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
with self-deceiving and appearing zeales of God as S. Paul testifieth saying I beare them record they have the zeale of God why what is the zeale of God which they had that is First for matter not following now as in ancient times their owne inventions and false worships of grosse idolatry but now zealously following the law of righteousnesse even the works of Gods owne Law Rom. 9. 31. 32. And secondly for end Rom. 9. 31 32. ayming at the glory of God why what was more to be desired yes but it was not according to knowledge why but they wanted no knowledge as wee may see granted by Paul himselfe Rom. 2. 17. to 20. and Rom. Rom. 2. 17. to 20. and 9. 4. 9. 4. for they knew the whole word of God and how often any word of moment was repeated from the beginning of Genesis to the end of Malachy True but yet they were ignorant of one maine point by which Iustification the heart and life of all knowledge they were ignorant of all for they only knew not free Iustification which is the forme soule heart and life of all the rest because that alone giveth both unto God and unto Christ their full glory for so it followeth in Paul for they being ignorant of the righteousnesse of God did goe about to establish their owne righteousnesse For because the nature of man dares not think The ground of the establishing of our owne righteousnesse of any fellowship and communion with God without a righteousnesse therefore they being ignorant of the righteousnesse of God freely and compleatly wrought upon them by God must needs goe about to establish their owne righteousnesse that is to winne and retain the love and favour of God by their fervency of good works and zeale of Gods glory in doing his law and when this blinde affection of false-doing Gods will doth reign in men being ignorant of the excellency and full and true doing of Gods will in free Iustification then they desire by some notorious zealous good works to out-passe the ordinary course and road-way of walking every man within the limits of his vocation doing the duties of the same comfortably and faithfully to Gods glory in winning and Blinde and rash zeale profiting his neighbours but out-starting others will have some singular zealous works to winne and retaine the said love and favour of God towards them hence flow the superstitious inventions of Popery hence commeth the rash zeale of the Brownists hence commeth the blinde holinesse of Familists hence commeth the painted zeale and holinesse of Anabaptists little differing in truth from Papists they do so stablish their owne righteousnesse of holy duties and works but that encroaching and returning neere to Judaisme they keep themselves closer as they think to the Morall Law of performing universall obedience to all Gods Commandements and so likewise of all other Sects and Religions and of all other Ape-Saints and Peacock-Christians as Luther truly calleth them whatsoever being ignorant of free Iustification But when they come by true faith to see rightly into free Iustification how utterly their sins by the imputation of Christs perfect righteousnesse are freely abolished out of Gods sight and how perfectly and compleatly holy and righteous they are made freely without works and what a full entrance there is hereby into the full favour of God peace and joy of conscience and to all the rest of the glorious benefits of the Gospel then they begin to say Here are the words of eternall life and whither shall we goe then they begin to see that God hath placed them in their vocations for them thereby to practise and testifie their thankfulnesse for those free-given benefits of the Gospel that doe make them so compleat before God and therefore they care for nothing but to keep themselves within the limits of their vocations and to doe the duties of the same faithfully and zealously to Gods glory in benefiting their neighbours And thus they serve God in spirit and truth of faith when all the world runneth awhoring after their owne inventions both of false-supposed true worships and also of doing their vocations in a false manner And therefore doth Luther truly say thus of this powerfull operation and effect Luth. in Gal. 2. 20. of free Iustification Wherefore I say as I have oftentimes said That there is no remedy against Sects or power to resist The only remedy against all Sects them but this only Article of Christian righteousnesse if we lose this Article it is impossible for us to withstand any errors or Sects As we may see at this day in the fantasticall spirits the Anabaptists and such like who being fallen away from this Article of free Iustification will never cease to fall erre and seduce others untill they come to the fulnesse of all iniquity except they be reduced home to rest only in free Iustification For whiles this doctrine pacifying and quieting Luth. in verse 16. the conscience remaineth pure and uncorrupt Christians are made judges over all kindes of doctrine Idem in Chap. 1. 4. The danger of work-mongers whereby a light is opened and a sound judgement is given unto us so as we may most certainely and freely judge of all kindes of life whereby we easily discerne all such Sects as trust rely and hang upon their works to be wicked and pernicious whereby the glory of Gods wrath against sin and Christs works and doings are not only defaced but also utterly taken away and our owne advanced and established Yea upon faith alone of Free Iustification by Christ followeth a most certain knowledge and understanding a most joyfull conscience and a true judgement of every Chap. 3. 28. kinde of life and of all things else whatsoever For they which know and understand it can judge of faith they can discerne a true feare from a false feare they Chap. 3. 23. can judge of all inward affections of the heart and discerne all spirits c. So that if we stick to this anchor-hold of the true manner of free Iustification both the Pope and Satan shall be put to flight because where this knowledge of free-Iustification is retained and this doctrine preached all Heresies and Sects are easily overthrowne Fifthly the laying out of the excellency of free Fifth Effect It rooteth up Covetousnes the root of all â—â—ill Iustification worketh also this powerfull effect namely it is the only meanes to eradicate and utterly root out that inbred originall corruption called Covetousnesse the root of all evill and the love of all vaine pomp and earthly riches so deeply rooted and inwardly infecting the heart that if the heart be not seisoned with some feeling of the worth of the heavenly riches the naturall man in the dead Faith is violently carried upon the least occasion for a little lucre not only to break all lawes both of God and man but also to betray himselfe his soule his
and Regeneration Popishly and falsly understood and other phrases of the Gospel and being herein carryed with a blind legall zeale that they must and can keep by their endevours the law of God the blind zealous multitude doe beare them record and give them the applause that they have the zeale of God but it is without knowledge not but that they seeme to have all knowledge save onely that they want the right knowledge and true faith of Free justification Because being ignorant of the righteousnesse of God namely how complete it makes us before God wanting nothing Colos 2. 10. they and their applauding Disciples cannot chuse but got about to stablish and set up the Golden Calfe of their owne dâ—ng-righteousnesse Phil. 3. 8 4. and have not submitted themselves to rest and rejoice onely in the righteousnesse of God Rom. 10. 23. whereby they being thus blinde Leaders of the blind both Preachers and applauders doe fall into the ditch of destruction Matth. 15. 14. And thus are such Ministers the false Ministers of Satan and teach a Satanicall righteousnesse and good works as both are described 2 Cor. 11. 13 14 15. and yet transforme themselves as if they were the true Ministers of Christ and therefore doe stand accursed and damned by the Holy Ghost and excommunicated by Saint Paul Gal. 1. 8 9. untill they repent of their erroneous manner of teaching And thus are they those grievous wolves that should stand up in the allowed Ministry teaching not false things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preposterous things or things out of order setting the Cart before the Horse that is calling for works and a good life before people have the right knowledge joyfull faith and true assurance of their full and perfect Iustification and free salvation by Iesus Christ whereby good words and good works and good life may follow as the good fruit of their thankfull hearts for the same and thereby doe not spare but make havocke of the flock of Christ Act. 20. 29 30 Because Popishly and carnally and ignorantly thinking that Free Iustification is soon and easily learned and blasphemously conceiving that it opens the gate to all loosenesse of life they drowne in silence Christ their Free Iustification destroy the true faith of hanging onely upon the spirituall and invisible benefits and riches of Christ marre true sanctification and superstitiously carry way the blind zealous multitude of Professors in the fools Paradise of a false bastard Pharisaicall and legall sanctification Phil. 3 6. Act. 22. 3. and vaine glory and opinion of their good works and well doings into hell and eternall destruction And thus in this blind zealous dead faith are foursold Traitours namely Traitours to Christ and his Gospel Traitours to his Church and Children disobedient Traitours to their King and whole Countrey that they live in and lamentable Traitours to their owne souls and bodies seeming the greatest friends to all these and yet betraying all these with a Judas his kisse into the wrath of God and his jealous displeasure into most dangerous ruine and fearfull destruction and are therefore openly to b◠〈◊〉 〈◊〉 the face of the whole congregation for not going with a right face to the truth of the Gospel far more sharply than Peter was Gal. 2. 11 14. Because such do sinne against souls far more grievously All which these and such like Scriptures plainly teach 2 Pet. 2. 1 2 3 4 5 6 Ier. 23. 2 Cor. 11. 13 14 15. 2 Tim. 3. 1. to â— 1 Tim. 7. Rev. 3. 1 2 3. Gal. 1. 6 7 2. 4 5 11. 5. 7 8 9 10 12. Esay 29. 9 14. 42. 18 19. Ezek. 14. 9 10. But here mark and observe for the distinguishing of these five points FIrst that the third point is of highest esteem in the hearts and affections of the truly faithfull and is most earnestly followed after of true Protestant and right saved Christians as it is manifest Phil. 3. 8 9 12 13 14 15 16. Rom. 9. 30. Secondly That the fourth point is of highest esteem in the hearts and affections of them that are yet in the light of reason and religion of nature described Rom. 2. 14 15. and thereby preposterously and most eagerly followed after of blind zealous hypocrites and work-mongers whereby they run into the manifold inconveniences and dangers of the fifth point Rom. 10. 2 3. Phil. 3. 6. Rom. 4. 31 32 33. Summa summae the short and long and upshot of all is this Remember that God will not be dallied or trifled withall in the blood death and dear-bought righteousnesse of his onely Sonne Ioh. 3. 16. freely and perfectly justifying and so freely saving us as the wretched multitude of Ministers and of people in the dead faith both on the left hand and on the right hand Prov. 4. 27. doe dally and trifle with God contrary to those Scriptures Heb. 12. 25. to vers 29. Matth. 22 11. 12. 13. and therefore let us search and look diligently into these five points and keep them faithfully and then we are certainly saved Pro. 4. 10 11 12 13. Mar. 16. 15 16. 2 Cor. 11. 2 3. therefore I say again remember Pro. 4. 25. 26. 27. Io. Eaton THese foure foregoing Reasons why the Doctrine of Free Iustification is by Parliament chiefly enjoyned to be preached in this Land as also the five positions were gathered by the said JOHN EATON Preacher of Wickham-Market in Suffolk and now faithfully set forth according to his originall copy RO. LANCASTER
than a sound understanding of the Excellency of the same whereof ensueth either a luke-warme carelesse life led unthankfully for the same or else a breaking forth into a blinde zeale of some new strange works and life by which we may provide as we think more safely for our salvation Because it is most true which the Apostle testifieth that these false-zealous ones whilst they are ignorant of the righteousnesse of God cannot choose but goe about to stablish their owne righteousnesse and so doe not submit themselves to rest contented in the righteousnesse of God Rom. 10. 2 3. What other salve is there then to cure the cold disease of this dead faith and selfe-loving zeale than to lay forth the Excellency of free Justification that may enflame the heart so with the fiery coales of Gods love towards us that it may flame forth with a right zeale of keeping within our lists of obedience to our Protestnt godly governours and within the limits of our vocations to doe them thankfully and zealously to the glorifying of God and benefiting of our brethren and neighbours for so excellent and glorious and full sufficient a benefit Yea this is the benefit by which we are new borne againe and reclaimed from all prophanenesse Sects Schisms and Divisions whatsoever Which made S. Paul to travell in birth againe like a loving mother with the distracted and seduced Galathians untill by reducing them to the truth and purity of free Iustification defaced Christ was formed in them againe Gal. 4. 19. And yet they professed that they constantly embraced Christ and held Justification by him but because the false brethren had perswaded them it was not sufficient for their salvation except they joyned therewith the obedience and keeping of the Law thereby they lost Christ life and their free salvation by him Which evidently declareth that then only are people new borne againe truly and Christ is formed truly in them when for the assurance of their salvation they wholly rest in the joyfull knowledge full sufficiency of their free Justification then is Christ rightly formed in them This is the Antidote and preservative against all sweet poysonous doctrines of our works and vain-glorious well-doings this is the preservative against these infectious and contagious times this is the Ark of Noah that will beare us up above all the floods and billowes of these tempestuous dayes of sundry Sects Schismes and stragling opinions this is the anchor whereunto the cable of our faith being firmely fastened will make us to stand strong against all the violent wayes and winds of Satans blusterous temptations both on the right hand and on the left Yea let us know for a certainty that free Iustification is the very head heart and soule of all Christian religion and true worship of God without the true and joyfull knowledge whereof our religion is headlesse our profession and worship is heartlesse and our very zealous conversation is a meere corruption of the Gospel and rottennesse like a body without a soule that stinketh before God Briefly in a word as the perfect righteousnesse of Christ is only worthy to be acknowledged for the wedding-garment because all the righteousnesse of our unperfect Sanctification is as the Prophet saith as filthy menstruous stained rags Esay 64. 6. so true faith of free Iustification being the having on of this wedding-garment because it alone doth truly abolish all the filthy nakednesse of our sins out of Gods sight and it alone doth make us perfectly holy and sufficiently righteous in the sight of God freely without works Therefore it alone doth make us fit Brides as I said before and is only meet to marry us to so glorious a Bridegroome as is the King of glory Christ Jesus Yea though a man doe abound in the riches and honours of this world having his Barnes full of Corne and his Coffers full of Coyne and hee himselfe being cloathed in purple and fine linneâ— doth fare well and deliciously every day yet if he not freely taking by the hand of a thankfull rejoycing faith and so not putting on this wedding-garment of Christs perfect righteousnesse that may make him rich in God can sleep one night in his bed in any security he is not only the foole in print mentioned Luke 12. 20. but also this night may the Devils fetch away his soule from him and then whose shall these things be which he hath provided In this case saith the Lord of wisedome is every one be he rich or be he poore that by not putting on by free Justification the wedding-garment of Christs perfect righteousnesse is not rich in God vers 21. Oh then let not such an one dare to lay downe his head upon his downe-pillow to sleep one night in safety nor as David said suffer his eye-lids to slumber untill by taking freely this joy full benefit and by putting on this wedding-garment hee hath attained this heavenly wisedome better than his fine gold by which hee may lie downe safely and sleep sweetly Prov. 3. 13. to 26. But I have here laid forth this Excellency of free Justification in the words testimonies and common consent of the faithfull Expositors and Dispensers of Gods mysteries 1 Cor. 4. 1 2. for three principall Reasons First because as this mystery of free Justification only and freely saveth us so by the rebelliousnesse of our blinde and sinfull natures and unbeliefe of our hearts and the exceeding subtlety of Satan it is of all the rest of the benefits of the Gospel which all depend upon this benefit the most difficultly learned and the most hardly beleeved It being most true that Mr. Fox saith in his Preface before Dr. Luther upon the Galathians That Learning cannot reach it wisedome is offended at it Nature is astonied Devils doe not know it Men doe persecute it And briefly as there is no way to life so easie so there is none so hard Easie to whom it is given from above but hard to the carnall sense not yet inspired the ignorance whereof is the cause and root of all the Errours Sects and Divisions that are in all Christendome Therefore I thought it fit in this case to imitate the example not only of learned and ancient Bede who maketh an exposition of all the Epistles of S. Paul with the meere sentences sayings and expositions of S. Augustine collected and gathered together as the expounded texts and verses are dispersed and scattered here and there in all S. Augustins works and therefore are called Collectanea Bedae but rather to imitate S. Paul himselfe who discerning how hardly free Justification is rightly understood soundly embracing contentedly rested in and constantly retained as is for ever recorded by the example of the soone and dangerous fall of the Galathians Gal. 1. 6. doth therefore in writing to the Galathians come forth not singly by himselfe alone but as it were guarded with the association company and consent of all his beleeving and faithfull brethren saying
