That Paul was a man as perfectly justified as any and yet he complaines of sin in himselfe and Rom. 7. 24. Objected saith O wretched man that I am who shall deliver me ergo The children of God are not made so perfectly holy and righteous from all spot of sin in the sight of God that God sees none in them To which I answer that all ought to have that feeling Answ in themselves that Paul had but yet the argument followes not because it is not Saint Pauls intent in that place to discribe in what state he and the justified children of God doe stand in the sight of God but what he and all the true children of God by the imperfection of their sanctification doe feele in themselves For hee there describing the battle that is in Gods children betweene the flesh and the spirit doth shew that whilst they looke into themselves and compare the imperfection of their sanctification with the perfection of the spirituall Law of God they doe finde and feele no good thing in themselves but meere wretchednesse which makes them so much the more to goe by faith wholy out of themselves and in the sight of God to be found only in Christ and in his righteousnesse Phil. 3. 9. Whereby all those sins and Phil 3 9. imperfections of their sanctification that they feele in themselves as a menstruous cloath are above their sense and feeling utterly abolished out of Gods sight by justification and they made from all spot of sin perfectly holy and righteous in the sight of God freely Which the Apostle testifies in another place saying He that knew no sinne was made sin for us that we being translated into him might be made the very righteousnesse of God 2 Cor. 5. 21. this is their state in the sight of 2 Cor. 5. 21. God For indeed as I said before in the answer to the first objection what place is there for faith to beleeve that we are thus perfectly holy and righteous in the sight of God if we did not feele the contrary in ourselves and how may they that are of faith with faithfull Abraham bee blessed Galat. 3. 9. if they feele no Gal. 3. 9. wretchednesse in themselves which feeling must continue untill having gotten the victory by faith they triumph in the experience of Gods truth And therefore should these objectors not only fixe their eyes upon the battel but looke also upon the ensuing victory for after this battel betweene feeling and faith presently followes the victory the Apostle not only giving thanks to God that he was delivered by Christ Rom. 7. 25. but also shewing wherein that victory did Rom. 7. 25. consist both in the cause of it and in the effects of triumphing the effect of triumph in these words Now then there is no judgement no punishment no condemnation to them that are in Christ Iesus The cause why followes because the righteousnesse of the Law though not inherently and actively of us yet objectively and passively is fulfilled in us Rom. 8. 4. whereby Rom. 3. 5. 4. above our sense and feeling we are made perfectly holy and righteous from all spot of sin in the sight of God freely Which as I said before contrary to their sense and feeling is the state in which they stand Rom. 5. 2. compleat Rom. 5. 2. in the sight of God Colos 2. 10. Colos 5. 10. 1 Iohn 3. 20. Objected Clered and expounded The next place of Scripture by which they will seeme to triumph is 1 Iohn 3. 20. where Saint Iohn saith If our hearts condemne us of sinne God is greater than our hearts and knowes all things Which objection although I might easily without absurdity put off with the former distinction betweene Gods knowing and seeing yet because the true meaning of the Apostle makes strongly for the present truth which they think by misunderstanding the same to make strongly against it therefore is this place to be further opened Herein lying their error that they apply this to the justified children of God which is spoken of the wicked and hypocrites for Saint Iohn setting downe in all that Epistle the markes of discerning true Christians from hypocrites both the verse going afore and the verse following after doe plainely shew that the twentieth verse is spoken of hypocrites The true meaning whereof is this If our hearts that is our consciences doe accuse and condemne us of willing practising any sinne it declares first that we are blinde and see not what an infinite horrible thing the least sinne is in the sight of God that it cannot be abolished but by the blood of the Son of God and yet dare willingly practise it Secondly the accusation terrors and condemning of conscience for the same shew our unbeleefe that we doe not truely trust Christ that he with his blood alone hath made us cleane from all sin in the sight of God and so rob Christ of his glory not beleeving that by cloathing us with his owne righteousnesse of unjust he hath made us just that is perfectly holy and righteous from all spot of sin in the sight of God freely whereby all accusation terrors and condemning of conscience would cease and end in peace for being justified by faith wee have peace towards God through our Lord Iesus Christ Rom. 5. 1. Thirdly by Rom. 5. 1. our willing practising of any sin we are unthankfull for so great benefits literally professed and so being blinde unfaithfull and unthankefull in Gods covenant we are hypocrites and then that sin that our evill condemning conscience doth accuse us of being not abolished is much more odious in Gods sight yea although wee flatter our selves thinking and seeming to our selves to be for all this true Christians yet God knowes and sees all our unbeliefe distrust unthankfulnesse and hypocrisie much more than wee our selves doe and must needs much more condemne us than our owne accusing evill consciences he being so infinite in knowledge and perfect in justice and as the fountaine of righteousnesse hating so infinitely all unrighteousnesse But then in the next verse follows the antithesis or contrary description of a true Christian saying Beloved if our conscience doth not condemne us then have we boldnesse towards God that is if the peace of conscience casting out the accusations terrors and condemnings of conscience doe reigne in your heart then it shewes plainly that in truth Phil. 4. 7. Colos 3. 15. you yeeld to Christ the glory of his blood and righteousnesse in making both you and your consciences of unjust just that is perfectly holy and righteous from all spot of sinne in the sight of God freely and so are no hypocrites in the Covenant of God because he hath made you good consciences quitting and excusing you of all sin two manner of wayes First by Justification that not only cleeres your conscience from all sin and condemning terrors for the same but also makes
the Gospel and that these are the things which the holy Ghost shewes unto them Christ himselfe testifies saying When the spirit of truth is come hee shall glorifie mee mark that but how or after what manner shall hee glorifie Christ it followes for hee shall take of mine namely that the blood of Jesus Christ the Sonne of God doth make us cleane in the sight of God from all sinne 1 Ioh. 1. 7. Ioh. 1. 7. Ioh. 16. 14. And shall shew it unto you Ioh. 16. 14. certainly if the spirit doe not shew us this nobody will shew it us for the whole world the flesh our own sense and feeling and the Devill do all shew us the contrary but yet saith Christ when the spirit shall come he shall judge contrary to all these for he shall judge the whole world of Beleevers in my ascension of nothing but righteousnesse verse 10. Because as Luther truly saith Verse 10. upon that place In eo enim transitupeccatum in justitiam absorptum est that is in that passage of his into heaven the sinne of Beleevers is absorpted and swallowed up into righteousnesse Whereupon it followes of necessity that such preachers as blend these two glasses and intermix them and so do darken them and such people as see not that they are cleane from all sinne in the sight of God freely may justly suspect themselves to be sensuall as Iude saith not having the Spirit shewing plainely that they see no more of the foulnesse of sin then the light of nature teacheth and so did never look rightly by the spirit into the glasse of the Law to be truly touched with the foulnesse of sin it selfe Secondly they did never look rightly into the glasse of the Gospel to see themselves translated out of sin into righteousnesse and unbeliefe being blind to discern these things of the spirit 1 Cor. 2. 14. 1 Cor. 2. 14. as before shee went about to make God blind so now shee falsifies the witnesse of the holy Ghost saying that he testifies of â—inne the work of the Divell in the justified children of God when taking only of Christ and of his benefits and shewing them to Beleevers he testifieth only of righteousnesse Iohn 16. 10. and so glorifies Ioh. 16. 10. 1 Ioh. 1. 7. Christ and his blood 1 Iohn 1. 7. THe sourth reason objected is this The Lord by Fourth Reason objected his spirit doth mortifie our sinnes daily Rom. 8. and shall he not see those sinnes which by his spirit he doth mortifie ergo the children of God are not with the wedding-garment of Christs righteousnesse made perfectly holy and righteous from all spot of sinne in the sight of God freely To which I answer That as this reason doth seeme Answ most plausible to naturall reason so it is that by which these Objectors doe not only most of all delude and deceive themselves and others but also is the Papists cunningest thiefe which they use after the cleanliest manner to rob Christ of his glory against which my heart yearns But oh that it did burne more against it But that we may understand the deceit of this argument we must mark two things first that the expresse words of the Text in this objection serpent-like suppressed are these If ye that is the faithfull doe mortifie the deeds of the body by the spirit Rom. 8. Rom. 8. 13. 13. Secondly we must mark that this mortifying is all one with that saying of S. Iohn And he that hath this 1 Ioh 3. 3. hope doth purifie himselfe c. And with that saying of S. Paul who although as an elect vessell to preach unto the Gentiles did most of all urge and presse free Act. 9. Iustification yet hee saith Let us cleanse our selves from all filthinesse of the flesh and spirit 2 Cor. 7 1. Now 2 Cor. 7. 1. wee must not understand that wee purifie that wee mortifie that wee cleanse our selves no not by the spirit properly to the sight of God For this is the meere and only and proper work of Christs blood and of the spirit cloathing us with Christs righteousnesse who thus alone by himselfe only purifieth us from our sins properly in the sight of God as the Apostle saith Heb. 9. 14. For if the blood of Buls and Goats sprinkling Heb 9. 14. the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall sprit offered himselfe without spot to God purifie your conscience from dead works c. and is set downe to be one of the maine things that declare the glory of Christs â—od-head Heb. 1. 3. where among other praises Heb. 1. 3. of the power of his Godhead this is one That hee hath purified us from our sins by himselfe and therefore it is rightly said in the Doctrine of our Church taught by the first Restorers of the Gospel in this land in King Edward dayes That it is the greatest arrogancie and presumption of man that Anti-christ could set up against God to affirme that we take away that we purifie that we cleanse our own sinnes out of the the sight of God either in whole or in part But how then will some say doe we purifie and Quest cleanse our selves I answer that wee cleanse and mortifie and purifie Answ our selves only Declaratively to the sight of men that is we only declare both to our selves and to others in the way of thankfulnesse that the holy Ghost hath by cloathing us with the wedding-garment of Christs righteousnesse purified mortified cleansed and utterly abolished all our sins out of Gods sight freely Whereby the holy Ghost sees us not properly mortifying cleansing and purifying our sins out of the sight of God our selves for then hee should see us robbing Christ of that glory which his blood hath freely done before wee begin but when the wedding-garment wrought by his blood hath freely purified them out of Gods sight then the spirit we being thus first clean in his sight enters into us to dwell in us which otherwise he would not doe but being entred and dwelling in us he enables us by walking holily and righteously to avoyd and purifie out of our own sight sense and feeling and out of the sight of other men that sin which the wedding-garment hath purified and abolished before out of the sight of God and so we meerely declare before the spirit that hee himselfe and Christs righteousnesse have originally and properly cleansed and purified away and utterly abolished them out of Gods sight freely And this is that which S. Paul expresly teacheth in the sixth to the Romans for having shewed in the three next precedent Chapters how freely of unjust we are made just that is perfectly holy and righteous from all spot of sin in the sight of God freely unto naturall reason objecting that then we may live freely in sinne as we list hee answers nay that is
axiome in true Religion that bona opera non praecedunt justificandum sed sequuntur Iustificatum that is good works of prayer or any such like doe not goe before a man be justified but they follow after a man is before justified Whereupon Luther agreeing with Austin Captivitate Patylonica Tom 2. pag. 71. b. saith promissio Dei non impletur orando sed solùm credendo Credentes autem oramus quodlibet opus bonum facimus that is the promise of God justifying us is not fulfilled by praying but only believing but when wee beleeve then wee pray and doe any other good work And thus as I said at the first have I handled this point the more fully because it is exceeding weighty THe third Reason objected is this The holy Ghost Third Reason Objected is God and shewes us our sinnes and shall not hee being God and shewing us our sins much more know and see sin in his justified children ergo the children of God are not made by Christs wedding-garment so perfectly holy and righteous that they have not one spot or wrinkle in the sight of God freely To which I answer that the holy Ghost being true Answ God knowes the sins of all men infinitely more perfectly than they themselves doe but in his justified children sees them abolished for although men themselves know something of sinne and of the wages thereof which is death by the light of nature whereby they are left without excuse Rom. 1. 20 31. 2. 14. 15. Rom. 1. 20. 31. 2. 14. 15. Yet none comes to know and see them rightly and effectually except the holy Ghost doe shew them their sins But to shew his children their sins he useth two glasses and puts them into the hands of his Ministers for that purpose the one is the glasse of the Law the other is the glasse of the Gospel Now whilst his children are unconverted the holy A twofold representation of sinne Ghost both knowes their sins and also sees them in them and wills his Ministers to hold out unto such constantly the glasse of the Law that they may see the Leprous faces of their soules in the same wherewith the spirit working open the eyes of their conscience Gen. 3. 7. to see better then by the light of nature that Gen. 3. 7. the foulnesse of sin is so horrible that he must needs curse the creature that hath the least sin in his sight saying Cursed is every one that continueth not in all things that are written in the book of the Law Gal. 3. 10. Gal. 3. 10. and to see the unchangable truth of this definitive sentence that Heaven and Earth may passe away but one jot or tittle of this sentence cannot passe untill it is fulfilled and to see the horriblenesse of Gods curse due to the least sin thus the holy Ghost shewes us our sins whereby they begin to see their Leprosie to bee very foule and their miserie most fearefull for one sinne much more for many sinnes whereby they are so terrified and so effectually humbled that they desire nothing more between heaven and Earth than to be healed of this their deadly Leptosie and hellish poyson of the lest sin this is the holy Ghosts and not the light of natures first shewing us our sinnes Now when this first work is thus wrought then the spirit wils his Ministers to hold forth likewise constantly before their faces the glasse of the Gospel wherein they hear that nothing can heale them of their spirituall Leprosie and wofull miserie but the blood of the Son of God which they apprehending the spirit also doth by imputation cloath them with the wedding-garment of Christs righteousuesse wherewith he abolisheth first out of his own sight all their sinnes and then gives them the eye of faith whereby they also see their sins utterly abolished out of the sight of God the Father Son and holy Ghost one God blessed for ever And yet they seeing with this eye of faith no lesse image and Idea in this glasse than the gaping wounds and goared bloody side of the Son of God hanging upon the Crosse and streaming out his blood and life to wash away and abolish all their sins as they see them thus utterly abolished so the spirit shewes them hereby the horriblenesse of their abolished sin more in the blood of Christ than before when they saw them not abolished in the glasse of the Law as if a father his sonne having committed some A smile act of theft should not be content to chide beat and all to rate him saying he should be hanged and were worthy to be hanged but also lead him out strictnesse of justice so requiring and shew him a man hanging as his pledge and surety and dying for him upon the Gallowes this sight must needs pierce his affections and although it shew him his foule fault abolished yet hee sees therein the vilenesse of it more than before so although the spirit of God doe shew us in the death of Christ our sinnes abolished out of his sight yet hee maketh us thereby both to discerne in our selves and with S. Paul in the seventh to the Romans to bewaile in our feeling for the exercise of our faith those sins which before wee counted but small or no sins and to see the exceeding vilenesse of them farre more by viewing them in the blood of Christ by which they are abolished out of Gods sight than if they were still abiding in the sight of God and although the sight sense and feeling of these sins be by a greater light in the Law never so strong in their own selves as sometimes it is stronger than it should be being reâ—dy to cast the children of God down into despaire Yet as before whilst they were under the Law the spirit did by the glasse of the Law simply shew them their sins with the curse and wrath of God due to the same so now being under the Gospel and under grace he doth not simply shew them their sins as before but it is the true office and true work of the spirit to shew them their sins abolished out of Gods sight that is as hee himselfe doth see them cloathed with the wedding-garment abolishing their sin and making them perfectly holy and righteous from all spot of sin in the sight of God and in his own sight freely and thereby enters into them himselfe as fit Temples for himselfe to dwell in and also knits them as meet and fit members into the body of Christ so doth he open their eyes of faith to see contrary to their Reason and to their strong contrary sense and feeling that Testimonie of Christ to be true and verified in in them viz. Thou art faire my Love behold thou art all faire and there is no spot in thee Cant. 4. 1. 7. And that Cant. 4. 1. 7. this is the testimonie of the holy spirit unto the children of God under
