said at the beginning of this chapter building upon Davids sharp punishment after he was forgiven and such like examples of executing the pedagogicall severitie their works of satisfactions as also upon the large promises of blessings temporall and eternall made unto legall workings do build their merits and magnifying of works And surely the Apples and Nuts and Cakes and the rod of temporall punishments with which as they themselves do write God did govern Bellarm concio 13. in Galat. 4. Gal. 3. 25. that first people as little children buried by S. Paul Gal. 3. 25. ever since the comming of Christ and now rotten are fit foundations for their childish and rotten buildings not only these I say doe thus play the children againe but also we Ministers of this glory of the Gospel too many among us doe not only limp in our practise and lisp in our speech but even halt downe right being so farre from passing Iohn Baptist in opening the kingdome of heaven that we come not neer him neither in his inward fulnesse of joy in hearing the voice of the Bride-grome that then was come to enrich so royally the Bride nor in outward washing the people from all their sinnes that is in not preaching and opening the glory of Free Iustification as he did much lesse doe we lay out the glory of the third time that doth exceed in glory But contrariwise wee slide back to the legall teaching of the Old Testament from which we not understanding the intent of God in such high commending and sharp exacting of works and legall righteousnesse doe fetch our principall veine of preaching and doe make it our common and chiefest manner of teaching only a little as the old Prophets did to glance at Free Iustification mercy and grace in generall termes but all our maine labour is to command things that are right and to forbid wicked doings to promise rewards to the followers of righteousnesse and to threaten punishments to the transgressors which seemes both in preachers and people a good and plausible course to flesh and blood because it is the teaching of reason and the light of nature Rom. 2. 14 15. described Rom. 2. 14 15. to bee thus in the very Gentiles namely that the Gentiles which have not the Law doe by nature the things contained in the Law much more then do they approve allow of the hearing of it For they have the effect of the Law written in their hearts accusing them with fear of punishment for their evill doings and excusing them with hope of speeding well for their well doings this kinde of teaching the people do like and applaud as agreeing with that light of nature but what comes hereof truly wee sow up againe in respect of the former Pedagogie of the morall Law the vaile that was rent in two pieces from the top to the bottome we shut up again the holy of holies we hide darken if not put out the benefits of Christ preaching as if the children of God were not made perfectly holy and righteous from all spot of sinne in the sight of God freely Wee confound the Old Testament with the new we bring back the full grown heir to Schoole again to be whipped of his School-master contrary to the expresse doctrine and direction of the holy Ghost saying that after faith is come wee are no longer under a Schoolmaster Gal. 3. 25. And if wee doe not pull off the Gal. 3. 25. wedding-garment over the Brides head yet wee bring forth rods to whip the Queen standing at the right hand of the King in the Vesture of the gold of Ophir Psalm 45. 9. We doe hinder true Sanctification and either Psal 45. 9. with legall threats or rewards doe cause but a constrained hireling sanctitie which is hypocriticall legall holinesse or else doe cause people to run though more cautiously yet the faster into the iniquities and sinnes so vehemently with legall terrors forbidden according to that old true saying nitimur in vetitum semper cupimusque negata wee rush the faster into things forbidden and alwayes desire the things denied us And all this because we doe not first stablish and root them in the assurance and joy of Free Iustification without works for the seeking for further assurance by works though not as causes but as effects makes people set the Cart before the Horse and to confound by the violence of the light of nature the effects with the causes and so to labour after the supposed works of sanctification more than after faith that should give to Christ only the sole glory of our assurance therefore they should first have assurance and then do that which they doe in thankfulnesse for their assurance True it is that I cannot assure thee of mee but by my confession with my mouth Rom. 10. 10. and thankfull obedience Rom. 10. 10. in my deeds But the having of Christ alone and his righteousnesse with his other free benefits depending thereupon must assure me And these are they that are only able to change mens hearts and to amend their naturall preposterous perversnesse and to carry them with all joy and love and zeale as strong as fire and death to glorifie God in all holy and zealous conversation which nothing but the seeing of the bounty of God in these riches freely bestowed with the excellency and unsearchable worth and glory of them powerfully preached with joy and zeale can effect and bring to passe Which for Preachers now to faile in is bad enough But if wee bee offended at the mighty voyces of faith and Justification used by the learned to expresse the glory of this third time and when we dare not for shame deny the glory of Free Iustification thus testified by