you and your consciences perfect in holinesse and righteousnesse freely to God-ward and in the sight of God as the Apostle testifieth saying that the blood of Christ hath made our consciences so cleane that we are made holy and perfect concerning the conscience Heb. 9. 9. 14. whereby Heb. 9. 9. 14. being once purged with Christs blood wee have no more conscience of sinne Heb. 10. 2. 14. that is no more Heb. 10. 2. 14. accusations terrors and condemnings of conscience for sin because as it was said before Being justified by faith that is made perfectly holy and righteous from all spot of sinne in the sight of God freely wee have peace towards God through our Lord Iesus Christ Whereupon ariseth a threefold boldnesse as first Abrahams A threefold boldnesse ariseth from true justifying faith friendship and familiarity with God secondly a boldnes to promise to our selves from God all good things both temporall and eternall and thirdly boldnesse to pray for the same with assurance to receive whatsoever we ask because the prayer of a righteous man that is made perfectly holy and righteous in the sight of God freely cannot but availe much I am 5. 15 Iam 5. 15 16 17 16 17. And as our consciences are thus made good to God-ward by Justification so secondly they are made good to men-ward by Sanctification because when we see that the least sin is such an infinite horrible thing in the sight of God that we must needs be made cleane from all spot of sin in the sight of God though it cost the price of the blood of the Son of God to effect it then we keep his Commandements and doe those things that are pleasing to God zealously in the sight of men also Therefore to conclude with S. Iohn This is the Commandement of all Commandements that we beleeve in the name or power of Iesus Christ that of unjust he makes us just that is perfectly holy and righteous in the sight of God freely by which we practise all Commandements and so doe manifest that wee have the holy Ghost and are not hypocrites neither towards God by Justification nor towards men by Sanctification To the next Scriptures viz. that God saw sin in the justified Church of the Corinths and punished them for the same 1 Cor. 11. and also in the Churches of 1 Cor. 11. 30. Asia Revelat. 2. and 3. ergo the children of God are Rev. 2. and 3. objected and cleared not made so perfectly holy and righteous from all spot of sinne in the sight of God freely that God sees no sin in them I say that as this is a Papisticall cavill also objected against the Protestants defending the perfection of free Justification so doe I answer with the Protestant Antagonists that these examples when people and whole Churches are alleaged as the Corinths the Churches of Asia and the Church of the Hebrews and such like they alter the question and come not within the compasse of that whereof we speak for it is one thing to speak of the Justification Iustification of a Church and a particular man different of the whole body of a people and another thing to speak of the Justification of one particular man because a true particular child of God is justified absolutely but an whole Church or Nation is not justified absolutely but respectively Some in the same and sometime the greater multitude falling away and are collectively reproved being Reprobates in which sense Paul said that all Asia was turned away from him 2 Tim. 1. 15. Againe othersome may bee 2 Tim. 1. 15. in the dead generall calling of Christianity of Gods election but not yet effectually called nor justified Bearing a name that they live but they are dead Revel 3. Revel 3. 1. 1. Such were they of whom the Apostle speaketh saying some have not the knowledge of God I speak this to your shame 1 Cor. 15 34. Such also were the luke-warme 1 Cor. 15. 34. Laodiceans that were not yet cloathed with the white raiment that their filthy nakednesse do not appeare whom yet in love for the Election sake Christ rebuked and willed to get on the white garment that their filthy nakednesse might not appear before Revel 3. 17 18 19. him Revel 3. 17 18 19. Againe other some although they be justified and thereby all their sins utterly abolished out of Gods sight yet they finde the fruits effects benefits experience and comforts of the same but weakly according to their weak faith wherby they are exercised with many crosses and afflictions to the raising up of their faith to apprehend more fully the Grace of Justification that hath abolished all their sins out of Gods sight such as it appeares were those Corinthians of whom the Apostle speaketh in that eleventh to the Corinthians saying For this cause many of you are sick and many weak c. For what cause namely because you discern not the Lords body Here was weak faith according to which they found agreeable that great axiome of the Gospel Bee it unto thee according to thy Matt. 15. 2â— faith But fourthly and lastly some are absolutely justified and these are they that are here spoken of properly such were those few names in Sardis which had not defiled their garments that is they had not mixed and corrupted Free Iustification whereby they walked with Christ in white that is in the glory of the same for they thereby are worthy Revel 3. 4. Such also are those Revel 3. 4. Revel 7. 9 13. great multitudes of all Nations spoken of Revel 7. which were cloathed with long white Robes viz. Of Christ righteousnesse and had Palmes of victory over sin death the Devill and all euils in their hands of faith And cry with a loud voyce that is joyfully and zealously saying salvation commeth of our God that sitteth upon the Throne and of the Lamb that is withdrawing utterly from their works and ascribing the whole cause and glory of their salvation only and alone to God the Father and to his Sonne Iesus Christ And they have washed and enlarged their long Robes that is they have extolled dignified and magnified the glory of Free Iustification as Paul did 2 Cor. 3. 7 8 10 11. saying If the 2 Cor. 3. 7 8 10 11. ministration of condemnation were glorious much more doth the ministration of righteousnesse exceed in glory And againe I count all things losse and doe judge them to bee dung that I may be found in Christ not having mine own righteousnesse of sanctification by my walking after the Law which is but dung but the righteousnesse which is of God by the faith of Iesus Christ Philip. 3. 9. moreover Psal 3. 9. these have made their long Robes white in the blood of the Lamb that is they beleeve that the blood of Christ hath made them in the sight of God from all sin whiter than snow Psal 51. 7. and
Iosephs afflicted of his brethren sold into Egypt and in Egypt for his faith and chastitie and filiall fear of God plaine evidences of his Free Iustification though not as yet cleerly revealed and manifested Rom. 3. 21. Rom. 3. 21. was cast into prison expresly testified by the holy Ghost to be for the tryall and exercise of his faith Psal 105. 19 22. The like is to bee seen in the three Psal 105. 19 22. Children of Israel cast into the hot fierie Oven and of Daniel cast into the Lyons Den and many others to be seen as in a cleer Looking-Glasse in the eleventh to the Hebrewes whose faith by much exercising in troubles was made so strong that they brought forth much and wonderfull fruit Hence of this second sort of afflictions doe arise farre greater prayses than of the first sort as that they fashion us like to the Image of Christ that they are more precious than gold that they manifest and declare the rich graces wrought in us by Justification and the spirit of God For when we see sinne in our flesh and feele crosses and afflictions as it were punishments upon us for the same then to beleeve that the blood of Christ hath made us in the sight of God clean from all sinne 1 Ioh. 1. 7. and that we have not one spot or wrinkle of 1 Ioh. 1. 7. sinne in the sight of God or any such thing is a mighty tryall and manifestation of our faith in the blood of Christ and a wonderfull giving to Christ the glory of his death and resurrection Rom. 4. 20. but who and Rom. 4. 20. how few when afflictions come do here stand as Saint Paul speaks Rom. 5. 2. But then if we do so this causes Rom. 5. 2. God to return with all experimentall comforts and blessings unto us as three places of Scripture for confirmation Three Scriptures opened and explained of all this are worthy the opening as three sufficient witnesses by which every word must stand As first Rom. 5. 1 2 3 4 5. where the Apostle saith 1 Rom. 5. 1 2 3 4 5. Being justified by faith that is made perfectly holy and righteous from all spot of sinne in the sight of God freely Wee have peace towards God that is all beating blowes and anger is ceased through our Lord Iesus Christ for saith the Prophet Hee was wounded for our transgressions he was bruised for our iniquities the chastiment of our peace was layed upon him that is all correction and chastisement for all sin needful for the making of perfect peace between God and his justified children was layed upon him and with his strips we are Esay 53. 5. healed wherein we stand and rejoyce under the hope of the glory of God And not only so but we glory in afflictions also knowing that they are not now whippings corrections and punishments for our sinnes as before the blood of Christ had made us clean from all sin for surely a a child hath little cause to glory in his whipping for his faults but hath rather shame and dejection but we glory because now they are changed into a new nature and use namely to work patience that is a quiet contented suffering and enduring to have our faith tryed whether wee will contrary to our present sense and feeling give this glory to Christs blood that hee hath justified us that is made us perfectly holy and righteous from all spot of sinne in the sight of God freely whereby God saith unto us as hee said unto Abraham Now I know that thou beleevest in my Sons blood then this patient enduring of tryall bringeth forth experience that by Gods gracious deliverances from those afflictions his Sons blood hath made us clean from all sin in the sight of God as Ezekiah said being healed of his sicknesse Now I know that thou hast cast all my sin behind thy back Then this experience bringeth forth a sound hope and trust in God that is a flat promising unto our selves from God and a very expectation of all good things and blessings both temporall and eternall And this hope makes us not ashamed that is shall not be frustrated because the love of God in justifying us with his Sons blood being thus experimentally powred abroad into our hearts by the holy Ghost assureth us that if hee spared not his own Son when wee were sinners to justifie us much more being now justified that is no sinners in his sight will hee with him give us all things also Rom. 8. 32. Thus we see how the wedding-garment Rom. 8. 32. of Christs righteousnesse put on in Justification doth not only make us compleat freely in the sight of God Coloss 2. 10. but also the faith hereof being exercised Coloss 2. 10. with crosses and afflictions makes us in our own feeling and experience compleat to our selves more and more The second proofe confirming this yet more plainly is Iam. 1. 2 3 4 5 6. saying Brethren count it a matter Iames 1. 2 3 4 5 6 explained of all or exceeding joy when yee fall into divers temptations or tryalls marke how he baptiseth crosses and afflictions as it were with a new name taken from the change of the nature of them by the Gospel and from the end and use of them calling them temptations and tryals as when it is said God tempted Abraham Gen. 22. 1. so crosses and afflictions are to tempt Gen. 22. 1. and try us whether we will beleeve when we seeme to feele the contrary that his Sonnes blood hath made us perfectly holy and righteous from all spot of sin in his sight freely But to what end doth he so try us it followes Knowing that the triall of your faith worketh patience that is a quiet and contented waiting by reason that sinne the cause of all evill is done away to see a good issue and the fore-said experimentall use of them and this patient waiting brings forth that perfect work that thus we may be perfect not only inwardly mystically and freely to Godward in Christs perfectnesse Coloss 2. 10. Heb. 11. 4. but also grow perfect Coloss 1. 10. Heb. 11. 4. and entire lacking nothing to our selves-ward and in our own experimentall feeling declaratively and outwardly And if any man lack this wisdome of thus rejoycing exceedingly for these causes in afflictions let him ask it of God but let him ask in Faith that is in assurance that Christ is hiâ— sufficient wisdome and hath made him sufficiently perfect to God-ward in Christs own compleat perfection in that foundation of all experimentall blessings that Christ hath justified him that is made him perfectly wise holy and righteous and so entire and lacking nothing to God-ward and herein waver not because it is Christs own glory for he that wavereth in this efficacie of Christs blood is like a wave of the Sea â—ost of the wind and carried away to the robbing of Christ of
