thus And all the Brethren with me Gal. 1. 2. Upon which words Dr. Luthers exposition is very remarkable saying thus Quasi dicat Paulus as if Paul should say lest I should be alone I adde moreover and besides my selfe all the Brethren which write this Epistle as well as I and beare witnesse with me that my doctrine is good and godly Therefore lest we should seeme or they might say that I only set my selfe proudly against them I have my Brethren with me all of one minde as faithfull witnesse which think write and teach the selfe same thing that I doe and I that only which they doe For the better discerning whereof first I set downe the sweet powerfull and forceable Scriptures as the flowers containing the honey then I adde the expositions testimonies and consent of the learned Writers as the honey it selfe which they like the laborious Bees of the Lords garden have by faith sucked and gathered out of the said flowers of Scriptures setting the sentence and saying of each Author by it self as giving to each Bee his own and as it were proper cellulam of honey I changing nothing in the substance of their sayings but only the connecting conjuctions that may most fitly conjoyn the coherence of their testimonies together And yet thus is composed in one continuall flowing speech this Treatise as one whole and entire honey Combe of Free Iustification For which one benefit David that had good experience of it and yet saw it but a farre off darkly Heb. 11. 13. yet pronounces the word teaching the same to be sweeter than honey and the honey-comb and more to bee desired than Gold yea than much fine Gold Psalm 19. 10. I have moreover noted in the Margin the name of each Author and would but that the Book would grow into a needlesse bignesse have expressed the whole Latine sentence of such Authors as write in Latine but yet I have set down the beginning of the Latine sentences in the Margine or the principall Originall word of chiefest Emphasis in the sentence and have noted with figures the places where to finde the same That such as aredesirous to goe to the Originall may know where to finde these sentences and testimonies The second reason of expressing the excellencie of Free Justification in the words and testimonies and common consent of the Learned Orthodox Writers is this That whereas S. Paul testifieth that there is but one true saying faith Ephes 4. 5. sealed by one Baptisme that hath alwayes in all Ages most freely and most certainly saved all the Elect Here thou maist see as in a cleer looking-glasse what that one Faith is that hath so unfallibly in all Ages saved all the people of God which must needs tend to the strengthening of thee in thy most holy Faith Iud. 20. strongly and effectually when thou hearest them pronouncing with their own mouths and with consent what truth of Faith doth apprehend in this mysticall maine benefit plainly shewing how they have believed with the heart unto righteousnesse and how they have confessed the same unto salvation Rom. 10. 10. And also doth stop the mouthes of the common Adversaries of Faith and free grace that upon the divers and different measures of Faith in this maine benefit of free grace in Orthodox and Protestant Writers of this maine mysterie of the Gospel Ephes 4. 7. doe object much difference dissent and dis-agreement in this only point of free salvation amongst the said Protestant Writers and thereby little sweetnesse and excellencie in this glorious free benefit Who have their vanitie here confuted and dispelled with the common consent of all the best Orthodox and Protestant Writers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Analogie and nature of right and pure Faith they expresse the excellencie of Free Iustification The third reason is this That many being much troubled in minde in these most dangerous dayes not knowing which way to turne them among so many minds so diversly distracted about matters of religion and therefor have some regard to that primarie and principall admonition in this case of the Prophet Ierem. 6. 16. saying Stand in the wayes and inquire for the old way which is the good way that you may walk in it and finde rest for your soules may here see what that old way and good way is even the same in which old Enoch Noah Abraham Isaac Iacob Ioseph David Daniel and all the faithfull to this present time have walked in and found rest to their soules and so is manifest to bee the old way and only good way that by walking in it only brings peace and rest unto our soules For being justified by faith we have peace with God through our Lord Iesus Christ in this life Rom. 5. 1. And whom he justifieth them he also glorifieth in the next life Rom. 8. 30. Therefore give me leave gentle Reader to exhort thee to be carefull to keep and 〈◊〉 fast this pretious benefit and not only to keep â—ut also to keep it pure without the mixing and miâ—â—â—ing of works with it resting wholy upon it only forthy full free and perfect salvation lest thou loose with the foolish Galathians this maine and only meanes of thy Free Salvation and to that end meditate much and often in the excellencie of Free Iustification and ponder these sayings of the learned Writers and mark their reasons of true faith grounded upon these Scriptures and believe according as God speaks in these eminent Scriptures Rom. 4. 18. And decline not from them to the conceits and reasons of Reason For as meditation as both the word of God teacheth and is plentifully testified by all experienced Divines is a most profitable religious duty for the encreasing of thy most holy faith Psal 45. 10. And as the Spirit of God by Solomon exhorts thee to acquaint thy selfe with the sentences of the wise So none are more godly wise for thee unto salvation 2 Tim. 3. 15. than the true and faithfull Dispensers and Stewards of God writing upon the excellencie of this great mysterie who are enriched thereunto by the spirit of faith 2 Cor. 4. 13. and doe ground themselves upon the pure Word of God expounded by faith and not corrupted by reason So that he that despiseth these testimonies doth runne directly into the sinne which the spirit of God forbiddeth saying Despise not Prophesie 1. Thes 5. 20. that is the Dispensers of Gods mysteries speaking unto Edifying to exhortation and comfort 1 Cor. 14. 3. But yet try all things and keep that which is good 1 Thes 5. 21. But whosoever despiseth these despiseth God and Christ Luk. 10. 16. Again no matter of Religion can bee meditated in more profitably than this Article of free Justification that only and freely saveth us For thou shalt finde that the very reading and meditating upon it either in this Book or in any other where thou shalt finde the excellencie of it more powerfully laid open for I
righteousnesses Where mark that he saith not in the singular number In Righteousnesse but in plurall number Righteousnesses which although the plurall number may be acutely taken and understood of the two righteousnesses the one of Justification by which we walk in righteousnesse in the sight of God the other of Sanctification by which we walk in righteousnesse in the sight of men whereof hypocrites there spoken of by the Prophet doe neither yet because the Hebrew phrase useth to expresse the superlative degree in the plurall number the proper meaning of the Prophet is That none may have peace familiarity and friendship with God but hee will be unto them a burning and devouring fier except such as walk before him in a perfect righteousnesse as it were of the highest degree but when none can so come forth then comes Christ and cloathes us with his own perfect and everlasting righteousnesse and so he alone by that righteousnesse only sets us in perfect peace and reconcilement with this most just and righteous God and to dwell with this everlasting burnings and devouring fire in perfect friendship and well-pleased favour This also is expressed by Saint Paul 2 Cor. 5. 19. 21. saying God was in Christ 2 Cor. 5. 19. 21. and reconciled the world to himselfe not only by not imputing their sinnes unto them but also because Hee that knew no sinne was made sinne for us that wee being translated into him might bee made the Righteousnesse of God That is we being by this power of Gods imputation of his Sons righteousnesse unto us made in the sight of God nothing else as it were but a perfect pure and everlasting Righteousnesse of God are thereby set in a perfect favour perfect reconcilement and love and in a full pleasing everlasting peace with God To which purpose Calvin also speaketh pithily after Calv. Insti l. 2. C. 17. 8. 2. this manner saying Because God is the Fountaine of all righteousnesse it must needs bee that man so long as hee is a sinner have God his enimy wherefore the originall or The well-spring of Gods love is righteousnesse well-spring of his love is righteousnesse such as is described by Paul Hee made him which had done no sinne to be sinne for us that wee might be made the Righteousness of God in him For he meaneth saith he that wee have attained free righteousness by the sacrifice of Christ that so we that were by nature the children of wrath and by sinne estranged from God might please him Hereupon it is said Revel 7. 14 15. That unto the faithfull are given Revel 7. 14 15. opened long white Robes that is a perfect righteousness making them perfectly just and righteous in the sight of God by the blood of the Lamb and hereby are they in the presence of the Throne of God that is under his reconciled love and favourable protection and providence and serve him day and night in his Temple that is with continuall zeale in his Church and he that sitteth in the Throne of power and glory will dwell amongst them that is will declare his favourable presence and reconciled providence in his gracious protection and goodnesse amongst them Thus was Abraham by Free Justification and by his strong faith believing it so perfectly reconciled to God that he is often called the friend of God haec sola saith Luther nos Dei amicos constituit this alone makes us the friends of God Thus is Christ saith he Our true King of Peace Christ our true Solomon verus noster Solomon id est pacificus qui pacem nobis cum Deo restituit that is and our true Solomon that is to say Peace-maker which hath restored unto us peace with God and peace with his people Hence also it is that hee that was called Iesus to save us from our sins Why Christ is called Emmanuel is also called Emmanuel God with us non modo quod Deus homo factus sit sed quia nunc à nobis stat qui priùs contra nos erat ob peccata nostra ampliùs irasci non vult that is not only because hee was made man but because now he is for us and on our side who was before against us and will be no more angry with us for our sinnes Hereupon as our perfect Justification consisteth Two comfortable effects flowing from our reconciliation of two parts so doth our perfect reconoiliation flowing from the same consist also of two parts or branches or effects that greatly shew the excellency of the same First by this reconciliation God with an especiall First protection from all evill care watcheth over us to protect and defend and keep away from us all evill and all hurtfull things according to that prayer of Christ saying I pray not that thou Ioh. 17. 15. shouldst take them out of the world but that thou keep them from evill Iohn 17. 15. Secondly procuration of all necessary good things And secondly God with an especiall care watcheth over us to provide unto us all necessary good things and even the very best for us both for our soules bodies goods and name according to the saying of the Apostle The living God is the Saviour that is the upholder and preserver of all men but especially mark the word especially of them that believe 1 Tim. 4. 10. 1 Tim. 4. 10. For first that God by this perfect reconciliation watcheth over us to protect and keep away from us all hurt and evill Is manifest by the Father of the faithfull even Abraham who being justified and thereby perfectly reconciled to God God said unto him Feare not Abram for I am thy Buckler that is to defend thee from all hurt and evill and thine exceeding great reward so that I will blesse them that blesse thee and curse them that curse thee and in thee shall all Families of the earth be thus blessed Gen. 12. 3. which blessed reconciliation Gen. 12. 3. with God to bee likewise brought upon us Gentiles by Free Justification Paul plainly testifieth saying That Christ was made a Curse for us To what end That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receive the spirituall promise of Iustification and of such perfect reconciliation through faith Gal. 3. 13 14. For saith the Gala. 3. 13 14. Apostle The Scriptures fore-seeing that God would justifie the Gentiles through faith preached the Gospel or joyfull newes unto Abraham saying In thee shall all Nations be blessed So then they that are of faith believing free Justification are blessed with faithfull Abraham Gal. 3. 8 9. What an excellent perfect reconciliation is Gal. 3 8 9. opened this Hence is the whole ninety first Psalm fully performed upon us containing as it were a new Paradise of Gods loving protection and most gracious A Paradise of Gods loving protection keeping of us from all hurt and evill