the common consent of the learned yet will say I dare not say so of Justification as Luther saith that is as Luther truly saith I dare not say my Creed in the true meaning thereof and thereupon to traduce calumniate and to persecute them that use these sayings testified by the learned to be but speeches full of spirituall majestie and glory this is farre worse For this is to bee like the Owle An apt similitude that can see a little if she have but a little glimmering light but if the Sunne be up and shine forth with her bright beames she is strucken starke blind But faithfull Ministers should above others like John the Evangelist not only mount a loft with the Eagle but also be Eagle-eyed to look against such bright beames Solis Justitiae of the Sunne of Righteousnesse without dazzling But if the sayings of the faithfull Dispensers of Gods mysteries expressing the glory of this third time doe dazzell our eyes let us as the best remedy annoint our eyes with eye-salve that so with the Eagles brood wee may look more directly upon the glorious beames of the Snnne of Righteousnesse lest failing hereof we beat length cast downe out of the Eagles
so it is the only meanes sanctified with the bloud of Christ to cause people to abound in all godly and zealous conversation And thus have I somewhat the more largly hunted and taken this little Fox Can. 2. 15. because Cant. 2. 15. it is so nourished not only by the Papists that presse it exceedingly out of the examples of the old Testament against the perfection of Free Iustification maintained by Protestants but also some of us Protestants by lisping the language of Ashadod doe goe about with the same to undermine the very root of the Lords Vine that is Free Iustification by going about to prove as we see here by it that we are not by the wedding-garment of Christs righteousnesse made perfectly holy and righteous from all spot of sin in the sight of God freely full-sufficient of it selfe the more it is rightly knowne to constraine us with all joy to holinesse and righteousnesse not by feare but by love and Evangelicall zeale as strong as fire and death Cant. Cant. 8. 6 7. Tit. 2. 14. 8. 6 7. Tit. 2. 14. CHAP. VIII Containing Answers to three other Reasons Objected THe second reason objected is this we pray daily in the Lords Prayer forgive us our trespasses but he sees those trespasses and sinnes in us which he forgives ergo we are not made perfectly holy and righteous from all spot of sinne in the sight of God freely And againe thus If God have by the wedding-garment made us perfectly holy and righteous from all spot of sin in his sight so that that phrase is true that God sees none in us what need we to pray unto him daily to forgive us our trespasses the Papists a little otherwise in words but all one in effect do bend these objections against our assurance by faith that our sinnes are forgiven saying thus If your faith be an assurance that your sins are forgiven what need you daily to pray to God to forgive you your trespasses for this were needlesse if we were before assured of pardon and salvation Now because this matter of prayer is an exceeding weighty point for what can be more weighty than a right acceptable prayer in the sight of God therefore is this point the more fully to be handled and so much the more because these Objectors would by these objections give an appearance that they never yet made a good prayer to God and no marvell because as it is an easie matter to pray and that sometimes earnestly by the light of nature so it is an hard matter and rare to pray rightly by the light of grace For the very Gentiles by the light of nature understood that God did know and see their sins and also they prayed to God for mercy and forgivenesse of the same and that earnestly Ionah 1. 5. Ionah 1. 5. 14. 14. but they left out in the name of Christ and therefore their earnest prayers were but much babling Mat. Math. 6. 7. Object Answ 6. 7. But we will some say doe pray in the name of Christ To which I answer that yet many doe think when they say for Christ his sake that they doe pray in the name of Christ yea and earnestly also as they are perswaded in their owne minde and yet is their prayer but hypocriticall made rather in the light of nature in them and in the custome and religion of their countrey and in a legall zeale than truly in the name of Christ such are the prayers of the Papists such also are the prayers of the Anabaptists such are the prayers of the Familists such are the prayers of the Brownists and of many other hypocriticall Protestants among us making long prayers of many requests out of the word of God by a good memory yea and very zealously sometimes by the legall zeale all which are perswaded that they pray earnestly in the name of Christ when yet indeed and in truth they are done but in the selfe-deceiving hypocrisie of the legall zeale and so are no good prayers before God But peradventure you will say how then may wee Quest When our prayers be sincere and good before God know that wee have or doe make good prayers to God that are not wrought meerly by the seeming sincerity of the light of nature and in the legall zeale I answer when wee come in the name of Christ Answ consisting in two points rightly which is not in a meere verball but in a reall manner and consisteth in these two essentiall and infallible points First if we have by the unchangeable nature and truth of God revealed in that sentence Cursed is every one that continueth not in all things and