made cleane Acts 10. 15. let no man count unclean Act. 10. But guiltie-making sinne only causing condemnation being thus perfectly taken away and utterly abolished who shall condemn them Why not Why Because it is Christ who is dead for them that is Christ hath undergone by death all condemnation both temporall and eternall that they should have borne and by washing them in his blood hath made them in the sight of God from all their sinnes whiter than snow Nay rather Christ is risen againe namely to justifie them that is to make them perfectly holy and righteous in the sight of God freely Who is also at the right hand of God and maketh intercession for them That is there stablishing an everlasting reconcilement unto them For if the blood of Bulls and of Goats and the Ashes of an Heifer sprinkling them that were unclean made them clean concerning the flesh and made them clean from all their sinnes before the Lord Heb. 9. 13. Levit. 16. 30. How Heb. â— 13. much more shall the blood of Christ which through the eternall spirit offered himselfe without fault to God by making us cleane and from all sinne whiteâ— than snow purge our consciences from dead works to serve the living God Heb. 9. 14. Whereupon Chysostome Heb â— 14. Câ—rysostome in Rom 3. 25. tryumpheth well saying If the slaying of beasts did wash away sinnes much more this blood if the Type and Figure had such force much more shall the truth it selse performe the same thus is the Prophecie of Daniel now powerfully and compleatly fulfilled That transgressions are finished perfect reconciliation for iniquity is made and sinnes are made an end of and everlasting righteousnesse is brought in Whereupon the faithfull Dispensers of Gods mysteries doe excommunicate justly saying Anathema ergo sit qui dixerit Christum non omnia fidelium peccata delevisse that is Cursed therefore is the man who shal say that Christ hath not utterly abolished all the sins of the faithfull Whereby the children of God have no more conscience for sin Heb. 10. 2. Heb. 10. 2. Seeing God himself testifieth saying Their sinnes and iniquities will I remember no more Heb. 10. 17. Heb. 10. 17. Now where there is such a perfect remission of these There needs no more offering or suffering for sinne verse 18. Because with one offering hath Christ made perfect vers 18. continually and forever all them that are sanctified or made holy Heb. 10. 14. And thus much of the first Heb. 10. 14. part of Free Iustification serving for the perfect and infinite abolishing of all our sinnes from before God by the blood and righteousnesse of Christ seene and apprehended and enjoyed only by faith Now it remaines that wee proceed to the second part of Free Iustification as followeth CHAP. X. Of the second part of Free Iustification making the true Beleever compleatly sufficiently and perfectly holy and righteous in the sight of God freely COncerning which second part of Free Iustification how necessarily unseperable it is from the former part although the learned Writers give many reasons thereof unto whom for larger considerarion I referre the Reader as namely to Doctor Willet in his Hexapla upon Dan. 9. 24. and to Polanus his Partitions in the common place of Justification and to Master Downam in the first part of his The second part of Iustification is inseperable from the former part for foure Reasons Christian Warfare in the Treatise of Justification and to such others yet for brevities sake I will specifie only foure principall and maine reasons why this second part of Free Iustification is of necessity unseperable from the former part as First for the propertie of Contraries because as it is the nature of all contraries mutually to expell one another so that two flat contraries cannot possibly intenso gradu dwell together at one time in the same subject especially in privative contraries so it is principally true concerning sinne and of making the child of God perfectly righteous in the sight of God As to instance in privative contraries If the Sun break into a dark house and abolish all the darknesse in that house the house is made of necessitie all light and if the house be made all light there is no place for any darknesse but all the darknesse is abolished so likewise is it in the case of our Justification If God by the power of his imputation so cloath us with his Sonnes righteousnesse that it makes us in his sight perfectly holy and righteous then all our sinnes must needs be abolished out of his sight if it put away all our iniquitie like a mist as the Prophet Esay saith 44. 22. abolish all our sinnes like darknesse out of Gods sight then it leaves us of necessitie only and perfectly righteous in the sight of God Which S. Paul plainly testifies opposing these two contraries one against another and shewing how perfectly they expell one another and cannot both stand together in the same subject saying thus Yee were once darknesse there is one contrarie expelled that is the sinfull state of nature abolished and quite done away from before God signified by the word once or in times past But now are light in the Lord There is the other contrarie remaining and raigning in them that is Free Justification making them by an emphaticall figurative speech put in the Abstract for the Concrete even light it self that is perfectly holy righteous in the sight of God not by their doings and holy walking but in the Lord. Thirdly walk saith he as the children of light there is sanctification unseperably following and shewing that we that before our Justification were darknesse that is meere lumps of sin and nothing else but sin inthe sight of God are now by Justification changed and removed out of that condition and are made the clean contrary even light in the Lord that is nothing else but righteousnesse in the sight of God Thus saith Luther They that are called by Christ are translated out of sinne into righteousnesse out of sorrow into joy and glad tidings of the Gospel out of Gods wrath into his favour out of death into lise Because saith he again In the place of sinne succeedeth righteousnesse in the place of wrath reconciliation in the place of death life and in the place of damnation salvation Thus doe Contraries not dwel together in one and the same Subject but sinne being abolished by Christs righteousnesse this wedding garment makes us and leaves us only and perfectly righteous in the sight of God which the Doctrine of our Church taught by the first Restorers of the Gospel in this Land doth plainly thus expresse saying That by virtue of Christs blood shed upon the Crosse we are not only cleane purged from our sins but also made righteous again in Gods sight The second reason why it is necessarie that not only our sins bee abolished out of Gods sight but
Now are yee clean through the word that I'have spoken unto you Ioh. 15. 3. And again Hee Ioh. 15. 3. that is washed saith Christ to Peter needeth not save to wash his feet that is but to declare by the holy walking of sanctification that hee is washed why Because He is clean every whit that is not imaginarily but truly perfectly holy and righteous from all spot of sinne in the sight of God freely and because some unbeleever or some weak Christian may say yea I shall be so clean and truly righteous in the next life nay sayth Christ I doe not say you shall be so cleane but you are cleane but not all speaking of Iudas that should betray him plainly teaching that all they that are not in Iudas his case that is which although they deny for a while in weaknesse as Peter did yet doe not obstinately and finally deny that Christ doth truly wash them now in this life from all their sinnes are now in this life clean every whit that is not imâ—ginarily but truly perfectly holy and righteous from all spot of sinne in the sight of God freely and they shall at length come to confesse the same and glorifie Christ for it as Peter did although it seemed so strange unto him at the first that Christ was faine to tell him that if hee did not so truly and throughly wash him that hee were thereby clean every whit hee had no part in him but was in Iudas his condition Wherein we see how necessary it is above all things and that this indeed is that one thing that is only necessary that we labour to come to assurance of faith that wee are by the power of Gods imputation so cloathed both within and without with Christs perfect righteousnesse that it being thus even mystically in us it so makes us not imaginarily and slightly but truly and perfectly clean every whit in the sight of God and to conclude and shut up this point that this word of righteousnesse is neere us that it is not only in our mouth but also though mystically yet truly in our hearts making us truly and perfectly righteous in the sight of God whereby there is no A second Scripture proving Christs righteâ—usnesse to be in us is Rom. 8. 4. judgement or condemnation belonging unto us is utterly undeniable by one place of Scripture that I will alledge more and that is Rom. 8. 4. For many granting that there is no condemnation to them that are in Christ Jesus yet they doe not sufficiently marke the cause why expressed in the fourth verse that is the ground and full assurance stablishing the conscience why there is no condemnation or Judgement to them that are in Christ Iesus namely because the righteousnesse of the Law is fulfilled in us Rom. 8. 4. For saith S. Paul that which was impossible Rom. 8. 4. to the Law namely to make us inherently perfectly holy and righteous in the sight of God by our doing and fulfilling it by reason it was weak through the infirmity of our flesh God sending his own Son in the likenesse of sinfull flesh viz. that he might shew what the power and Almightinesse of his God-head was able to doe above the Law for sin so arraigned condemned and executed sinne in his own flesh that hee might mystically and utterly abolish the same from before his Father but why or to what end or intent did he so namely that by the power of his imputation of the same unto us the righteousnesse of the Law might be fulfilled in us what inherently and actively for us to fulfill it as the Papists pervert this place no but that impleretur it might bee marke Be passively and objectively fulfilled in us bringing forth this effect in us not to walk after the flesh but after the Spirit And therefore whereas Durandus the Papist would prove by that place That Christ had by his death brought this to passe that wee may inherently and actively fulfill the Law because Paul saith The law must bee fulfilled in us true saith hee very actutely it is fulfilled in nobis but not à nobis that is whereas God is true and unchangeable in that definitive sentence Cursed is every one that continueth not in all things to doe them and Heaven and Earth may passe away but one jot or tittle of this sentence cannot passe away untill it is fulfilled Therefore God passing in truth justice and constancie a thousand thousand times that heathen King that having made a just Law that whosoever committed adulterie with another mans wife should loose both his eyes that had carried him into that pestiferous inconvenience to the Common-Wealth and therefore his own and only Sonne being taken committing that fact that he might be found true just and unchangable in his Law did that his Son might not be made utterly unserviceably for the Common-Wealth first put out one of his own eyes that had brought forth so incontinent a Son and secondly put out one of the eyes of his Son that so the rigor of his Law might be satisfied and he be found true just constant and unchangeable in his Law God I say passing this King in these virtues if I may so speak as far as the substance passeth the shadow that he might bee found correspondent to his excellent nature true just and unchangable in his Law and definitive sentence belonging to the same saying Cursed is every one that continueth not in all things to doe them First that we may not be quite marred and utterly lost by the rigor of his Law God sends his own Son in the likenesse of sinfull flesh inherently and actively to doe and fulfill all things that were written in the book of the Law in our flesh and for sinne so arraigned condemned and executed sin in flesh that he uttetly abolished the same from before God by his death And Secondly by the power of his imputation doth so truly cloath us both within and without with this his Sons doing and fulfilling of the Law perfectly that we also How we continue in all things perfect in Gods sight continue in all things to doe them in the sight of God not inherently and actively by our own doing but because his Sonnes perfect doing all things is objectively and passively so truly in us that we are made perfectly holy and righteous in the sight of God with that doing freely and so the rigor of his Law is satisfied and fulfilled truly in us and God continueth correspondent to his most excellent nature true just constant and unchangable in his Law because wee continue in all things to doe them in his sight in nobis in our selves and yet doing nothing herein as the learned Whittaker said à nobis actively of our selves Luther of the argument of the Epistle to the Galath wherein we may see how truly and Evangelically Luther in shewing the argument of the Epistle to the Galathians testifieth this
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
The holy Ghost is God and it is he only that sheweth us our sinnes ergo he himselfe must needs see our sinnes in us p. 158 3 The Lord by his spirit doth daily mortifie our sins in us Rom. 8. But he seeth those sins in us which he doth mortifie ergo Free Justification doth not make us so perfectly holy and righteous from all spot of sin in Gods sight that he seeth no sin in us p. 163 Three severall offices of the Trinity shewn forth in our Iustification p. 153 Mortification of sin distinguisht p. 169 The foundation of Enemites Anchorites and Nunneries p. 172 CHAP. IX COntaining an Antidote against doubting to kindle and work faith in us and to be a preservative against all objections whatsoever 1. of the world 2. the flesh and 3. the Devill p. 174 Where we must mark first the causes of all doubting p. 175 2 The remedies against the same as 1 The nature and definition of true Iustifying faith must be marked described Rom. 4. 17. to 25. p. 176 The description of Abrahams faith ibid. 2 The second spirituall weapon is that we are to arme our selves against sense sight feeling and natuturall Reason and how this may be done p. 180 3 The third spirituall weapon to overcome all doubting is not to forsake our Baptisme but much and often to meditate upon the foure things containing the very essence of our Baptisme p. 185 4 The fourth spirituall weapon is that wee are to sence our selves against the greatest multitude of all sorts round about us by the dead faith boldly wrangling against the Ministers of Christ and how wee may be fenced against the same p. 198 5 The fifth weapon against doubting is to have often before our eyes the great dignity and excellency of believing Free Iustification p. 235 6 The last weapon or remedy is to set before our eyes the inconveniencies and evills of doubting which are eight p. 241 1 To make God a lyar ibid. 2 To make God for sworn and our selves Covenant-breakers ibid. 3 To make God a deceiver p. 242 4 To rob God of the prayse of his Almighty power ibid. 5 To rob him of the glory of his perfect Iustice ib. 6 To rob God of the honour of his grace mercy and rich bounâ—y p. 220 7 To spoyl Christ of the glory of his Name Iesus and secondly of the glory of his God-head and thirdly of his Kingly Priestly Propheticall Offices p. 243 8 Vnthankfully to reject and loose the free-giving graces of God c. ibid. The Christians tryumph against all sinne by true Iustifying Faith p. 250 The difference between the literall and spirituall knowledge p. 215. p. 224. 226 Three priviledges of Faith laid open p. 235. CHAP. X. DEclaring the second part of Free Iustification making the true Believer compleatly sufficiently and perfectly holy and righteous in the sight of God p. 253 1 Foure reasons shewing how inseparable this second part is from the former part ibid. 2 What this second part of Free Iustification is p. 257 3 It is opened and explained by the foure causes of it p. 258 The manner of the Iustification of the Elect p. 271 The righteousnesse of Christ making us holy and righteous objectively and passively illustrated by two lively similitudes p. 274. infra That the forme of Christs perfect righteousnesse doth not only give us the name but the very being of persons made perfectly righteous proved by Scriptures p. 293 395 300 303 CHAP. XI PRoving that the true Believer is not only made righteous but also compleatly fully and sufficiently and perfectly righteous in the sight of God freely p. 313 This is proved by foure places of Scripture and by the consent and Reasons of the learned ibid. Our righteousnesse exceeds the righteousnesse of the Angels 320 The naturall civill and religious works of Believers are made perfect in the sight of God p. 322 How the New Testament surpasseth the Old p. 335 God calleth righteous men Righteousnesse in the Abstract p. 341 CHAP. XII SHewing that the justified children of God are so perfectly and excellently righteous before God that they are made unutterably glorious in the sight of God p. 343. p. 354 Whereof the Arke is a lively Type p. 346 Two evident Reasons declaring the same p. 345 A true and godly looking-glasse to be often used of Christians p. 348 CHAP. XIII STrengthening Faith against naturall reason and unbeliefe p. 361 2 The objections of unbeliefe are two the first is propounâ—ed and answered ibid. With foure strong and sufficient Arguments to resell the same p. 375 The second objection with the Particular answers to it is in p. 384 Helps to strengthen our weak Faith p. 385 A threefold Remedie against our sinnes to believe occasioned by the inestimablenesse of the treasure p. 391 CHAP. XIIII OF the Vtility and Majestie of Free Iustification p. 401 Declared in six excellent fruits or effects ib. 1 Illumination fourefold p 402 For by Justification men see 1 The foulnesse of the least sinne ibid. 2 The perfection of Gods justice p. 404 3 The true meaning of the tenth Commandement and so of all the rest p 405 The treasures and glory of Gods Kingdome p 406 2. It not only delivereth us from the fivefâ—â—â—â—â—nishment of sinne Chap. 2. But putteth us also in possession of six glorious benefits p. 407 1 Reconciliation with God ibid. Whereof there be two comfortable fruits 1 Protection against all evill p. 415 2 Procuration of all good p. 415 Heaven opened and all Creatures leap for joy p. 410 A paradice of Gods loving protection p. 416 Two uses of our perfect reconciliation p. 420 CHAP. XV. 1 OF the foure other benefits wrought upon us by Free Iustification p. 423 2 The giving of the holy Ghost ibid. 3 Vnion into Christ p. 429 Where it is evidently proved that this union is not imaginary but reall and substantiall ibid. Six similitudes illustrating this Vnion p. 419 4 Adoption p. 431 5 Lastly assured glorification p. 445 CHAP. XVI OF the other foure fruits or effects declaring the Vtility and Majesty of Free Iustification p. 447 1 Peace and joy in the conscience ibid. 2 A good judgement and right discerning of all spirits and doctrines p. 440 3 It rooteth up coveteousnesse and the love of all vaine pomp p. 452 The last and maine point shewing the Vtility and Majesty of Iustification is Sanctification and true Evangelicall repentance p. 457 Ten differences between Iustification and Sanctification p. 459 For Justification worketh 1 True love of God ibid. 2 Of this love ariseth true griefe at sinne and zeale against all sinne p. 460 3 It causeth the true feare of God and cheerfull obedience p. 461 4 True trust and confidence in God p. 443 THere are some faults escaped in Printing as Objections for Objectors abolish for abolishing see for so possible for impossible and some others but most of them so small and literall that we are confident