ingenuously acknowledge my weaknesse herein This meditation I say being an effectuall meanes to apprehend it deeper and deeper and to encrease thy knowledge and faith in it especially when thou feelest thy conscience pricked and troubled with sinne will even breath the spirit of God and life into thy soule as Paul testifieth saying Received you the spirit by hearing the Law Or by hearing of faith viz. of free Justification preached Gal. 3. 2. And so will be as it were the soule of thy soule to revive thee to eternall life yea thou shalt feele that thy often meditating in this heavenly gift like Naamans seventimes washing of himselfe in the River Iordane will assure thee clearer and clearer that all the spirituall leprosie of thy sinnes is washed away cleane out of Gods sight By which renewing as it were thy Baptisme thou mayst be anew strengthened with the spirituall inward seale of joy and gladnesse Ps 51. 7 8. Neither let thy unworthinesse of so great a benefit deterre thee from taking it because it is given thee freely I say freely that is God respecting no worthinesse in thee to deserve it nor no unworthinesse in thee to hinder thy free taking of it but only pittying thy misery doth give it thee freely to this end to declare the glory of his free Grace and to heale freely all thine unworthinesse and to make thee freely worthy of all the other benefits and blessings of God both temporall and eternall Thus Christian Reader if Christianly passing by all my weaknesses in handling this glorious free benefit yet if thou shalt here finde that the learned Writers collected have said some thing that may edifie thee in thy most holy faith then shall I be well content and fully satisfied Commending thee to God and to the word of his Grace which is able to build further I with all my poor endeavours doe wholly rest Thine in true Christian affection JOHN EATON The Contents of this Treatise according to the order of the Chapters CHAP. I. OF the necessity of Free Iustification and of the right and joyfull knowledge thereof shewne 1 Because of Gods extreme hatred of sin 2 Because Iustification is the summe of the Gospel 3. The foundation of the Church both before and since the comming of Christ 4 The strongest Armes against assaults of the Devill pag. 2. 3. infra CHAP. II. OF the nature of Free Iustification as 1 What it is pag. 7 2 Who are capable of this glorious benefit ibid. 3 How it is wrought upon us pag. 20 Three maine things revealed in the word of God concerning sinne pag. 8. infra A pithie opening of the tenne Commandements pag. 11 A fivefold punishment belonging to the least sin pag. 17 That wee are two manner of wayes made righteous p. 22 CHAP. III. OF the parts of Iustification as 1 Of the first part p. 24 2 Of the excellency of this first part described by six Emphaticall Scripture phrases expressing the same where the said Texts are opened and explained p. 29 CHAP. IIII. OBjections against this first part of Iustification especially against the fifth emphaticall Scripture phrase expressing the excellency of this first part of free Iustification answered and the faith thereof described and cleered pag 43 1 The distinction and difference of the Objectors is to bee marked ibid. 2 Their objections from places of Scripture are answered as first Sins we have in us 1 Ioh. 1. 8. and who can say his hart is pure for in many things we sin all Iam. 3. 2. Ergo God who is Almighty and searcheth the hearts and reines seeth them in us Can any thing bee hid out of his sight pag. 47 Secondly He that made the eye shall not he see Psal 94. p. 52 3 God knoweth the sinnes of his justified children infinitly more perfectly than they themselves doe as you your selfe confesse Ergo hee seeth them in them because knowing and seeing are all one in God All which places are fully discussed and cleered Two reasons shewing how knowing and seeing in God may be said to differ p. 68 How God knowes the sinnes of his children and of Reprobates p. 71 CHAP. V. WHerein other Scriptures objected are cleered and answered as 1 That all things are open and naked to Gods eyes c. Heb. 4. 13. p. 73 2 God knoweth our sitting down and rising up and understandeth all our thoughts Psal 139. p. 76 3 Against thee have I sinned and done evill in thy sight Psal 51. 4. p. 80 Paul complaineth of sinne and saith O wretched man that I am who shall deliver me c. Ergo. p. 87 5 If our hearts condemn us God is greater than our hearts and knoweth all things 1 Ioh 3. 20. p. 88 6 God saw sin in the justified Church of Corinth and punished them for the same 1 Cor. 11. And also in divers of the Churches of Asia Revel 2. 3. Ergo the children of God are not made so perfectly holy and righteous in the sight of God that God sees no sinne in them p. 92 7 Paul had remnants of sin in him and prayed thrice against the same that it might depart from him 2 Cor. 12. 7 8. Ergo the children of God are not made by Iustification so perfectly holy and righteous from all spot of sin in the sight of God that God sees none in them p. 84 The maine essentiall difference between the Law and the Gospel p 83 How the Iustification of a Church and of a particular man are different p. 92 CHAP. VI. WHerein is contained an answer to the second rank of objections of such examples of David and others as were justified persons and yet God saw and took notice of sin in them and corrected punished some of thē for the same p. 97 A distinction between the time of the Law the time of Ioh. Baptist and the time of Christs death upon the crosse p. 98. infra Two reasons why sinnes were not punished in Iohn Baptists time p. 104 A threefold prerogative of the New Testament p. 110 CHAP. VII COntaining answers to the third rank of objections expressing certaine Reasons proving that the justified children of God are not made so perfectly holy and righteous from all spot of sinne in the sight of God that God sees no sin in them as 1 God doth correct with crosses and afflictions yea and punish his justified children for sin ergo p. 120 Where are discussed two severall sorts of crosses 1. Legall 2. Evangelicall p. 121. deinceps Together with the uses of Evangelicall crosses p. 127 3 Scriptures explained p. 129 Twelve Absurdities arising from the confounding of the aforesaid crosses p. 135 CHAP. VIII COntaining answers to three other objected Reasons as 1 If wee bee made so perfectly holy and righteous from all spot of sinne in the sight of God freely that God sees no sin in us what need we to pray daily in the Lords prayer forgive us our trespasses p. 147. 154 2
or to pull their noses out of the Earth they only give an hoggish grunt and away they goe to the rooting more eagerly in the earth and earthly things But the nature of the Dogge is that if one goe about to drive him from his vomit or from his stinking carrion he will presently flie in ones face and bee ready if he can to pull out ones thtoat so these especilly Iusticiaries Iusticiaries worse enimies to the Gospel than the openly prophane enamoured with their own holy walking and legall righteousnesse if one goe about to draw them from the high prizing of the menstruous cloathes of their own righteousnes lay before them the inestimable riches of Christ and the precious wedding-garment of his righteousnesse they are ready for thy good will with calumniations reproaches and slanders all to rend and teare thee and with false accusations if they can to pull out thy throat but they will not leave their stinking carrion both agree in this to set light of the wedding-garment of Christ righteousnesse that only puts them in possession of heaven and heavenly things though for their ingratitude and grievous contempt of the same they be justly bound hand and foot and cast into utter darknesse where is weeping and gnashing of teeth Matth. 22. 5 6. 12 13. Matth. 22. 5. 6. 12. 13. And to conclude this point if wee would but mark and remember how the world that is the greatest multitude of all sorts that we shall have to doe with all in the world with all their wisdome judgement gravitie and righteousnesse are described in the word of God we would make them no pattern either of our beleeving or doing to the hindering of our walking in the narrow way of the true justifying faith And therefore How to arme our selves against the multitude to aâ—me our selves against this great multitude neither knowing nor discerning nor believing the excellency of Free Iustification and thereby driving us to doubting wee must remember first that Christ would not pray for the world Ioh. 17. 9. Secondly that therefore Ioh. 17 9. the world cannot receive the Spirit of God to know the things of God Ioh. 14. 17. Thirdly that therefore the whole world lieth dead in darknesse and Ioh. 14. 17. wickednesse 1 Ioh. 5. 19. Fourthly that therefore the 1 Ioâ— 5. 19. world shall bee damned 1 Cor. 11. 32. and therefore no president for us to lead us into doubting though 1 Cor. 11. 32. they by their dead faith deny the excellency of Free Iustification and the excellency of the other benefits of Christ never so impudently because it is notably well said of Calvin upon those words of Christ Verily verily I say unto thee That wee speak that which we know and testifie that which we have seene but yee receive not our testimony Ioh. 3. 11. That this is the complaint of Calvin upon Ioh. 3. 