by the death of Christ such a true sight above the Gentiles what an infinite horrible thing the least sinne is in the sight of God that we dare not as the Gentiles did and men in the light of nature still doe presse and rush into the presence and sight of God in the least sinne and so give him the true glory of his justice Because as the first Protestant Dispensers of Gods mysteries that rightly make the justifying faith the first entry unto God doe truly say if he be justly condemned of the contempt of his Princes majesty that dares presse into his sight and presence defiled with foule filthy and loathsome dung that is exceeding loathsome in his Princes sight how much more is he to be condemned of filthy hypocrisie in the sight of sin that dares presse and enter into the sight and presence of God foule with the least sin in him and upon him that is a thousand times more filthy and loathsome in the sight of God than the loathsomest dung that can be to the eyes of a Prince and so rob God of the glory of his justice and infinite hatred of the least sinne Secondly that he may not as hereby justly hee might run away with Adam from God and from Gen. 3. 8. prayer he must in his prayers come in some faith hope and comfort of his Baptisme wherein God said unto him in the power of his owne ordinance Arise and be baptized and wash away thy sinnes in calling upon the name of the Lord Iesus Acts 22. 16. for when Acts 22. 16. a Christian feeles himselfe fallen into some sin as the only meanes to raise him up againe must be to returne by faith unto the efficacy of his Baptisme by considering the horriblenesse of the least sinne that he being an infant could not be admitted into the favour of God and fellowship of his Church and children except he were first washed from all his sins and then considers how freely when he was not able in his infancy to send up one groane or sigh unto God for his originall filth not to think a good thought of God yet even then to save him freely Christ opened his side and poured out upon him his heart blood to wash away all his sins past present and to
2 part before God is the strong Rock and foundation of Christian Religion Upon this foundation of Gods free promise and Acts and Monuments in the history of Luther grace first builded the Patriarks Kings and Prophets upon the same foundation also Christ the Lord builded his Church upon the which foundation the Apostles likewise builded the Church Apostolicall and Catholicall For this doctrine advanceth and setteth forth the Hon ilâ—e of Iâ—stification 2 paâ—t true glory of Christ and suppresseth the vain glory of man this whosoever denies is not to be reputed for a Christian man nor for a setter forth of Christs glory but for an Adversary to Christ and his Gospel Yea herein lieth the Touchstone of all truth and Acts and Moâ—â—â—mâ—nts in the history of Luther doctrine as the only principall originall of our salvation Yea this doctrine briâ—geth with it all good things as well ghostly as bodily namely forgivenesse of sins Luther upon the Galathians chap. 1. ver 6. true righteousnesse peace of conscience and everlasting life Moreover it bringeth light and sound judgement of all kinds of doctrine and trades of life It approveth and stablisheth civill government houshold government and all kindes of life that are ordayned and appointed of God It rooteth up all doctrines of error sedition confusion and such like and it putteth away the feare of sinne and death and to be short it discovereth all the subtle sleights and works of the Devill and openeth the benefits and love of God towards us in Christ And to conclude this point by the preaching of Luther upon the Galathians chap. 1. ver 1. this doctrine the Devill is overthrown his kingdome is destroyed the law sinne and death wherewith as most mighty and invincible tyrants hee hath brought all mankinde in subjection under his dominion are wrested out of his hands Briefly his prisoners are translated out of the kingdome of darknesse into the kingdome of light and liberty Should the Devill suffer all this Should not the father of lies employ all his force and subtle policies to darken to corrupt and utterly root out this doctrine of salvation and everlasting life Indeed S. Paul complaineth in all his Epistles that even in his dayes the Devill shewed himselfe a cunning work-man in his businesse by darkening and hindring this doctrine of Justification Now for use let this suffice in this place to stirre up Gods children by these and the like reasons to fortifie their judgements in this maine point of Christian faith The Article of Justification is the very summe of the Gospel that once corrupted there can be no soundnesse that truly and thorowly understood and beleeved and applied armes against all assaults of Satan and let us be exhorted as to edifie our selves in all other points of our most holy faith so specially in this which who so holds not aright surely he holds not the head nor ever can be saved Thus we see the necessity of earnest teaching and diligent learning of this doctrine of Justification Let us now proceed to shew the nature of it and what it is CHAP. 11. Of the nature of Iustification what it is who are capable of the same and how it is wrought upon us IUstification is when we feeling what lost creatures we are in our owne selves and in all our works and holy walkings by reason of our sins and sighing up unto Christ for help are by the power of Gods imputation so cloathed with the wedding garment of Christs owne perfect righteousnesse that of unjust we are made just before God that is all our sinnes are utterly abolished out of Gods sight and we are made from all spot of sinne perfectly holy and righteous in the sight of God freely And this is Gods pardon or forgivenesse which few understand great above mans and glorious and wonderfull like God himselfe Acts 13. 