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
despising of God appearing in all that Majesty and a contemning of that high authority of the law-giver so terribly appearing yea the sinner by his lust and concupiscence against the law doth as it were trample under the feet of his affections all that Majesty of God that was manifested in such fearefull thundering and lightening Is it any marvell then that God said unto David Why hast thou despised me in doing that which is evill in my sight 2 Sam. 12. 9 10. 2 Sam. 12. 9 10. Secondly hereby sinne is become rebellion against God as Daniel confessed saying We have sinned and broken thy Commandements and have rebelled against thee Dan. 9. 5 6. But how horrible Dan. 9. 5 6. Rebellion is Samuel declareth saying Rebellion is as the sinne of witchcraft and transgression is wickednesse and idolatry 1 Sam. 15. 23. And thus the Law entring 1 Sam. 15. 23. upon sinne doth make the fault thereof so greatly to abound Rom. 5. 20. that sinne is made out of measure Rom. 5. 20. sinnefull by the Commandement so terribly forbidding it Rom. 7. 13. so that in sinne these six evills Rom. 7. 13. doe concurre first a despising and contempt of the 1 Contemptus majestatis Deiâ— 2 Superba contumacia adversus Legem majesty of God forbidding the least sinne in such terrible thundering and lightning Secondly a proud stubbornesse against the law and revealed will of God 3 Nefanda imaginis Dei conspurcatio destructio 4 Imitatio Satauâ—â— hostis Dei improba proditâ—â—ne defectione 5 Intolerabilis ingratituâ—o 6 Imago Satanae Thirdly an horrible defiling and destroying of the image of God wherein man was created Fourthly an imitation and doing like the Devill the enimy of God by a wicked treason and revolting from God Fifthly an untolerable ingratitude and unthankfulnesse of the creature against the Creator Sixthly that which in it selfe is a foule and abhominable thing that sinne is the very image of the Devill which for men to beare that were made to the image of God nothing can bee more detestable the least sinne for the horriblenesse of it though it be but in thought only defiling us and all our good works and holy walking and making them in the sight of God like a menstruous cloath Mark 7. 23. Esay 64. 6. now if Mark 7. 23. Esay 64. 6. our good works be by sinne so loathsome how horrible then are our evill works have we not just cause to cry out every one of us and say with David Bee mercifull to my sinnes O Lord for they are great Psal 25. 11 The second maine thing to work this true feeling The second maine thing concerning sinne of our lost estate is to look into the multitude of our sinnes which we daily commit in thought word and deed by breaking all Gods tenne Commandements which wee must know not only in a grosse confused generality but take notice of particulars in each Commandement wherein we have offended both in leaving undone that which we should have done and by doing that which we should not have done if not in the grosse act which the world and light of nature condemnes yet in the spirituall breach which as we have heard is horrible before God For the Law Rom. 7. 14. Ioh. 4. 24. is spirituall saith S. Paul And God is a spirit saith Christ and must be obeyed and worshipped in spirit and truth and herein we may see our sinnes to be many and innumerable concerning which although I referre thee to such Catechismes as lay open Gods tenne Commandements at large for the fuller sight hereof yet to sharpen thy stomack unto Free Justification and because the Paschall Lambe must bee eaten with sowre herbs give me leave to give thee a glimse of this pure glasse of the Law that thou maist see some few spots of thy foule leprosie in the spirituall breach of all Gods Commandements As in the first Commandement namely Thou shalt have no strange gods before me containing the inward A pithy opening of the 10 Commandements worship of God though herein differing somewhat from the Gentiles thou confesse but one God which also the Devils doe yet look how many profits and pleasures doe steale away thy love feare trust and obedience from God to the committing of sinne so many idols in this lost state hast thou in the sight of God yea look how many sinnes thou dost commit in thought word and deed in a day so much thou corruptest in thee the pure inward worship of God and so many idols art thou guilty of and so many strange Gods hast thou in the sight of God Secondly in the second Commandement contayning the outward worship of God although peradventure thou makest not grosly to thy selfe any graven Image of God the father nor any Picture of Christ as the Papists doe yet look how often and how many allurements have enticed thee to neglect either the preaching or the zealous hearing of the word being offered either in season or out of season look how often thou hast neglected to bow thy knees in solemne prayer to God three times a day with Daniel David and Peter for the holy Ghost to be given thee look how often thou hast neglected to conferre as the prudent Sergius Paulus did with the faithfull minister and with other faithfull children of God to be resolved of such doubts of the assurance of thy Justification and salvation as may arise in thy minde look how often thou hast neglected either the administring or receiving of the holy Sacraments so many Images art thou guilty of that have stolne away thy heart from the zealous performance of the pure outward worship of God Thirdly in the third Commandement although peradventure thou art not guilty of grosse blaspheming of God yet look what zeale thou wantest in life for the threefold works of God upon thee as namely of Creation Redemption and continuall preservation look how often in word thou hast sworne by thy faith and troth by the fire by the light by bread or any other creature of God so often art thou guilty Christ being witnesse Mat. 5. of taking Gods Mat. 5. 34 35 36. name in vaine look how often thou hast rashly taken up and used the titles of God as Lord and Iesus and Christ who is God blessed for ever c. look how often thou hast unreverently used the properties of God as his grace to practise vanity his mercy to sinne his Judgements to cursing and hast abused his providence in crying out upon luck and fortune and such like look how often in the creatures thou not marking the power of God in making the creatures his wisedome in fitting them to thy necessities his goodnesse in giving them unto thee but turning them from their right use as the drink to drunkenesse thy tongue to lying and such like so abusing them to sinne and vanity so often art thou souly guilty of
so hath made them Psal 51. 7. perfectly holy and righteous from all spot of sinne in the sight of God freely For thus hath Christ washed us from our sins in his blood Revel 1. 5. Therefore are Revel 1. 5. these in the presence of the Throne of God that is under his most loving and safe protection Psal 91. Ps 121. Psal 91. 1. Psal 121. 5. And they serve him day and night in his Temple that is continually and zealously in his true Church And hee that sitteth in the Throne of power and glory will dwell among them that is will manifest and declare himselfe and his goodnesse among them more and more Psal 103. 7. These are they that are absolutely justified Psal 103. 7. and these are the matter and argument of this Treatise The last place of Scripture but not the least pressed is 2 Cor. 12. 7 8. objected and cleared 2 Cor. 12. 7 8. viz. Paul both had the remnants of sin in him and also prayed thrice that the same might depart from him ergo the Justified children of God are not made so perfectly holy and righteous that they have not one spot of sinne in the sight of God To which I answer that although this might bee referred to the former objection out of the seventh to the Rom. where it is fully answered yet because it is so much urged it is not amisse to open this place more fully that these Objectors may see how carelesly they trifle with the Scriptures and so take Gods Name in vaine in alledging by their ignorance that so much against the truth which being throughly marked makes stongly for the truth True it is that Paul and all the true children of God both have and feel the remnants of corruption dwelling in them yea and the more grace they have the more by their true hatred of sin and love of righteousnesse wrought in them by their Sanctification doe they feel sin to bee like a thorn or splinter run into their flesh whereby they cannot choose but pray thrice and thrice and thrice that is continually groan by the vigor and force of their Evangelicall continuall true repentance and still sigh to be freed from the same of which although God doth not for the exercise of their Faith free them to their sense and feeling untill the time of their appointed change yet doth he call them by his Word and Spirit to see better and better by the eye of faith that Two advantages by being healed from sin he hath perfectly healed them thereof in his own sight before they pray as if he said yea I have healed thee with a twofold or double advantage both to thee and to me For first my Grace of Justification which is the Mother and abundant grace of graces Rom. 5. 15 17. Rom. 5. 15 17. is sufficient for thee that is although mystically above thy sense and feeling that thou maist not live by sense and feeling but by faith of my power yet truly it makes thee sufficiently righteous in my sight How sufficiently that is perfectly holy and righteous from all spot or wrinkle of sin or any such thing in my sight freely Eph. 5. 27. which thy sanctification can never effect and Ephes 52. bring to passe is not this to be sufficiently righteous Againe thou art not only made sufficiently righteous in my sight but also the second advantage is that hereby my power is made perfect in thy weaknesse that is when thou feelest nothing but weaknesse and infirmitie in thy selfe then for mee notwithstanding to make thee sufficiently and perfectly holy and righteous from all spot of sin in my sight freely herein my power is mightily magnified for if thou hadst no sin in thee to thy sense and feeling how couldst thou live by faith and how couldst thou above thy sense and feeling bee made perfectly holy and righteous in my sight from that which thou hast not Thus it is plaine that although God knowes the sin that dwels in his sanctified children yet hee sees them abolished out of his own sight and sees them sufficiently and perfectly holy and righteous from all spot of sin in his own sight and sees and defends his power to be therein greatly magnified Which wrought such true contentment in S. Paul in the midst of all his infirmities that he cryed out that hee rejoyced in his infirmities that this power of Christ in Justification might dwell in him whereby hee came to feele this Miracle even of contraries to be reconciled together in him namely that when hee was weak then was he strong Which when wee begin to feele to work in us also then doe we truly begin to live the life of faith Thus having blown over these clouds of their doubts obscuring in their minds the bright Sunne of Free Iustification arising of the soggy mist of mis-understanding these Scriptures let us now proceed to the second ranke of objections as followes CHAP. VI. Wherein is contained an answer to the objection of the examples of David and such like persons as were Iustified and yet God saw and took notice of sin in them and punished them for the same THe second rank of objections is mustered together of the examples both in the old and new Testament of such persons as were Justified and yet not withstanding God saw sin in them and punished some of them also for the same ergo the children of God are not made by Justification so perfectly holy and righteous that they have no spot or wrinkle in the sight of God concluding with an epiphonema or acclamation how it comes to passe that God should see sinne in them and not in us To which I answer that although this doubt is most plainly cleered both by the expresse Scripture it selfe and by the common consent of the best orthodox Writers in the Church yet through little understanding and marking and lesse practise of the same not only the Papists especially pressing the example of David do greatly stumble to the overmuch dignifying and extolling of works A threefold difference of the time of the Church but also some Protestants doe dangerously halt herein But how is it cleered I answer By a threefold distinction and difference of time for distingue tempora saith Augustine loca contraria conciliantur that is distinguish the times and then places and things that seem contrary wil be reconciled Now these three severall times were these first the time of the Law secondly the time of Iohn Baptist and thirdly the time of the Gospel the difference whereof is this that the first time was glorious the second more glorious and the third time was most glorious of all For first the time of the Law was glorious because 1 First the time of the Law Heb. 13. 8. Jesus Christ was in the same yesterday and to day and the same for ever Heb. 13. 8. Whereupon David said even in his dayes
nest as a bastard brood But if we doe thus annoint our eyes wee may easily by right marking the differing glory of these three times answer the former proposed question namely how it comes to passe that the faithfull dispensers of Gods mysteries avouch that God saw sinne in these Justified persons exemplified and yet now sees none in us but that the weakest capacity may not stumble at this phrase of the learned expressing the glory of free justification I will for the weaker memory make all that hath been spoken of this point cleere and manifest by a breefe and plaine antithesis thus First God saw sin in them as the vaile not fully yet An antithesis shewing the difference between the state of the old Testament and new Rom 3. 21. Zach. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1 7. Heb. 10. 14 17 18. Gal. 4. 1 2 3. revealing and manifesting the glory of free justification Rom. 3. 21. but he sees none in us as the vaile is removed away and the glory that we are made perfectly holy and righteous from all spot of sin in the sight of God freely is fully revealed and fully manifested Zachar. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1 7. Hebr. 10. 14. 17 18. Secondly God saw sin in them as they were haeredes pupulli children that had need of the rod by reason of their non-age Galat. 4. 1 2 3. but he sees none in us as being haeredes adulti full-growne heires emancipati Gal. 4. 4 5. Gal. 4. 4 5 Thirdly God saw sin in them and punished them for it as they were under the Schoolemaster of the Law Galat. 3. 23 24. But he sees none in us as we Gal. 3. 23 24. after faith is come that we are made perfectly holy and righteous from all spot of sin in the sight of God freely are no longer under a Schoolemaster Gal. 3. 25. Gal. 3. 25. Fourthly God saw sin in them as they were not made perfect concerning the conscience Heb. 9. 9. but he sees Hebr. 9. 9. none in us as we being perfectly purified with Christs blood actually and fully exhibited Hebr. 9. 13. 14. Heb. 9. 13 14. Heb. 10. 1. 2. 14. 22. Have no more conscience of sin Heb. 10. 1 2. 14. 22. Fithly God saw sin in them as they were come unto the Mount burning with fire and to darknesse and blacknesse and tempest Heb. 12. 18. 21. but he sees none in Heb. 12. 18. 21. us as we are come to Mount Zion and to the City of the living God and to the celestiall Jerusalem Heb. 12. 22 23 24. Heb. 12. 22 23 24. Sixthly God saw sin in them as being under the time of the Law and spirit of bondage to feare but he sees none in us as we are under the time of the Gospel and spirit of joy and love that casteth out that feare Rom. 8. 15. 1 Ioh. 4. 18. Rom. 8. 15. 1 Iohn 4. 18. Seventhly God saw sin in them as their Prophets and Teachers being lesser than Iohn Baptist came not preaching and opening the Kingdome of Heaven but he sees none in us as the least of our Prophets and Teachers being in their Ministery greater then Iohn Baptist doe bring us fully into the Kingdome of Heaven Matth. 11. 11. Luke 16. 16. Which Kingdome Matth. 11. 11. Luke 16. 16. of Heaven is not meat not drink much lesse sin and punishment but righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. Rom. 14. 17. Eightly God saw sin in them as they were under the Old Testament that made nothing perfect but he sees none in us as we are under the New and better Testament stablished upon better promises and makes us perfect Heb. 7. 19. and 8. 6. and 10. 1 2. 14. and Heb 7. 19. 8. 6. 10. 1 2. 14. 11. 39 40. 1. lewel 11. 39 40. All which is worthily expressed by that Reverend Iewel of England saying thus Our elder Fathers in the Old Testament were under a Schoolemaster and had not the perfect knowledge of this light But now God hath scattered all these Clouds and we behold as in a mirror the glory of God with open face Our elder Fathers in the Old Testament had only a dimme candle to guide their feet we have the bright Sun Beames O wonderfull difference They had only the greene blade of the corne we have the plentifull encrease even as in the time of harvest 〈◊〉 exceeding advantage They had the shadow we have the light they had only a drop to refresh themselves we have the whole streame of Gods mercies powred upon us Now is that new Ierusalem the glorious City of our God revealed from on high Now hath the bright Sun of righteousnesse appeared from on high Now hath God made the new heavens the new earth and hath fixed his Tabernacle and dwelling place among men O that our tongues were untied and our lips touched with the burning coale from the Altar Christ that we might layout the worth and glory of these things then should we be right Ministers of the Gospel of Christ then should we make our feete beautifull by bringing these glad tidings of peace and these glad tidings of good things not confounding but truely distinguishing betweene the glory of the Old Testament and the exceeding glory of the New yet I end this point saying with Calvin That this distinction Christ himselfe meant of when he said the Law and the Prophets are unto Iohn and that from thence forth the Kingdome of heaven that is the fulnesse of the treasures of the Gospel is preached and Luke 16. 16. every man presseth into it Luke 16. 16. CHAP. VII Containing Answeres to certaine Reasons Objected NOW let us proceed to their third and last Third and last sort of Objectons sort of Objections namely their Reasons which prove their matter no better than their misunderstood Scriptures and examples but only bewray more unbeleefe First they say that God doth correct with afflictions and crosses yea and punish his Justified children for sin Ergo they are not with the wedding garment of Christs righteousnesse made so perfectly holy and righteous from all spot of sin in the sight of God freely that God sees no sin in them For say they will a loving father correct and punish his children for no fault Now because this also as well as the former that went before and the rest that follow after is a Papisticall cavill much pressed by them also to prove that the Justified children of God are not made both from culpa the sin and reatus the guilt and poena the punishment perfectly holy and righteous in the sight of God freely And because some Protestants writing in their bookes of Gods correcting his children for sin are not rightly understood and on the other side by the Thomisticall distinctions of the Schoolemen of a
