—7 to the Gentiles very diligenâ—ly For he fore saw in spirit that this mischiefe should creep into the Church That the Word of God should be confounded that is to say that the promise should be mingled with the Law and so the promise should be utterly lost for when the promise is mingled with the Law it is now made nothing else but the very Law for whosoever In chap. 2. 17. doe not perfectly understand the Article of Iustisication must needs confound and mingle the Law and grace together But where this rich and loving husband Christ takes unto wise this poore and wicked Harlot redeeming her from all evills laying all her sins upon his own shoulders whereby they are swallowed up in him as darknesse is swallowed up in the Sun-beames Esay 44. Esay 4 22. 22. For it behoveth that all sin be swallowed up at the very sight of Christ cloathing and enrobing her with his own righteousnesse and garnishing her with all his own Jewels Whose hearts hearing these things will not melt for very joy and wax ravished for very love of Christ having received so great consolation To the which love he can never possibly attaine by any Lawes or works at all Then thirdly will follow works of love and thankfulnesse Works of love in a manner of their own accord with a little help of direction and exhortation flowing from a true right thankfull zeale of Gods glory making them willing and ready to grow and cheerfully to walk in all the holy duties of all his Commandements Thus The mighty power of the Goâ—pel to true sanctiâ—ication is Justification making us perfectly holy and righteous freely in the sight of God and works safely taught and not confounded the one with the other but both in their due bounds powerfully stablished works Lâ—th Serm. iâ— Tit. 3. 5. thereby joyfully flowing forth Yea as soone as thou feelest by true saith this bountisulnesse and love of God towards men not through works of righteousnesse which we have done Tit. 3. 4. thou canst not in this case be idle for surely that love of God and pleasure which thou enjoyest in him will not suffer thee to be idle thou shalt be enslamed with a marvellous study and desire to doe what things soever thou canst know will be an honour unto thy God so loving and bountifull unto thee and will turn to praise glory and thanksgiving unto him thou shalt passe for no precept thou shalt feele no compulsion of the Law having a most ready will pleasure to doe whatsoever things thou shalt know to bee acceptable unto God whether they bee contemptible The chiefe disposition of the believing soul or noble small or great thou shalt count them a like But first of all it shall be thy desire that this blessed knowledge of God and rich benefits and treasures by Christ may be common to all others Whereupon by and by thy love will shew it selfe and will assay all meanes to make this truth of Salvation manifest unto all rejecting and condemning whatsoever others either-teach or say that agreeth not with this truth whereby it will come to passe that Satan and the World which heare nothing so unwillingly as this truth will rise against thee with all their might will by and by trouble thee The Great Learned Rich and Mighty of the World will condemn thee of heresie and madnesse Howbeit if thou be endued with this joyfull faith it cannot bee but that thy heart being thereby cheered should even as it were laugh and leap for holy joy in God being voyd of all care and trouble and be made above measure confident Fourthly hence it is also manifest that it is this 4 True trust and confidence in God Eph. 1. 13. joyfull knowledge of Iustification which worketh in us a sound trust and true confidence in God making us to goe forward in our vocations both common of Christianitie and particular of our places against all the oppositions of the whole world doing the duties of the same with courage boldnesse and constaney whatsoever come of it The reason and ground of which trust and courage is expressed by S. Paul in Rom. 8. 32. saying If when we were sinners God spared Rom. â— 32. not his Son but gave him for us all to death to justifie us how shall he not with him we being now justified that is made perfectly holy and righteous in his sight but give us all things also so that wee know that all things work together for the best unto us For the cause that bringeth all evill upon us and keepeth away good things from us is sinne saith the Prophet Ierem. 5. 25. But if our sinnes be by the blood Iereâ— 5. 25. of Christ so utterly abolished that we are cleane in his sight from all sinne 1 Ioh. 1. 7. then what is there 1 Ioh. â— 7. left to bring any evill upon us or to hinder good things from us Againe seeing the only thing that separates between us and our God and the only thing that hideth his face from us that he will not heare is sin Isa 59. 2. If the Lamb of God have taken away our sins