38 39 40. the joyfull faith Acts 13. 38 39 40. whereof sanctifieth us and makes us to doe the duties of our vocations faithfully and to walk to the glory of God in the spirituall meaning of all Gods tenne Commandements zealously Tit. 2. 14. Tit. 2. 14. In this description of Free Justification first are described the persons who they are that are capable of this benefit namely such as truly feele what lost creatures they are in themselves and in all their works this is all the preparative condition that God requireth on our part to this high and heavenly work for hereby is a man truly humbled in himselfe of whom God speaketh saying Thus saith he that is high and excellent he that inhabiteth the eternity whose name is the holy one I dwell with him that is of an humble and contrite spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Esay 57. 15. Esay 57. 15. For Christ came to seek and save that which was lost Luke 19. 10. Luke 19. 10. Secondly is expressed the cause of this lost state namely their sinnes for siane only and nothing but sinne is the cause of all our misery this is the true plague-sore of the soule this is the deadly leprosie of hell of this spake David when hee said There is no whole part in me by reason of my sinnes Psal 38. Psal 38. Thirdly wee must not have only a glymmering knowledge of this by the light of nature as the Gentiles that had not the word who living in unrighteousnesse wickednesse covetousnesse maliciousnesse envy murther debate dâ—ceit and such like did yet know by the light of nature that they that commit such things are worthy of death Rom. 1. 30. But this Rom. 1. 30. light of nature must by the word given by the mercy of God reveale our reveale our misery more fully bee so Psal 147. encreased that the terrors of the Almighty doe work in our hearts a true and thorough feeling of our lost condition which is brought to passe by marking out of the word of God three maine things revealed in the same concerning sinne First the infinite horriblenesse of the least sinne Three nâ—aine tâ—iâ—gs reâ—ealâ—d cen erning sinne in the sight of God there being no sinne little before God for God would not in the equity of his justice pronounce such infinite punishment as his everlasting curse and endlesse torments upon the least sinne Galat. 3. 10. if the least sinne were not an infinite Galat 3 10. horrible thing in his sight and why because all sinne is the image of the Devill and spirituall high treason against the highest spirituall Majesty and so was horrible before the law was given but after that God himselfe appeared in such fearefull Majesty and gave a law forbidding the least sinne in such terrible thundering and lightening now is the least sinne become double horrible because now the doing of the least sinne is in respect of the law forbidding it in such terrible Majesty First a
chapter but only of free Justification saith thus For as by the disobedience of one man many were made sinners so by the obedience of one shall many what be counted righteous no but made righteous The Antithesis or rather likenesse in contraries is very plain that as the first Adam infecteth all that come of him with such originall corruption that every little Infant before it hath done or thought any evill is not barely counted a sinner but by his first birth is truly made a true and reall sinner so the second Adam so truly endues with his own righteousnesse all that come of him that every little Infant before it hath done or thought any evill being justified is not barely counted but truly made righteous herein only lying the difference That the little Infants is by the first Adam made so inherently sinfull with originall sin that it cannot but actually practise the same afterwards in life and conversation but by the second Adam it is mystically above sense and feeling that it may bee by the faith of Gods power made so truly and really righteous to God-ward that it cannot but in time by discerning Christs love inherently and actively declare the same afterwards to men-ward by sanctification Hence is that saying of Chrisostome before cited That as Adam unto all that came of him although they had not eaten of the Tree became the Author of sinne and death So Christ unto all that are of him although they have not yet lived righteously became a maker of them righteous even with that righteousnesse which by his crosse he freely gives unto us all Herewith accordeth the Doctrine of our Church taught by the first Restorers of the Gospel amongst us saying more plainly thus That wee by the virtue of Christs blood shed upon the Crosse are cleane purged from our sinnes and made righteous againe in the sight of God What doe the Doctrine of our Church and first Restorers of the Gospel say that we are barely counted righteous no but that we are made righteous againe alluding without doubt by the word againe unto the state of Adam in Paradise that as truly as the first Adam made us sinners when before his fall we had no sinne in sight of God So the second Adam Christ hath not come any whit short of his work also and done lesse upon us but hath made us though