Iosephs afflicted of his brethren sold into Egypt and in Egypt for his faith and chastitie and filiall fear of God plaine evidences of his Free Iustification though not as yet cleerly revealed and manifested Rom. 3. 21. Rom. 3. 21. was cast into prison expresly testified by the holy Ghost to be for the tryall and exercise of his faith Psal 105. 19 22. The like is to bee seen in the three Psal 105. 19 22. Children of Israel cast into the hot fierie Oven and of Daniel cast into the Lyons Den and many others to be seen as in a cleer Looking-Glasse in the eleventh to the Hebrewes whose faith by much exercising in troubles was made so strong that they brought forth much and wonderfull fruit Hence of this second sort of afflictions doe arise farre greater prayses than of the first sort as that they fashion us like to the Image of Christ that they are more precious than gold that they manifest and declare the rich graces wrought in us by Justification and the spirit of God For when we see sinne in our flesh and feele crosses and afflictions as it were punishments upon us for the same then to beleeve that the blood of Christ hath made us in the sight of God clean from all sinne 1 Ioh. 1. 7. and that we have not one spot or wrinkle of 1 Ioh. 1. 7. sinne in the sight of God or any such thing is a mighty tryall and manifestation of our faith in the blood of Christ and a wonderfull giving to Christ the glory of his death and resurrection Rom. 4. 20. but who and Rom. 4. 20. how few when afflictions come do here stand as Saint Paul speaks Rom. 5. 2. But then if we do so this causes Rom. 5. 2. God to return with all experimentall comforts and blessings unto us as three places of Scripture for confirmation Three Scriptures opened and explained of all this are worthy the opening as three sufficient witnesses by which every word must stand As first Rom. 5. 1 2 3 4 5. where the Apostle saith 1 Rom. 5. 1 2 3 4 5. Being justified by faith that is made perfectly holy and righteous from all spot of sinne in the sight of God freely Wee have peace towards God that is all beating blowes and anger is ceased through our Lord Iesus Christ for saith the Prophet Hee was wounded for our transgressions he was bruised for our iniquities the chastiment of our peace was layed upon him that is all correction and chastisement for all sin needful for the making of perfect peace between God and his justified children was layed upon him and with his strips we are Esay 53. 5. healed wherein we stand and rejoyce under the hope of the glory of God And not only so but we glory in afflictions also knowing that they are not now whippings corrections and punishments for our sinnes as before the blood of Christ had made us clean from all sin for surely a a child hath little cause to glory in his whipping for his faults but hath rather shame and dejection but we glory because now they are changed into a new nature and use namely to work patience that is a quiet contented suffering and enduring to have our faith tryed whether wee will contrary to our present sense and feeling give this glory to Christs blood that hee hath justified us that is made us perfectly holy and righteous from all spot of sinne in the sight of God freely whereby God saith unto us as hee said unto Abraham Now I know that thou beleevest in my Sons blood then this patient enduring of tryall bringeth forth experience that by Gods gracious deliverances from those afflictions his Sons blood hath made us clean from all sin in the sight of God as Ezekiah said being healed of his sicknesse Now I know that thou hast cast all my sin behind thy back Then this experience bringeth forth a sound hope and trust in God that is a flat promising unto our selves from God and a very expectation of all good things and blessings both temporall and eternall And this hope makes us not ashamed that is shall not be frustrated because the love of God in justifying us with his Sons blood being thus experimentally powred abroad into our hearts by the holy Ghost assureth us that if hee spared not his own Son when wee were sinners to justifie us much more being now justified that is no sinners in his sight will hee with him give us all things also Rom. 8. 32. Thus we see how the wedding-garment Rom. 8. 32. of Christs righteousnesse put on in Justification doth not only make us compleat freely in the sight of God Coloss 2. 10. but also the faith hereof being exercised Coloss 2. 10. with crosses and afflictions makes us in our own feeling and experience compleat to our selves more and more The second proofe confirming this yet more plainly is Iam. 1. 2 3 4 5 6. saying Brethren count it a matter Iames 1. 2 3 4 5 6 explained of all or exceeding joy when yee fall into divers temptations or tryalls marke how he baptiseth crosses and afflictions as it were with a new name taken from the change of the nature of them by the Gospel and from the end and use of them calling them temptations and tryals as when it is said God tempted Abraham Gen. 22. 1. so crosses and afflictions are to tempt Gen. 22. 1. and try us whether we will beleeve when we seeme to feele the contrary that his Sonnes blood hath made us perfectly holy and righteous from all spot of sin in his sight freely But to what end doth he so try us it followes Knowing that the triall of your faith worketh patience that is a quiet and contented waiting by reason that sinne the cause of all evill is done away to see a good issue and the fore-said experimentall use of them and this patient waiting brings forth that perfect work that thus we may be perfect not only inwardly mystically and freely to Godward in Christs perfectnesse Coloss 2. 10. Heb. 11. 4. but also grow perfect Coloss 1. 10. Heb. 11. 4. and entire lacking nothing to our selves-ward and in our own experimentall feeling declaratively and outwardly And if any man lack this wisdome of thus rejoycing exceedingly for these causes in afflictions let him ask it of God but let him ask in Faith that is in assurance that Christ is hiâ— sufficient wisdome and hath made him sufficiently perfect to God-ward in Christs own compleat perfection in that foundation of all experimentall blessings that Christ hath justified him that is made him perfectly wise holy and righteous and so entire and lacking nothing to God-ward and herein waver not because it is Christs own glory for he that wavereth in this efficacie of Christs blood is like a wave of the Sea â—ost of the wind and carried away to the robbing of Christ of
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
an exceeding weighty point worthy the diligent marking and yet not sufficiently marked that there are Two kindes of mortification of sinne two kindes of mortification of sin the one legall the other Evengelicall And this is the difference between them that the 1 Evangelicall Evangelicall mortification beleeving with the heart and confessing with the tongue Rom. 10. 10. that the Rom. 10. 10. blood of Christ hath made us cleane in the sight of God from all sinne 1 Iohn 1. 7. that only poysons us before God unto the death of hell and so we are freely and 1 Iohn 1. 7. preciously healed of the same hereupon by crucifying our corruptions so abolished out of Gods sight wee will not eat of this deadly poyson of hell any more as David said of the delightfull and well-pleasing conversation of the wicked in sinne Let me not eat of their delicates But let the righteous rather smite mee friendly and reprove me And thus the Evangelicall zeale doth mortifie sinne to our selves in meere thankfulnesse that the spirit of God dwelling in us shewes us that we are cleane and by the blood of Christ have no sin to mortifie in the sight of God But the Legall mortification desiring to bee her 2 Legall owne Physician and striving for feare of punishment either temporall or eternall or upon a secret hope lurking in the heart of procuring and retaining Gods favour and good will by her diligent endeavours of crucifying and mortifying sinne out of the sight of God by the assistance as she saith of Gods spirit by her selfe thus robs Christ of the foresaid glory of his blood and by all her diligent labouring against sin doth never obtaine the assistance of the spirit which comes only by the foresaid healing by Free Justification Gal. 3. 2. And so hath her sinnes by all her diligent Galat 3. 2. labouring in mortification never truly mortified nor abolished neither before God nor themselves And this was the old Pharisaicall mortification who as the Apostle testifies did with a legall fervent love of God Rom. 10. 2. follow the law of righteousnesse Rom. 10. 2. Rom. 9. 31. Acts 26. 7. Rom. 9. 31. instantly serving God day and night Acts 26. 7. for they had certaine speciall points and sentences of the Law written round about in the borders The Plâ—aâ—isaicall stâ—ictâ—esse of their garments that they might never be out of their eyes they praied no men more they fasted twice in the week the bed that they lay upon as Epiphanius writeth was but little more than a span broad and yet that they might sleep with lesse ease they strewed sharpe things under them Briefly all their life in appearance was such and all their apparell and behaviour so seemely and decent that if a man would paint out wisedome sobriety mortification and perfect holinesse he could have no better patterne And therefore they were called Pharisaei that is divided Why called Pharâ—â—â—â— as men in holinesse and perfection of life farre passing all the rest of the people and that also by the assistance of Gods Spirit as they thought and professed for as the good Jewes professed that they had the benefit of all spirituall graces but by the Spirit of God confessing that God gave them his good Spirit to instruct them Nehem. 9. 20. and acknowledge that Nehem 9. 20. Verse â—0 it was the Spirit that spake in their Prophets vers 30. And as David said Stablish and uphold me with thy free Spirit Psal 51. 12. so these meerely legall devout Psal 51. 12. ones that by their devoutnesse drave Paul out of their coasts did professe that all their devotions and mortifications were by the spirit whereupon Zidkiab that struck Micaiah a box on the eare said When went the 1 Kings 22. 24. Spirit of the Lord from me unto thee But because they sought not mortification at the fountaine of the Spirit which is Free Iustification Galat. 3. 2. but as Galat. 3. 2. the Apostle saith Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse did not submit themselves to the righteousness of God Rom. 10. 3. therefore they were utterly voide of the Rom 10. 3. Spirit and had not one sparke of true mortification Yea this very opinion of mortifying sinne our selves The heart of Pâ—pâ—ry by the Spirit properly out of the sight of God is the very heart of Popery the very essentiall forme of Anabaptisme the very root of all Justiciaries the very pride of Lucifer the very joyning in check-mate with Christ or rather in parting stakes with him to take the greater part of glory to our selves in granting that he doth abolish and take away the guilt and the punishments which are the lesser but we purifie away and mortifie and cleanse our selves by the spirit from sinne it selfe which is the cause and greatest of all evills when as it is the sole glory of Christ alone properly to to purifie and cleanse away from before God by himselfe alone all sinne especially Heb. 1. 3. for by this selfe mortifying Heb. 1. 3. and selfe-cleansing our sins by the spirit properly out of the sight of God such must needs goe about to make themselves good and every day better and better in the sight of God which is the patching with God before spoken of and just the Papists second Justification and flat deniall and nullifying of the true Justification yea this legall mortification is the ground-work and foundation of the Eremites first The foundation of the Eremites and of Anchorites of Nunneries living by rootes in the Wildernesse even to mortifie their sinnes by the spirit out of the fight of God of Anchorites shutting themselves up in walls to mortifie their sinnes out of Gods sight by the spirit and was the first foundation stone in the building of all Nunneries and Abbies to mortifie their sinne out of Gods sight by the spirit and although these devout legall morter-makers mortifiers I should say of their sinnes doe appeare both in their owne opinion and in the judgement of others to be by their legall zealous holy and godly living the most religious and most holy men in the world yet they are nothing so in truth but doe overflow with all manner of hidden corruptions which they themselves see not as envy malice disdaine preposterous judgement selfe-conceitednesse pride contempt of God in his chiefest matters slavish feare and utter retracting under faire pretences to doe zealously the duties of their vocations where any danger appeares being blindenesse it selfe in the right understanding of the Gospel full of secret grudgings whisperings evill speakings and manifold breakings or rather flat contemnings of the ninth commandement by evill surmisings and misconstruings of the words and deeds of others wherein especially they bewâ—â—y themselves And to conclude these Saints as Luther saith are the bondslaves of Satan and therefore are driven to thinke
is true that I feele sinnes in my selfe but through Christ that hath taken them away out of thy sight I am certaine that I am perfectly righteous good and holy before thee c. for of these things must a sincere Christian be partaker and of these things he ought to glory if he bee a true Christian and he that cannot glory of these things is not yet a Christian THe second spirituall weapon to overcome doubting 2 The second spirituall weapon against deubting is that whereas our reason sense sight and feeling are our strongest enimies not only to drive us into doubting but also sight by saying I see sinne in me and sense by truly saying I feele sinne in me and reason by saying it is impossible but this should make me foule in the sight of God will thus strongly perswade us that wee are not made perfectly holy and righteous from all spot of sin in the sight of God freely wee must mark out of the former description that it is the very nature heart and essence of faith to mortifie these enimies and to tell them that they are all lying sophisters of true principles assuming false inferences and to beleeve the cleane contrary to them because God and the blood of Christ do assure us the contrary namely that we seeing by the light of Gods word that one spot of sinne makes us in the sight of God foule like the Devill and accursed Galat. 3. 10. the blood of Christ doth make us so Gal. 3. 10. cleane 1 Iohn 1. 7. that we are whiter than snow 1 Iohn 1. 7. Psal 51. 7. from all spot of sinne in the sight of God Psal 51. 7. But if thou ask me how and by what meanes may I Quest mortifie my reason sense and feeling and come to beleeve the contrary unto them I answer by removeing Answ what they pretend out of thy sight and minde as Abraham did the deadnesse of his body and the deadnesse of Sarahs wombe by not considering the same Rom. 4. 19. and by trusting in the word alone spoken Rom. 4. 19. although as Christ dealt at first with the woman of Math. 15. Canaan God himselfe and all creatures pretend otherwise than the word speaketh thus Sarah stumbling at the first yet at length got the victory over her doubting by forgetting her barrennesse and old age that pretended impossibility and by judging him faithfull that had spoken Heb. 11. 11. And thus doth faith Heb. 11. 11. make a man shut his eyes against what he sees and seeles in himselfe and doth bore his eares Psal 40. 6. Psal 40. 6. to heare what God speaketh Because it is most true that Luther saith That this is the chiefe virtue and cunning of faith that it seeth those things that are not seene or felt and seeth not those things which are felt yea which are now sore upon us and doe presse and urge us As on the contrary side diffidence and unbeleefe seeth nothing but that which it feeleth agreeing with naturall reason neither can it rest upon any other thing but that which it feeleth But faith saith otherwise it resteth only in the word and trusteth wholly unto it neither doubteth it that any thing will fall out otherwise than the word speaketh This is a right and strong faith when as a man leaveth sense wisedome reason and trusteth wholly to the word of God For this cause those things are of God laid upon faith to overcome them which the whole world is not able to beare as sinnes death the world and the Devill neither doth God suffer it to be occupied with small matters Because this right faith thus trusting to and relying upon the testimony of the word of God doth perceive and firmely beleeve things to nature impossible and therefore incredible to humane reason and yet firmely beleeves them meerely considering the truth and power of God speaking calling and thereby effecting the same For faith saith I beleeve thee O God when thou speakest and what saith God impossible things lies foolish weak absurd abhominable hereticall and devillish things if thou beleeve reason For reason doth not understand that to heare the word of God and to beleeve it is the chiefest service that God requireth of us but when God speaketh reason judgeth his word to be heresie and the word of the Devill for because it is against reason it seemeth unto it absurd and foolish Therefore Abraham killed reason by faith in the word of God whereby seed was promised to him of Sarah who was barren and now also past child-bearing unto this word reason yeelded not straitway in Abraham and yet bore more sway in Zacharie but it fought against faith even in him both he and especially Sarah judging it to be an absurd a foolish and impossible thing that Sarah who was now not only ninety yeeres old but also was barren by nature should bring forth a sonne Thus faith wrestled with reason in Abraham but herein faith got the victory killed and sacrificed reason that most cruell and pestilent enimy of God and gave glory to God So all the godly entring with Abraham into the darknesse of faith when feeling and reason would perswade them that they are not cleane from all spot of sinne in the sight of God they crucifie feeling and kill reason saying reason thou arâ— foolish thou Reason to bee killed by faith dost not savour those things which belong unto God therefore speak not against me but hold thy peace judge not but heare the word of God saying that the blood of Iesus Christ hath made us so cleane that we are whiter than snow from all sinne in the sight of God freely and beleeve it Thus faith corrupteth not the word by seeking for a meaning of it that may be agreeable to reason but killeth reason and slayeth that beast which the whole world and all creatures cannot kill and so gives glory to God Thus sincere Christians that have overcome the foresaid timerous conscience and have a good conscience and in whose heart the spirit of God abideth although they feele their sinnes Yet they are enforced to say Howsoever sinne is yet I know no sinne by my selfe neither am I subject to death and hell and here they strive and wrestle and at length overcome But I finde it farre otherwise if I set my life before my sight here life and the word must be seperated farre a sunder If thou wilt consider life I will set before thee the lives of S. Peter Paul and Iohn and thou shalt finde even them not to have lived without sinne when thou desirest to bee holy and righteous before God leane not to thy life unlesse thou wilt perish forever For thou must trust only to grace and to the wedding-garment of Christs righteousnesse revealed in the word and nto to life or works but being cloathed in this wedding-garment all thy sinnes are quite abolished out of Gods sight and so thou