come and cloathing him with the wedding-garment of his owne righteousnesse did seale the same up unto him to put him out of all doubt thereof by his oath and owne seale of Baptisme and therefore now sighing up to Christ in the sense and feeling of his sins may be much more assured that he will continue his grace so freely begunne unto him we being thus found first of Christ before we sought after him he will preserve us still in that his wedding garment from all sin in his fathers sight continually and for ever for whom he once justifieth he justifieth for ever because as the Apostle saith Heb. 10. 14. Heb. 10. 14. Hee hath with one sacrifice upon the crosse made perfect by justification to the sight of God continually and for ever all them that be sanctified wherewith notably agrees that witnesse of a learned dispenser of Gods mysteries saying That we ought to know that at what time Calv. Instit lib. 4. cap. 15. Sect. 3. soever we be baptized we are at once washed and made cleane for all our life therefore so oft as we fall We must goe back to the remembrance of baptisme and therewith we must arme our minde that it may alway be certaine and assured of the forgivenesse of sins for though when it is once ministred it seemeth to be past yet by following sins it is not abolished for the cleanness of Christ is therin bestowed upon us that alway flourisheth is oppressed with no spots but overwhelmeth and wipeth away all our filthinesse and so preserveth us in perfect righteousnesse to Godward for ever as this I say is the only meanes whereby after our falls we returne unto him his washing us thus in his blood first making us to wash our selves declaratively in teares of love and Evangelicall repentance so is it the only meanes to come rightly unto God in prayer thus we come in the wedding garment thus we come rightly in the name and power of Christs blood that we were baptized in thus our prayer is the prayer of a righteous man that prevaileth much with God thus we come in faith wherein St. Iames bids us not to waver for then we rob the blood of Christ of his glory in us then we obtain nothing of the Lord. Whereby we see that they that will presse by prayer into the presence of God foule in their sin untill they have obtained pardon by prayer doe faile both in the first point of right comming not knowing the horriblenesse of sin revealed in the Word have but a gentilish conceit of the foulness of it so are ready with the Gentiles and Papists to make their prayers to be ex opere operato or in the name of Christ ex Condigno the meanes of the pardon of their sins But they faile much more in the second point both by ignorance of the glory of Gods free pardon given them in their baptisme and also in not comming to pray in the wedding garment of Christs righteousnesse ever preserving presenting them perfectly holy and righteous from all spot of sin in the sight of God freely whereby they not praying in this faith not only obtaine nothing of the Lord but also lye naked to all his judgements because God sees not the sprinkling of the blood of the Lambe that is the 1 Iohn 1. 7. cleannesse wrought by his Sons blood 1 Iohn 1. 7. upon the doore posts that is the very entrance of their prayers confessions for how can it be lesse dangerous to enter after a more peculiar manner as we doe by prayer into the presence of the most holy and most pure God infinitly hating all sin without the wedding garment without which God cannot abide to looke upon us but saith Binde him hand and foot take him away and cast him into utter darknesse where is nothing but weeping gnashing of teeth Mat. 22. 13. But if we come Matth. 22. 13. in the faith of this wedding garment freely abolishing all our sins out of Gods sight then all the three persons of the blessed Trinity doe magnifie the glory of their proper offices with one unanimous consent upon us for we must marke that although our justification be the worke of the whole Godhead yet the three persons have their severall offices therein peculiar and The Trinity have severall offices in justification proper to each person which of us ought to be discerned and rightly distinguished as First the Son comes downe freely to us when else we durst not ascend up by prayer to God and is thereby the Lambe of God that taketh away the sin it selfe Iohn Iohn 1. 29. 1 29. by making us perfectly holy and righteous from all spot of sin in the sight of God freely 1 Iohn 1. 7. And this 1 Iohn 1. 7. must be our first ground of entering by prayer unto God whereupon as the Apostle saith we have holdnesse and entrance with confidence through this faith in him Ephes 3. 12. Ephes 3. 12. Secondly the sin being gone the Father forgives the punishment due to that sin that his Son hath abolished as it is expressely said Psal 32. My sins being Psalme 32. covered and by the imputed righteousnesse of the Messiah to come utterly abolished out of thy sight ver 1. then thou forgavest the punishment of my sin ver 5. Verse 1. Verse 5. and then powreth out all manner of blessings upon us both temporall and eternall not only for our good but principally to dignifie and glorifie the blood and righteousnesse of his owne Son in us and upon us And thirdly the holy Ghost reveales and seales the assurance comfort and expectation of these blessings unto our soules giving us the eyes of understanding and faith to know and see these invisible good things 1 Cor. 2. 9 10 11 12. Ephes 1. 17 18. Object 1 Cor. 2. 9 10 11 12. Ephes 1. 17 18. But hereupon will some peradventure reply and say if our prayers be naught except we come thus to pray cloathed in the wedding garment of Christs righteousnesse which is Gods royall pardon the royalty whereof is such that it preserves us even from our baptisme and presents us ever perfectly holy and righteous Why we aske daily forgivenesse of sinnes from all spot of sin in the sight of Godfreely What need we then to pray daily to God to forgive us our trespasses if we have not one spot in the sight of God before we pray especially as the Papists object if the nature of our faith be such an assurance that it assures us that we are so cleane before we pray Answ for three causes I answer with the Protestant Antagonists against the Papists that in three respects we continue daily to to aske of God forgivenesse of our sins First because the more faith any childe of God hath the more he prayeth for this glorious forgivenesse because the more grace he hath the
speake and doe whatsoever he will and are the generation that Solomon speaketh of Prov. 30. 12. that are Prov. 30. 12. pure in their owne conceit by their mighty mortifying of their sinnes out of Gods sight by the spirit and yet are not for want of having on by faith only the wedding garment of Christs righteousnesse truely washed from their filthinesse and is as Luther truely saith a pestilent generation although in outward appearance they seeme to excell all others in good workes in holinesse and straightnesse of life and thinke themselves to lie in the very lap of God and to be his true Saints by mortification when they are in truth but white Devils by their darkening and annihilating of Free Iustification Thus although as Luther truely saith When we have the expresse Word of God we ought rather to contemne objections than to repell them especially when the Word of God is seconded with the unanimous consent of the faithfull dispensers of Gods mysteries as we see before yet haveâ— endeavoured to remove away these stumbling-blocks that lay in the way of the weake beleever leaving the full overthrow of these objections against the former consent of the learned to my brethren of higher gifts and larger talents than my selfe And although more peradventure is objected against this first part of Justification humane wit being a very fertill field to bring forth thornes and briars to choake the truth and good seed of the Word And it is also most true which the first restorers of the Gospel doe say concerning Free Iustification that contenders will ever forge matter of contention even when they have no occasion thereunto whereby they may with captious cavillations obscure and darken Free Iustification yet I thinke they may either be referred to some of the former objections or will be such slight ones that a weake faith will easily overthrow them But if faith be not first in our hearts no Answers be they never so cleere will serve at all because it is true that Austin saith Non credimus intelligendo sed credendo intelligimus That is we come not by understanding the reason of Gods mysteries to beleeve but first beleeving without reason as little children then we come to see and understand the reason of them And by believing are able to answer all objections whatsoever as Saint Iohn saith This is our victory that overcommeth the whole world of opposition even our faith And therefore now let us proceed to adde something for the kindling and preserving of our faith CHAP. IX Containing an Antidote against doubting to kindle faith that so our faith may be a preservative against all Objections of the world the flesh and the Devill whatsoever NOW although first the expresse Word of God secondly the unanimous consent of the faithfull interpreters of Gods mysteries and thirdly the removall of these Objections might be sufficient to make us strong in the assurance that we in and by the wedding garment of Christs righteousnesse are made so perfectly holy and righteous before God freely that we have not one spot or wrinkle of sinne or any such thing in the sight of God yet such is the frowardnesse of our natures against Gods promises that for all this still we will bee wavering and doubting The reason whereof Luther laying his finger upon the very boile notably expresseth in these words saying But what letteth that one dareth not challenge to himselfe this Title that he is perfectly righteous in the sight of God even a timorous conscience for we alwaies feele sin and our life is ever fraile the cause whereof saith he in another place is our corrupt Nature and our blinde Reason which will measure the Kingdome of God according to her owne opinion whereby it thinketh notwithstanding Christs clensing away of our sinnes out of Gods sight that those things so clensed are yet uncleane before God which seeme uncleane to it selfe wherefore that opinion must bee removed out of our mindes seeing the Heavenly voice hath said The things which God hath purified pollute thou not that is count not thou uncleane Acts 10. 15. And because the Apostle putteth doubting Acts 10. 15. and unbeleefe in a manner for all one Rom. Rom. 4. 20. 4. 20. which doubting is the maine desire of the Devill and the first and chiefest sacrifice that he longeth after as being most dishonorable to God and most injurious to Christ therefore that we may be found at the least wrestlers and strivers against this sin of sins wee must fence our selves with certaine remedies drawne out of Gods Word wherewith being armed as with spirituall weapons wee may by casting downe imaginations and all strong holds that exalt themselves against the knowledge of Christs benefits bee able not only to resist but also at the length to overcome all doubtings which armor or spirituall weapons I will propose in sixe points whereof although Remedies against dâ—uâ—ting cr spiriâ—uall weapons consisting in sixe points some of them have beene briefly touched before yet because they are of great moment for the working of faith in us may here with the common consent of the learned Interpreters be more largely confirmed FIrst therefore because we cannot be saved except we become the children of Abraham Luke 19. 9. and we cannot become the children of Abraham but Luke 19. 9. by walking in the steps of the faith of our Father Abraham Rom. 4. 11 12. because the Apostle plainely avoucheth that as many as are of faith the same are Rom. 4. 11 12. the children of Abraham and blessed with faithfull Abraham Galat. 3. 7. 9. Therefore first I say it Galat. 3. 7. 9. behoves us exceeding greatly to marke as being the very life of our soule and to have ever before our eyes the description of Abrahams faith that he walked in The description of Abrahams faith by foure principall things exactly described purposely for this end by the holy Ghost Rom. 4. In which description foure principall things are set downe which the Apostle flatly testifieth that we must in this case of Free Iustification expressely imitate if we will be the naturall children of Abraham The first is the right object ground and matter of Theâ—r Object and ground of his faith faith whereupon faith must rest which is a promise of God giving a reall being of the thing to be already so indeed as he hath spoken it before himselfe although to outward sense sight and feeling it seems not to be as when God said to Abraham thou art fruitfull and thy seed shall be as the starres of the skie for multitude and yet he saw and felt both in himselfe and in his wife nothing but barrennesse so likewise in the case of our Justification God saith that the blood of Iesus Christ his Sonne doth make us cleane 1 Iohn 1. 7. Psal 51. 7. 1 Iohn 1. 7. and whiter than snow from all sinne Psal 51. 7. whereby we are made
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
the winde and tossed to and fro Neither let that man think that he shall receive any thing of the Lord a double or doubtfull minded man is unstable in all his wayes I am 1. 6 7 8. Fearefull examples Iam 1 6 7 8. ever to be set before our eyes to make us strive against Fearfull examples of doubting doubting much more to take heed of wrangling against the excellency of Gods mysteries are First Peter who whilst he rested upon the word 1 Peter Come went safely upon the waters but when he looked at the outward swelling of the windes and waves and began upon the likelyhood of them to prevaile to doubt presently he began to sink Mat. 14. 30. so Math. 14. 30. 2 Zachary Secondly Zacharias when he began to consider outward appearances and likelyhoods of impossibilities of that which the Angel had spoken by reason of his owne old age and his wives impossibility to naturall reason to conceive and thereupon doubted of that which was from heaven spoken was presently strucken dumbe Luke 1. 20. Luke 1. 20. Thirdly the Prince that looking upon outward and 3 The Prince present unlikely hoods and thereupon with the other old unbeleeving Jewes Psal 78. 41. did limit the power Psal 78. 41. of God and so did run into doubting and unbeliefe was trodden under foot of the people and died 2 King 7. 17 20. The reason whereof is concluded by 2 Kings 7. 17 20. God that the just by faith shall live but if any withdraw himselfe namely by doubting and unbeliefe my soule saith God shall have no pleasure in him Heb. 10. Heb. 10. 38. 38. But we are not they which by doubting and unbeliefe doe with-draw our selves unto peâ—dition and follow not the righteousnesse of works and preposterous holy walking according to the law of righteousnesse as the Jewes did Rom. 9. 31. but follow faith unto the Rom. 9. 31. conservation of our soules verse 39. and therefore Verse 39. briefe but wise and faithfull like Luther â—o him that hath an eare to heare is that saying of Luther namely De libertate Christiana that the first and principall care of every Christian man ought to be in this especially That setting aside all confidence in Gods sight of holy walking he strengthen his faith more and more and by daily encreasings grow in knowledge Whereof not of works but of Christ Jesus and of him crucified for him being so delivered to death to abolish from before God his sinnes and risen againe to make him freely righteous which is the admonition of Peter 2 Epist 3. 18. for as much as none other works doe make a true Christian The same advice giveth Christ himselfe the Lord of wisedome who in the sixth of Iohn when the Luth. ibid. Iohn 6. 28. Jewes asked a question what they should doe to doe the works of God excluding the multitude of works and their preposterous holy walking according to the law of righteousnesse Rom. 9. 31. wherewith he Rom. 9. 31. perceived them to swell and to be puft up in themselves seeming humble yet full of pride Luke 18. 11. Luke 18. 11 did prescribe unto them one only rule saying This is the work of God to beleeve on him to make you freely righteous Rom. 10. 3 4. whom he hath sent for him Rom. 10. 3 4. hath God the father sealed thereunto whereof riseth such a necessity of beleeving and resting only upon this before God that Christ maketh this the short and long of all That he that believeth viz. That the blood of Christ the Sonne of God doth make him cleane from all spot of sinne in the sight of God freely 1 Ioh. 1. 7. and is Baptized that is hath this 1 Ioh. 1. 7. my washing of him clean from all sin with my blood sealed unto him putting him out of all doubt hereof by Baptisme shall be saved but he that beleeveth not this shall be damned Mark 16. 16. This is Christs short Mark 16. 16. and long But why is he damned that believeth not this The reason hereof is the horribleness of unbelief notably expressed by the learned Calvin saying thus No injury more grievous can be offered unto God the Father 〈◊〉 in Ioh. 3. 33. sheweth the horriblenesse of unâ—eliefe and unto Christ his Sonne than when the joyfull newes of his Gospel is not beleeved for the truth of God is not acknowledged But God cannot bee spoyled of his truth but his whole glory Majesty are abolished Therfore look how much the faith of the godly maketh to the glory of God so much on the contrary doth the unbeliefe of the wicked not believing in Christ make to the grievous reproach of God Not that their wickednesse doth hurt the truth of God but that in respect of them or as much as lies in them they accuse and condemn God of falshood and lying But peradventure some man will say What is this Quest unbeliefe that is thus horrible before God not only in the effects of it hitherto described but even in the essence and being of it in it selfe I answer That this is plainly expressed by the learned Answ Beza saying thus Significat hoc loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Beza in Rom. â—â— 20. that is unbeliefe in this place signifieth Absence of assent or agreement to the word spoken and uttered by God such as is of them to whom the words of the Gospel except they be brewed to agree with humane reason are vel ludibrio vel offendiculo that is either toyish as a merriment or else an offence to them as absurd foolish and hurtfull so that the power of God promising so great so difficult and so unlikely a thing is utterly rejected as if hee did promise that which is impossible to himselfe or else they doe despise nullifie and set light of his will revealed in the same as speaking one thing and willing an other thus running into all those eight inconveniences and evils spoken of before because most true and weighty and therefore worthy often to be thought upon is that testimony of Luther saying thus As there is no honour De liberâ—ate Christianae like unto the opinion conceived of truth and righteousnesse wherewith we doe reverence willingly obey and most highly esteeme of him whom we doe beleeve for what are we able to ascribe to any person more than truth righteousnesse and goodnesse of all parts perfect and absolute And contrariwise it is a detestable reproach to conceive a secret opinion of a man to be false faithlesse and wicked so stands the case between God and the soule of man by beliefe for as long as it beleeveth stedfastly in God that promiseth it doth account him in that which he speaketh even above reason sense and feeling to be true and righteous than which opinion can nothing bee more acceptable to God This is the highest honour of