mystically yet truly perfectly holy and righteous again from all spot of sinne in the sight God freely this also do other faithfull Expositors that were the first Restorers of the Gospel testifie plainly unto us adding also reasons why it must needs bee so that Christ by conveying his righteousnesse into us doth indeed and truth make us righteous in the sight of God saying thus For seeing before the Tribunall Seat of God it is esteemed no righteousnesse except it bee the perfect and absolute obedience of the Law as Christ alone is thus righteous so by conveying his righteousnesse into us and upon us nos justos reddit that is he makes us righteous Let us here marke three reasons plainly expressed why wee must of necessity bee not barely counted Three Reasons why wee are made righteous but indeed and truth made righteous in the sight of God First because before the Tribunall Seat of God that is in the truth of his Justice which alwayes reigns as it were in his breast it is esteemed of him no righteousnesse except it bee the perfect and absolute righteousnesse of the Law therefore no bare counting righteous will serve the turne Secondly because God doth by the power of his imputation convey this perfect and absolute righteousnesse of Christ into us for so these learned Expositors testifie that the manner of this work is suam justitiam in nos transferendo that is by conveying his righteousnesse into us and upon us this is that mysticall cloathing before spoken of Thirdly because nos justos reddit that is as they may be truly understood either God by his powerfull imputation conveying his righteousnesse into us doth make us righteous or else more immediately that the righteousnesse of Christ so mystically conveyed into us doth make us righteous whereupon these said learned faithfull Expositors doe plainly conclude upon the foresaid first alledged proofe of Scripture thus Quotquot ergò ex Deo nati c. As many therefore as are born of God and therefore ordained to eternall life justi constituuntur are made righteous non modò propter sed per unius obedientiam that is not only for but also By the righteousnesse of one man Christ That is not only for the righteousness inherently and actively in Christ but also by that righteousnesse objectively and passively conveyed into us and so though myâ—â—ically yet truly making us perfectly righteous in the sight of God THe second proofe of Scripture proving that wee Scrip. 2. Ephes 5. 25 26 2. are not barely counted but truly made righteous in the sight of God is Ephes 5. 25 26 27. where the Proâ—ing we aâ—e not only counted buâ— are iâ—deed righteous in Gods sight Apostle saith that Christ gave himselfe for his Church what to doe to sanctifie it and hath made it cleane by the washing of water through the word but for what purpose and intent hath he made it clean by shedding his blood for it Namely that he might make it to himself a glorious Church not having spot or wrinkle or any such thing Marke how he saith not That he might count it a glorious Church but make it to himselfe a glorious Church And whereas some have objected that the word Object might importeth that this place is to be understood of our making righteous by our sanctification by which we shall be made so righteous that we shall have no spot or wrinkle in the life to come I answer that Answ although our sanctification bee now unseperable from our Justification and yet will not be perfect untill the life to come and then it shall be so perfect that wee shall not have one spot or wrinkle of sin to our selves and own sight sense and feeling yet notwithstanding all Interpreters that I have read doe understand the place to be meant of Justification also by which it is verified upon us that we have not even in this life one spot or wrinkle of sinne in the sight of God freely and Six reasons proving the true meaning of that place of Scripture I think that this place is properly and chiefly to be understood of Free Iustification for six reasons apparent in the Text. First for the scope of the place which is to exhort Christian Husbands to deale with their Wives as Christ hath already dealt with them as by a pattern perfectly done upon them Secondly our sanctification is wrought by us and by the spirit of God enabling us thereunto but this example is appropriated to Christ a lone in giving himselfe to shed his blood to effect it which
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
wonderfull The first excellent fruit and effect hereof is this 1 First Illumination That the right knowledge of free Justification doth truly enlighten us and brings us into a wonderfull light For first it brings us to see what an infinite horrible Also it makes us to see the horriblenesse of sinne soule filthy thing the least sinne is in the sight of God in that we see by the same that we cannot be but most foule loathsome and filthy in the sight of God untill we be made perfectly holy and righteous from all spot of sinne in the sight of God which yet none can work and bring to passe but only he himselfe which horrible foulnesse of the least sin although the Law doth terribly lay it open in that definitive sentence Cursed is every one that continueth not in all things that are written in the book of the Law to doe them Gal. 3. 10. Gal. 3. 