hold contraries when in truth they do Two reasons of seeming contrarietie in mens writings and sermons not whereof there are two principall reasons first when by the reader the circumstances of the speaker or writer and of things spoken and written as of persons times and places and such like are not understood and marked and secondly because the Writers themselves consisting of two men of the old man and of the new man and both these men in them being ruled and guided by a twofold light the light of nature and the light of grace First wee must mark that the old man in them is ruled with the light of nature described Rom. 2. 14 15 16. Rom. 2. 14. 15. 16. Namely that the Gentiles which have not the Law doe by nature the works and things contained in the Law because they have the effect of the Law written in their hearts their thoughts and consciences accusing them with feare of procuring punishment when they doe evill but excusing them with hope of speeding well for the same when they doe well But on the other side the new man is ruled by the light of grace which is when a Christian seeing by the eye of faith that all his sinnes are washed away and abolished from before God only by the blood of Christ and he made perfectly holy and righteous in the sight of God freely doth by the power of sanctification flowing from the same abstaine from all sinne not for feare of punishment which is slavish and doth all good duties zealously not to procure reward for the same which is hyreling-like but because hee sees that all is too little that he doth and that hee cannot bee thankfull enough doe what hee can in glorifying God for his already blessed estate only by Free Justification Gal. 3. 8 9. And although the Gal. 3 8. 9. more that any child of God is endued with this light of Grace the more Spiritually and Divinely he both speaks and writes yet so strong like Goliah are the remnants of the old man in the best children of God The old man is strong iâ— the best and so busie is the foresaid light of nature in the best Writers excepting only the writings of the Prophets and Apostles that this old man will bee foysting in somewhat of the light of nature with the light of Grace and thereby except the Writer be exceeding wary corrupting the one with the other to the quite marring of both Which as it should teach Preachers and all others that which is too lamentably neglected now adaies how wary they should be to speak but much more to put penne to paper to write any thing in the Church especially in matters of Divinity and salvatition lest they give advantage to the Adversarie and forget that saying of Ierom Grande inquit periculum In Gal. 1. 10. Parcus ibid. in Ecclefia loqui ne forte interpretatione perversa de Evangelio Christi hominis fat Evangelium aut quod pejus est Diabolâ— That is it is saith he a great danger to speak in the Church lest peradventure by a wrong and preposterous interpretation it bee made of the Gospel of Christ the gospel of man or that which is worse the gospel of the Devill so also it must teach such as are readers of other mens books and writings especially Preachers and young Students in Divinitie to take heed that even in the best Writers A necessary caution in reading of Authors they doe not take all things hand over head but first to ground themselves in the perfect distinction between the Law and the Gospel faith and works as it is notably described upon Patricks-Places in the book of Acts and Monuments of Martyrs that so faith as Paul saith Gal. 3. 12. may not bee of works Gal. 3. 12. nor works made grace lest grace be no more grace Rom. 11. 6. And thereby to keep Free Iustification pure Rom. 11. 6. and in her true glory without any mixture as the alone soule-saving grace and only soule-saving glory of Christ that so where they finde in faithfull Writers the excellencie of Christs benefits by their light of grace worthily extolled and magnified that same they may embrace as evidences of the light of grace reigning in them but where some thing of the light of nature extolling and dignifying works so darkning grace and the glory of Christs free benefits drops from their pennes before they are aware yet to make a charitable exposition of the same ever trying all things and keeping only that which is good but ever preferring those things most that make most for the glorifying of Christ in the excellency of those benefits of the Gospel which he worketh upon us alone by himselfe without our working with him And ever in love and thankfulnesse accepting the Writers willing endeavours and covering by love such infirmities as by the remnants of the old man in them have as I said dropped from their pennes by the over-flowing of the light of nature in them before they were aware And to this end let us ever in reading remember that reproofe that Luther justly Luther A commoâ— error in reading the ground thereof gives of some saying thus So it happens unto imprudent and ill-disposed readers that those things that are of infirmitie in the Fathers and other holy Writers they make all to be of high authority Which is the fault not of the Authours but of the Readers who snatch up out of the Fathers that which they spake of infirmitie and hold them so fast that they doe oppose them also against that which in another place the same Fathers have spoken by the light and power of the Spirit and doe so urge and presse them that the better must give place to the worse whereby it comes to passe that they attribute authority to the worser sayings because they agree more to the sense of their flesh and reason and take away authority from the better sayings because they agree not to their sense and reason Therefore if we will not erre in reading good Authors wee must follow that notable rule that Luther gives in the same case saying This only I say of those holy Who magnifie fâ—ee grace are chiefly to bee followed men that when they vary among themselves thâ—se are rather to bee followed which have spoken the best things for free grace without works leaving them which by the infirmitie of the flesh have spoken rather after the flesh and reason than after the Spirit So likewise those Writeâ—s that vary from themselves are in that part to be chosen and holden fast unto where they speak after the Spirit but to be relinquished where they savour of the flesh and naturall light of reason This is the duty of a Christian Reader and of the cleane beast that hath â—loven boofes and cheweth the Cud. But now setting aside judgement wee devoure all confusedly whatsoever a good man saith or
himselfe the spirituall worker and Author of them making them in our apprehension correspondent and agreeable to the Almighty nature and glorious working of so wonderfull a workman Fifthly the literall knowledge although it bee never so great doth not change him that is in it but leaves him in his former old nature and corrupt conversation as if he were prophane it leaves him still prophane if he were meerely civill honest it leaves him still meerely civill honest if he were blindly zealous with a legall zeale it leaves him still blindly zealous with a legall zeale of advancing works works and doing as wee may see by the example of S. Paul who before his conversion followed the righteousnes of the Law Rom. 9. 31. and was zealous towards God Act. Rom 9. 31. Aâ—ts 22. 3. 26. 7. 22. 3. serving God instantly day and night Act. 26. 7. And yet was but in this literall knowledge Yea as this literall knowledge findes a man in death and condemnation so it leaves him in death and condemnation saving that it leaves him in greater condemnation than if hee never knew any thing at all Bâ—â— the spirituall knowledge wholy changeth him that is in it and makes him to leave his old corrupt course of life and to live a godly conversation and not only makes him that was prophane or meerly civill to become zealous of Gods glory but also changeth the legall zeale of advancing works into the Evangelicall zeale of advancing Christs benefits and to doe all good duties zealously in meere thankfulnesse for the same because he that by this spirituall knowledge with open face beholdeth as in a looking glasse the glory of the Lord is changed into the same image from glory to glory as by the Spirit of the Lord. Sixthly and lastly as the spirituall knowledge discerning the deep things of God counts them and embraceth them as precious and glorious so the literall knowledge resting in the bare letter cannot perceive nor receive the deep things of God that is the excellency of Christs benefits because it counts and rejects them as absurd and foolish yea very foolishnesse it selfe 1 Cor. 2. 14. and because great learning 1 Cor 2 14. The ground of contention and wrangling againstâ—râ—e justification counts it her wisdome to confute that which she takes for foolishnesse hereupon ariseth unfallibly against the preaching of the excellency of Christs benefits strong sophisticating and bold contention because the literall learning being mounted up upon the horse of pride for this knowledge puffeth up 1 Cor. 8. 2. 1 Cor. 8. 2â— And being pricked forward with two spurres the one of envie at her brothers gift of preaching the glory of Christ and the other of vaine glory lest this literall learning loose some of her praise she rusheth out like a warre-horse into the battle of contention and yet layes all the blame hereof upon the preaching of the excellency of Christs benefits yea so strongly doth this literall knowledge judge the excellency of Christs benefits to be meere foolishnesse and thereupon so impudent in contention against the same that Luther upon these words Then is the slander of the â—uther upon Gal. 5. 11. Crosse abolished Gal. 5. 11. proveth with many arguments that Paul taketh it for a most certaine signe that the Gospel of Christ and righteousnesse of faith are not rightly preached and is not the Gospel if it be preached without contention against it for saith hee when the crosse is abolished and the rage of the false Apostles wrangling sophisticating and persecuring ceaseth on the one side and offences and scandals on the other-side and all things are in peace this is a sure token that the Devil keeping the entrie of the house the pure doctrine of Gods Word is taken away Because saith he it cannot be but as long as the Gospel flourisheth the crosse and offence thereof must needs follow it or else truly the Devil is not The Devill rageth against the Gospel rightly levelled at and hit but slightly glanced at but if he be rightly hit indeed he resteth not but beginneth horribly to rage and to raise up by these literall vaine-glorious men all the troubles he can And again notably writeth Luther upon these words but as then he that was borne after the flesh persecuted him that was borne after the spirit even so is it now whose whole exposition is worthy to be often read of the children of faith the sum and effect whereof is thus This persecution Luther on Gal. 4 29 vers alwaies remaineth in the Church especially when the word of God is powerfully brought to light and the doctrine of the Gospel flourisheth to wit that the children of the flesh mock the children of the promise and persecute them And therefore Paul in this place armeth the godly asore-hand that they should not be offended with these persecutions sects and offences As if he should say if we be the children of the promise and born after the spirit holding that righteousnesse commeth without works meerely by the promise we must surely look to bee persecuted of our brother which is born after the flesh that is after the Law and works and yet shines in the righteousnesse and glorious works of the Law that is to say not only our open enimies which are manifestly wicked shall persecute us but also such as at the first were our deare friends with whom we were in religion familiarly conversant in one house which received from us the true doctrine of the Gospel shall become our deadly enimies persecute us extreamely for they are brethren after the flesh and will persecute their brethren which are born after the Spirit and so raise hurries and molestations Indeed they lay the blame and fault in our doctrine when they themselves are the authors of these troubles and persecutions But because they are perswaded by this literall knowledge that they persecute that which is absurd and but meere foolishnesse they cannot beleeve this that they are the authors of these troubles and much lesse can they beleeve that it is they which murmur rise up and take counsell against the Lord and his annoynted nay rather they think that they maintaine the Lords cause that they defend his glory and doe him acceptable service in persecuting us The reason whereof is this expressed by Luther in other places upon the Galathians speaking against vaine-glory and therefore as worthy the often reading as the former the summe also whereof is thus That such is the nature of these literall and vaine-glorious Ministers of Satan That they can make a goodly shew that they are very charitable humble lovers of concord and are indued with all other fruites of the Spirit also they protest that they seek nothing else but the glory of God and the salvation of mens souls and yet being full of vaine-glory and doing all things to seeme learned and godly and so to get praise and estimation among
in his own sight freely and that he hath made us hereby as I said before truely blessed persons Galath 3. 8 9. Galat. 3. 8. 9. We give him the praise honour and glory of his rich Grace great mercy and glorious bounty Ephes 2. 7. Ephes 2. 7. Luthâ—in Galath cap 3. vers 6. fol. 110. And therefore it is most true which that magnanimous Dispenser of Gods mysteries testifieth of faith saying thus Paul by these words Abraham beleeved of faith maketh the chiefest worship the chiefest duty the chiefest oâ—edience and the chiefest sacrifice Let him that is a Rethorician amplifie amplifie this place and he shall see that faith is an almighty thing and that as it may appeare by the whole eleâ—enth chapter to the Hebrews the power thereof is infinite and inestimable for it gives glory unto God which is the highest service that can be given unto him Now to give glory unto God is to beleeve in him to count him in that which he speaketh true wise righteous mercifull almighty This Reason doth not but saith this is that which makes us divine people and as a man would say it is the creator of a certaine divinity not in the substance of God but in us for without faith God loseth in us his glory wisedome righteousnesse and mercy To conclude no majesty and divinity remaineth unto God where faith is not but the chiefest thing that God requireth of man is that he give unto him his glory and his Divinity The second maine priviledge of faith is that if we The second maine priviledge of faith is in foure things beleeve that Christ by washing us in his owne blood hath made us whiter than snow from all spot or wrinkle of sinne in the sight of God freely that then we give to Christ his Son his due glory especially in these foure points First we yeeld him the virtue of his name for he is called Iesus because hee doth thus perfectly save his people from their sinnes Mat. Math. 1. 21. 1. 21. Secondly we yeeld him hereby the glory of his Godhead that he is able to make us above our reason sense and feeling from all spot or wrinkle of sinne in the sight of God whiter than snow as also we give him hereby the glory of his Kingly power that he is a true Melchisedec that is King of righteousnesse by making his true subjects in the sight of God from all spot or wrinkle of sin or any such thing perfectly righteous freely Thirdly we give to Christ the glory and truth of his Prophetship who did long before and especially by the mouth of David prophesie that if he did take in hand to purge us we should be cleane and when he did take in hand to wash us we should be whiter than snow Psal 51. 7. which Psal 51. 7. if wee beleeve to bee by his blood now done and wrought upon us we make him by beleeving a true Prophet and give him his glory of fulfilling the truth of his prophecying Fourthly by beleeving wee yeeld and give unto him the virtue and glory of his Priesthood who was wounded for our iniquities and broken and bruised for our transgressions but to no other end than that the chastisement of our peace might be upon him and that by his stripes we might be healed Esay 53. 5. Esay 53. 5. which if we beleeve that by his blood we are from all our sins made in his sight whiter than snow and so perfectly healed in Gods sight we give him the true glory of his Priesthood because if the Priest offering but the blood of Bulls and Goats made the beleevers cleane from all their sinnes before the Lord Levit. 16. 30. Levit. 16. 30. how much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God by making us cleane in the sight of God from all sinne purge our consciences from dead works to serve the living God Heb. 9. 14. of which the more wee assure our Heb. 9. 14. selves the more doe we yeeld him the virtue and glory of his Priesthood whereby is brought to passe that God not so much as remembring our sins any more there is no more sacrifice for sinne Heb. 10. 17 18. because Heb. 10. 17 18. with one offering he hath made perfect continually and for ever all them that are sanctified Heb. 10. 14. Oh Heb. 10. 14. Jesus Christ who will not beleeve in thee magnificently The third priviledge of faith yeelding to God The third priviledge of faith is to glorifie the word and spirit of God so great honour and glory is because that wee beleeving the plaine and naked word of God speaking simply and plainely to the weakest capacities without wresting and wringing it à gemino sensu from the proper and Grammaticall sense of the words to sort and accord as they shall be most agreeable to humane wit and naturall reason doe greatly glorifie the word of God speaking in the mysteries of Christ in his proper sense and plaine and literall and Grammaticall signification captivating our sense and understanding to the Scripture speaking so farre above reason sense and feeling And doe also greatly glorifie the spirit of God and holy Ghost speaking in the Scriptures because we have an eare to heare what the spirit saith unto us Revel 2. and 11. and not what mens glosses Revel 2. 11. doe make agreeable to humane wit not expresly taught in the word the reason wherof is because as Luther truly saith major est verbi Dei authoritas quà m De captivitate Babylonica nostri ingenii capacitas greater is the authority of the plaine and simple grammaticall speaking of Gods word than the capacity of our shallow wits quam etsi philosophia non capit fides tamen capit which plaine speaking although Philosophy and humane reason cannot conceive yet faith is able to comprehend and therefore he gives this worthy and stable rule against the wresting of the words of the Scripture from their proper sense to the maintaining of error sounding more fit to humane reason namely Quod verbis divinis non est ulla facienda vis neque per hominem neque per Angelum sed quâ—ntum fieri potest in simplicissima significatione servanda sunt c. that is to the words of the divine Scripture must no wresting sorce be offered neither by man nor Angel but as much as can bee possible they must be kept in their most simple and plaine signification and except the manifest circumstance doe constraine they are not to be taken out of the signification that is grammaticall and proper lest there bee given an occasion to adversaries to clude the whole Scripture in which consideration for neglecting the grammaticall speaking Origen was of ancients justly rejected because thereby the words of the Scripture may be extenuated and set light of and may with great injury be made void of