11. Christ against many such jolly grave and learned heads as Nicodemus was saying that wee are hereof to gather that it is as it were a fatall thing to the word of God in all ages to obtain credit but with a few whereupon Christ spake in the plurall number saying But yee receive not our witnesse because this belongs to the greater number and in a manner to the whole body of the people with which we ought to bee armed as with a buckler that notwithstanding all the wilfulnesse of men we may goe forward in the obedience of faith and of the Gospel this principle indeed is to bee holden that our faith be founded and grounded upon God speaking but then when wee have God for our Author being as it were lifted up thereby above the heavens we ought boldly to trample the whole world rather under our feet and set light of it from aloft than that the unbeliefe of any should trouble us or cause us to waver But here it is replyed No I am not so fond as to A reply respect the prophane world or the greatest multitude either led by their great wit or enamoured with their blind devotion But other Ministers being both zealous Preachers and such Teachers as are of great knowledge and of excellent learning doe hold the contrary namely that the children of God are not freely without works made so perfectly holy and righteous in the sight of God that God sees no sinne in them To which I answer that although the expresse Answ Scriptures before alledged were the only ground that first wrought faith in mee yet they were zealous Preachers of Free Iustification and learned Teachers that have greatly strengthned my faith herein who in their judicious Interpretations upon the same Scriptures and other Writings of great knowledge and of excellent learning have so concurred in one consent that they have and doe put mee out of all doubting And if any man will shew me that these zealous Preachers and grave Teachers have in their Writings and Interpretations of those Scriptures said or writ more of the excellency of Free Iustification than they may say by the truth of those Scriptures or that I have said more than they doe say then oh doubting Objector will I also doubt with thee and grant that thou hast some just cause by reason of some learned Teachers to doubt But if thou repliest That thou speakest not of such A Reply learned Teachers as are Writers but of such learned men as are now living Speakers and Preachers And again even of those learned Writers all doe not write of those Scriptures after the same manner and if they doe yet those that are learned can alledge many sayings of the same learned Writers and Interpreters of those Scriptures that in other places doe seeme to unsay and to hold the clean contrarie to that which they have written upon those Scriptures namely shewing that the children of God are not by Free Iustification made so perfectly holy and righteous from all spot of sin in the sight of God that God sees no sin in them A threefold Answer Unto which I give a threefold answer First that thou hast more cause to take heed that the unbeliefe of thine own heart doe not rather beguile thy selfe with a prejudicate opinion that those learned Preachers that thou speakest of now preaching with lively voyce doe hold the contrary than that they disagree from the foresaid learned Writers and Interpreters or that these learned Writers and Interpreters dissent from themselves in other places and unsaying that which they have said doe hold contraries For S. Paul saith truly that if we love not the truth to hold fast unto it God by our prejudicate opinion will in justice send us strong delusions to beleeve our own â—es namely that the learned Teachers doe speak and hold contraries when indeed they doe not true it is that it is possible for good and faithfull men in their writings and preachigns to appeare to speak and so to appeare to
the first and sixth Chapters to the Rom. but also by the example of Nicodemus who at the first was neither regenerate nor knew nor could learne what it meant which made him to come unto Christ by night being ashamed to come in the day but after that Christ had taught him Free Iustification by the similitude of the brazen Serpent lifted up in the wildernesse freely healing us Then he was a new man enflamed with zeale to defend Christ before the faces Iohn 7. 50 51 52. of the Rulers even at mid-day Iohn 7. 50 51 52. For Christ first makes us righteous by the knowledge of himselfe in the holy Gospel and afterward he createth a new heart in us bringeth forth new motions and giveth unto us that assurance whereby we are perswaded that we please the father for his sake also he giveth unto us a true judgement whereby wee prove and try those things which before we knew not or else altogether disliked So that take a kettle of A plaine comparison cold water which we would have to be hot it would be a foolish part to set it beside the fire and then charge it to be hot and to threat it that else it shall be spilt but put fire under it then will it begin to be warme but if it grow not hot enough put more fire under and if there lie a green stick or block that keepeth away the heat yet put under more fire and then it wil burne up the block and make the water throughly hot So our soule is this block our affections are like to water as cold to God as may be but if we call unto people for Sanctification zeale and works the fruits of the same only with legall terrours not putting under the fire of Iustification we shall either but little move them or else with a constrained sanctity make them worse hypocrites twofold more the children of hell than they were before Mat. 23. 15. but if we put under the Matth. 23. 15. fire of Christs love in freely and gloriously justifying us this burneth up all lets and maketh us hot indeed and zealous to good works Tit. 2. 14. Tit. 2. 14. Againe how inseparably Justification as the cause Iustification Sanctification inseparable and Sanctification as the effect goe both together may be represented by this Similitude Take a piece of carrion as bigge as the top of ones finger that smelleth very foule and wrap it up in a great piece of musk the musk not only taketh away the foule sente from mens nostrills smelling then nothing but musk but also causeth the carrion it selfe by little and little being overcome of the more forceable cause to lose its owne bad sente and begin to smell sweet of the musk So we being wrapped by the mighty power of Gods imputation in the righteousnesse of Christ it doth not only take away the stink of sin Ioel 2. 20. from the Iâ—eâ— 2. 20. no strils of God but also maketh us by little and little to leave this corruption and sanctifieth us more and more to all holinesse of conversation So that our works doe not purifie us but when as before we are pure justified and saved we work those things which may bring profit to our neighbour and honor to God This joyfull knowledge of Justification is that Freeing truth freeing truth whereof Christ spake saying you shall know the truth and the truth shall make you free Iohn 8. 32. Iohn 8. 32. Cal. 5. 1. For by the Law is the knowledge of sin by faith is the obtaining of the grace of Justification is the healing of the fault of sin by the healing of the soule is the freedome of will by the freedome of the will is the love of righteousnesse by the love of righteousnesse is the doing of the Law All these things which I have knit thus together have their testimonies in Scripture The Law saith thou shalt not lust faith saith heale my soule for I have sinned against thee The grace of Justification saith Behold thou art made whole sinne no more lest a worse thing come unto thee and thou hast healed me freedome of will saith I will sacrifice a free-will offering unto thee the love of righteousnesse saith The Law of thy mouth is dearer unto me than thousands of gold and Psal 119. silver the doing of the Law saith I have sworne and am stedfastly purposed to keep thy righteous Lawes How Iustificatus per siâ—lem qu mâ—do â—otest mâ— juâ—â—e deâ—nceps operari can a man then being justifed that is made just and righteous by faith choose but work justly and righteously This is the liberty wherein Paul also testifieth wee are made free saying Stand fast in the liberty wherein Christ hath made us free Gal. 5. 1. He speaketh not of Gal. 5. 1. a civill liberty much lesse of a carnall and fleshly liberty Luther ibid. whereby people of the world will doe what The true Christian liberty they list but of a spirituall and divine liberty reigning in the conscience there it resteth and goeth no further and it is a freedome from the Law sin the dispeasure of God death hell and damnation Yea this Christian liberty swalloweth up at once and taketh quite away the whole heap of evills the Law sin death Gods displeasure and briefly the serpent himselfe with his head and whose power and in the stead thereof it placeth righteousnesse peace everlasting life and all goodnesse Now since enimies are overcome and we be reconciled unto God by the death of his Sonne it is certaine that wee are righteous before God and whatsoever we do pleaseth A happy change him by which meanes the schoolmaster-like bondage and terrours of the Law are changed into the liberty of the conscience and consolation or joyfull newes of the Gospel revealing the righteousnesse of Christ wherewith we are both justified and quickened Yea this joyfull knowledge of Iustification is the meanes whereby we put on Christ two wayes according to Christ put on two wayes Luther in Gal. 3. 27. the Law and according to the Gospel according to the Law as it is said Rom. 13. Put yee on the Lord Iesus Christ that is follow the examples and virtues Rom. 13. of Christ doe that which he did and suffer that which he suffered as Peter saith Christ hath suffered for us 1 Pet 2. 21. leaving us an example that we should follow his steps But the putting on of Christ according to the Gospel A new creation consisteth not in imitation but in a new birth and a new creation First to God-ward by putting on by 1 towards God faith Christs innocency his righteousnesse his wisedome his power his saving-health his life and his spirit Thus is Adams old coat cast off and abolished before God and we apparelled with remission of sins righteousnesse peace consolation joy of the spirit salvation and life
or Positions FIrst the horrible filthinesse of sinne is such to Gods infinite pure and righteous Nature and so defiles a man before God Mark 7. 20. that God cannot but abhoâ—â—e â—urse and deâ—est the creature that hath any sinne in his sight as these and such like Scriptures teach Deut. 27. 26. 2 Pet. 2. 4. Rom. 5. 12. Hab. 1. 13. Job 15. 15. 16. And this true meaning of the Law and right understanding thereof this revealing the infinite pure and righteous Nature of God and the horrible filthinesse of sin is to be diligently taught and continually preached of all faithfull Ministers in every mixt Congregation Esay 58. 1. 2. Secondly that the best good workes of the most sanctified children of God as they though moved thereunto by the holy Ghost do them are sin because of their originall corruption and by breaking the tenth Commandement in them thereby they are so slaine that is truely humbled by feeling themselves and all their best workes to be so shut up under sin that they daily bewail that they can performe no obedience nor do any good worke before God in any of all his Commandements as these and such like Scriptures teach Rom. 7. 9 10 11 12 13 14 18. 24. Galat. 3. 22. Rom. 4 5. Phil. 3. 8. 4. Esay 64. 6. Thirdly that the onely remedy to heale this our wofull misery by sinne thus seen and felt to hang fast upon us in this life this only remedy is Free Justification whereby God by the power of his sonnes perfect righteousnesse Esay 61. 10. that all our sins being utterly abolished not out of us 1 John 1. 8. 10. that there may be place for faith Heb. 11. 1. Rom. 4. 18 19 20. to 25. but yet truely abolished form before God or out of Gods sight Colos 1. 