truth saying This is a passive and heavenly righteousnesse which we have not of our selves that is our active doings but receive it from heaven which wee work not but which by grace is wrought in us mark meerly passively wrought in us and apprehended by faith whereby we mount above all Lawes and Works Then he proceeds and saith What will some man say do we then nothing doe wee work nothing for the obtaining of this righteousnesse I answer saith he nothing at all For like as the earth ingendereth not raine nor is able by her own strength labour and travell to procure the same but receiveth it of the meere gift of God from above so is this heavenly righteousnesse a meere passive righteousness given us of God without our works or deservings for in this we work nothing we render nothing unto God but only we receive and suffer another to work in us mark to work in us that is to say God therefore it seemeth good unto me to call this righteousnesse of faith or Christian righteousnesse the passive righteousnesse but that it is wrought in us not inherently and actively but is thus in us meerely mystically that is after a secret and unutterable manner utterly hid to reason sense and seeling and so to be comprehended and apprehended by faith only he expresseth plainly in the next words saying This is a righteousness hidden in a mystery which Luther ibid. the world doth not know yea Christians themselves doe not throughly understand it and can hardly take hold of it especially in the time of tentations therefore it must bee diligently taught and continually practised for who so doth not understand and apprehend this righteousnesse if hee doe but know the horriblenesse of the least sinne in the sight of God must needs in afflictions and terrors of conscience be overthrown for there is no comfort of conscience so sirme and so sure as this passive righteousnesse Neither doe these foresaid Dispensers of Gods mysteries only as Doctor Whittaker and especially Luther abundantly testifie That this righteousnesse of Christ is mystically even in us and passively wrought even in us but also other learned and faithfull Restorers of the Gospel in the Church doe testifie as Calvin likewise shewing that those words of the Apostle Rom. 8. 4. Namely that the righteousnesse of the Law is fulfilled in us is not wrought as the Papists doe expound it by inherent and active fulfilling of the Law by us but passively by imputation presently addeth the manner how saying For the Lord Christ c. And again intreating upon those words in Iob 15. 15. Behold the heavens are not clean in Gods sight How much more is man abhominable and filthy which drinketh iniquitie like water he saith more plainly after this manner That although mans nature bee thus defiled and made abominable by sinne yet there remaines this remedy against the same That all our filthinesse is washed away with the blood of Gods Sonne and his righteousnesse being imputed unto us and wee thus cloathed in his garments are acceptable to our good God why because saith he we have a perfect and more than Angelicall righteousnesse in us he meanes not inherently and actively in us for of this he is both against the Papists and against the Anabaptists in all his writings a continual and earnest Impugner but mystically objectively and passively in us as by the power of Gods imputation we are though spiritually yet truly cloathed with the garment of Christs perfect righteousnesse abolishing mystically all our filthinesse from before God and making us perfectly holy and righteous from all spot of sinne in the sight of God freely the full passive manner whereof he enlargeth out of Ambrose by a similitude in another place plainly thus That as Iacob having not of himselfe deserved the preheminence of the first begotten Son did cloath How Iacob got the blessing himselfe in the faire cloathes of his elder brother whereby Isaac smelling the sweet and well pleasing savour of his eldest Son Iacob got thereby into the favour of his father and received the blessing of the elder brother to his own benefit and commodity so we being by the power of Gods imputation cloathed with the precious purenesse of Christ The Lord Christ doth in such sort communicate his righteousnesse with us that after a certaine marvellous manner hee poureth the force thereof into us so much as belongeth to satisfie the Iustice of God whereby we get a testimony of righteousness in the sight of God Yea so great a testimony of righteousnesse in the sight of God that Luther testifieth that God doth see nothing else in true beleevers but a meere cleansing and righteousnesse saying thus Christ by dying upon the Cross hath so purged and perfectly cleansed us from all â—â—nnes that God would see nothing else in the whole world if it did beleeve but a meere How this righteousnesse is in us makes us per 〈◊〉 righteoâ—s â— Gâ—ds sâ—ght cleansing and righteousness Now that this righteousnesse though mystically yet is so truely in us that it makes us above our sense and feeling perfectly righteous in the sight of God whereby we are not imaginarily counted righteous as the Papists doe cavill but Verè reipsa facti sumus justi that is truly and in very deed made perfectly holy and righteous in the sight of God freely although I wonder that any Protestants of any reading should doubt thereof much lesse by mouth and pen deny it seeing it is not only evidently taught in the Scriptures but also testified abundantly of all except two or three at the most the best Dispensers of Gods mysteries especially such as by this Doctrine reformed the Church and were the first Restorers of the Gospel amongst us so that I dare undertake to collect out of Luthers workes a thousand testimonies of this Doctrine That by the power of Gods imputation facti sumus justi we are truly made righteous in the sight of God And although I have briefly touched this before in my first defining of Free Iustification yet because by reason of the old sore of outward seeing and feeling the contrarie it is so hardly beleeved it is necessarie that I further prosecute this point and prove both by plaine Scriptures and common consent of the learned that by this forme of Christs perfect righteousness we are not barely counted righteous but are after the nature of the from truly and in very deed made perfectly righteous in the sight of God freely and that as all other formes doe so this also gives us not only the name but also the being of persons made perfectly holy and righteous from all spot of sinne in the sight of God freely THe first plaine expresse Scripture is Rom. 5. 19. Scrip. 1. Rom. â— 19. Proving we are not only counted but are indeed perfectly righteous in Goâ—â— sight where the Apostle not speaking of sanctification untill hee comes to the sixth
Prophet Malac. 3. 17. I will spare them as a man spareth his sonne Mâ—l 3. 17. that serveth him not as the Papists conceive for their sanctification sake and goodnesse of their works nor yet sparing them as other semi-Papists childishly conceive for their good will and good endeavours because they doe like a childe the best that they can and because their imperfections be but infirmities nor that hee will as he hath now more fully revealed in the Gospel accept of the imperfect works of his children whilst they are imperfect seeing he hath now revealed by his sonnes death what an horrible thing the least imperfection is in his sight that they are so loathsome as a menstruous cloth in his sight causing him to take his full stroak at them in his sonnes blood to wash away and abolish the imperfections of them out of his sight but because in new tincture of his Sons blood and righteousnesse hee hath made them perfectly holy and righteous in his own sight freely therefore hee likes and accepts them For that Justification makes not only our persons but also our works perfectly holy and righteous in the sight of God is not only evident by the former Scriptures but also testified by all the best faithfull Dispensers of Gods mysteries who say with one consent after this manner Postquam facti sumus Christi participes non ipsi solum justi sumus sed opera nostra justa reputantur coram Deo that is after that we are made partakers of Christ not only we our selves are righteous but also our works are reputed and counted righteous before God what not righteous indeed but only imaginarily reputed and counted righteous Nay but because Gods counting is not a bare imaginary thing but a reall working of the thing as he reputeth and counteth therefore as wee our selves are so reputed and counted righteous that coram Deo reipsa justi sumus wee our selves are in truth just that is perfectly righteous before God so also God so counts our works perfectly righteous before himselfe that they are reipsa in very deed and truth perfectly holy and righteous in the sight of God freely that is not in the worth and perfection of our doing them by sanctification but in the making of them perfectly righteous in Christs righteousnesse by Justification But what is the reason that our works that as they Quest proceed from us are so full of spots and staines are made so perfectly holy and righteous in the sight of God The learned answer thus Propterea scilicet quia quicquid Answ est in illis imperfection is obliteratur Christi sanguine that is Therefore verily because whatsoever imperfection All the imperfection of our works is done away by the blood of Christ is in them is done away and abolished by the blood and righteousnesse of Christ And by this meanes only doe our works please God and for this cause only all the large promises made in Gods Word unto our works are truly verified and fulfilled upon us meerly because wee doing them in comfort faith and thankfulnesse that we are justified all our works are thereby justified as well as we and made so perfectly holy and righteous in the sight of God that they fully please God and pull down all blessings and benefits whatsoever both spirituall and temporall freely upon us only for and by Free Iustification thus perfectly blessing both us and our works As it is cleerly testified by the foresaid learned Dispensors of Gods mysteries saying thus Qui enim jam Christi Iustitiâ sunt induti ii non sibi modo propitium habent Dominum sed operibus quoque suis c. That is for they that are cloathed with Christs righteousness have God pleased and favourable not to themselves only but also to their works the spots and staines whereof lest they should come in any reckoning are abolished with Christs purity unde nullis sordibus infecta opera justa reputantur that is from whence our works are counted righteous seeing they are tainted with no spots of uncleannesse and foulnesse and by this meanes and not otherwise doe mens works please God This learned Calvin also prosecuteth in the 7. 8 9 â—â—d 10. Sections of the 17. Chapter of the third book Calv. in the 7. 8. 9. 10. Sections of the 17. Cap of the third Book of his Institutions of his Institutions with cleer demonstrations saying thus when the blot and fault of imperfection is abolished which is of force to defile our good works the good works which the faithfull doe both are and bee taken for righteousnesse yea after this manner for a full and perfect righteousnesse And thus wee may saith he truly say that by only faith not only wee but also our works are justified that is as I have proved before made perfectly holy and righteous from all spot of sin in the sight of God freely and so truly pleasing God Holy faith justifies our works And this the holy Ghost in the example of the sacrifice of Abel doth plainly and expresly teach Heb. 11. 4 saying By faith Able offered unto God a more excellent Heb. 11. 4â— sacrifice than Cain by which he obtained witnesse that he was righteous where wee see that not only Abel himselfe was just and righteous that is excellent but his gifts were excellent and that also excellent to God-ward God himselfe as the Text saith testifying of his gifts that they were excellent which Title they could not have with God except they were in truth perfectly holy and righteous in his sight not for the perfection of Abels doing them but freely because as also it is said of Noah hee was made heire of that righteousnesse which is by faith verse 7. This is the righteousnesse of Christ which is so mighty in operation that by it God not only as Calvin speaketh pretioso justitiae suae colore nos tingit that is with the precious tincture of his own righteousnesse doth be-die us our own selves but also with the same precious tincture doth be-die all our good works and wholelife and conversation making not only us our selves but also all our works perfectly holy and righteous in the sight of God freely and yet not by these works made with this tincture perfectly holy and righteous in the sight of God to deserve heaven as the Papists fondly conceit because a Christian hath heaven freely by the Free Justification of his person before hee hath moved himselfe to doe any good work because hee is as Christ testifieth translated from death into life by beleeving only Ioh. 5. 24. But the works of the Beleever Iohn 5. 24. are with this tincture and die made thus perfectly The works of the Beleevers are made perfect that they may be a sacrifice of thanksgiving to God holy and righteous in the sight of God freely that they may thus be a welcome and acceptable sacrifice of prayse and thansgiving before God