becommeth us to fulfill all righteousnesse Mat. 3. 15. Math. 3. 15. so that the perfect holinesse and righteousnes not of the Godhead but of the humane nature of Christ wherein he performed perfect obedience both active and passive in fulfilling the whole law of God is the formall cause of our Justification which only after the nature of the forme dat nomen esse that is giveth unto us not only the name but also the true being of righteous men in the sight of God and that it is this obedience of Christ alone that is the only forme that makes us perfectly righteous in the sight of God is flatly expressed by the Apostle Rom. 5. 19. saying Rom. 5. 19. that as by the disobedience of one man Adam many were made sinners so by the obedience of one man Christ shall many he meanes both Jewes and Gentiles present and to come bee made righteous Upon which place the words of the learned Expositors are very effectuall saying thus The Apostle flatly pronounceth that we are made righteous with Christs righteousnesse and withall sheweth what manner of righteousnesse it is when he calleth it obedience saying By the obedience of one man many are made righteous where it is to be marked what it behoveth us to bring into the sight of God if we will by works be made righteous namely the obedience of the Law and Perfect obedience our righteousnesse that also not in one or two parts perfect but in all points absolute which because we are not able to attaine unto by our holy walking therefore this of meere grace he communicateth unto us And this I say is only that which formes us and makes us perfectly righteous in the sight of God which Luther Luther in his Treatise of threefold righteousnesse in his Treatise of threefold Righteousnesse handles notably the short summe whereof is thus As there is a sinne that is essentiall originall and another mans which yet makes us sinners whereof is mention Psal 5â— Behold I was borne in iniquity and in sinnes hath my mother conceived me and whereof Christ speaketh saying An evill tree cannot bring forth good fruit And Rom. 5. By one mans disobedience many are made sinners Rom. 5. and againe By the offence of one man the fault is come upon all men unto condemnation So there is a justice or righteousnesse contrary to this which likewise is essentiall originall and another mans and yet makes us righteous which is the righteousnesse of Christ whereof Christ speaketh Iohn 3. 3. Except a man be borne again Iohn 3. 3. of water and the holy Ghost in this free righteousnesse figured in beholding the brazen Serpent he cannot see the kingdome of God and Rom. 5. By the righteousnesse Rom. 5. of one man is the free gift of righteousnesse come upon all men unto Iustification of life and againe By the obedience of one man are many made righteous this is as I said our Lot our capitall Foundation our Rock and our whole Substance in which we rejoyce and glory for ever wherein we are made the righteousnesse of God 2 Cor. 5. 21. and wherein Christ is made unto us wisdome 2 Cor. 5. 21. righteousnesse sanctification and redemption 1 Cor. 1. 30. and whereof the Apostle saith Other foundation may 1 Cor. 1. 30. 1 Cor. 3 11. Rom. 1. 17. Rom. 10. 10. no man lay 1 Cor. 3. 11. This is made ours by faith Rom. 1. 17. The just by faith shall live and againe Rom. 10. 10. With the heart man beleeves unto righteousnesse This is bestowed upon us in Baptisme this is that which properly the Gospel preacheth Rom. 1. Rom. 1. and it is not the righteousnesse of the law but the right ousnesse of free grace By this a man is made Lord of all things because his righteousnesse hath looked downe from heaven and herein mercy and truth are met together righteousnesse and peace have kissed each other truth shall spring out of the earth for without this mercy a man in all his righteousnesse is an hypocrite and without this righteousnesse his conscience is unquiet this grace makes a man true and just and this true righteousnesse brings peace thus Christ frames all them that belong to him with this same one righteousnesse of his owne strange and undeserved of others and makes them just righteous and saved that as by another mans sinne we were made sinners lost and damned so by another mans righteousnesse we are made righteous and saved and therefore I called this righteousnesse an essentiall righteousnesse and eternall and as Daniel saith everlasting because when a man hath it it alwayes abides and remaines neither doth sometimes faile as the actuall righteousnesse doth as it is said Psal 111. Psal 111. 3. 3. his righteousnesse endures for ever and ever Only Christ is eternall and everlasting and therefore his righteousnesse is everlasting and yet ours and makes us everlasting This is the mercy of God the Father this is the grace of the new Testament wherein the Lord is sweet to them that taste him In this must we be saved and in no other for there is no other name given under heaven by which we must be saved Acts Acts 4. 12. 4. 12. and therefore said David deliver me in thy righteousnesse But as there is another sort of sinne called actuall sin which is the fruit of originall and these whether they arise in thought word or deed are our owne proper sinnes so contrary unto this there is a righteousnesse called actuall righteousnesse flowing from faith and from the foresaid essentiall righteousnesse and this is our righteousnesse and our owne proper righteousnesse not because we alone doe work it but because we work together with the foresaid first righteousnesse called the righteousnesse of another hitherto Luther but this first righteousnesse called the righteousnesse of another is the forme that makes us perfectly righteous in the sight of God as we see before wherewith Zanchius speaking by the same spirit although he differ a little in words yet agrees all one in sense saying thus The formall cause that is to say the righteousnesse wherewith we are justified or made righteous is twofold A twofold righteousnesse the one by which we are reputed and also are truly and perfectly righteous to God-ward whereof the Apostle speaketh Rom. 5. saying By the obedience of one are many made righteous this is our true righteousnesse But saith he there is another righteousnesse which being communicated unto us by the spirit of Christ and indeed inherent in us and shewing it selfe outwardly by works consisteth of the mortification of the old man and quickening of the new man of an hatred of sinne and love of righteousnesse by which we are just but how before men and are acknowledged and counted for righteous before them And this righteousnesse we affirme to be an effect of that former and although the Apostle doth not separate this
only are meer patients suffering another ab extra even God to work all in us as may be further cleered in the manner Two similitudes how by two fit similitudes lively representations as First take a drinking glasse that is blue or red and put water or drink into the same and in some glasses I my selfe have seen that the drink or water in the same looseth to the present view it s own colour and becomes as blue or red as the glasse it selfe and yet not inherently and actively for the bluenesse or rednesse is inherently agently operatively and actively only in the glasse but yet whilst it doth abide in the glasse it becomes communicatively and passively as blue or red as the glasse it selfe but what is the reason hereof because as I my selfe have observed the glasse doth conveigh by the force of the light certain beames of its own colour into the drink and so makes it to lose its own colour and to be of the same colour that the glasse is of Where it is pretty to observe that the liquor in the glasse hath lost its colour and hath not lost it First the liquor hath not lost it inherently and to it selfe because if it be put out of the glasse it is found only in its own colour But yet hath lost its own colour in two respects first in respect of the glasse which it is in that hath by conveighing her beams into it made it own colour and secondly to the view of the beholder it is truly abolished and gone and nothing remaines but the colour of the glasse Now although the truth represented by this similitude passeth the representation as farre as a substance passeth the shadow yet it is sufficient for a shadow and is a notable representation of the truth because that Gods powerfull imputation after a more reall mighty and effectuall manner doth the same in truth that is but resembled in this shadow and faith that went so far as to say wash thou me and I shall bee whiter than snow goes higher than any similitudes can reach unto and seeth the soule being cloathed with Christs righteousnesse to be although not inherently yet lesse imaginarily and colourably but truly and reipsa in very deed made perfectly holy and righteous in the sight of God so effectually that the very power thereof begins inherently to change the heart by sanctification also to the eyes of men more and more whereas wee see that the bluenesse or rednesse of the glasse worketh no inherent change upon or in the drink but because faith reasoneth and concludes from the power of God thus That if so poore and silly a creature as a piece of glasse be able by the force of the light to cast her beames into it and to make the liquor to lose to the view and sight of men her own colour and to look whilst it is in the glasse of the same colour that the glasse is of were it not impiety and flat blasphemie not to grant that Christ can much more being true and Almighty God translating me out of Adam to bee a member in himselfe by cloathing me both within and without with his own righteousnesse conveigh much more by the power and force of his spirit his own righteousnesse to bee thought not inherently and actively yet objectively and passively in us so by this means abolish all our sinnes from before God and make us only perfectly holy righteous in the sight of God freely herein consisting the Analogie of the truth with the similitude that Christ by reason of his Godhead and power of his spirit doth that in truth above our reason sense and feeling which the red glasse doth only in shew that is make us in truth perfectly holy and righteous in the sight of God freely not imaginarily colourably as the Papists fondly cavill but really truly and reipsa in very deed like the working of an Almighty Creator this faith I say shall finde by the very fruits of sanctification flowing from the same that he is not made only colourably righteous but that he is verè reipsa truly and in very deed with Christs righteousnesse made perfectly holy righteous in the sight of God freely Hence for the lively representation of this truth do so many Divines both learned and judicious so much use this similitude saying thus As he that beholdeth any thing through a red glasse doth take it to bee red as is the colour of the glasse so God the Father beholding us in his Sonne doth take us to bee of the same nature and quality that he is that is perfectly righteous for which cause he saith to his Spouse in the Canticles though she felt and complained that shee was black and full of infirmities to her sense and feeling and own inherent active righteousnesse yet saith Christ that knowes better what in this respect he hath wrought upon her than shee her selfe Behold thou art faire my love behold thou art all faire and there is no spot in thee And for this cause it is that he loveth us and sets his heart upon us and will not bee removed from us c. Which is not for the shadow but for the true substance of his own righteousnesse though not inherently to our sense and feeling and actively yet by Gods imputation objectively and passively conveighed into us so utterly abolishing our sins from before God and making us not imaginaâ—ly but truly and reipsa in very deed perfectly holy and righteous in the sight of â—od freely A second similitude illustrating this truth yet The second similitude more fully is this Let an house or shop be made towards the East and let the Sun beat upon the same all day long yet whilst the windowes and doores are fast shut up the house still remaines dark and unprofitable because the walls being corpora opaca dark bodies can cast forth nothing but darknesse but let the windowes and doors be opened then doe the Sun-beames beat in and dispell all the darknesse that was there before and the house is made all light and profitable to the use of man But yet it is not inherently and actively light as the Papists conceit of their manner of Justification for if that light did come actively out of the walls then the house would not at the least immediately be beholding to the Sun without it in the Firmament but the house would be inherently and actively light immediately enlightning its own selfe but in that it is enlightned by the Sun-beames the house is all light in deed yet no Agent and Doer in making its selfe light but is altogether passively and objectively light so is it in the case of our Justification and being a similitude much used by the holy Ghost it passeth all other humane similitudes by running contrary to the old proverb quatuor pedibus for First mans soule and body is like this house or shop of Gods wonders
glory belonging and reserved as due unto the substance it selfe But when Christ the truth it selfe came signified by those figures and did fully exhibit himselfe to performe fully the truth that was represented in those figures Then the blood of Christ who through the eternall spirit offered himselfe without spot to God did so fully purge and purifie our consciences from dead works to serve the living God that now there is no need of any more Sacrifice for sin because God doth not so much as remember our sins any more Heb. 10. 17. 18. And Heb 10. 17 18. why because with that one offering of himselfe hee hath made perfect for ever all them that are sanctified The new Testament passing the Old in foure circumstances Where let us marke the full perfection of the New Testament above the Old here compared the one with the other and the New passing the Old in foure circumstances First he saith not inchoatively and imperfectly as it is said of the Old Testament that it made nothing perfect Heb. 7. 19. but perfectly Secondly he saith not that he will make perfect but he hath made perfect signifying that this perfect making of us righteous in the sight of God is already perfectly done Thirdly not for a season to be by intercourses often renewed with new Sacrifices as the Papists doe counterfeit in their Masse but perpetually and continually And Fourthly not onely for long times as whole yeers and such like but for ever and ever as the doctrine of our Church speaketh Thus hath Christ made all his children and Church righteous quarto modo that Christ hath made us righteous quarto modo is omnes solos semper first omnes all that are sanctified secondly solos only they that are sanctified and thirdly semper he hath made them perfectly righteous continually and for ever Hence he is called Melchisedec that is the King of righteousnesse because he makes all his subjects thus righteous secondly none but his subjects only thirdly all his subjects are made perfectly holy and righteous from all spot of sin in the sight of God only and for ever And therefore did the Prophet Daniel ch 9. 24. prophesie of Christ That at his comming he should not onely make an end of sin but also bring in an everlasting righteousnesse that is making the children of God perfectly righteous from all spot of sin in the sight of God for ever and ever Hence we see the reason why the learned doe pronounce the justified children of God to be not only fully and completely but also sufficiently righteous before God For if the child of God be thus completely and perfectly righteous in the sight of God then he is sufficiently righteous in the sight of God but if he be not sufficiently righteous then is he not perfectly holy and righteous in the sight of God But that the justified child of God is above his sense and feeling even sufficiently righteous in the sight of God is plainly testified by God himselfe 2 Cor. 12. where 2 Cor. 1â— we may see that Saint Paul feeling the remnants of corruption hanging upon him and not only doubting as the circumstances of the place shew that he was not sufficiently righteous in the sight of God but also grieving at the same and therfore praying thrice that is oftentimes to God against the same God answered him saying My Grace viz. of Free Justification the Grace of graces called often the Grace of God and gift by Grace Rom. 5. is sufficient for thee that is makes thee Rom. 5. sufficiently perfectly righteous from all spot of the remnants of thy corruptions in my sight freely and then adds the reason why he should be content with this rich grace of Free Justification saying For the power of my grace of Free Iustification is manifested and made perfect in thy weaknesse because if thou hadst not weaknesse and corruption in thee thou shouldst have no need of my grace of Justification but in that I make thee from all those infirmities which thou seelest to hang upon thee sufficiently and perfectly righteous in my sight freely herein my free Grace of Justification is greatly magnified and glorified Which reason did so greatly content Saint Paul that he said Very gladly therefore will I rejoyce rather in mine infirmities what simply no but that the power of Christs grace making me thus sufficiently and perfectly righteous in the sight of God freely may dwell in me Thus we may see how true that saying of Calvin is of Justification in another place That Justification finding us naked of our own righteousnesse doth so cloath and enrich us with the righteousnesse of Christ that the saying in Luke 1. 52. is fulfilled Hee filleth the hungry 〈…〉 53. with good things for Paul hungring after his owne inherent righteousnesse when his own inherent righteousnesse could never have made him sufficiently and perfectly righteous in the sight of God is sent away filled with the power and rich grace of Christ making him sufficiently and perfectly holy and righteous from all spot of sin in the sight of God freely Which treasure saith Luther Esaiah inwardly considering did in the tenth of his Prophecy say The consumption decreed shall overflow with righteousnesse as if he had said Faith which is a briefe and summary fulfilling of the Law tanta justitia credentes replebit that is shall replenish the Beleevers with so great righteousnesse ut nulla alia read justitiam opus habeant that they shall not have need of any other thing to make them more righteous Rom. 10. 10. Which Paul also doth testifie Rom. 10. saying For with the heart man beleeveth unto righteousnesse whereby he hath no need of works to make him righteous in the sight of God sed omni bono repletur vereque filius Dei efficitur that is but is replenished freely with all goodnesse and truely made the Son of God Iohn 1. 12. Iohn 1. 12. Yea that the true Beleever is made sufficiently and perfectly righteous because he is by Free Justification thus freely replenished with all righteousnesse in the sight of God is likewise plainly taught and cleerly testified in the doctrine of our Church taught by the Doctrine of our Church in the Sermon of the resurrecâ—ion first Restorers of the Gospel in this land saying in the Sermon of the Resurrection of Christ after this manner It had not been enough to be delivered by his death from sin except by his resurrection wee had beene endued with a perfect and everlasting righteousnesse whereby the true righteousnesse looking downe from heaven is in most liberall largenesse dealt by the holy Ghost upon all the world by whose assistance wee be replenished with all righteousnesse c. Doubt not of the truth of this matter how great and high soever these things be it becommeth God to doe no little deeds how possible soever they seeme to thee And no marvell