22. Wee and all our workes are of unjust made just before God that is so perfectly and righteous from all spot of sin in the sight of God freely that as the expresse Word of God teacheth and the Protestant Writers abundantly testifie God doth not and by reason of his actuall power can see no sinne in his justified children freely I say by faith only without workes and our perfect workings And I say by faith onely without workes because faith onely sees this and faith onely enjoyes this and thus we and all our workes both naturall workes civill workes or morall workes and religious workes are perfectly pure and cleane in Gods sight Acts 15. 8 9. Titus 1. 15. and doe fully please satisfie and content God because we are fulfillers of the whole Law of God in his fight for the righteousnesse of the Law is thus freely fulfilled in us Rom. 8. 4. Thus by Christs stripes we are healed Esay 53. 5. thus God forgiving all our sins is ever well pleased and at perfect peace with us for being justified by faith we have peace with God Rom. 5. 1. and are freely made and adopted the sons and the daughters of the living God Rom. 9. 26. And thus are truely blessed Rom. 4. 6. for As many as are of faith of Free Justification are blessed with faithfull Abraham Galat. 3. 8 9. and shall be certainely glorified for whom God justifieth them also he glorifieth Rom. 8. 30. And thus we see how perfectly by Christs stripes we are healed Esay 53. 5. And all this Protestant Doctrine of Free Justification and these two parts of the same are cleerely and abundantly taught by these and such like Scriptures Esay 43. 25. Esay 44. 22. 23. Iohn 1. 29. Heb. 1. 3. Heb. 9. 13. 14. 26. 1 Iohn 1. 7. Revel 1 5 6. Dan. 9. 24. Rom. 3. 21 22. Ephes 5. 26 27. Rom. 5. 17 18 19 21. Revel 3. 18. Colos 1. 22 23. Rom. 8. 4. Colos 2. 10. Heb. 10. 14. Rom. 9. 30. Esay 61. 10. Phil. 3. 8 9. Tit. 1. 15. Heb. 11. 4. Fourthly that this true faith of Free Iustification contrary to the judgement of Popish and carnall reason unseparably brings the holy Ghost to dwell in people Galat. 3. 2. Acts 10. 44. Acts 13. 38 39. 52. which holy Ghost infallibly inflames our hearts with true love Galat. 5. 6. and makes the true beleevers in right zeale of Gods glory and in true thankfulnesse to break off from sinne and to mortifie by true repentance their former profane life and ungodly conversation and brings forth a declarative obedience righteousnesse and readinesse to every good worke now made good workes indeed freely by Free Iustification and so brings forth a sincere and though an unperfect yet a free and cheerfull walking in and keeping of all Gods will and Commandements declaratively to manward which is true sanctification And thus is the Law not destroyed by Free Iustification but established Rom. 3. 21. and written in the hearts of true beleevers and they are fulfillers and keepers of the Law two manner of wayes first perfectly making their hearts perfectly righteous freely to the full content and satisfying of God by faith as it was said before of Free Iustification as these and such like Scriptures teach Rom. 10. 4 5 6 10. Acts 15. 8 9. Heb 8. 10. Secondly it is written in their hearts and they are fulfillers and keepers of the Law inchoatively actively and declaratively to manward by love and true sanctification as these Scriptures teach Galat. 5. 13 14. Rom. 13. 8 9 10. Yea this true faith of Free Iustification deeply truely and soundly learned is a thing of perfect vertue and wonderfull operation strength and power to bring forth all good motions inwardly and all good workes out wardly or else it is not the true lively justifying faith but the blinde dead faith that leaves men in sinne death and double damnation as these and such like Scriptures teach Rom. 5. and 6. whole Chapters teach Titus 2. 11. to 15. 1 Iohn 3. 3. to 10. Ephes 2. 10. Ephes 4 5 6 whole Chapters Rom. 12 13 14 15 whole Chapters Iames 2. 14. 17. to 26. Matth. 5. 16. 2 Pet. 1. 9. 5. That all such Ministers as doe not diligently teach and cause people diligently to observe and keep this established true Protestant doctrine but do deny sophisticate and wrangle against the same must needs be like the false brethren amongst the Galathians in the dead faith doting about questions and making controversies about the Law and works and cannot but seduce the people from Christ that is from the simplicity of the faith that is in Christ Jesus to depend and hang for assurance of their salvation upon the Law and works and cannot but be troublers of the Church Gal. 1. 7. and of peoples consciences distracting them into Popery Arminianisme Anabaptisme Familisme Brownisme and all manner of Sects and Schisms about works because by a carnall understanding of Free justification they cannot but rest in the light of reason morall virtues and religion of nature described Rom. 2. 14 15. varnished and deceitfully gilt over with the titles of Grace Graces
THE HONEY-COMBE OF Free Justification by Christ alone Collected out of the meere Authorities of Scripture and common and unanimous consent of the faithfull Interpreters and Dispensers of Gods mysteries upon the same especially as they expresse the excellency of Free Justification Preached and delivered by JOHN EATON Master of Arts sometime Student in Trinitie Colledge in Oxford and fifteen yeeres Minister and Preacher at Wickham-market in SUFFOLKE Dr. Luther in Galath 2. 11. Paul reproving Peter in the face of the Congregation hath here no trifling matter in hand but the chiefest Article of all Christian Doctrine the Majestie and Vtilitie whereof who so rightly esteemeth to him all other things shall seeme but vile and nothing worth For what is Peter what is Paul what is an Angell from heaven what are all creatures to the Article of Free Justification which if we know then are we in the cleer light But if we be ignorant thereof then are we in most miserable darknes LONDON Printed by R. B. at the Charge of Robert Lancaster and are to be sold in Popes-head Alley Anno 1642. A briefe Advertisement To the Reader Christian Reader THe faithfull Author hereof had intended as thou maist perceive by the ensuing Preface to have added the Quotations more exactly and more at large of those Authors which are made use of in the ensuing Treatise but it is come to passe by his departure out of this life unto the Lord that that matter is not finished Notwithstanding most Quotations are set down though not in so large a manner as was intended Yet for a more full supply of that defect I intreat thee Christian Reader to take notice of these two things First that it falls out often in the following Book that one and the same passage of an Author is severall times alleadged upon divers occasions yet it may bee the Authors name and the place of his works out of which it is taken not quoted above once In which case by an easie observation that which is expressed in one place may bee supplied unto all the rest Secondly oftentimes the name of an Authour is set downe but not the particular place out of which the sentence is cited In which case ordinarily thou maist have recourse to that Author named in his Notes or Commentaries upon the place of Scripture immediately before urged or if the Authours name be not set down yet maist thou usually finde him among those collected by Marlorat But that which fully recompenseth all defect is that the Texts of Scripture which only is able to make wise unto salvation 2 Tim. 3. 15. are carefully and considerately alleadged For if we receive the witnesse of man the witnesse of God is greater 1 Joh. 5. 9. And indeed the Testimonies of the Learned are not therefore urged that our Faith should bee built upon them which were Idolatrie in a high degree even a giving of the most spirituall worship of God to wit Faith unto the Creature and not to believe God upon his own word without the attestation of salse and sinfull man But they are alleadged that they may bee helps to evidence and apply unto us the word of God in the evidence whereof alone made to appeare unto us by what helps soever wee are to rest And to stop the mouths of those who cast an imputation of singularity upon the truth of God whereby many are deterreâ— even from the examination of it But unto thee Christian Reader concerning this following discourse I have two as it seemes to mee very reasonable requests First that thou wouldst passe no censure upon the Book or Author 'till thou hast fully and carefully examined it by that un-erring Rule of Gods word whereby thou canst not bee deceived lest thou fall into the number of those that speak evill of those things which they know not Jude 10. Secondly that after thou hast done so thou wouldst not suffer thy selfe to bee swayed from judging according to that Rule by any respect whatsoever and to that purpose that thou wouldst take for thine example the Lord Iesus of whom it was prophesied That hee should not judge after the sight of the eyes neither reprove after the hearing of the eares that is following sense reason or any other corrupt humane principles of judging But that with righteousnesse he should judge the poore and reprove with equitie Esay 11. 3. 4. Alwayes considering how dreadfull a thing it is that the only Rock of Salvation should bee unto a man a stone of stumbling and a Rock of offense whereat hee should stumble and fall and never rise up again As for the Author himselfe I had intended to have acquainted thee fully as well with his life and conversation as this Book doth with his Faith and Doctrine whereunto all the opportunities faile at this time yet I hope God willing to doe it hereafter For indeed his faith and zeale and diligence in doing his calling and his faith patience and cheerfulnesse in suffering for the same were so exemplarie that they are worthy to bee set forth as a pattern not only to all Gods People and Ministers now but even to all succeeding generations And the Lord grant that by his example not only all his people may have their feet shod with the preparation of the Gospel of peace Ephes 6. 15. Even with a readinesse both to embrace it themselves and to declare it unto others But especially that the feet of his Ministers may become beautifull by preaching the Gospel of Peace and bringing those glad tidings of good things Rom. 10. 15. ROB. LANCASTER The Preface to the Reader To the Christian Reader enlightened in some measure of truth to see his lost estate by the horrible filthinesse of the least sinne in the sight of God and thereby terrified with the multitude of his manifold sins Grace Mercy and Peace be multiplied from Iesus Christ our Lord and only Saviour CHristian Reader because the Dead Faith doth goe very farre in the profession of the Gospel and is very like the true lively justifying and saving faith yea as like the true saving faith both in it selfe and in resembling all the actions of the true faith as the shadow or image in a looking-glasse is like doth resemble and imitate the substance or party that looketh into the glasse because the dead faith consisteth of these three parts greatly resembling the true saving faith As first such as lie in the same may have great knowledge in the whole word and will of God and may joyne therewith the reading of all the Doctors and Expositors in the Church and also may be zealous Preachers of the same as S. Paul declares Rom. 2. 17. saying Behold thou art called a Iew that is one of Gods chosen above all the Nations of the earth and restest in the Law that is stayest thy selfe only upon the doctrine delivered from heaven and gloriest in God namely that he is thy Saviour and Redeemer Psal 78. 35.