Moon or rather a candle for brightnesse so farre doth our glorifying of God directly to his own eyes the first way by joyfull embracing the greatnesse of his benefits passe the glorifying of him by works to the eyes of men the second way Because the first is meerly passive in us suffering God to glorifie himselfe upon us by working his inestimable benefits freely upon us The second is declarative and active in us by which wee declare the free goodnesse of God freely bestowed upon us The first is inward spirituall and divine wholly tending to the prayse of God first creating as it were the glory of God in us For whereas it is the nature of unbeliefe as Brentius well describes to be very curious and inquisitive and at the smallest appearance contrary to the promise doubts of God speaking it one while making question whether the Word be the Word another while making question of the meaning of the Word another while ☞ looking to the fewnesse and simplenesse of them that hold the Word another while looking at the multitude and greatnesse of them that hold otherwise but ever seeking some witty evasion whereby it may seem to do honestly in not believing the Word of God as it plainly speaks And sorobs God of the glory of his truth and of his power and with seeming wit makes him a liar So on the contrary side faith resting upon the naked and plain word spoken because it seemes contrary to reason and outward sense and feeling it flies to the truth and power of the Promiser making him true in his speaking and able to perform it and so gives him the glory of his Living and Being and true working in us whereby as Luther truly speaks faith is as a man would say the Creator of a certaine Divinity not in the substance of God but in us and so by putting us in possession of Gods bounteous divine benefits doth truly make us divine people And for this first kinde of glorifying God is Abraham so often called in the Word the friend of God But the second kind of glorifying God is outward more fleshly and humane not creating and making but shewing after a grosser manner to the eyes of worldly men that we are made divine persons whereof S. Peter speaks saying By the exceeding great and precious promises you are partakers of the Divine nature But how manifested and declared In that saith he yee flie the corruption that is in the world through lust 2 Pet. 1. 4. And this second active kinde of glorifying God because we are Agents in it and doe it by the spirit greatly inclines to the glorifying of man as S. Paul speaking of the sanctified works and holy life of Abraham saith What shall we say then that Abraham our Father hath found concerning the flesh For if Abraham were justified that is made righteous in the sight God by the holy works of his sanctification he had wherein to rejoyce or glory viz. before men but not before God But what saith the Scripture Abraham believed that God himselfe took in hand to make him righteous by clothing him with his Sons righteousnesse whereby he was made spiritually divinely heavenly and perfectly righteous not for mans account which counteth of righteousnesse by halfes but in Gods account whose count is perfect and counts it not righteousnesse except he himselfe alone by himselfe doe make his creature perfectly and gloriously holy and righteous from all spot of sin in his own sight freely This Abraham believed enjoyed the benefit thereof and gave glory to God and therefore was called the friend of God because he glorified him in this principall glory wherein hee will be glorified in the greatnesse of his benefits freely bestowed which especially in his Gospel are correspondent and agreeable to his great and glorious nature and therefore being above humane capacitie and to reason impossible is principally glorified by taking them by faith and this faith seeing and discerning the greatnesse and glory of them makes the true Believer to rejoyce with joy unspeakable and glorious 1 Pet. 1. 8. 1 Pet. 1. 3. But alas here wee may take up Luthers complaint That this knowledge and benefit of Christ to come the Saints of the Old Testament rejoyced more in and so glorified God more for the same than wee now doe when hee is so brightly and comfortably revealed and exhibited unto us Indeed saith hee we do confesse that this knowledge of Christ and of the righteousnesse of faith is an inestimable treasure but wee conceive not thereby such a full joy of spirit as the Prophets and Apostle did But what is the reason hereof Because saith Luther in another place They did not consider so coldly the promises made unto the Fathers as wee doe but did reade them and weigh them with great diligence But they that understand not this benefit of fee Justification whereof the Gospel specially intreateth and so doe prize no other righteousnesse besides the righteousnesse of works works when they heare this righteousnesse of faith pressed and the excellencie thereof advanced they are offended objecting that it is so farre from glorifying God two wayes that it makes men secure and carelesse to all good works But what saith the Doctrine of our Church is the cause hereof Even this as Luther also testifieth Because they understand nothing of Free Iustification or else they understand it carnally for their minds are occupied with other cogitations and fantasticall imaginations of their own works therefore things seeme unto them strange matters and no meanes to glorifie God neither passively by faith nor actively by works but the children of wisdome will imitate the Prophets and Apostles who because they conceived the great glory thereof and felt true joy of spirit for the same therefore saith Luther did they especially Paul so plentifully set forth and so diligently teach the Article of Justification For saith he this is the proper office of an Apostle or as one may say the essence of a Minister of the Gospel to preach among people the unsearchable riches of Christ Ephes 3. 8. especially Ephes 3. 8. the cause and fountaine of all the rest namely Free Justification wherewith as David saith Psal Psal 119. 32. Gal. 5. 1. 119. 32. when our heart is set at liberty Galat. 5. 1. wee will runne the way of Gods Commandements Hence it is that the Prophet Ieremy also set out so magnificently the glory of Free Justification as it should be fully revealed under the time of the Gospel saying I will make them cleane from all their iniquities whereby they have sinned against mee and whereby they have rebelled against mee c. Yea saith he in an other place Ierem. 31. I will make a new covenant with Ierem. 31 33. the house of Israel and this shall be the Covenant That I will so forgive their iniquities that I will remember their sinnes no more And it shall bee to mee a name a
joy a prayse and an honour before all Nations of the earth which shall heare all the good that I doe unto them and they shall feare and tremble for all the goodnesse and for all the wealth that I shew unto them Upon which words the exposition of Pellican is very remarkable Pellican upon Ieâ— 3â— 8. 9. saying Vbi praedicabitur Evangelium regni c. When the Gospel of the Kingdome shall be preached God will doe such great good things unto his faithfull ut prae magnitudine gratiae obstupescat omnis caro that all flesh shall bee astonied at the greatnesse of his Grace And Paul expoundeth what this wonderfull Grace is saying whereas all have sinned and so are deprived of the glory of God wee are justified that is made perfectly holy and righteous from all spot of sinne in the sight of God freely by his Grace through the Redemption that is in Christ Iesus Rom. 3. 24. Marke Rom. 3. 24. the word freely and let us throughly understand the meaning thereof namely God respecting no worthinesse in us to deserve so glorious a benefit nor respecting any unworthinesse in us to hinder us from taking this glory but giving it us freely to heale all our unworthinesse and to make us freely worthy of all his other blessings both temporall and eternall and why or to what end doth he all this the Apostle answereth Ephes 2. 7. saying That hee may shew to Ephes 2. 7. the ages to come the exceeding riches of his Grace through his goodness towards us in Christ Iesus and that also to the praise of the glory of his Grace Ephes 1. 6. Whereby saith Ephes 1. 6. Chrysostome nequit sermone comprehendi c. it cannot be expressed with words with how great benefits wee are endued and honoured withall for saith he they are not only riches but abundant riches and not only abundant riches but given also to shew abundancy and not the abundancie of men but of God so that in all respects they must needs be unmeasurable and wonderfull great Shall wee then by foolish feare of our unworthinesse drown the the word freely resist as I said before the good pleasure of God that would have us freely to take it and refuse his rich bounty and so trample the glory of the exceeding riches of his grace under feet no let us rather utterly trample this feare of our unworthinesse under fâ—et because it would not only rob us of our good but also Christ of his glory The third Remedy against feare of applying to our selves so great glory of Free Justification Is to remember The third Remedy agaâ—nst the feare of applâ—â—g so great gâ—oâ—yâ—o 〈◊〉 â—â—lves is Matth. 6. 33. how highly it pleaseth God and how precious he counteth such applying of his benefits by faith God rewarding the same with all blessings temporall and eternall according to that saying of Christ Matt. 6. 33. Seek yee first the Kingdome of God and his righteousnes whereof Paul spake saying That I may not be found in mine own righteousness which is after the Law but the righteousness which is of God through faith and then saith Christ all other things shall bee cast upon you But because we shall speak further hereof when wee come to the effects of Justification I will only repeat for feare so precious a saying worthy ever to be remembred should be so soone forgotten that Exhortation before mentioned namely Cast away the raggs of thy owne righteousnesse Philip. 3 8 9. And if Philâ— 8. 9. over thou wilt get the blessing wrap thy selfe in this garment of the righteousness of thy elder brother Christ And when thy Father shall savour the smell of thy garments he shall bless thee and say Behold the smell of my Sonne is as the smell of a field which the Lord hath blessed feare not to bee compleat in him this long white Robe needs no inching no ceking no patching Say with the holy Martyr and live and die with it in thy mouth only Christ only Christ The reason whereof is plainly expressed by S. Paul saying That they that are of faith are blessed with faithfull Abraham But as many as are of works are under the curse Gal. 3. 9. 10. Upon which words the exposition Gal. 3. 9 10. of Luther is worthy to be adjoyned and ever to be remembred saying thus Wee must seperate the believing Abraham from the working Abraham as farre a sunder as there is distance betwixt heaven and earth A man believing in Christ is altogether a Divine Person the child of God the Inberitor of the world a Conquerour of Sinne Death the World and the Devill therefore he cannot be praised and magnified enough Let us not suffer this faithfull Abraham to lie hid in his grave as he is hid from the Iewes but let us highly extoll and magnifie and let us fill both heaven and earth with his name So that in respect of this faithfull Abraham wee see nothing at all in the working Abraham For when wee speak of this faithfull Abraham wee are in heaven but afterwards doing those things which the working Abraham did which were in comparison fleshly and earthly Rom. 4. 1. wee are among men in earth The believing Rom. 4. 1. Abraham therefore filleth heaven and earth So every Christian through his faith filleth heaven and earth heaven with his faith and earth with his works And thus much for the strengthning of Faith CHAP. XIIII Of the Vtility and Majestie of Free Iustification THus having spoken of the nature and parts of Free Justification and strengthned faith in the same Now it remaines that I shew unto the possessors of it what an inestimable Jewell they have of the same in shewing the exceeding utility and majestie of it which although I confesse it passeth the ability either of men or Angels to expresse according to the worth and excellency thereof because I acknowledge the saying of Luther upon Pauls reproving of Peter to his face before the Congregation to be most true That such and so great is the utilitie and majesty of Free Iustification that whosoever rightly esteemeth the same to him all other things shall seem but vile and nothing worth For saith he What is Peter what is Paul what is an Angel from heaven what are all Creatures to the Article of Iustification Which if wee know and so esteeme then are wee in the cleere light but if we be ignorant thereof and so lightly regard it then are wee in most miserable darknesse Yet notwithstanding I hold it necessary a little to point at this excellent utility and majestie of Free Justification and leave the full handling thereof to others of greater gifts than my selfe and will only touch six fruits Six effects of Free justification and effects which the more any look into marking but the nature truth and excellency of them the more they shall see the utility and majestie of free Justification to be
is in Christ Iesus Rom. 8. 38. 39. Thus the word of Christ by which we are now cleane Ioh. 15. 3. Rom. 8. 38 39. that is which justifieth us by the righteousnesse of Ioh. 15. 3. Christ is the onely thing which bringeth us to the Luth. Serm. in Ioh. 14. Father And as the joyfull knowledge of Justification doth Iustification enlargeth the heart towards our neighbours thus enlarge the heart to God-ward so doth it also enlarge the heart with true love and willing and ready practice doing of all duties of love to man-ward not drawne thereto with the terrours of the Law or hireling-like with respect of our owne profit but cheerfully and freely For when I beleeve this undoubtedly Luth. serm of nativity of Christ that Christs blood and righteousnesse have freely made me perfectly holy and righteous so enriching me with all the riches of Christ bestowing upon me whatsoever he hath whereby I want nothing I burst forth and say If God shew unto me so great benefits and favour in his beloved Sonne that he suffereth him to bestow all things upon me I also will doe the like againe and bestow all things whereby I may doe good to my neighbours and the members of Christ and so I doe not mount with my body up into heaven but I turne my eyes to men and goe thither where my neighbour is oppressed with adversity poverty sicknesse sin or errour and I help him wherein soever I True good worâ—s indeed am able Thus doe thou whosoever thou art which mindest to doe true good works as thou wouldst have it done to thy selfe if thou wert troubled with poverty so doe thou to thy neighbour being poore Againe if thy neighbour be a sinner and thou seest it but thou thy selfe art justified without sin by having in Christ a holy Nativity goe preach unto him whereby he also may be delivered but thou must doe all these things freely in every respect as Christ hath done for thee without all works or deserts of pure grace love and mercy such works see thou doe if thou wilt doe good and Christian works indeed But hee that doth not firmely trust in this divine Idem in serm of salvation by grace without works bounty cannot but be remisse and slow to doe well to his neighbour and so witnesse the faintnesse and weaknesse of faith which is the fountaine of all duties and benefits As contrariwise the stronger faith and greater insight into the worth and excellency of Christs benefits that one is endued withall so much more dutifully and with ready minde he endeavoureth to doe good unto his neighbours And thus in these two faith and love all both doctrine and life worthy Faith and love doe comprehend all of Christ doe consist whereby man is made as it were a meane between God and his neighbour that he may receive from God above and give unto his neighbour beneath and be as it were a conduit-pipe through which the divine goodnesse doth continually flow unto his neighbours And such men are like unto God which in Christ receive of God whatsoever he hath and doe againe by their good deeds declare themselves as it were the Gods of others and fulfill the prophecy of the Prophet Psal 82. I have Psal 82. said yee are gods and yee all are the children of the most high Wee are children of the most high by being righteous by faith whereby of nothing we are made the heires of God and we are Gods by love which Idem in Gal. 2. 3. The right sound doctrine â— of works maketh us beneficiall to others Thus never any taught more sound and godly doctrine as touching good works than we doe at this day For if a man feele in his heart a sweetnesse in this promise of God That the blood of Iesus Christ the Sonne of God doth make him cleane from all sinne and so is undoubtedly perswaded that he is of the company of them whom Christ hath made to himselfe a glorious Church not having spot or wrinkle of sinne or any such thing he is assuredly such aâ—one and Christs spouse indeed for as we beleeve so commeth it unto us Then will such a man by and Luther In sermon of salvation by Christ alone by have regard of his neighbour and help him as his brother care for him give unto him lend unto him comfort him briefly doe no otherwise unto him than he desireth to be done unto himselfe and all this proceedeth from hence for that the bountifulnesse and goodnesse of Christ hath replenished his heart with sweetnesse and love that it is a pleasure and joy unto him to doe good unto his neighbour yea and he is The meek and loving disposition of a true Christian grieved if there bee none towards whom hee may be serviceable And besides all this he is tractable and lowly towards all men he doth not esteem the temporall pleasure and pride of life hee judgeth no man hee defameth no man he interpreteth all things in the better part when hee seeth that the matter goeth not well with his neighbour and that hee fainteth in faith waxeth cold in love and that his life is not on every Luther In serm of lost sheep side approveable he prayeth for him and is sore grieved if any commit any thing against God and his neighbour In summe the root and sap are sound for they are in a flourishing Vine to wit Christ and therefore such fruits come forth But where the true and joyfull knowledge of being righteous by faith is not there such fruits are alwayes wanting Thus where the Gospel is truly in the heart it makes Ibid. a man to be such a one as doth not look while the Radinesse to doe good Law commeth but is so full of joy in Christ that he is with speed carried unto good works Tit. 2. 14. Tit. 2. 14. doing well to all men as much as he is able and that of his owne accord before the Law come into his minde Moreover he bestoweth both body and life having no regard what he must therefore suffer and so he is full of good works which voluntarily flowing as it were out of a continuall fountaine are derived unto many And all this as I said at the beginning is effected Iustification is like the fire and Sanctiâ—ication like the heat by it because it is the joyfull knowledge of Iustification that doth regenerate and sanctifie us Iustification is like the fire so that he that is not zealous in holinesse and righteousnesse by Sanctification it is to be feared that he never had the fire in his brest of Iustification or letteth the fire goe out by forgetting as Peter saith that hee was purged from his old sinnes 2 Pet. 1. 9. And that 2 Pet. 1. 9. the knowledge of Free Iustification is that which regenerateth and sanctifieth us Is not only manifest by the doctrine taught in