that Justification makes us so sufficiently and perfectly righteous in the sight of God seeing David calls it hereupon a great and plentifull Redemption Psal 130. 7. And Paul calls Free Justification Psal 130. 7. The receiving of the abundance of Grace and of the gift of righteousnesse Rom. 5. 17. raigning in righteousnesse Rom. 5. 17. unto eternall life through Iesus Christ our Lord verse 21. And although it is true that the children Verse 21. of God may bee called Saints to menward for their sanctification yet the true cause that makes them Iustification maketh Saints to Godâ—ard Saints in the sight of God is Justification because by it alone they are made thus sufficiently and perfectly holy and righteous from all spot of sinne in the sight of God freely by the blood of Christ only as the Apostle to the Hebrewes plainly testifieth saying Wherefore Iesus that he might sanctifie the people that is make them Saints that is perfectly holy and righteous with his own blood suffered without the Gate Then let us not give this precious name of Saints principally to our own holy walking by sanctification but to the blood of Christ in our Justification because sanctification is so farre from being the cause of making us Saints to Godward that properly it doth but declare that we are Saints to manward wherein men are much and often deceived taking them for Saints which are no Saints But the right rule is that which Luther giveth saying thus When I was a Monk I did oftentimes most heartily Luther in Gal. 5. 18. wish That I might once be so happy as to see the conversation and life of some Saint or holy man But in the meane Luther deceived in his opinion of Saints time I imagined such a Saint as lived in the wilderness abstaining from meat drink and living only with rootes of hearbs and cold water which laboured to attaine such perfection that they might be without all feeling of temptations and sins and this opinion of these monstrous Saints I had learned not only out of the books of the Sophisters Schoolmen but also out of the books of the Fathers as Hieron and such like But now in the light of the Gospel we plainly see who they are whom Christ and his Apostles call Saints not they which live a sole and a single life or in outward appearance do other great and monstrous works or such only as are canonized in the Popes Kalendar for Saints in heaven But they which being called by the sound of the Gospel and Baptized doe believe that they be justified and clensed by the death of Christ So Paul every where writing to the Christians calleth them Saints holy the children and heirs of God and such like Whosoever therefore saith he doe beleeve in Christ whether they bee men or women Alâ— belâ—evers are Saints bond or free are all Saints not by their own works but by the works of God which they receive by faith To conclude saith he they are Saints through such an holinesse as they freely receive not through such an holinesse as they themselves have gotten by their own industry and good works Where we see that he ascribeth all the cause of being Saints unto their Justification although he shewes afterwards That sanctification unseperably follows Justification and declares the same For thus he saith further So Ministers of the Word the Magistrates of Common-Weales Parents Children Masters Servants all are true Saints if first and before all things they assure themselves that Christ is their wisdome righteousnesse sanctification and redemption Secondly if every one doe his duty in his vocation according to the rule of Gods Word and obey not the flesh but represse the lusts and desires thereof by the Spirit in some measure though not all in like measure And against the corrupters of this order and doctrine hee pronounceth an Anathema thus And let him bee holden accursed whosoever shall not give this honor unto Christ to beleeve that by his death and word he is Iustified and sanctified and so made a Saint for can we rejoyce in this precious name with greater glory to Christ than to ascribe it to the blood and righteousnesse of Christ and with greater assureâ—nesse and fulnesse to our own selves than to that meanes by which we are made complete and perfectly holy and righteous from all spot of sinne in the sight of God freely Nay if we will rejoyce in that which God speaketh he gives us in this glory of Free Justification yet greater matter of rejoycing not being content in this happy state of his own righteousnesse to call us Saints holy ones and the righteous every where in his word but also being translated by this benefit God calleth the justified by the name of righteousnesse it selfe into Christ hee calls us in a wonderfull vehemencie of our excellent perfection even Righteousnesse it selfe and not simply righteousnesse it selfe but the righteousnesse of God as the Apostle testifieth 2 Cor. 5. 21. saying Hee that knew 2 Cor 5. 21. no sinne was made sinne for us but wherefore or to what end and purpose That we being translated into him might bee made The righteousnesse of God Where we see that the Apostle is not content to say that we are made righteous no nor prefectly righteous but by a vehement speech that which is farre more even the righteousnesse of God being a figurative speech when wee are not content to use the Concrete but to expresse the excellent perfection of a thing we use the Abstract as to say hee is not only patient but very patience it selfe or not only very meek but even meeknesse it selfe so saith the Apostle that wee are made even the righteousnesse of God the Chrysost in 2. Cor. 5. 21. excellency of which speech Chrysostome perceiving bursteth forth with this just admiration saying Qualis sermo quaemens ista commendare poterit that is what a saying is this what understanding can sufficiently commend set it forth For saith he he hath made the righteous one a sinner that he might make sinners righteous Nay he saith not so neither but that which is far more for he is not content to name the qualifying but as it were the very substance it self for he saith not he was made a sinner but sin and hee saith not that we might be made righteous but Righteousnesse it selfe yea and the Righteousnesse of God for it is of God shewing that it hath no spot or stain in it from whence all sinne vanisheth away as also that God wholy performes it thereby declaring the magnificence of the gift What can be spoken more excellently of this passing excellent new creation for further proofe whereof hence wee may see the cause why God having justified Abraham he is not content to call him righteous but even righteousnesse it selfe saying Esay 41. 2. Who raised up Iustice or righteousnesse Esay 41. 2. from the East and
sinners 2 Froâ—tâ—â— contâ—rietâ— of the states also in the sight of God both together is disproved by the Antithesis and contrariety which God hath put between these two states and conditions which meeting both together doe overthrow one another for whilst wee are sinners in the sight of God wee are branches in the bitter wild Olive but when wee are Justified and made perfectly holy and righteous in the sight of God we are ingraffed into the sweet Olive or rather made branches in the blessed Vine Christ Ioh. Ioh. 15. 15. But we cannot be branches in the wild Olive and removed and ingraffed branches into the sweet Olive and into the blessed Vine Christ Jesus both together so likewise whilst we are sinners in the sight of God wee are under the power of darknesse but when we are justified and made perfectly holy and righteous in the sight of God God hath delivered us out of the power of darknesse and hath translated us into the kingdome of his deare Sonne Colos 1. 13. Wee are not Colos 1. 13. then under the power of darknesse and translated out of it into the Kingdome of heaven both together Againe whilst we are sinners in the sight of God wee are members of the Devill but when we were justified and made perfectly righteous in the sight of God We are made thereby the members of Christ but we cannot bee the members of Christ and the members of the Devill both together Thirdly that wee are both righteous and sinners also 3 It frustrateth the end of our redemption in the sight of God doth frustrate and overthrow the end and intent of his works of redemption wrought upon us For when wee were sinners and thereby soule and loathsome in the sight of God God gave us his Son That the blood of Iesus Christ his Sonne might make us clean from all sin but to what end and intent doth hee with his blood make us so clean from all sinne is it not to the end and intent that we should not bee sound foule and loathsome still in the sight of God in any sinne If then notwithstanding this washing and making of us cleane wee be still foule and loathsome in the sight of God is not this end and intent of Gods work disappointed and frustrated And is it not an evident sign of a dead unbelieving heart to conceive Gods promises so vainly So likewise for the second part of Free Justification If God hath made us perfectly holy and righteous in his sight to the end and intent that we should not be found as before unrighteous in his sight if we be yet found unrighteous in the sight of God is not his work disappointed and frustrated of his end and intent Againe for the fruits and effects thereof If we bee cut out of the wild Olive Tree graffed into the sweet Olive to the end and intent that we should not bee branches in the wild Olive If we bee still branches in the wild Olive Gods work of removing us out of the wild Olive and making us branches in the sweet Olive or blessed vine Christ Jesus is frustrated Briefly if when we were members of the Devill we were by Justification translated out of him and made the members of Christ to the end and intent that by Justification we should not be the members of the Devill if wee bee still sinners in the sight of God and so still the members of the Devill Gods work were overthrowne disappointed and frustrated and is it not an horrible thing so to conceive and seeme to maintaine Christs benefits as to frustrate them of their ends and so to nullifie them and make them as good as none This made Paul Luther and such like faithfull servants of Paul and Luther zealous agâ—inst dead-heartednesse and unbeliefe Christ so zealous and so to thunder against such dead-hearted unbeleeving and wrangling Sophisters as under a colour of friendship with Christ and of upholding and maintaining his truth did indeed overthrow and frustrate the same And lastly if we be no otherwise justified than that we are both righteous and sinners also in the sight of God hereof will follow many absurdities As first God should be in his promises Yea and Nay But God is faithfull saith the Apostle and all his promises are not yea and nay but only yea and amen 2. Cor. 1. 18 19. 20. 2 Cor. 1. 18 19 20. Secondly if we be both righteous and sinners also in the sight of God then as Luther truely saith we are justified and not justified we are healed and fore also Thirdly that way that we are perfectly righteous we are well and have reason to be well content with the same but that way that we are in the sight of God fore and sinners we must goe look for new salves and new meanes and remedies of making us righteous in the sight of God For Christ hath healed us in the sight of God one way but we are sore in the sight of God another way and that way that we are sinners and sore still in the sight of God Christ hath not healed us of whilst we be sinners in the sight of God And hence it is indeed that the Papists and all They that are ignorant of free Iustification doe pervert Sanctification and Repentance others that are ignorant of Free Iustification that is how perfectly we are healed by the same in the sight of God but are carried with a legall holinesse doe pervert Sanctification and Repentance that whereas they are not healing for by Christs stripes alone we are Esay 53. 5. healed but are declarative meerly declaring to the eyes of men that we are healed beautified and approved of in the sight of God by being by Justification made perfectly holy and righteous from all spot of sinne in the sight of God freely They confound them and make Repentance and Sanctification and holy walking and such like to beautifie heale adorne and approve us to the sight of God running hereby into a preposterous cark and care to approve our selves to God-ward under the name of Sanctification and Repentance by our owne righteousnesse wrought in us by the spirit as the Papists say and by holy walking in all Gods Commandements confessing free Iustification by the By but flatly preaching as if we were not made perfectly holy and righteous from all spot of sinne in the sight of God freely so that take me the Papists Sermons as namely Bellarmines and in many of them where he doth not evagare to by-Ceremonies but keeps to the fundamentall points of Religion and to the ordinary phrases of forgivenesse of sinnes Repentance Sanctification Charity Love holinesse of life by walking in Gods Commandements and of the imitation of the virtues and life of Christ and Little differâ—nce between the sermons of Papists and many of our Protestants such like and you shall finde little or no difference between a Papists Sermon and the
confirmes the same unto us by a strong and invincible demonstration saying If God spared not his own Son but when we were sinners gave him to death to justifie us how much more being now justified will he with him give us freely all things also Rom. 8. 32. The uses that we must make Rom. 8. 32. of this perfect reconciliation brought upon us freely by Christ are these two First we must soundy trust to and set our affiance 1 Two uses of our perfect reconciliation on this reconciliation procured unto us by Christ as Peter saith Cast your care upon God for he careth for you 1 Pet. 5. 7. That is we must yeeld up our selves as Abraham 1 Pet. 5. 7. did to doe our vocations and all our affaires and actions that we take in hand faithfully and as God would have us to doe them that is to seek his glory by benefiting of men and so we walk in the steps of the faith of our Father Abraham Rom. 4. 11. and doe Rom. 4. 11. the works of Abraham through full assurance that his Almighty power is able and this loving care over us procured by this perfect reconciliation also will without any bad meanes of ours both keep away from us all hurtfull things and provide unto us without our distrustfull cark and care all necessary good things saying in strong assurance of free Justification making us perfectly holy and righteous in the sight of God freely That wee are perswaded though some crosses doe crosse us that neither tribulation nor distresse nor persecution nor famine nor nakedness nor death nor life nor any creature shall separate us from the assurance of the love of God and perfect reconciliation that is in Christ Iesus Rom. 8. 35. Whereupon the Author to Rom. 8. 35. the Hebrewes exhorteth after this manner saying Let your conversation bee without covetousnesse and be content with such things as you have For he hath said I will never leave thee nor forsake thee So that wee may boldly say The Lord is my helper and I will not feare what man can doe unto me Heb. 13. 5. 6. And so farre as we doe Heb. 13. 5. 6. so we give both to God and to Christ their due glory to God the glory of power and to Christ the glory of his merit of reconciliation And secondly In confidence of Free Justification so The second use of our perfect reconcilâ—ation assuredly reconciling us to God wee must expect and look for at his hands and certainly promise to our selves all blessings temporall and eternall as Luther upon the voyce of God from heaven That hee is well-pleased effectually expresseth after manner Exigit itaque à nobis c. God requires of us therefore that we expect and promise to our selves from him the best things and that wee perswade our selves that hee is of a most loving and ready good-will to doe us all good and therefore to pray for and expect at Gods hands summa saluberrima the principall and most profitable good things in a strong confidence in this perfect reconciliation and in a fulnesse of faith nothing fearing at all any thing that goes about to make us afraid molest make us sad or to work any trouble against us For feare not Abram saith God I am thy Buckler and exceeding great reward Gen. 15. 1. Whereby wee have Gen. 15. 1. accesse by prayer unto God and entrance to obtain with boldnesse and confidence through faith in Christ perfectly Justifying us and thereby perfectly reconciling us Ephes 3. 12. The fearfull danger of departing from our justification and reconciliation Psal 73. 27. to God Ephes 3. 12. But if we doe not thus but follow indirect meanes and bad courses to help our selves wee goe a whoring from God by the dead faith and hee will destroy us as it is said Psal 73. 27. For lo they which withdraw themselves from thee shall perish thou destroyest all them that goe a whoring But so farre as wee resign up our selves to assurance and affiance in this perfect reconciliation we with Abraham Isaac Iacok Ioseph David Daniel all the rest of Gods faithful children that have beleeved and relyed upon this joyfull and well pleasing reconciliation shall have as they had both the very Best for us and at length also our very hearts desires And therefore saith David As for me it is good for mee to draw neere to God therefore I have put my trust in the Lord God that I may declare all thy works Ps 73. 28. That I may shew Psal 73. 28. all thy praises in the Gates of the Daughter of Zion and may rejoyce in thy reconciliation proteâ—tion and salvation Psal Psal 9. 14. 9. 14. And thus much of the first excellent benefit of the Gospel brought upon us by free Justification in which because I have been loath as it were to be drawne out of this new Paradise purchased by the blood of Christ I have stayed the longer but let the weightinesse of the point recompence the length because as David truly saith this loving favour of the Lord is better than life it selfe Psal 63. 3. But now let Psal 63. 3. us proceed forward CHAP. XV. Of foure other excellent benefits wrought upon us by Free Iustification THE second excellent and glorious benefit brought upon us by Justification Is that the The giving of the holy Ghost holy Ghost is by it freely given us to dwell in us and our bodies and soules are made blessed Temples of the same holy Spirit as is evident by these Scriptures Be baptized saith Peter Acts 2. 38. every one of you in the name of Iesus Christ for the remission of Acts 2. 38. sinnes and you shall receive the holy Ghost for the promise is made unto you and your children Where we see that although the holy Ghost be true God and the only preparer of our hearts both to see our misery by sin as also to see and apprehend Christ and his benefits to free us from our misery yet notwithstanding he doth not come to dwell in us and to take up our bodies and soules to be his Temples untill first hee hath enabled us to beleeve free Iustification and prepared us as it were for himselfe by sealing it unto us by Baptisme as most sure that the blood of Christ hath washed us cleane from all sin in the sight of God before he doe enter into us and dwell in us The same also Paul testifieth Ephes 1. 13. saying In whom ye also Ephes 1. 13. have trusted after yee heard the word of truth what word of truth was that namely that by the blood of Christ yee are freely made righteous accepted and adopted vers 4 5 6 7. even the Gospel of joyfull newes of your salvation Verse 4 5 6 7. wherein also after mark the word after yee beleeved First justified and then sealed with the spirit of Sanctification