the judicious Reader will make no scruple to passe by them THE Honey-Combe of Free Iustification by Christ Collected out of the meere Authorities of Scripture and common and unanimous consent of the faithfull Interpreters and Dispensers of Gods mysteries upon the same especially as they expresse the excellency of Free Justification CHAP. I. Of the necessity of the joyfull knowledge of Free Iustification BVt now is the Righteousnesse of God made manifest without the Law having witnesse of the Law and of the Prophets to wit the righteousnesse of God by the faith of Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ unto all or in all and upon all that beleeve Rom. 3. 21 22. Here he handles the principall and chiefest point Tractat principalem locum qui est de Iustitia Christiana item de sapientia Christiana seude gloria Christi Luth. in Psal 130 459. Sisalutem querimus quaerenda prinâ—m juâ—itia est c. Calv. in Rom. 1. 17. Marlor ibid. of salvation which is concerning Christian Righteousnesse or concerning Christian Wisedome or the glory of Christ For if we seek at Gods hand for salvation that is for life we must first seek for Righteousnesse by the which being reconciled unto God we being thus in his favour doe obtaine life For that we may be beloved of God wee must first of necessity bee righteous seeing he hateth unrighteousnesse For whereas the Gospel is said to be the power of Prius justos esse necesse est Calâ— Marlor ibid. God unto salvation even therefore because it reveals the righteousnesse of God we must therein mark the Sclater upon the Roman cap. 1. 17. necessity of righteousnesse unto eternall life such a necessary antecedence there is of righteousnesse as that without it there is no hope to bee saved Gods justice inclining him to punish his purity to hate all unrighteousnesse For God is of pure eyes and cannot see evill he cannot behold wickednesse but he must needs destroy the sinne or the sinner Habak 1. 13. Habak 1. 13. Calv in Galat. cap. 2. ver 16. sermo 12. Because God being the soveraigne Righteousnesse he must needs hate us whilst he sees us in our sinnes then standeth it in hand for us to be made righteous before we can be in Gods favour Yea I adde further that it must be with such a righteousnesse so compleatly Sclater ibid. perfect as that it may endure the strict censure of Gods justice Galath 3. 10. Gal. 3. 10. Now then the exhortation of our Saviour easily Sclater ibid. followeth That we should therefore first and principally above all things seek the Kingdome of God and his righteousnesse Math. 6. 33. such a righteousnesse as may stand before God and endure the triall of his justice There is a remnant of this Principle even in nature if it bee not too farre degenerate That it is righteousnesse whereby Gods favour and Kingdome must bee obtained and therefore the very Gentiles by the light of nature have performed some both religious offices towards God and civill duties to men as it were to winne and procure Gods favour thereby But what this righteousnesse is and how to be found here nature shewes her blindnesse and vanisheth away in vaine confidence of selfe-righteousnesse and civill honesty of which notwithstanding our Saviour pronounceth that it is utterly unavaileable to Gods kingdome Phil. 3. 8 9. Haec summa Evangelii haeâ— summa est omnium beneficiorum Christi Calv Rom. chapt 1. 17. Marlor Mat. 5. 20. and Paul that had as much of it as any counts it but dunge and drosse in comparison Philip. 3. 8 9. Therefore is Justification the very summe of the Gospel yea this is the summe of all the benefits of Christ for with them that are made righteous and reconciled God is present he endues them with new Tractat ergo pricinpalem â—â—il nostre salutis Iustificationem scilicet cuius pura cognitio sola Ecclesiam servat Luth. in Psal 130. Est Sol illuminans Ecclesiam paradisus seu caâ—um gratiae Luth. ibid. E contra cum hac c. simulamittiâ—ur christus c. ibid. Eoni igitur Pastoris est c. Lut. in Psa 130. light and with eternall life he heareth them hee defendeth them in all their troubles Therefore he handles here the principall and chiefest point of our salvation namely Justification the pure knowledge whereof alone saveth the Church for it is the knowledge of the truth and of life for which the Gospel is called the power of God unto salvation Yea it is the Sunne enlightening the Church it is the Paradise or rather heaven of grace On the contrary when this knowledge of Justification is lost together with it is lost Christ and life and the Church neither any judgement of doctrines or of spirits is left but darknesse and blindnesse possesseth all things Therefore it is the duty of a good Pastor that hee suffer not himselfe to be drawne away with any disputations from the daily and continuall handling of this point For unlesse the speciall grace of Christ do help Mr. Fox Preface before Luther upon the Galathians Sect. 7. hard â—t is to flesh and blood to comprehend this mysticall and joyfull doctrine of Justification so strange it is to carnall reason so dark to the world so many enimies it hath that except the spirit of God from above doe reveale it Learning cannot reach it Wisdome is offended Nature is astonied Devils doe not know it Men doe persecute it Briefly as there is no way to life so easie so there is none so hard easie to whom it is given from above hard to the carnall sense not yet inspired the ignorance whereof is the root of all the errors sects and divisions in the world Omnis geneâ—is tentationibus obruuntur ani mi Luth. Pâ—al 130. Yea this point being lost mens mindes are overwhelmed with all kindes of temptations Therefore give all diligence that you may have this principall point diligently knowne and firmely Hunc igitur prinâ—ipalem locum date operam ut diligenter c. firmiter fundatum habeatis Luth. Psal 1 0. verse 4 grounded Neither let any of you bee so arrogant that he should think that he hath fully attained this divine and heavenly wisdome For whilst Satan and the world and our owne reason are of any force wee shall never be perfect in this knowledge Yea I doe therefore so much beate upon it because Ego ideo saepius eum inculâ—o Luth. in Psal 130. I know that Satan goeth about nothing more than that he may take away this knowledge from the sight and mindes of men hitherto principally tend all the stirres which he raiseth up both publickly and privately that men busying their heads in new disputations should forget this article for Satan feeles the force and power of this article For Justification by which of unjust we are made just Homilie of Iustification
had said that by receiving the Gospel and Word of life wee have joyfull Fellowship with God If wee walk in the light as hee is in the light one may object and Object say seeing God is the most pure light or righteousnes with whom is no darknesse of sinne when we have endevoured to walke in the light of righteousnesse and to avoyd the darknesse of sinne never so much yet seeing wee are even conceived in iniquitie and feel our selves even sinks of sin how can any mortall man have any such fellowship with so pure and cleane a God as S. Iohn writeth To which hee answereth Answ Your walking in the light is not the cause of your Fellowship with God but onely shewes that you are in the true light or righteousnesse of free Justification wherein the righteousnesse of Christ doth so abolish out of Gods sight all the remnants of sin that daily dwell in you and all the imperfections of your holy walking that thus your joyfull Fellowship with so cleane and pure a God holds most firme and sure even because the blood of Christ the Sonne of God doth make you perfectly clean from all sinne August Haec est vera pax c. purgatis reconciliatis sicut maculati aâ—â—nati c. Heming 1 Ioh. 1. 7. For this is true peace and firme knitting us with our Creator in that wee are made cleane and so reconciled againe by the Mediator of life as wee were made foule and so estranged from him by the Mediator of death But now the excellency of this first part of Justification which the holy Apostle calls the deep things of 1 Cor. 2. 10. God 1 Cor. 2. 10. which deeply considered calls us out of the dead faith and makes us to give our selves wholy to God by faith and to our neighbour by love to walk in all Gods Commandements zealously this excellency I say of this first part of free Justification namely how truely and utterly our sinnes are abolished out of Gods sight and how perfectly cleane the blood of Christ doth make us from all sin the holy Ghost doth expresse it unto us by six principall and most emphaticall phrases or similitudes wherein first observing this rule that the similitudes of the Scriptures must have a truth correspondent to the similitude and secondly marking how these six phrases Six Emphaticall Scripture phrases describing the first part of Iustification exceed one another in perfectnesse and sweetnesse we may ascend as it were by certaine steps or staires to the full heigth of comfort and joy The first phrase is this Look how farre the East is from 1 Psal 103 12. the West so farre hath God removed our sins from us Psal 103. 12. The sence and summe whereof is this that having Summa est longè laté que pro orbis magnitudine effundi misericordiam Dei super fideles Ne quid impediat cursum ejus Aboleri prorsus corum peccata Calvin Ibid. Nisi enim peccata à nobis removerentur locus divinae ergo nos miscricordiae esse non potest Muse Ibid. said in the eleventh verse That look how great and wide the world is from East to West from Heaven to Earth so largly is the mercy of God powred out upon the faithfull lest there should bee any thing to hinder the course of this large mercy in the twelfe verse the Prophet addeth that their sinnes are utterly abolished For unlesse our sinnes bee removed away from us there can bee no place for such large mercy of God to come upon us The second phrase expressing more fully this perfect abolishing of our sins is this That there is no God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto our God that taketh way iniquity and casteth all our sinnes into the bottome of the Sea Micah 7. Mich. 7. 19 19. 18. 19. The meaning whereof is That God doth cast all Projicit in mare veluti talentum plumâ—i c. ut ampliùs noâ— comparâ—ant Pel. Ibid. the sins of the faithfull into the bottome of the Sea like a talent oâ— lead from our eyes that from thenceforth they may never appear before God any more For God doth so remove away the sins of the faithfull Deus removet è conspectu ita ut ampliùs non redeunt in conspectum out of his sight that they may never return into his sight any more Because Christ himselfe did set upon sin and did prevaile over it and with his righteousnesse swallowed it up and it was enforced to be extinguished of him Luth. Serm. in Ioh. 20. no lesse and no otherwise than a spark of fire cast into the wide Sea And thus hath God cast all our sins into the bottome of the Sea The third phrase expressing yet more fully the perfect abolishing of all our sinnes out of Gods sight is this That Christ gave himselfe for us to make us holy and hath made us cleane that he might make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to himselfe a glorious Church How or wherein glorious Answ That is not having now at this present Non dicit non habituram sed non habâ—ntem time as the Greek and Latine Participle of the present time doth signifie one spot or wrinkle of sinne or any such thing Ephes 5. 25 26 27. Eph. 5. 25 26 26. For thus teach we That the Church hath not one spot or wrinkle of sin but is perfectly righteous by free Justification and Faith only in Christ which serves to approve her to the eyes of God Againe shee is holy in life and conversation but this latter way is unperfect and serves to approve her to the eyes of men And thus doe alledge this place Augustine Luther Zanch. Downham Willet Hall Heming and many others saying thus The Church is made cleâ—n that shee may have August Muâ—datur ut non habâ—at maculam Non potest hâ—bere caput illud nisi coadignum coâ—pus condignam uxorâ—m haec est Sponsa Christi non habens maculam per lavacrum enâ—m â—uferuntur peccata Interna purgâ—tio no spot that head can not have a body but agreeable and sutable unto himselfe such an husband doth not marry a wife but like unto himselfe therefore hee saith That hee might make her to himselfe a glorious Church not having now one spot or wrinkle nor any such thing for by her baptisme her sins are taken away For when a man is baptized he receiveth this benefit of grace signed and sealed unto him as with the very seale of God whereby the inward washing and making cleane which is wrought by the blood of Christ is given ratified and sealed to him that is baptized if afterwards being come to yeeres his unbeliefe do not seclude him from the benefit Therefore that saying of S. Paul is to be holden fast Quaâ—e â—irmiter tenendom Hâ—ming in 1 Ioh 1 7. firmely who testifieth That Christ so loved his Church that