or Positions FIrst the horrible filthinesse of sinne is such to Gods infinite pure and righteous Nature and so defiles a man before God Mark 7. 20. that God cannot but abhoâ—â—e â—urse and deâ—est the creature that hath any sinne in his sight as these and such like Scriptures teach Deut. 27. 26. 2 Pet. 2. 4. Rom. 5. 12. Hab. 1. 13. Job 15. 15. 16. And this true meaning of the Law and right understanding thereof this revealing the infinite pure and righteous Nature of God and the horrible filthinesse of sin is to be diligently taught and continually preached of all faithfull Ministers in every mixt Congregation Esay 58. 1. 2. Secondly that the best good workes of the most sanctified children of God as they though moved thereunto by the holy Ghost do them are sin because of their originall corruption and by breaking the tenth Commandement in them thereby they are so slaine that is truely humbled by feeling themselves and all their best workes to be so shut up under sin that they daily bewail that they can performe no obedience nor do any good worke before God in any of all his Commandements as these and such like Scriptures teach Rom. 7. 9 10 11 12 13 14 18. 24. Galat. 3. 22. Rom. 4 5. Phil. 3. 8. 4. Esay 64. 6. Thirdly that the onely remedy to heale this our wofull misery by sinne thus seen and felt to hang fast upon us in this life this only remedy is Free Justification whereby God by the power of his sonnes perfect righteousnesse Esay 61. 10. that all our sins being utterly abolished not out of us 1 John 1. 8. 10. that there may be place for faith Heb. 11. 1. Rom. 4. 18 19 20. to 25. but yet truely abolished form before God or out of Gods sight Colos 1. 22. Wee and all our workes are of unjust made just before God that is so perfectly and righteous from all spot of sin in the sight of God freely that as the expresse Word of God teacheth and the Protestant Writers abundantly testifie God doth not and by reason of his actuall power can see no sinne in his justified children freely I say by faith only without workes and our perfect workings And I say by faith onely without workes because faith onely sees this and faith onely enjoyes this and thus we and all our workes both naturall workes civill workes or morall workes and religious workes are perfectly pure and cleane in Gods sight Acts 15. 8 9. Titus 1. 15. and doe fully please satisfie and content God because we are fulfillers of the whole Law of God in his fight for the righteousnesse of the Law is thus freely fulfilled in us Rom. 8. 4. Thus by Christs stripes we are healed Esay 53. 5. thus God forgiving all our sins is ever well pleased and at perfect peace with us for being justified by faith we have peace with God Rom. 5. 1. and are freely made and adopted the sons and the daughters of the living God Rom. 9. 26. And thus are truely blessed Rom. 4. 6. for As many as are of faith of Free Justification are blessed with faithfull Abraham Galat. 3. 8 9. and shall be certainely glorified for whom God justifieth them also he glorifieth Rom. 8. 30. And thus we see how perfectly by Christs stripes we are healed Esay 53. 5. And all this Protestant Doctrine of Free Justification and these two parts of the same are cleerely and abundantly taught by these and such like Scriptures Esay 43. 25. Esay 44. 22. 23. Iohn 1. 29. Heb. 1. 3. Heb. 9. 13. 14. 26. 1 Iohn 1. 7. Revel 1 5 6. Dan. 9. 24. Rom. 3. 21 22. Ephes 5. 26 27. Rom. 5. 17 18 19 21. Revel 3. 18. Colos 1. 22 23. Rom. 8. 4. Colos 2. 10. Heb. 10. 14. Rom. 9. 30. Esay 61. 10. Phil. 3. 8 9. Tit. 1. 15. Heb. 11. 4. Fourthly that this true faith of Free Iustification contrary to the judgement of Popish and carnall reason unseparably brings the holy Ghost to dwell in people Galat. 3. 2. Acts 10. 44. Acts 13. 38 39. 52. which holy Ghost infallibly inflames our hearts with true love Galat. 5. 6. and makes the true beleevers in right zeale of Gods glory and in true thankfulnesse to break off from sinne and to mortifie by true repentance their former profane life and ungodly conversation and brings forth a declarative obedience righteousnesse and readinesse to every good worke now made good workes indeed freely by Free Iustification and so brings forth a sincere and though an unperfect yet a free and cheerfull walking in and keeping of all Gods will and Commandements declaratively to manward which is true sanctification And thus is the Law not destroyed by Free Iustification but established Rom. 3. 21. and written in the hearts of true beleevers and they are fulfillers and keepers of the Law two manner of wayes first perfectly making their hearts perfectly righteous freely to the full content and satisfying of God by faith as it was said before of Free Iustification as these and such like Scriptures teach Rom. 10. 4 5 6 10. Acts 15. 8 9. Heb 8. 10. Secondly it is written in their hearts and they are fulfillers and keepers of the Law inchoatively actively and declaratively to manward by love and true sanctification as these Scriptures teach Galat. 5. 13 14. Rom. 13. 8 9 10. Yea this true faith of Free Iustification deeply truely and soundly learned is a thing of perfect vertue and wonderfull operation strength and power to bring forth all good motions inwardly and all good workes out wardly or else it is not the true lively justifying faith but the blinde dead faith that leaves men in sinne death and double damnation as these and such like Scriptures teach Rom. 5. and 6. whole Chapters teach Titus 2. 11. to 15. 1 Iohn 3. 3. to 10. Ephes 2. 10. Ephes 4 5 6 whole Chapters Rom. 12 13 14 15 whole Chapters Iames 2. 14. 17. to 26. Matth. 5. 16. 2 Pet. 1. 9. 5. That all such Ministers as doe not diligently teach and cause people diligently to observe and keep this established true Protestant doctrine but do deny sophisticate and wrangle against the same must needs be like the false brethren amongst the Galathians in the dead faith doting about questions and making controversies about the Law and works and cannot but seduce the people from Christ that is from the simplicity of the faith that is in Christ Jesus to depend and hang for assurance of their salvation upon the Law and works and cannot but be troublers of the Church Gal. 1. 7. and of peoples consciences distracting them into Popery Arminianisme Anabaptisme Familisme Brownisme and all manner of Sects and Schisms about works because by a carnall understanding of Free justification they cannot but rest in the light of reason morall virtues and religion of nature described Rom. 2. 14 15. varnished and deceitfully gilt over with the titles of Grace Graces
and knowest his will and approvest the things that are excellent being instructed in the Law or word or doctrine from heaven Neither thus hast thou knowledge for thy selfe only but also art confident that thou art a guide of the blinde a light to them that are in darknesse verse 19. an Instructer of the foolish a Teacher of the ignorant having the whole forme of knowledge and of the truth in the law or word c. Secondly such may think that they have a strong faith in all Gods graces through Christ and that they beleeve them as well and as truly as any can doe as it is expressed Revel 3. 17. saying Thou sayest that thou art rich namely in the treasures and benefits of the Gospel and encreased in goods amd hast need of nothing but thou knowest not that thou art wretched and miserable and poore and blinde and naked Thirdly which is most dangerous of all such as are in this dead faith may have not only a kinde of earnest repentance as King Saul had described 1 Sam. 24. 16 17. and as King Ahab had who rent his clothes in great repentance and p ut on sack cloth upon his flesh and fasted and lay in sack cloth and walked so mournfully that the Lord the searcher of hearts said Seest thou not how Ahab is humbled before me But also such may have a great zeale of Gods glory Rom. 10. 2. in devout holy desire and walking as they are perswaded in all Gods holy Commandements Rom. 9. 31 32. so zealously mortifying their sins legally that concerning the good works and righteousnesse of the good and holy law of God they may be unreproveable and unblameable and yet lie in sin death and in a damnable estate as Paul did Phil. 3. 6. And many other Jewes before their conversion out of the dead faith Acts 22. 3. who were devout persons Acts 13. 50. Instantly serving God day night Acts 26. 7. whereby such striving as it were who shall serve and worship God the best way by the best works they are distracted thereby into divers sects errours schismes and divisions about works And yet notwithstanding all this great knowledge and zeale whilst they lie sleeping in this dead faith in which spirituall sleep the Lord of wisedome Christ Iesus hath foretold and forewarned us that many in the last dayes of all shall slumber and sleep Math. 25. 25. And therefore shall these last dayes be most perillous and dangerous times because men shall abound in all cloaked corruptions having a forme and shew of godlinesse but denying the truth and power of the same 2 Tim. 3. 1. to 6. verse These because they have not on the wedding-garment Math. 22. 11 12. doe not only beare a name by this dead faith and blinde zeale that they live when they are dead Revel 3. 1. but also do give Christ hereby but a Iudas his kisse saying haile Gospel but doe betray it and so doe lie under greater sinne wrath and damnation than if they had never knowne and professed Christ at all And because the only meanes to call these people out of this most dangerous dead faith and to rectifie their straggling zeales is to lay forth the glory of the wedding-garment of Christs perfect righteousnesse that only makes us fit Brides for so glorious a Bridegroom as Christ Jesus is Hosea 2. 19. which is put on only by understanding and a joyfull faith and right embracing the excellency of Free Iustification by Christ alone Revel 3. 18 19. Therefore have I here endeavoured pro meo modulo to lay forth in this Treatise this said excellency of Free Iustification For which to performe some spark of faithfulnesse herein to Gods Church our Kings and to my Countrey I have suffered much hurry and have by divers imprisonments in some measure approved my ministry in tumults and in labours by ill report and good report 2 Cor. 6. 4 5 8. Because we ought not gentic Reader to content our selves as too many doe with the bare name of Free Iustification and know it as they that are in the dead faith doe with a carnall knowledge only whereby such doe popishly and blasphemously think and say that this only saving benefit opens the gate to all wickednesse neither must we content our selves as it is Heb. 6. 4. with a meere taste only of this heavenly gift as it is often called Rom. 5. 15 19. which bare taste only makes us to lie in the fearfull danger of falling away from it Heb. 6. 4 5. worse than the Galathians did But if we have one spark of spirituall life by the Gospel we but especially Gods Ministers must labour they by preaching and you by hearing reading and meditating upon it to get a true lively and rejoycing knowledge of it for when it works joy peace and content with God in the heart then hath a man the true and right knowledge of it And when a man hath a true and right saving knowledge and faith of it then it hath brought him into the Kingdome of heaven Math. 11. 11 12. and worketh in his heart peace and great joy in the holy Ghost Rom. 5. 1 2 3. Because the Kingdome of heaven is righteousnesse peace and joy in the holy Ghost Rom. 14. 17 18. as it is further proved in the Treatise following Now this joyfull right knowledge is wrought and attained by this meanes namely by marking and often rubbing the memory and by deeply meditating upon Gods word of grace and testimonies of the faithfull Expositors as they expresse the Excellency of free Justification in the truth of faith For as it is necessary that we dive into the knowledge of this benefit ut intellectus rapiatur vero that our understanding may be enlightened and possessed with this only soule-saving truth of God so it is necessary that we look into the Excellency of it ut voluntas rapiatur bono that our will and affections may be ravished and carried after the goodnesse and excellency of the benefit this being the right true meanes both of begetting and encreasing true faith and of going with a right foot to the truth of the Gospel Gal. 2. 14. as it is manifest Rom. 10. 15 17. where it is said that the feet that bring glad tidings of peace and glad tidings of good things are both beautifull making the comming of the true Preachers of the Gospel comfortable and also mighty for the working of faith and true prayer and all good life and godly conversation For thus is the whole man converted by this benefit unto the assured knowledge of his free salvation by Jesus Christ For ignoti nulla cupido of that thing whereof the goodnesse and excellency is not knowne there is no desire And seeing the dead faith is a cold apprehending of Christ and his wonderfull benefits upon a use and custome of the Countrey because all the Countrey that we live in is of that beliefe as we generally and confusedly conceive rather
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
death taking away the sinnes of the world he reconciles men unto God as if he should say whatsoever unrighteousnesse there is that may alienate or estrange men from God by Christ it is taken away this is Hoc suâ—mum est beâ—â—sicioâ— um ex quo reliqua pendent the summe of all bessings upon which all the rest depend out of this fountaine doe the streames of all good things flow forth upon us But how doth Christ Object take them away Objectively and passively to us that Answ is we being no agents and doers in this businesse but meere patients because his righteousnesse wherewith he cloathes us doth as perfectly abolish from before God all our sinnes as the Sun beames abolish darknesse out of a dark house as Christ testifieth by the Prophet Esay saying I even I have put away thy transgressions like darknesse and abolished thy sinnes as a Esay 43. 25. 44. 22. Tollendi verâ—â—â— bifariam exponi potest c. Velquod peccata aboleat Marlor ibid. mist Esay 43. 25. and 44. 22. For this word Tollendi may be expounded two manner of wayes either that Christ hath taken upon himselfe the burthen wherewith we were oppressed as 1 Pet. 2. 24. or else quod peccata aboleat that hee doth cleane put out and abolish our sinnes For Christ taking upon him our sinnes they could Luth. serm upon Christs Resurrection not remaine and abide upon him what then became of them they must needs vanish away and be utterly Oportet ea evanescâ—re ac penitus occidâ—re ac in nihiâ—umredigi is instar Christi peccati expâ—rs est abolished and brought to nothing whereby faith worketh so mightily that he that beleeves that Christ hath taken away his sinnes is as cleane without sinne as Christ himselfe And it is no matter that we feele sinne and death still in us as if Christ had not taken them away because Luth. ibid. God thus stablisheth the faith of his power and therefore that there may be place for faith wee feele the contrary for it is the nature of faith to feele Fiâ—â—s ejus naturae est ut nihil sentiat sed missa facta ratione â—laudat oculos c. nothing but letting goe reason shutteth her eyes and openeth her eares to that which is spoken by God and cleaveth to the word spoken both living and dying and thus glorifieth the Word of the Lord Act. 13. 48. which Act. 13. 