yee were sealed with the holy Spirit of promise where we see againe that we are first beleevers of Justification and then after if not tempore in time yet naturâ in nature and order afterwards sealed with the Spirit of Sanctification dwelling in us The Reasons are first because otherwise the holy 1 First Reason Ghost should come to dwell in a foule hog-stie defiled with sin which because hee utterly abhorres therefore first he makes cleane the house and prepares us for himselfe by Justification thus purifying our hearts first to himselfe by applying unto it Christs righteousnesse so preparing and making us fit houses and Temples for himselfe to dwell in and then comes and dwells in us renewing our nature Secondly to our selves and to our sense and feeling by sanctification another Reason is because it is the proper office of the holy Ghost to glorifie Christ but how doth he glorifie Christ By taking his things and shewing them unto us Iohn 16. 14. whereby the Iohn 16. 14. holy Ghost by the preaching of the Gospel shewing to his elect the excellency of Christs righteousnesse and enabling them to receive the same by faith and so to be spiritually and mystically clothed with it to glorifie Christ in this his righteousnesse He enters in it and by it into all the faithfull to dwell in them thus glorifying the righteousnesse of Christ and thereupon it comes to passe that look how freely the righteousnesse of Christ is by the preaching of the Gospel bestowed upon them that feele their misery by sin to justifie and heale them freely so freely also is the holy Ghost bestowed upon them to dwell in them and therefore in the very preaching of free Iustification whilst the Preacher is yet speaking doth God use principally and especially to raine downe the holy Ghost upon the Hearers even whilst they do nothing but sit still and reverently heare Justification freely preached unto them Whereupon Paul convinced the Galathians by saying Received yee the holy Ghost by the law that is by hearing works works preached No how then By hearing of faith that is free Justification preached Gal. 3. 2. An evident example Gal. 3. 2. hereof is extant Acts 10. 44. where we may see that Acts 10. 44. as Peter was preaching Christ and free justification by him even whilst he was yet speaking the holy Ghost fell on all them that heard the word Another notable example besides many others in that book is Acts 13. Acts 13. where likewise we may see that when Paul had very powerfully preached the Resurrection of Christ and eagerly pressing the maine fruit and benefit that comes thereof namely free justification saying Be it knowne unto you men and brethren that by this man is preached unto you the forgivenesse of sinnes and lest we should conceive Gods forgivenesse to be a slight thing not Gods forgivenesse is a most excellent and glorious forgivenesse making the creature perfectly holy and righteous like mans forgivenesse He presently expounds what hee meanes by Gods forgivenesse and shewes what a glorious thing Gods forgivenesse is above mans saying Even from all things from which you could not be justified that is made perfectly righteous by the law of God by him every one that beleeveth is justified that is made perfectly holy and righteous from all spot of sinne in the sight of God freely And when there were some Jewes among them that marvelled and wondered and murmured against it that they that had not laboured for it should freely have the same righteousnesse equall with them that had laboured all day long in the heat of the day to get it to whom Paul answereth saying Behold ye despisers and wonder and vanish away for I will work a work in your dayes which yee will not beleeve though a man should declare or demonstrate it unto you And yet some others both Jewes and Gentiles besought Paul that he would preach the same words to them the next Sabbath day which also he did but what was the end and effect of this vehement preaching of free Iustification namely this That the Disciples hearts were filled with joy and with the holy Verse 51. Ghost vers 51. And if any man here object That these are extraordinary examples belonging only to the Primitive Church I grant that it is true concerning the outward visible raining downe of the holy Ghost for the first miraculous stablishing of the Gospel by visible appearances of the same but not for the inward spirituall working of Justification and raining downe of the holy Ghost upon Gods children spiritually and invisibly to dwell in them for this is essentiall and perpetuall to the Gospel as S. Paul testifies 2 Cor. 3. 7 8 9 10. proving thereby 2 Cor. 3. 7 8 9 10. The glory of the Gospel above the Law the glory of the Gospel above the Law saying That although the ministration of death and condemnation that is the giving of the Law was glorious so that the children of Israel could not behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the Gospel be much more glorious why because the Law did exact at our hands that we should give to God a perfect righteousnesse but the Gospel gives unto us a perfect righteousnesse freely and thereby is the perpetuall administration of the Spirit unto us whereby saith he this ministration of righteousnesse doth exceed in glory So that we see that the preaching of free Justification is the administration or ministeriall giving both of perfect The holy Ghost unseparable from Christs righteousnesse righteousnesse and also of the holy Ghost unseparably ever going with the same for the holy Ghost will not forsake the wedding-garment of Christs righteousnesse but to glorifie the same will goe in it and with it whithersoever it goes filling the heart where they two abide with joy and right zealous new obedience Another Reason why the holy Ghost goes so unseparably ever with the righteousnesse of Christ is Because the preaching of free Iustification is after a more peculiar manner called the voice of Christ because it is the only and sole saving voice of Christ Iustification is Christs voice alone but the voice of Christ being rightly and powerfully uttered is not a dead weak thing but is mighty and goes with a lively breath breathing out no lesse than the holy Ghost upon the attentive and reverent Hearers of free Iustification the only soule-saving and sole-saving voice of Christ making them to live a new life according to that saying of Christ verily verily I say unto you the houre shall come and now is that the dead shall heare the voice of the Sonne of God and they that heare it namely as the voice of the Sonne of God shall live Iohn 5. 25. surely they Iohn 5. 25. must needs live when the voyce of Christ thus breathes the holy Ghost into them
us not ignorantly and unwittingly as Isaac but truly and graciously for Christ having thus truly put on Christ himself And this the faithfull Interperters plainly testifie saying Cum dicit Galatas Christum induisse intelligit Christo sic esse insitos ut coram Deo nomen personam Christi gerant ac in ipso magis quam in seipsis censeantur that is Where as the Apostle saith that the Galathians have put on Christ he meanes that they are so ingraffed into Christ that before God they beare the name and person of Christ and are reputed and estimated rather in him than in themselves The second similitude expressing more reall and Husband and wiâ—e entire union than the former is taken from the union not only between ordinary husband and wife but also that we are as substantially and really united into Christ as Adam and Eva who was made of his very rib and thereby truly and really of his flesh blood and bone were one in Paradise for which cause Adam Eva are both called but one Adam Gen. 5. 2. of which Gen. 5. 2. perfect union Adam said thus this is now bone of my bones and flesh of my flesh shee shall bee called woman or as the Hebrew Wâ—rd importes a she-man because she is taken out of man Gen. 2. 23. which mystery S. Paul expounding Gen 2. 23. in the fifth to the Ephes saith thus of Christ and his Church For we are members of his body of his flesh and of his bones For this cause shall a man leave his Father and Mother and shall bee joyned unto his Wife and they two shall bee one flesh This saith he is a great mysterie for I speak concerning Christ and his Church Ephes 5. 30 31. 32. Whereupon true and excellent is Ephes 5. 30 31 32. the testimonie of a noble man and Martyr in France who writing of the dignity and excellency of a Christian man sayth thus By this spirituall bond o knot the Christian man is made one with Christ flesh of his flesh and bone of his bone yea even so farre that he beares Christs name and person before God Is not this wonderfull And yet S. Paul not herewith content shewes that the union betwixt Christ and every child of God is more close and entire than between husband and wife for saith he they are not only one flesh But also He that is joyned to the Lord Christ is one spirit 1 Cor. 6. Calvin upon 1 Câ—r 6. 17. 17. Which place Calvin expounding saith thus Hoc ideo adjecit ut doceret arctiorem esse conjunctionem Christi nobiscum quà m viri cum uxore that is Hee therefore addeth these words That he might teach us that the union betwixt Christ and us is closer and straighter than betwixt husband and wife Which Lutâ—er upon Gal. 2. 20. thing Luther also testifieth saying Gal. 2. 20. This faith therefoâ—e that Christ hath loved mee and given himselfe for mee to justifie me doth couple Christ and mee more neer together than the husband is coupled to his wife The third Similitude expressing this marvellous union is that wee are as truly and really united and 3 Tree Branches made one with Christ as a Tree and the branches thereof are one This Christ himselfe testifieth Ioh. 15. 5. saying I am the Vine yee are the branches As the branch cannot beare fruit of it selfe except it abide in the Vine no more can yee except yee abide in mee Upon which words Zanchius truly saith thus Quid etiam hoc Zanch. upon Iohn 15. 5. simili clarius quam nos verè ac realiter Christo insitos esse that is What is more cleere by this similitude than that ' we are truly and really ingraffed into Christ The fourth Similitude expressing this wonderfull union is That wee are as truly and really united and 4 Body members made one with Christ as the body and members thereof are one And this similitude if it were as well understood as it is often expressed in the Scripture wee should abound with more joy for the same than we doe For how plaine is S. Paul 1 Cor. 12. 12. saying As the 1 Cor. 12. 12. body is one and hath many members and yet all the members though they be many make but one body so also is Christ For saith he yee are the body of Christ and members for your part verse 27. Again to the same Cor. 6 15 17. Verse 17. Cor. 6. 15. 17. he saith thus Know ye not that your bodies are the members of Christ Nay more But hee that is joyned to the Lord is one Spirit What more perfect and more wonderfull union can there be Than to be one spirit and one body with the Lord Certainly saith Zanchias The union of the members with the head and with themselves is substantiall true and reall Wherby saith hee wee may further understand that the fruit of the passion of Christ and his gifts and graces cannot be received without a real participation of the very flesh of Christ for the members can receive neither motion nor life nor juice nor nourishment being separated from the head And hereupon it is that the ancient Dispensers of Gods mysteries doe so greatly extoll this our concorporation into Christ for thus saith Chrysostome Homil. 60. ad populum Antioch Non satis fuit homosieri colaphis caedi verùm semet ipsum nobis commiscet Chrysost Hom. 6. non fide tantùm verùm et reipsa nos suum efficit corpus that is It was not enough to become man to be buffetted with fists but also he doth mix and mingle his own selfe together with us and not by faith only but also he makes us in very deed his own body Which doctrine of the ancient Fathers of our wonderfull union although the Papists goe about to misapply it and say this great work and union is wrought upon us by the Sacrament of the body and blood of Christ in that say they the bread becomes transubstantiated into the body and blood of Christ and so wee eating the same the body of Christ is mingled and united into one body with us yet it is well proved of the Learned Protestants to bee utterly false For the Sacrament is not the bond of this so mysticall and wondersull union after so grosse fleshly and carnall a manner but it is wrought only by the holy Ghost after a spirituall and unsearchable manner Who yet notwithstanding because he is true God hiîc exerit and herein doth shew forth the power of his God-head in thus wonderfully knitting and reall and substantiall uniting us into Christ hereupon doe the ancient Fathers confesse that no tongue of men or Angels is able to lay forth sufficiently the reallnesse substantiallnesse and excellency of the same though sealed unto us by an outward sign and figure in the supper of the Lord. For hence it is that
Colos â— â—2 13. of the Saints in light Coloss 1. 12. 13. 5. The meâ—nâ—s of our glorâ—h atioa Fiftly and lastly this free Justification is the only immediate cause and meanes of our finall glorification and of setting us in the right and assurance of eternall lise Therefore doth the Apostle say Whom God justifieth them he glorifieth Rom. 8. 30. Hence it is also Rom. 8. â—0 Rom 5. 18. that hee doth call it the Iustification of life Rom. 5. 18. Because to the Enjoyers of it by faith it doth freely and undoubtedly bring life and eternall salvation which the same Apostle againe testifieth when hee saith Grace doth reign indeed but how By righteousnesse or through righteousnesse unto eternall life through Iesus Christ our Lord Rom. 5. 21. As if he should say Rom. 5. 11. Grace indeed doth infallibly bring eternall life and yet by this only meanes that men of necessity bee first justified and freely made perfectly holy compleatly righteous before God or else grace it selfe reigneth not unto eternall life Hereupon S. Chrysostome saith Chrysost in Rom. truly thus For where righteousnesse is there necessarily doth everlasting life goe withall and also infinite other Radix vitae Calv. ex Marlo Sicut â—eccatum non nisi mortâ—m parere potest ita donum illud Dei nâ—fâ—ra scilicet justificatâ—o vitae aeteâ—nae beaâ—iâ—â—dinem nobis a â—sertivel si mavis quemadmodùm mortis causa pcccatum est c. good things even as where there is sinne there is death for righteousnesse is more than life seeing it is the very root of life Herewithall agree the modern Expositors saying thus As sinne cannot but bring forth death so that gift of God namely our Iustification bringeth upon us all blessednesse and eternall life or if you had rather thus As sinne is the cause of death so the righteousnesse which is freely given us by Christ hath restored unto us eternall life Faith therefore of Free Iustification is sure of eternall life and so sure that it glorieth and rejoyceth in eternall life because Free Iustification only doth make us fit or worthy or sufficiently meet Luther in Gal. 1. 6. to be partakers of the inheritance of the Saints in light by which only God hath delivered us out of the power of Id in cap. 1. 17. darkness and hath translated us into the kingdome of his Colos 1. 12. 13. deare Son Colos 1. 12. 13. For thus are we translated out of sinne into righteousness out of Gods wrath into his well-pleased favour out of cursednesse into blessednesse out of death into life for when sinne is taken away in the place thereof commeth righteousnesse in the place of wrath reconciliation and grace and free and well-pleased favour in the place of death life and in the place of damnation salvation CHAP. XVI Of the other foure fruits or effects declaring the Vtility and Majesty of Free Iustification THe third maine point shewing the Majejestie The third effect is Peace and loy in the conscience and Utility of Justification is That whereas the want or the ignorance of it is the losse of all true peace and joy in God so the right knowledge and apprehension thereof is the lively spring of joy and of a good conscience bursting forth into a joyfull confession and glorifying of God both in heart and tongue See this is that sweet Song of Mary Luke 1. 46 47. Where she saith My soule magnifieth the Lord and my Spirit rejoyceth in God my Saviour for seeing the imperfections of our Sanctification are in this life so great That all our Righteousnesse is as a menstruous cloath If wee know not assuredly that by this glory of Justification all our sins which simply of themselves as the Image of the Devill God so cloatheth are quite and clean abolished from before him and that wee are perfectly holy and righteous in the sight of God wee cannot have but rather doe disanull that Peace and great joy unspeakable and glorious That Justification by such perfect abolishing of all our sinnes from before God and free making as so perfectly rigteous in the sight of God doth hereby bring unto us For which the Gospel is expresly called joyfull newes from heaven without which joy we are not sure that we are delivered out of the kingdome of Satan which is sinne and death but by this joy the faithfull soule the true Bride of Christ may feele it selfe to be entred with Christ into the Eride-Chamber which is the kingdome of heaven For the kingdome of God is righteousnesse and peace and joy in the holy Ghost And whosoever in these things serveth Christ are accepted unto God and are approved of men Rom 14. 17. 18. But if thou ask how Rom. 14 17 thou maist attaine so great righteousnesse as may bring such peace and joy The Apostle answereth That being justified that is freely made perfectly holy and righteous by faith we are so compleatly righteous and become so just and saved That having no need of any works hereunto at all but through faith only obtaining true righteousnesse sufficiently Wee have peace towards God through our Lord Iesus Christ Rom. 5. 1. For seeing only sinnes doe breed displeasure between Rom. 5. 1. Sola pe cata simultâ—tem pariant â—â—st uaâ—ex impiâ—s peâ—ateribus c. Phil. 1 7. Incredibi'e gaudiuâ— Marlo in Rom. 5. 1. God and man after that of ungodlinesse and sinners we are made just and righteous from hence it must needs bee that forthwith true peace doth presently arise and this peace that is to say quietnesse and tranquilliâ—y of minde and securitie of conscience which doth passe all understanding Phil. 4. 7. and doth breed in the hearts of the faithfull incredible and wonderfull joy indeed the Law sinne and failing in works terrifieth the conscience oppresseth it with feares and heavinesse of spirit and plucketh it from the assurance of righteousnesse of life and all goodnesse Luth. Gal. 4. 2 3. therefore let us not suffer the Law in any case to beare rule in our conscience especially seeing it cost Christ so great a price to deliver the conscience from the Schoolmaster-like slavery of the Law let the godly learn therefore that the Law and Christ are Why the Law is not to beare rule in the conscience two contrary things whereof the one cannot abide the other for when Christ is present the Law may in no case rule but must depart out of the conscience Idem in Gal. 5 22. and leave the bed which is so straight that it cannot hold two as Esay saith and give place only to Christ Let him only reign in righteousnesse in peace in joy and life that the conscience may sleep and repose it selse in Christ the Bridegroomes bosome without any feeling of the Law sin and death for the fruits of the The voyce of the Bridegroome spirit are not only love but also joy
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