10. that is cursed is every one that hath the least sin in Gods sight for who sees not that if a man doe continue A description of Gods unchangeable nature and wâ—l against sin as God created him in all things he should not have the least sin in the sight of God but if hee have the least sin in the sight of God he doth not continue in all things and so is certainly accursed Yea the sentence is as much as if God had said Cursed is every one that is not perfectly holy and righteous from all spot of sin in the sight of God And yet who marks it or if any doe mark it it drives them but into despaire and being loath by selfe love to prognosticate so hard things to themselves desire to forget it or endeavour to put it away by vaine and idle imaginations as if it were not the description of the loathsomenesse of sin in the sight of God nor a description of Gods unchangeable pure nature against sin but a pretended severity of the rigour of the Law which they hope to escape though they be not found fulfilling it in the sight of God and so would make God changeable and false which is impossible seeing heaven and earth may passe away but one jot or tittle of this definitive sentence of the Law cannot passe Math. 5. 18. away untill it is fulfilled And thus men dally and trifle Men dally and trifle with thâ—â— fearfull sentence with this fearfull sentence untill they come to bee enlightened with Free Iustification whereby God himselfe takes in hand to make them perfectly holy and righteous in his owne sight freely then they come to see willingly what an horrible thing the least sin is in the sight of God then they acknowledge the truth and unchangeablenesse of that definitive sentence Cursed is every one that continueth not in all things then they seeing that nothing could make them so perfectly holy and righteous from all spot of sin in the sight of God but the crucifying of the Sonne of God they begin truly to crucifie that which they now see to be the Crucifier of the Lord of glory Secondly it brings us to see not only the foulnesse 2 The perfection of Gods Justice of sin but also the perfection of Gods justice against sinne and his implacable displeasure and anger against the same in that he cannot be reconciled from this displeasure or anger except he see his creature perfectly holy and righteous from all spot of sin in his sight Which although the foresaid definitive sentence of the Law seemes to doe yet because it smites terrour and despaire into them it makes men to strive to forget it and to fly from God and to runne into more sin untill they see Gods love in making them perfectly holy and righteous from all spot of sinne in his owne sight freely and then they come to acknowledge cheerfully the perfection of his justice and the justnesse of his displeasure and anger against the least sin because they see by the death of his Son to make them cleane from all sin that there is no sin little in the sight of God Now they come to see the truth of that saying of David Thou art not a God that loveth wickednesse neither shall any evill dwell with thee Psal 5. Psal 5. 4. 4. Now they come to see the truth of that saying of Habak Thou art of pure eyes and canst not see evill thou canst not behold wickednesse but thou must needs destroy the sinner or sin from him that sees by it his misery by making him perfectly holy and righteous from all spot of sinne in thy sight freely And that free Justification thus declares and manifesteth the justice of God and brings people thus profitably to see the perfection of it and glorifie it is testified plainly by S. Paul Rom. 3. 25. 26. saying The righteousnesse of God by the faith Rom. 3. 25 26. of Iesus Christ is unto all and upon all that doe beleeve freely justifying them that is making them perfectly holy and righteous in the sight of God freely but to what end To declare saith hee his righteousnesse namely that it alone pleases him that hee might thus see himselfe to bee just and the justifier of him that is of the faith of Iesus Thirdly the right knowledge of free Justification 3 The meaning of the tenth Commandement brings a man to see and understand the tenth Commandement and thereby the spirituall meaning of all the ten Commandements which men though wise and learned and very religious both in their owne opinion and judgement of others doe not understand as is to be seene in the Scribes and Pharisees whom Christ was faine in the fifth sixth and seventh Chapters of Matth. in the spirituall meaning of the Law to chatechise like young children in all the ten Commandements But when a man understands free Iustification rightly then he understands the tenth Commandement and sees how horrible grosse sins in the sight of God the least breaches thereof are which the blinde world counts nothing and sees all his best works and holy walking to be by reason of that tenth Commandement but as a menstruous cloath and so kills him in making him to see that he is a damnable 1 By the help and assistance of the spirit of God lost sinner in the spirituall breach of all the ten Commandements A notable example hereof is S. Paul who whilst he was a Pharisee he walked diligently and 2 God being mercifull to pardon small matters zealously so holily and righteously in all Gods Commandements that in his owne opinion and in the judgement of others concerning the righteousnesse of the Law he was unrebukable Phil. 3. 7. But when Phil. 3. 7. he was once justified and understood rightly the glory of the same then he understood the tenth Commandement and then he cried out that the Law was spirituall but although his life was then most of all sanctified yet he felt himselfe
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