and abolish if I were not a sinner doe yet notwithstanding beleeve that heaven and earth shall sooner Quod peccater in me ipso existâ—ns c. credaÌ„ tamen potius câ—lum terramque ruitura quam me non else per Christi sanguinem aâ— ombibus peccatis ipsa â—ive pur orem candidiorem Si non credis facis Dâ—um cum summa horrenda blaspâ—emia mendac em c. Pomeran in Psal 51. 7. fall than that I am not by the blood of Christ from all my sins in the sight of God more pure and white than very snow if thou beleevest not this thou makest God with thy highest and horriblest reproach and blasphemy a liar Beatus qui intelligit Blessed is hee that understands The fifth Scripture phrase expressing yet in an higher degree how truely all our sinnes are utterly abolished out of Gods sight and how perfectly cleane the blood of Christ doth make us from all sinne is this That God himselfe whose eyes are all seeing and searching the heart and reines yet testifieth that hee doth see no sin in his justified children and to the glory of his work wrought in the Brazen-Serpent wherewith hee had newly healed his people hee doubleth his speech saying God seeth no iniquity in Jaacob and he seeth no transgression in Israell Numb Numb 23. 21. 23. 21. Which is much more truly verified in exhibiting the true substance Christ Jesus whereof the Brazen-Serpent was but the shadow not only quoad effectum in respect of the effect of their sinne as not to punish them for the same but also quoad causam in respect of the cause of punishment which is sin it selfe for if sin it selfe be so perfectly abolished out of Gods sight as it is expressed in the two first emphaticall phrases if we have not one spot or wrinkle of sinne in his sight as it is proved in the third phrase if the blood of Christ hath made us so perfectly cleane that wee are in the sight of God from all sin whiter than snow and all this because we are by the wedding garment of Christs righteousnesse made from all spot of sinne perfectly holy and righteous in the sight of God freely then as a true consequent it necessarily followes that this phrase also must needs bee true in respect of sin it selfe which is worse than the punishment That God sees no iniquity in his true Jaacob nor hee sees no transgression in his justified children Which figure of the Brazen Serpent S. Paul seeming to allude unto flatly affirmeth the same truth to bee fully verified in the substance Christ saying And you that were enimies by your evill works hath he now reconciled but how or by what meanes Even in that body of his flesh through death to the end to make you so holy that you are without blame and without fault Colos 1. 22. Non simpliciter sed in conspectu suo Zan. h. â—â—i Non quâ—dâ—m siâ—e â—eâ—cato est ali quis â—oputus sâ—c nec Israel sed quoniâ—m delâ—ta est iniquâ—tas Pell in Numâ— ibid in Gods sight Colos 1. 22. Not simply but in the sight of God he saith not indeed that any people is with out sin so not Israel it selfe neither but because their iniquitie is though mystically above reason sence and feeling yet truely put out from before God and utterly abolished so hee sees no iniquitie in Jaacob and so hee sees no trangression in Israel the true cause whereof is yet more fully expressed by Zanch. saying utpote quae sanguine filii Dei sunt extinctae because their iniquities are extinguished and cleane put out by the blood of the Son of God For in as much as mankinde is utterly marred and â—alv sâ—rm in Ephes cap. 1. 7. given over to all naughtinesse God must needs bee a mortall enimy to us and an adversary against us till the remembrance of our sinnes bee buried out of his sight Because God being the fountaine of all justice and Calvin ibid. righteousnesse doth utterly hate and abhorre the evill that he seeth in us Therefore untill such time as our sinnes be abolished and clean put out it is impossible for us to hope that God should either love or favour us Blessed therefore are they whose sins are covered for Psal 32 1 2. Quod â—egitur non apparet non quod non est sed quod coâ—tectum est Marlo in Rom. 4 ibid. that which is covered doth not appeare not because it is not but because it is covered for they are said to be covered in respect of our sence and feeling because we alwayes feele them in us as if they were not abolished but only covered out of Gods sight but yet with the wedding garment of Christs righteousnesse so covered Non remissis solùm sed planè deâ—etis Luch sâ—r in March 11. that from before God the blood of Christ doth not only cover them but utterly abolish them For Gods forgiving is his covering his covering Sanguis Christi peccata nofirâ— non tantâ—m â—perit sed etiam coram Deo penitus delâ—t Beâ— in 1 Pet. 4. 8. is a taking of them away Ioh. 1. 29. his taking them away is a cleane putting of them out Esay 43. 25. and 44. 22. his putting of them out is an utter abolishing of them from before himselfe Heb. 9. 26. For our bearing with one another is called our covering of a multitude of sinnes But before God the blood of Christ alone doth not only cover them but also utterly abolish them Because by Gods forgivenesse of sinnes all things Luth. sâ—rm of the summe of a Christian life Tim. 1. 5 6 7. which are not pure and cleane are put out consumed abolished as a drop of water is consumed and abolished of the heat of the Sunne or rather as the Sun-beames abolish darknesse as the Prophet Esay saith Esay 44. 22. Therefore blessed is he whose sinne is covered for that which is covered is not seene that which is not Ierom. in Psal 32. 1 2. seene is not imputed that which is not imputed shall not bee punished Whereupon wee have to marke first of all that we Calvin in Ephes Serm. cap. 1. 7. can obtaine no favour at Gods hands nor be received of him till our sins be wiped out and the remembrance of them clean put away The reason whereof is as I said before that God Calvin Ibid. must needs hate sinne wheresoever hee seeth it But let it suffice us that he receaves us into his Calvin Ibid. favour freely only because the remembrance of our sinnes is buried out of his sight And againe let us understand that the same can not bee done but by the death and passion of our Lord Jesus Christ And this is the thing wherein wee must wholly rest Because by Christs becomming a curse upon the Luth. in Galath Cap. 3. ver 13. Crosse by this meanes the whole world is so
10. phrases of Scripture as are correspondent to the glory and nature of God and which Christ cals the mysteries and secrets of the Kingdome of heaven Matth. 13. 11. Matt. 13. 11. which is but the excellency and deepnesse of the things which they themselves seeme to hold especially being tryed as Nicodemus was with a new Iohn 3. 4. phrase which they have not heard of expressing but the old matter which like blind Mill-horses they daily runne round in and have daily heard then with Nicodemus they count it absurde and doe judge it very foolishnesse it selfe 1 Cor. 2. 14. and cry out 1 Cor. 2. 14. Mar. 1. 27. Ioh. 3. 9. What new doctrine is this Mar. 1. 27. How can these things bee Ioh. 3. 9. and then they fall a wrangling with Nicodemicall conclusions and doe not keep neither in word nor deed to that which they hold but speak like men in a spirituall phrensie flat contraries contradictories and then fall to sophisticating raging and calumniating that is to a changing and wresting ones words and meaning and finally if at length they bee not renewed and changed with Nicodemus they fall to railing and persecuting Act. 13. 45 50. Act. 13. 45. 50. The dead generall calling or dead faith and literall knowledge in the same being the death of all the Prophets and Apostles that spake spiritually And thus by the excellency of Christs benefits layed open the thoughts of many hearts are opened to be very bad that seemed a long time by an appearance of Sanctification to bee very good Luke 2. 34 35. Luk. 2. 34. 35. The third sort of objectors are such as are not The third sort of objectors Agents but meer Patients that is doe not make but take objections and being troubled with the same in minde and having their faith weakned thereby doe only desire to be resolved of their doubts now although these last are to be delt with all in all gentlenesse yet the two first sorts standing more obstinately upon their own conceites there is little good to be done upon them except they bee more roughly and roundly dealt withall Their objections ranked in three bands First from Scripture Secondly Examples Let us now therefore come unto their objections whereof because they would gather an whole army and doe ranke them into threebands as first Scriptures and secondly Examples and thirdly Reasons let us set upon some of the principallest objections as it were Thirdly Reasons upon the chiefe captaines and the rest like rascally souldiers will soone take them to their heeles The first whereof is this what doe you define Justification Object 1 to be such a strange and powerfull imputation of Christs righteousnesse unto us that of unjust it makes us just before God that is perfectly holy and righteous from all spot of sinne in the sight of God freely yea and so perfectly righteous that God sees no sin in his justified children as your Scriptures and authorities would seeme to presse in your fifth emphaticall Scripture phrase why but sins wee have in us that is undeniable for who can say his heart is pure And Iames 3. 2. if any man say he hath no sin he deceives himselfe for in 1 Ioh. 1. 8. many things wee sinne all And therefore shall not the Lord who is omnipotent and omniscient and the searcher of all hearts and reines shall not he see it in them why can any thing be hid out of Gods sight D. Bishop agâ—inst M. Perkins chap. 4. Sect. 2. Answ It is a madnesse to think it Unto which I answer and grant that we all have sin in us and that in many things wee sinne all yea I say more that wee all sin not only in many things as you say but even in all things and which these objectors cannot abide that all our very righteousnesse D. Bishop against M. Perkins ibid. sect 3. of Sanctification and holy walking is as a mensturous cloath that is mortall and damnable sin if God should behold it out of Justification for this sinning in all our actions is our misery before God and he that desires not to be delivered of these evills in the sight of God bewrayes the very ground of his hypocrisie namely that he never yet understood much lesse felt what an horrible thing the least sin is in the sight of God for this is our spirituall leprosie before God this is our spirituall Plague-soare and sicknesse to the death of hell-fier But shall any man therefore conclude that because the justified children of God have them see them and feel them in themselves therefore they have them in the sight of God and that he sees them in them when by making them perfectly holy righteous from all spot of these and all other sins before himself he hath utterly abolished them out of his own sight why is not God able to abolish those sins that we feel daily dwelling in us out of his own sight although he doth not abolish them out of our sight that wee may here live by the faith of his power Certainely this were to have as much faith as an Oxe or an Horse for they beleeve but what they see and feele but it is the true nature and very essence of faith to beleeve cleane contrary to that which we see and feele in our The nature of true faith selves if God hath spoken the contrarie hath God not only spoken the contrary saying to his Church and justified children that indeed feele see and complaine of their spirituall blacknesse Behold notwithstanding thy seeing and feeling behold thou art faire my love behold thou art all faire and there is no spot in thee whereby God sees no iniquity in his true spirituall Church nor he sees no transgression in his true justified Israel And hath not only with admiration expresly spoken it but also given the meanes to effect and bring it to passe namely that the blood of Jesus Christ his Son doth make us clean even from that which doth defile us before God Mark 7. 20. 21. that Mark 7. 20. 21. 1 Iohn 1. 7. is from all sin it self 1 Iohn 1. 7. And hath he not only spoken and given the powerfull meanes to effect it but also sworn it saying By my selfe have I sworn that in me you shall have righteousnesse and strength whereby the whole house of Israel shall bee justified that is made perfectly holy and righteous from all spot of sinne in the sight of God freely and glorie in the Lord Esay 45. 23 Esay 45. 23 24 25. 24 25. as indeed there can bee no greater glorying that we are justified then this that God sees no sinne in us by reason that being cloathed with Christs righteousnesse wee are made there by perfectly holy and righteous from all spot of sin in the sight of God freely And when not only God the Father hath thus spoken and sworn