48. Etsi peccatorum semus in noâ—ts velctus est ideo solummodo â—t nos ad fidem adigat fidem cumulatiorem reddat c. indeed doth the deed And therefore although the feeling of sin is left in us only to the end to drive us to faith and to make faith the more abound yet hath Christ taken away our sins from before God and utterly abolished them For one Adam brought one sinne into the world but Adam unus unum peccatum Iste vero unus non solum illud unum sed cuncts abstubt August Hic mentio sit maculae à qua purgamur Christ being but one hath taken away not only that one but also together with it hee hath taken away all that he found added thereunto Where also is mention made of the blot or staine from which wee are made cleane This blot or staine the Apostle calleth sin that is the breaking and violating of the Law of God which as before is shewed of all things is the most wofull most foule and extremely Heming in 1 Ioh. 1. 7. abhominable wherewith God is horribly angry and is most abhominable both in the sight of God and of the holy Angels This then is the staine or blot whereof Christ by Atque haec est maculae à qua purgamur Heming ibid. taking away our sins doth make us cleane signified given ratified and sealed to the true seed of the faithfull by their washing in baptisme For this is the efficacy of that purging and clensing which is wrought upon us by the blood of Christ Abomni maculae omnium peccatorum Heming ibid. and given sealed unto us in our Baptisme Namely that he makes us cleane not onely from this or that spot of sin but also from all spots of all sins Sive magna sunt sive parva sive multa Hic Agnus tollit universa Luth. Perk. c. Heb. 10. 14. Luth. Serm. in Luâ—e 2. ver 21. That is whether they be great or whether they be little whether they bee many even all past present and to come this Lamb of God taketh away all For with one sacrifice hath Christ made perfect for ever all them that are sanctified Heb. 10. 14. This is to preach the Gospel which who so heareth and beleeveth hee truely knowes and acknowledgeth the finger of Iohn and him whom he pointed to even Christ that Lamb of God that taketh away the sinnes of the world Yea all sin as sins of commission and sins of omission Luth. serm of Originall sin actuall sins and originall sins all are done away For because originall sin is worse and more horrible than any actuall sin because it is the spring Originate peccatum quod sons origo omnium peccatorum sit c. and fountaine of all other sins therefore hath God so ordained that no man shall come to salvation unlesse hee bee pure and cleane from this sinne and therefore hee gave the 10th Commandement wherein he forbiddeth this originall sinne and wills that wee Deus ita ordinavit utremo sa utem consequi nisi hujus pec aâ—â— purus sit c. be as clean againe and righteous as Adam was before his fall but because we cannot performe this thing therefore hath he given his own Son for us unto death that hee might both from this sin and from all sins flowing from this originall sinne free us by his blood and so make us cleane Then hereupon doe arise in us good and holy desires and affections contrary to the former pravitie and corruption as namely humilitie puritie gentlenesse and all other vertues and then all good works are practised and that also with a willing heart The author and cause of all which is this grace of Justification by which alone this originall sin is done away and we made clean and acceptable before God Which Christ actually fulfilled when bleeding out his blood and life upon the Crosse he cryed out it is finished or perfected Iohn 19. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the blood of Iesus Christ the Sonne of God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make us cleane from all sinne 1 Iohn 1. 7. Thus doth our good Physitian Jesus Christ most effectually cleanse the spirituall leaprosie of our sins because by his own blood he hath made us cleane from all sinne For that saying of S. Iohn that the blood of Christ doth make us cleane from all sin is to be understood as preventing an objection for whereas S. Iohn
covenant with the house of Israel not like the covenant that I made with their fathers when I led them by the Ierem. 31. 31 32 34. Heb. 10. 14. 15 16 17 hand out of Aegypt the which my covenant they brake although I was an husband unto them saith the Lord. But this shall be the covenant that I will make with Huc pertinet locutio Prophetae tun remittipeccata cu◠memoria corum deletur coram Deo Calv. in Mic. 7. 19. Habehant Patres sublege easdem quas hodie habemus de remissione peccatorum promissiones c. Atqui Propheta quasinovit quiddans prius inauditū affert promittit nullam sub novo faedue peccatorum fore memoriam Nunc ergo Deus peccatorum non recordatur alioqui frustra diceretur c. Calv. in Heb. cap. 10. 18. Hoc enim Christus praestitit solus ut non veniant amplius in memoriam corā Deo Cal. Ier. ib. them c. I will so forgive their iniquities and with one offering make them so perfect for ever that I will remember their sinnes no more Ierem. 31. 31 32 34. Hebr. 10. 14. 15 16 17. Hitherto tends the saying of the Prophet that then our sinnes are under the new Testament forgiven when the very remembrance of them is put out from before God For the fathers under the Law had the same promises of forgivenesse of sinnes which we have and trusting to the same they called upon God and did rejoyce in forgivenesse and pardon obtained But here the Prophet brings as it were a certaine new matter and before not heard of promising that under the new Testament with one offering the children of God should be made so perfect for ever Heb. 10. 14. that there shall be no remembrance of sinne before God Now then God doth not so much as remember our sinnes because now there is one cleansing made for them all once making us perfect for ever Otherwise the Prophet should say in vaine or to no purpose that this should be the benefit and glory of the new Testament that God will not so much as remember our sin For this Christ alone hath brought to passe that our iniquities may not so much as come in remembrance before God any more Nothing therefore concernes us more than that Nihil igitur nostrâ magis interest quam ut secure statuere nobis liceat non venire in memoriam c. Marl. Ioh. 20. 23. wee doe securely and joyfully assure our selves that our sinnes come no more into remembrance before God CHAP. IV. Objections answered and the justifying faith described and cleered NOw before we proceed to the second part of Justification I think it will not be amisse to answer certaine objections which the two enimies of free Justification namely naturall reason and unbeliefe do raise up against this first part of Justification but before wee come to the objections it is not impertinent to say something of the objectors or persons making these objections of whom discretion wills us to note that they are of three The different sorts of objectors are three 1 sorts The first are Papists who although they grant that we are justified by the free grace of God through the merits of Christ whereby all sinnes when a man is justified be pardoned him yet they can by no means brook that we are made perfectly holy and righteous from all spot of sinne in the sight of God freely without any good works or holy walking wrought by us this say they is false and hereticall doctrine and in their deep wisedome and learning they cry out as it was objected against Paul that this opens the gate to all wickednesse and that then men may live as they list And that the Law of God becomes unprofitable And that then men may continue in sin that this grace of so perfect abolishing our sins may abound with many other such like cavills which by the Protestant Antagonists are fully answered especially by Calvin from the eleventh chapter to the twentieth of the third book of his Institutions The second sort of objectors are such as being in Second sort of objectors name Protestants professing themselves utter enimies to Papists in that as they say they will not give the least piece of Justification to works and holy walking and will seeme both to themselves and others to hold Free Justification perfectly And yet because of their being in the dead faith they do not understand it and because by conceiving it after a carnall humane witted-fashion they feele no sweetnesse in it therefore declining in affection unto the stablishing of their own righteousnesse they not only nullifie Free Justification and make it as good as nothing but also making the light of nature described Rom. 2. 14 15. and naturall Rom. 2. 14. 15. reason their chiefest guide they weaken the faith of others by running into the very objections of the Papists and shake hands with them in the maine points of salvation with whom they would seeme to be at utter variance And all this I say againe because they lie in the dead faith whereby they understand not the nature and excellency of Free Justification and yet one such may doe us more harme in weakning our faith than many Papists not only because they professe with us one and the same profession in letter and so are like homebred flattering enimies but also because by great literall learning and teaching they may beare a great name that they live when by the dead faith they indeed are dead Rev. 3. 1. Therefore Revel 3. 1. that these objectors do not weaken our faith wee must learne to discerne these underminers of our faith But peradventure some will say how may wee discerne them I answer by knowing and diligent marking The nature of the dead faith the nature of the dead faith which is this to hold the very truth after a sort as farre as the light of nature good memorie and good humane wit can reach and herein to think themselves rich and encreased in goods and have need of nothing Revel 3. 17. being ashamed Revel 3. 17. not to hold as all the Countrey of our profession is thought to hold sticking fast to such phrases of Scripture as seeme to agree with their human wit and reason but because such by hearing do heare after a literall maner but doe not understand and by seeing doe see after a carnall human-witted fashion but doe not perceive Mat. 13. 13 14. therefore they talk of that which they Matt. 13. 13. 14. hold as men talk of things in their sleep and can say Siboleth but not Shiboleth Iudg. 12. 6. that is can Iudg. 12. 6. say something but not make a cleere and perspicuous confession of the mysteries of Christ but if that bee pressed upon them that S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of God 1 Cor. 2. 10. expressed by such 1 Cor. 2.
tidings of good things But if wee Ministers of the Gospel as some faile too dangerously The main difference between Law Gospel Luth. in Galat. 3. 2. herein doe not wisely discerne and heedfully distinguish between such voyces of the Law and the voyce of the Gospel especially in this essentiall difference That the Law only teacheth what we ought to doe but the Gospel teacheth what we ought to receive Therefore the Law and the Gospel are two contrary doctrines for Moses with his Law is a severe exactor requiring of us by feare and hope of reward what we should work and that we should give briefly it requireth by precepts and exacteth by threatnings Contrariwise the Gospel giveth freely and requireth of us nothing else but to hold out our hands and to take that which is offered Now to exact and to give to take and to offer are cleane contrary and cannot stand together because the voice of the Gospel standeth only in freely receiving good things of God Lâ—â— in Galat. 3. 12. to the praise of the glory of his grace Contrariwise the Law and works consisteth in exacting with threats in doing by works and in giving to God but faith and the voice of the Gospel requireth no works of us or that wee should yeeld and give any thing unto God but that wee beleeving the promise of God should receive of him As Abel offering his sacrifice giveth unto God but he beleeving receiveth of God Whereupon the voyce of the Law exacteth and constraineth men to holy walking by feare of punishment and hope of reward and maketh Hypocrites but the voice of the Gospel constraineth to holy walking by love and maketh true Christians And if this difference be not marked in reading the Scripture and distinctly applied to due persons in preaching the Law and the Gospel are mixed and confounded together and so neither true Law preached nor true Gospel but an hotâ—hpotch of both to the marring of both just like the mingling and mixing together of water and wine which maketh flash matter of both and is rejected of God Esay 1. 22. And therefore most worthy Esay 1. 22. of often reading and faithfull remembrance for the avoiding of divers inconveniences is that Treatise in the book of Martyrs united by English Professors to Scottish Patrick places concerning the true discerning right distinguishing and fit applying of the Law and the Gospel to the quite overthrowing of Popery plainly shewing that as the Law and the Gospel are joyned together in both the Testaments as well in the new as in the old so they ought in a mixt congregation to be joyned together in preaching but yet distinguished to divers persons applying the Law to whom the Law belongs and applying the Gospel to whom the Gospel belongs and so to divide the Acts and Monuments upon Patricks places word of God aright But because commonly the greatest multitude doe lie under the Law therefore doth Christ and the Apostles as it is there said much and often supply the part of Moses And as Christ himselfe untill his death was under the Law which Law he came not to break but to fulfill so his Sâ—rmons for the most part runne all upon the perfect doctrine and works of the Law shewing and teaching what we ought to doe by the right Law of justice and what danger ensueth in not performing the same All which places though they be contained in the book of the new Testament yet are they to be referred to the doctrine of the Law As for example where Christ thus preacheth Blessed are they that are pure in heart for they shall see God c. Mat. 5. Againe Math. 5. 3. Except yee become as little children yee shall not enter into the Kingdome of heaven Mat. 18. Item Not Math. 18. 4. every one that saith Lord Lord but he that doth the will of my father shall enter into the Kingdome of heaven Mat. Math. 7. 21. 7. Item the parable of the unkinde servant justly cast into prison for not forgiving his fellow servant Mat. 18. The casting of the rich glutton into hell fire Math. 18. Luke 16. Item He that denieth me before mea I will Luke 16. 23. deny him before my Father Luke 12. these with many Luke 12. 9. other such like places revealing sin and threatning punishment doe I say pertaine to the doctrine of the Law So then to know when the Law speaketh and when the Gospel speaketh and skilfully to discerne the voyce of the one from the voyce of the other that neither preachers nor hearers take the Law for the Gospel nor the Gospel for the Law this rule is to be observed that when there is any morall work commanded to be done upon paine of punishment or upon promise of any reward either temporall or eternall there is to be understood the voyce of the Law Contrarywise where the promise of life favour salvation or any blessings and benefits are offered unto us freely without all our deservings and simply without any condition annexed of any Law either naturall ceremoâ—iall or morall all those places whether they be read in the old Testament or in the new are to be referred to the voice and doctrine of the Gospel hitherto this witnesse which rule Two Vses of 〈◊〉 diligently observed hath especially these two excellent uses First it serves to apply the Law and the Gospel rightly to their right due persons as not to give the mourning gowne to a marâ—ying person and the wedding-garment to a funerall corps but to give the mourning gowne to the funerall corps to whom it belongs and the wedding-garment to the marrying person to whom it belongs Secondly it serves to give to each their due proper force strength and power as to the Law her due terrors and severity being altogether killing and to the Gospell her due sweetnesse and glory being altogether quickning But if Preachers neglect this rule and so taking the Law for the Gospel and the Gospel for the Law doe confound them by mixing and mingling them together either in their essence or objects or end either directly and professedly as the Papists doe or indirectly by preposterous urging men to a constrained righteousnesse by legall terrors then as Luther truely saith they pervert the Gospel and become the Ministers of the Divell And yet saith he such perverters of the Gospell can abide nothing lesse then to heare that they are perverters of the Gospell and the Apostles of the Divell nay rather they glory above others in the name of Christ and boast themselves to be the most sincere Preachers of the Gospel But because they mingle the Law with the Gospell they must needs be perverters of the Gospell because it doth not only blemish and darken the knowledge of Grace but also it doth take away Christ with all his benefits and utterly overthroweth the Gospell The next place of Scripture likewise objected is Rom. 7. viz.