impossible for saith he how can wee that are dead to to sinne live yet therein That is if a man be by Justification as perfectly freed from all sinne in the sight of God as hee is freed from the traffick and businesse of this life that is dead which must needs bee if we be made perfectly holy and righteous from all spot of sinne in the sight of God freely how can such an one practise and live in sinne nay he cannot chuse but shew and declare the same by holy and righteous living to the sight of men and mortifie them to himselfe and to his own feeling as hee is by Justification dead to them in the â—ight of God And this Luther testifies very aptly saying thus Delectio bonaque tua opera delent peccatum tuum sed coram te ut tu quoque deleta sentias quae nimirum fides delet coram Deo id quod non sentis that is thy love and good works do put out and abolish thy sinnes but before thy selfe that thou mayst also feele them to be abolished which yet thy Justification only puts out before God but this being above thy sense and feeling thou dost not feele But the manner hereof the holy Ghost himselfe doth cleerly illustrate An apt similitude of a Lantern unto us by an apt similitude of a Lantern for as the Lanterne is both darke in it selfe and doth cast forth no light to abolish the darknesse round about it untill the candle be in it but when the candle is put into it then the darknesse of it is abolished and it also casteth forth light to the abolishing of the darknesse round about it and yet it is not the Lantern that puts out the darknesse properly but only the candle in the Lantern and the Lantern doth only declare by casting out beames of light the candle that properly puts out the darknesse Just so it is in the case of our Justification the children of God before and untill they bee justified are like dark Lanterns both dark in themselves and casting forth no beames by sanctification of any light to enlighten others but when the spirit of God by the hand of his Ministers hath set into their soules by the socket of faith the candle of Free Iustification then doe they cast forth the beames of Sanctification and holy walking to the abolishing of the darknesse of sinne in themselves and round about them to the enlightening of others and yet their Sanctification doth not put out the darknesse of their sins properly but doth only shew and declare the candle of Free Iustification to be in them that properly before God puts out and abolisheth all the darknesse of their sinnes by making them perfectly holy and righteous from all spot of sinne in the sight of God freely And for the confirmation of this as in the mouth Three places places of Scripture for confirmation of two or three witnesses every word doth stand so three places of Scripture may be sufficient The first is of our Saviour Christ Mat. 5. 16. saying 1 Mâ—th 5. 16. Let your light namely of Justification which only was that that enlightened the blinde Pharisee Nicodemus Iohn 3. 14 15. so shine before men namely by Sanctification that they may see the beames of your good works and so glorifie you Father which is in heaven The second place of Scripture teaching this more 2 Ephes 5. 8. plainly is Ephes 5. 8. where the Apostle saith thus You were once darknesse there is the dark lanterne without the candle in it but now are light in the Lord mark how he saith not light in themselves but light in the Lord there is the lanterne made light with the candle of Justification set into it walk as the children of light there is Sanctification as the beames shewing and declaring that the candle of Justification is in us that only makes us light in the Lord. The third place of Scripture teaching this yet more 3 Phil. 2. 15 16 17. fully and largely is Philip. 2. 15 16 17. where the Apostle saith Be yee blamelesse and pure as the Sonnes of God without rebuke in the midst of a naughty and crooked generation but how may we doe all this thus powerfully mortifying in our selves the corrupt conversation reigning in the world by shining by Sanctification as lights and lanterns in this dark world But by what meanes may we be made such shining lanternes By holding out saith he as a lanterne doth a candle the word of life that is Free Justification by which only we live Rom. 1. 17. and therefore is Rom. 1. 17. Rom. 5. 18. expresly called the Iustification of life Rom. 5. 18. the holding out of which candle of Justification is to shew and declare in the mortifying of our sinnes by Sanctification that this candle is in us that properly abolisheth our sins and makes us originally and properly blamelesse and pure as the Sonnes of God without rebuke first in the sight of God freely Colos 1. 22. Colos 1. 22. and then makes us declaratively blamelesse and pure as the Sons of God to the eyes of men unto which similitude he subjoynes the very essence of a Minister of the Gospel and the essentiall mark by which he is to bee discerned saying that if they did shew by shining like bright lanterns and declare that the candle of Justification is thus in them that only gives to Christ such great glory and to men assuredly eternall life and if they did constantly hold out this candle of the word of life for which he counted his owne holy walking of Sanctification as nothing and dung Philip. 3. 8 9. then although he were slaine upon the Phil. 3. 8 9. Altar and service of working this faith in them yet he would be glad and rejoyce with them all And this doctrine that we doe not purifie mortifie and clense our sinnes out of Gods sight but only declare that Christs blood hath truly originally and properly abolished them out of Gods sight freely the doctrine of Doctrine of our Church our Church also taught by the first restorers of the Gospel in this land doth cleerly witnesse and testifie saying good living and good works of fasting liberall almes and such mortifications of our corrupt natures doe not purifie and clense away the spots of our iniquities out of the sight of God for that were indeed to deface Christ and to defraud him of his glory But by cheerfull doing them in thankfulnesse of heart they declare openly and manifestly unto the fight of men that Christ hath washed away all our sinnes and that his blood hath purified us in the sight of God and clensed us of all the spots of our iniquities freely whereby we shew evidently that we are not hypocrites only making by a legall zeale a faire shew of good fruites like choke-pears but are in truth the Sons of God and elect of him unto salvation for it is
learned interpreters doe well expresse must not bee so understood as if no man at all doth receive Christs testimony seeing both the Apostles and many others beleeving have and daily doe receive the same but because very few in comparison doe receive it who if they bee compared with the huge multitude that make a shew of receiving it by the dead faith but in truth doe not doe appeare to be in a manner none Indeed almost all doe professe that they doe beleeve and doe think in a generall confused manner that they doe receive Christ and his benefits so that Abraham himselfe could not see the day of Christ more Iohn 8. cleerly than they doe saying and thinking by the dead faith I am rich and encreased in goods and have need of nothing when they know not that they are wretched and miserable and poore and blinde and naked Rev. 3. 17. Revel 3. 17. this is not to receive Christ and the rich benefits testified by him but only to dreame that we have received To receive Christ truly includeth four things Christ but to receive Christ and his benefits truly doth necessarily include in it these foure particular points First to know the time when wee were without Christ and had him not therein feeling our misery and our lost state by the least sinne and what need we had to receive him Secondly to see the excellency and worth of having Christ and his benefits how worthy they are to bee received and retained for no man will take and advisedly receive that which he sees to be little worth except it be for custome and fashion sake because all men do so with whom we live Aesops cock contents himselfe with a barley corne neglecting a pearle because he knowes not the worth of it Thirdly it imports an having of Christ and his benefits to ones owne selfe in particular for he that receives a thing and that also to himselfe doth take it to his owne selfe and so hath and enjoyes the profit use and benefit of it to himselfe in particular as when a sick man hath received a cordiall of his Physitian hee hath it within him there working strength health and livelinesse in himselfe in particular Fourthly and lastly he that hath received to himselfe the enjoying of Christ and his benefits of such excellent worth is filled with great joy according to the excellency of the things received and becomes to the giver of the same full of thankfull zeale highly prizing them according to the worth of them above all other things whatsoever all which is evident by the testimony of Christ saying The Kingdome of heaven that is the true enjoying of Christ and his benefits is like a treasure hid in the field which when a man hath found he hideth it and for joy thereof goes and sells Matth. 13 44. all that he hath and buyeth that field But alas how few are there at this day that doe thus and therefore how few have found this treasure how few receive and consider this very testimony of Christ may we not well say in a manner none but what is the kore of this sore even this because it is a difficult and hard matter to beleeve with Abraham the excellency of the things that God speaketh contrary to our sense sight and feeling and to reason builded upon the same and therefore the paradoxes and mysteries of Christ must be wrested to agree with reason or else the world that is the greatest multitude will be so farre from receiving With what cunning Christs is by many rejected them that they will utterly reject them But how and after what manner will they dare to reject Christ and his benefits even with a threefold cunning device First to palliate their unbeleefe for we must suppose that they are no unbeleevers of any old ancient truth therefore although God himselfe the ancient of daies hath spoken it and hath the unanimous testimony of the Orthodox Interpreters and Dispensers of Gods mysteries yet it must beare the title first of new Doctrine and then it is enough to reject so when Christ came a Minister of the old and ancient truth of God but to confirme the promises made of old unto the Fathers Rom. 15. 8. yet when he began to preach Rom. 15. 8. the same the greatest multitude cried out what new Doctrine is this Marke 1. 17. whereupon it is most Mark 1 17. true that is testified by the Apologie of the Church of England saying We wot not by what meanes but wee Part 5. have ever seene it come to passe from the first beginning that as often as God did give but some light to any people and open his truth unto men though the truth were not only of greatest antiquity but also from everlasting yet of the foresaid greatest multitude it was called newfangled and of late devised Yea Eusebius writeth that the Christian Eusebius Religion that was ever of old from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say New and strange But as Christ unto the Scribes and Pharisees objecting that he brought in a certaine new Religion said If ye beleeved Moses ye would beleeve me also So it may be answered to these that if they beleeved the excellency of Free Iustification they would not stumble at the saying of the Scriptures and unanimous consent of the learned Interpreters as they expresse the same Their next manner of rejecting the benefits of the Gospel is That going about to measure them by humane reason and finding that reason agrees with them no righter than a Rammes horne that Reason may not leese her glory no fault must be found with Lady Reason but Christs benefits must beare the blame namely that they are foolish and absurd and so The Gospell is foolishnesse to Reason foolish and absurd things are not to be received of such wise men as the whole world is these little remembring and lesse regarding to lay the blame where it is namely That the naturall man not only perceives not the things of Gods spirit but they are also foolishnesse unto him 1 Cor. 2. 14. but least of all practising 1 Cor. 2. 14. that admonition of the Apostle That if any man will be wise let him become a foole that he may be wise 1 Cor. 3. 18. but this is an hard saying to such wise heads 1 Cor. 3. 18. who can heare it Then thirdly when they have concluded of Christs benefits that they are not only strange but also foolish Doctrine lest they should be blamed of unbeleefe they think it the best to sharpen the uttermost of their wits by contradicting sophisticating wrangling gaine-saying especially by absurd calumnious consequents of their own collections hatchings as with meer Niocdemicall conclusions yea and by mockings jestings and deridings utterly to beat it down But weighty is that admonition of our Church taught by the first
truth saying This is a passive and heavenly righteousnesse which we have not of our selves that is our active doings but receive it from heaven which wee work not but which by grace is wrought in us mark meerly passively wrought in us and apprehended by faith whereby we mount above all Lawes and Works Then he proceeds and saith What will some man say do we then nothing doe wee work nothing for the obtaining of this righteousnesse I answer saith he nothing at all For like as the earth ingendereth not raine nor is able by her own strength labour and travell to procure the same but receiveth it of the meere gift of God from above so is this heavenly righteousnesse a meere passive righteousness given us of God without our works or deservings for in this we work nothing we render nothing unto God but only we receive and suffer another to work in us mark to work in us that is to say God therefore it seemeth good unto me to call this righteousnesse of faith or Christian righteousnesse the passive righteousnesse but that it is wrought in us not inherently and actively but is thus in us meerely mystically that is after a secret and unutterable manner utterly hid to reason sense and seeling and so to be comprehended and apprehended by faith only he expresseth plainly in the next words saying This is a righteousness hidden in a mystery which Luther ibid. the world doth not know yea Christians themselves doe not throughly understand it and can hardly take hold of it especially in the time of tentations therefore it must bee diligently taught and continually practised for who so doth not understand and apprehend this righteousnesse if hee doe but know the horriblenesse of the least sinne in the sight of God must needs in afflictions and terrors of conscience be overthrown for there is no comfort of conscience so sirme and so sure as this passive righteousnesse Neither doe these foresaid Dispensers of Gods mysteries only as Doctor Whittaker and especially Luther abundantly testifie That this righteousnesse of Christ is mystically even in us and passively wrought even in us but also other learned and faithfull Restorers of the Gospel in the Church doe testifie as Calvin likewise shewing that those words of the Apostle Rom. 8. 4. Namely that the righteousnesse of the Law is fulfilled in us is not wrought as the Papists doe expound it by inherent and active fulfilling of the Law by us but passively by imputation presently addeth the manner how saying For the Lord Christ c. And again intreating upon those words in Iob 15. 15. Behold the heavens are not clean in Gods sight How much more is man abhominable and filthy which drinketh iniquitie like water he saith more plainly after this manner That although mans nature bee thus defiled and made abominable by sinne yet there remaines this remedy against the same That all our filthinesse is washed away with the blood of Gods Sonne and his righteousnesse being imputed unto us and wee thus cloathed in his garments are acceptable to our good God why because saith he we have a perfect and more than Angelicall righteousnesse in us he meanes not inherently and actively in us for of this he is both against the Papists and against the Anabaptists in all his writings a continual and earnest Impugner but mystically objectively and passively in us as by the power of Gods imputation we are though spiritually yet truly cloathed with the garment of Christs perfect righteousnesse abolishing mystically all our filthinesse from before God and making us perfectly holy and righteous from all spot of sinne in the sight of God freely the full passive manner whereof he enlargeth out of Ambrose by a similitude in another place plainly thus That as Iacob having not of himselfe deserved the preheminence of the first begotten Son did cloath How Iacob got the blessing himselfe in the faire cloathes of his elder brother whereby Isaac smelling the sweet and well pleasing savour of his eldest Son Iacob got thereby into the favour of his father and received the blessing of the elder brother to his own benefit and commodity so we being by the power of Gods imputation cloathed with the precious purenesse of Christ The Lord Christ doth in such sort communicate his righteousnesse with us that after a certaine marvellous manner hee poureth the force thereof into us so much as belongeth to satisfie the Iustice of God whereby we get a testimony of righteousness in the sight of God Yea so great a testimony of righteousnesse in the sight of God that Luther testifieth that God doth see nothing else in true beleevers but a meere cleansing and righteousnesse saying thus Christ by dying upon the Cross hath so purged and perfectly cleansed us from all â—â—nnes that God would see nothing else in the whole world if it did beleeve but a meere How this righteousnesse is in us makes us per 〈◊〉 righteoâ—s â— Gâ—ds sâ—ght cleansing and righteousness Now that this righteousnesse though mystically yet is so truely in us that it makes us above our sense and feeling perfectly righteous in the sight of God whereby we are not imaginarily counted righteous as the Papists doe cavill but Verè reipsa facti sumus justi that is truly and in very deed made perfectly holy and righteous in the sight of God freely although I wonder that any Protestants of any reading should doubt thereof much lesse by mouth and pen deny it seeing it is not only evidently taught in the Scriptures but also testified abundantly of all except two or three at the most the best Dispensers of Gods mysteries especially such as by this Doctrine reformed the Church and were the first Restorers of the Gospel amongst us so that I dare undertake to collect out of Luthers workes a thousand testimonies of this Doctrine That by the power of Gods imputation facti sumus justi we are truly made righteous in the sight of God And although I have briefly touched this before in my first defining of Free Iustification yet because by reason of the old sore of outward seeing and feeling the contrarie it is so hardly beleeved it is necessarie that I further prosecute this point and prove both by plaine Scriptures and common consent of the learned that by this forme of Christs perfect righteousness we are not barely counted righteous but are after the nature of the from truly and in very deed made perfectly righteous in the sight of God freely and that as all other formes doe so this also gives us not only the name but also the being of persons made perfectly holy and righteous from all spot of sinne in the sight of God freely THe first plaine expresse Scripture is Rom. 5. 19. Scrip. 1. Rom. â— 19. Proving we are not only counted but are indeed perfectly righteous in Goâ—â— sight where the Apostle not speaking of sanctification untill hee comes to the sixth
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
horrible Luth. in Gal. 1. 3. thing once to think of God out of Christ Secondly he desires not to bee found out of himselfe in Christ only and thirdly hee discernes not the antithesis and flat contrariety that is between the blessed estate what it is to bee in Christ and the cursed estate what it is to bee in our own selves out of Christ which cannot stand together but doe utterly overthrow one another for although it is true that wee may yea and ought to consider and ever and continually to remember what we were when we were in our own selves out of Christ as Paul teaches Ephes 2. as namely dead in trespasses and sins following Ephes 2. the course of the world without God in the world the children Why we have continuall feeling of sin left in us of wrath and such like Yea and God hath left a feeling of these things to dwell still in us as if wee were not translated out of sinne into righteousnesse out of our selves into Christ out of death into life out of damnation into salvation That as I have often said we may live by the faith of Gods power working these upon us by himselfe alone and not by our sense sight and feeling although I say wee may and ought thus to consider what we were yea and are to our sense and feeling in our own selves yet notwithstanding wee are not in our own selves after that we are justified and converted but only in Christ although we finde the fruit operation and power thereof but according to our faith Proofs that being justified wee are not in our own selves but in Christ only are evident in the foresaid Epistle to the Ephes 2. saying Ephes 2. Remember that yee were in times past Gentiles in the flesh that is your own selves and lost nature yee were I say at that time out of Christ and without Verse 11. 12. God in the world vers 11. 12. and were by nature the children of wrath vers 3. But now saith he being in Verse 3. Christ Iesus yee which once or in times past were farre off are made neere by the blood of Christ vers 13. Now Verse 13. therefore yee are no more mark the word no more Strangers and Forreiners but Citizens with the â—aints and of the houshold of God vers 19. Thus are we now being by Verse 19. Justification translated out of our own selves into Christ But yet we may be considered as we see here what we were yea and what wee are to our sense and feeling in and of our selves being considered out of Christ when yet wee are not out of Christ as For example a graft or branch of a wild bitter An apt similitutede Olive being grafted into the sweet Olive and now partaking of the nature of the sweet Olive may yet notwithstanding bee considered what it was and what it is considered in and of it selfe and yet now it is not in it selfe and in its own nature and condition but in the sweet Olive and grown into the nature of the sweet Olive Or yet more plainly thus A poore woman that was in extreame poverty and in great Another plain fimilitude debt and arrested and cast into prison although shee be from thence taken out and married to a rich noble man and so her debt discharged and shee made of poore rich in apparell wealth and honour yet notwithstanding shee may bee considered and she her selfe ought in true gratitude often to call to minde what shee was and what shee is considered in and of her own selfe And yet indeed shee is not as shee was neither yet in her own selfe but in her husband altogether in a free state and in a rich condition And in this sense did S. Paul say and the true right faith must ever say I live not now but Christ lives in mee and in that I now live I live by the faith in the Sonne of God who loved me and gave himselfe for mee namely to Justifie me and thereby hath made mee by himselfe alone perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely Neither doth God behold us being Justified in the imperfections of our sanctification why because as I have abundantly shewed before both by expresse Scripture as also by the unanimous consent of all the best Dispensers of Gods mysteries That Justification doth not only present us and our persons perfectly holy and righteous from all spot of sin in the sight of God freely but also taketh away from before God and abolisheth all the imperfections of all our works out of the sight of God so that to the pure and to the believing all things are pure as to the unbelieving nothing is pure but their best good works are filthy and abhominable in the sight of God Now then when both the persons of the believing are by Christs righteousnesse perfectly pure in the sight of God and when all the imperfections of their works are abolished out of Gods sight thus making them also perfectly pure and righteous in the sight of God how then doth God see them in the imperfections of their sanctification but to say when God hath justified both us and our works that God sees us in the imperfections of our sanctification is another evident mark of an hypocrite that was never An evident mark of an hypocrite yet truly humbled for the imperfections of his sanctification nor ever yet truly killed with the Apostle by understanding the tenth Commandement making both him and all his righteousnesse and best good works as a menstruous cloath that is damnable sinne in the sight of God for then hee would be glad to take the benefit of Free Justification to make him clean in the sight of God from all the imperfections of his best good works in the imperfections of his sanctification for hee would easily see that if all his righteousnesse be as a menstruous cloath in the sight of God by reason of the imperfections of his sanctification how horrible are the imperfections themselves that make his sanctification so filthy and loathsome in the sight of God and how farre are these from the minde and faith of the Apostle that would not be found in his own righteousnesse of sanctification that was of the Law but only in the righteousnesse which is of God through faith and yet These dare be found in the fight of God and will uphold also that God beholds his children in the imperfections of their sanctification But are not these imperfections of our sanctification ever to our sense and feeling like to continuall running soares in us Psal 77. 2. Psal 38. 3. and make us to our sense and Psal 77. 2. Psal 38. 3. Rom. 7. 24. feeling miserable Rom. 7. 24. And is not Justification given us as the balme of Giliad to heale these soares of the imperfections of Iustification