said at the beginning of this chapter building upon Davids sharp punishment after he was forgiven and such like examples of executing the pedagogicall severitie their works of satisfactions as also upon the large promises of blessings temporall and eternall made unto legall workings do build their merits and magnifying of works And surely the Apples and Nuts and Cakes and the rod of temporall punishments with which as they themselves do write God did govern Bellarm concio 13. in Galat. 4. Gal. 3. 25. that first people as little children buried by S. Paul Gal. 3. 25. ever since the comming of Christ and now rotten are fit foundations for their childish and rotten buildings not only these I say doe thus play the children againe but also we Ministers of this glory of the Gospel too many among us doe not only limp in our practise and lisp in our speech but even halt downe right being so farre from passing Iohn Baptist in opening the kingdome of heaven that we come not neer him neither in his inward fulnesse of joy in hearing the voice of the Bride-grome that then was come to enrich so royally the Bride nor in outward washing the people from all their sinnes that is in not preaching and opening the glory of Free Iustification as he did much lesse doe we lay out the glory of the third time that doth exceed in glory But contrariwise wee slide back to the legall teaching of the Old Testament from which we not understanding the intent of God in such high commending and sharp exacting of works and legall righteousnesse doe fetch our principall veine of preaching and doe make it our common and chiefest manner of teaching only a little as the old Prophets did to glance at Free Iustification mercy and grace in generall termes but all our maine labour is to command things that are right and to forbid wicked doings to promise rewards to the followers of righteousnesse and to threaten punishments to the transgressors which seemes both in preachers and people a good and plausible course to flesh and blood because it is the teaching of reason and the light of nature Rom. 2. 14 15. described Rom. 2. 14 15. to bee thus in the very Gentiles namely that the Gentiles which have not the Law doe by nature the things contained in the Law much more then do they approve allow of the hearing of it For they have the effect of the Law written in their hearts accusing them with fear of punishment for their evill doings and excusing them with hope of speeding well for their well doings this kinde of teaching the people do like and applaud as agreeing with that light of nature but what comes hereof truly wee sow up againe in respect of the former Pedagogie of the morall Law the vaile that was rent in two pieces from the top to the bottome we shut up again the holy of holies we hide darken if not put out the benefits of Christ preaching as if the children of God were not made perfectly holy and righteous from all spot of sinne in the sight of God freely Wee confound the Old Testament with the new we bring back the full grown heir to Schoole again to be whipped of his School-master contrary to the expresse doctrine and direction of the holy Ghost saying that after faith is come wee are no longer under a Schoolmaster Gal. 3. 25. And if wee doe not pull off the Gal. 3. 25. wedding-garment over the Brides head yet wee bring forth rods to whip the Queen standing at the right hand of the King in the Vesture of the gold of Ophir Psalm 45. 9. We doe hinder true Sanctification and either Psal 45. 9. with legall threats or rewards doe cause but a constrained hireling sanctitie which is hypocriticall legall holinesse or else doe cause people to run though more cautiously yet the faster into the iniquities and sinnes so vehemently with legall terrors forbidden according to that old true saying nitimur in vetitum semper cupimusque negata wee rush the faster into things forbidden and alwayes desire the things denied us And all this because we doe not first stablish and root them in the assurance and joy of Free Iustification without works for the seeking for further assurance by works though not as causes but as effects makes people set the Cart before the Horse and to confound by the violence of the light of nature the effects with the causes and so to labour after the supposed works of sanctification more than after faith that should give to Christ only the sole glory of our assurance therefore they should first have assurance and then do that which they doe in thankfulnesse for their assurance True it is that I cannot assure thee of mee but by my confession with my mouth Rom. 10. 10. and thankfull obedience Rom. 10. 10. in my deeds But the having of Christ alone and his righteousnesse with his other free benefits depending thereupon must assure me And these are they that are only able to change mens hearts and to amend their naturall preposterous perversnesse and to carry them with all joy and love and zeale as strong as fire and death to glorifie God in all holy and zealous conversation which nothing but the seeing of the bounty of God in these riches freely bestowed with the excellency and unsearchable worth and glory of them powerfully preached with joy and zeale can effect and bring to passe Which for Preachers now to faile in is bad enough But if wee bee offended at the mighty voyces of faith and Justification used by the learned to expresse the glory of this third time and when we dare not for shame deny the glory of Free Iustification thus testified by the common consent of the learned yet will say I dare not say so of Justification as Luther saith that is as Luther truly saith I dare not say my Creed in the true meaning thereof and thereupon to traduce calumniate and to persecute them that use these sayings testified by the learned to be but speeches full of spirituall majestie and glory this is farre worse For this is to bee like the Owle An apt similitude that can see a little if she have but a little glimmering light but if the Sunne be up and shine forth with her bright beames she is strucken starke blind But faithfull Ministers should above others like John the Evangelist not only mount a loft with the Eagle but also be Eagle-eyed to look against such bright beames Solis Justitiae of the Sunne of Righteousnesse without dazzling But if the sayings of the faithfull Dispensers of Gods mysteries expressing the glory of this third time doe dazzell our eyes let us as the best remedy annoint our eyes with eye-salve that so with the Eagles brood wee may look more directly upon the glorious beames of the Snnne of Righteousnesse lest failing hereof we beat length cast downe out of the Eagles
of them in the spirituall breach of each Commandement both by commission and omission and thirdly the five fold punishment that God daily executeth in ☞ one place or other we must preach it as nigh as I said as possibly we can with the same majesty that God spake it in thundering and lightening and terrible earth-quake and flaming fire reaching up to the midst of heaven for which right nature of it it is called the fiery Law Deut. 33. 2. that so it may bee to secure Deut. 33. 2. ones and unto them that are under it the lightening of Gods wrath the thundering of his anger the messenger of death the hammer and ratling of hell to break in pieces the hard stones that lie secure in the least sin Now when the preaching of the â—aw shewing the horriblenesse of the least sin in the sight of God and the fearefulnesse of Gods wrath for the same hath thus humbled and terrified and killed men then they flie willingly to Christ by faith and sighing up to him he by his full satisfactory punishment heales all their soares by making them perfectly holy and righteous from all spot of sin in the sight of God freely then this also sanctifieth them and makes them full of comfort joy love and zeale of glorifying God in all holy and godly conversation by zealous doing and cheerfull walking by love in all Gods Commandements which is the true Evangelicall Repentance continually walked in that Christ is said to give by turning away every one from his iniquities Acts 3. 26. And hitherto of legall crosses and afflictions Act 3. 26. Now on the other side Evangelicall crosses arise 2 Evangelicall Why Evangelicall crosses are not to correct and punish for sin of the Gospel and are laid upon them that are thus truly actively and declaratively converted not to correct and punish them for their sins as before for this were to mingle to mixe and confound the Law and the Gospel this were to deny Christs satisfactory punishment because it is therefore fully satisfactory because we have thereby not one spot or wrinkle of sinne nor any such thing in the sight of God Ephes 5. 27. Ephes 5. 27. It is therefore fully satisfactory because by his death upon the crosse he hath made us so holy that we are without all blame and without all fault in the sight of God freely Colos 1. 22. yea this were to deny that of unjust wee Colos 1. 22. are made just that is perfectly holy and righteous from all spot of sin in the sight of God freely And briefly this were to deny the expresse words of S. Paul saying That after â—â—ith is come that we are made thus perfectly holy and righteous in the sight of God we are no longer under a Schoolmaster Galat. 3. 25. But the Evangelicall crosses Gal. 3. 25. The use of Evangelicall crosses are two First triall of faith and afflictions upon the justified and converted have also these two uses first to try their faith and secondly to exercise that faith that hath made them so perfectly holy and righteous from all spot of sinne in the sight of God freely First I say for the triall of their faith to try them how they will sticke to the assurance of this truth of God and power of Christ in this worke of the wedding garment wrought upon them by his blood when the feeling of sin in the flesh and these crosses and afflictions comming as it were in the neck of the same would to sense and feeling perswade them to the cleane contrary viz. that the blood of Christ hath not made them cleane from all sin 1 Iohn 1 7. and 1 Iohn 1 7. that Christ hath not made them perfectly holy and righteous from all spot of sin in the sight of God freely unto which temptation if we yeeld what is this but to deny Christ and his blood Secondly they serve to exercise encrease make 2 To exercise and encrease our faith strong and to give us an experimentall feeling in our selves of that faith that hath made us perfectly holy and righteous from all spot of sin in the sight of God freely For it is true that the faith of Gods children is weak and will sometimes stagger and droope and their sanctification will be like the Moone as it were in the wane and faile as Abrahams did sometimes but because they are cloathed with the Sun as shall be further shewed hereafter in the second part of Justification that is because the wedding garment of Christs righteousnesse wherewith they are cloathed never failes them therefore although the said weaknesse of their faith and other imperfections of their sanctification be covered and utterly abolished from before God with the perfection of Christs faith and compleat sanctification wherewith they are cloathed and thus being translated into Christ they still abide compleat in the sight of God Colos 2. 10. Yet by these crosses Colos 2. 10. faith to themselves-ward and to their owne experience and feeling is made more strong and raised to apprehend more fully from faith to faith that wedding garment of Christs righteousnesse that hath made them to stand so perfectly holy and righteous from all spot of sin in the sight of God freely which power of Christ in thus justifying them makes them to say with Saint Paul in their greatest afflictions When I am weake then am I strong 2 Cor. 12. 10. because when they feele 2 Cor. 12. 10. crosses and afflictions upon them which properly are the effects of sin and of one not justified in the sight of God it makes them to examine themselves whether they be justified and to looke better and deeper into the worth of it and to apprehend it more strongly and to cling the faster unto it with prayer to God for the vertue and comfort of it And finding in their consciences that they give to Christ the glory of his blood by beleeving that they are justified it makes them to rise up in great joy in the very midst of those afflictions and this greater joy encreaseth and brings forth more abundantly all experimentall graces of sanctification that gives experience both to them selves to others that they are made perfectly holy righteous from al spot of sin in the sight of God freely and so blessed and saved for ever this is that which is meant Ioh. 15. 1 2 3. Where Christ saith Now are you Iohn 15. 1 2 3. clean through the Word that I have spoken unto you c. That is now already by my word of Free Iustification are yee made perfect good trees in the sight of God freely but it remâ—ineth that this faith of yours be exercised with many crosses afflictions that so it may be made strong and bring forth the good fruits of Sanctification the more abundantly This is to bee seene in the lives of Abraham Isaack and Iacob and very cleerly in
more he feeles by his daily slips the imperfection of his sanctification findes by the said daily slippings that all his righteousnesse of sanctification is but as a menstrous cloth the more he seeles this great imperfection of his sanctification the more he flies by faithfull prayer to the absolute perfection of his justification beseeching God that he may not be found in his sight in his owne righteousnesse of sanctification Phil. 3. 8 9. Phil. 3. 8 9. which he sees and feeles in himselfe to be as a menstruous cloth but in the wedding garment of his Sons righteousnesse making both him and all his owne righteousnesse perfectly holy and righteous from all spot of sin in the sight of God freely the feeling of the great imperfection of his owne righteousnesse which is subject to sense and visible sharpneth his faith to cling by faithfull prayer the faster to that perfect righteousnesse wherewith hee is cloathed above sense and feeling and invisibly Secondly by daily praying for this glorious justi sying forgivenesse they grow to fuller assurance and more comfortable feeling that they are by Gods glorious forgivenesse made perfectly holy and righteous from all spot of sin in the sight of God freely for although the wedding garment and the truth of God in cloathing with the same be full and perfect and alwaies alike as is before noted not subject to any alteration never encreasing nor diminishing yet our faith being weake gives at the first but weake assurance and is greater or lesser sometimes as I said before hath a full and sometimes a wane but by daily fervent prayer giving to Christ this glory of his wedding garment it growes stronger and stronger to a plerophory and full assurance unto joy unspeakable and glorious which the Author to the Hebrewes Chap. Heb. 10. 10. presseth earnestly upon us saying Seeing God doth so gloriously forgive us that with his one offering he hath made us so perfect for ever that he remembers our sins no more so that there needs no more sacrifices punishments or satisfactions for sin having hereby brethren boldnesse to enter into the holy of holies by the blood of Jesus by the new living way of Free Iustification which he hath prepared through the vaile that is his flesh Let us draw neere with a true heart in full assurance of faith having our hearts sprinkled purified and made perfectly cleane by the blood of Christ from a troubled unquiet and evill conscience and our body washed with pure water of Baptisme sacramentally pure by exhibiting and sealing unto us and putting us out of all doubt both of justificatioÌ„ that makes us perfectly pure to Godward and of sanctification that more and more makes us pure to manward Let us hold fast this profession of our faith without wavering much more without wragling against it because he is faithfull that hath promised and by his blood worketh this upon us Thirdly by daily praying for this benefit we come to further experience of the fruits and effects depending and belonging to the same that we may see invisible justification by his visible fruits and effects for David gives us to understand that Free Iustification as we shal see further hereafter is blisse and happinesse Psal 32. Psâ—l 32. 1 2. 1 2. and therefore a freedome from all misery and sorrow But for the exercise of our saith as we heard before we still live in misery and much sorrow and seem wholly strangers to all claime to a blisful estate therefore being still in case as if our sins were not forgiven and we thereby made perfectly holy and righteous from all spot of sin in the sight of God freely we still pray for the forgivenesse that doth effect the same praying that we may not only possidere possesse it but also frui injoy it that is not only certainely have the benefit it selfe but also reape the fruits effects and blessings both spirituall and corporall temporall and eternall belonging to the same that as we have heard so we may see and as Christ said unto Martha Said I not unto thee that if thou wouldest beleeve thou shouldest see the glory of God Iohn 11. 40. whereupon Luther very Iohn 11. 40. aptly in his exposition upon the Lords prayer doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a twofold justification one internall A twofold justification invisible and secret the other externall visible and experimentall the internall invisible and secret must goe before we say Our Father which art in Heaven because before we are justified and whilst we are in the state of nature we are the children of the Devill and of wrath Ephes 2. 3. but when we are justified with Ephes 2. 3. this internall and secret Justification and made thereby the children of God then after the other petitions for eternall and temporall spirituall and corporall blessings wee say rightly forgive us our trespasses this is shew by granting and giving us these blessings that thou hast justified us that is made us freely righteous from all our sins both these Justifications saith hee Christ shewed in the history of Mary Magdelen the first when he turned his back upon her and yet said secretly unto Simon many sinnes are forgiven her The second when Christ turned to her and said to her face Thy sinnes are forgiven thee goe in peace The first maketh cleane the other maketh outward peace the first is of meere faith the other consisteth in outward experience the first God exerciseth upon men of excellent spirit such as Daniel and Paul were the other upon weaklings that need refreshment But to conclude this point in briefe every one that prayeth Praier is either made in the faith of our Baptisme or out of it must needs pray in faith of his baptisme or out of faith If hee pray out of faith by the light of nature and legall zeale his prayer is abhominable because he hath not on the wedding-garment signified in baptisme which is the washing of him cleane by the blood of Christ from all sin it selfe in the sight of God 1 Ioh. 1. 7. 1 Ioh. 1. 7 but remaines still foule in his sinne and thereby abhominable both he his prayer and all that he doth But if he pray in faith by that faith only he is clean in the sight of God from all sin freely before he begins to pray for forgivenesse being a true saying that a reverend Protestant writeth against the Papists that if the promise of God mentioned Esay 65. 24. namely Esay 65. 24. Before they call I will answer be verified upon them in any matter it is chiefly true in their prayers for justification because it is their faith that causeth God to Answer before they call but the faithfull prayer that followes is like the breath of the living faith and hath a twofold use as aforesaid working fuller assurance and further experience of all blessings spirituall and corporall Because it is an infallible
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
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
mayst glory safely that thou art perfectly good godly holy and righteous in Gods sight Esay 45. 25. Esay 45 25. Yea God cannot deferre or delay where there is this sincere heart that trusteth in him alone all other things being left looking only to the naked word of God there God cannot hide himselfe but revealeth himself commeth unto such an heart and maketh his abode there as the Lord saith Ioh. 14. 21 23. I will come Ioh 14. 21 23. unto him and will dwell with him Now what can be more joyfull than for a man to give credit to the naked word of God And as to be plucked from it by no affliction or temptation so to shut his eyes against every assault of Satan to become a foole that hee may be wise 1 Coâ— 3. 18 19. The obediences of the Gospel that is to lay aside humane sense understanding reason and wisdome and to say daily in his heart God hath spoken it he cannot lie this is true mortifying of our selves and right obedience to the Gospel and I say that nothing is more joysull than such a faith THe third meanes to overcome all doubting is The third remedy against doubting much and often to meditate upon our baptisme yea as often as we feele that we have by any sin pierced and wounded our soul with the sting of death for the sting of death is sin 1 Cor. 15. 56. so often must we call 1 Cor. 15. 56. to minde especially these foure things wherein the very essence and vertue of our baptisme consisteth First that God in baptisme gave unto us his Sonne 2 Foure speciall things to be considered in Baptisme in the likenesse of water signifying that Jesus is no Jesus unto us but as he hath first and before all things with his blood washed away out of the sight of God all our sins as S. Iohn saith Revel 1. 5. And hath washed Revel 1. 5. us from our sinnes in his blood and by cloathing us with the obedience and righteousnesse contained in his blood doth so perfectly deck and adorn us as fit Brides unto himselfe with that wedding-garment of his own righteousnesse that he doth not only of unjust make us just but also preserves us as is before shewed in the same above our sense and feeling ever and continually perfectly holy and righteous from all spot or wrinkle sin or any such thing in the sight of God freely Ephes 5. 26 27. because as the Apostle testifies with one sacrifice upon the Crosse hee hath made Ephes 5. 26. 27. pefect for ever and continually all them that are sanctified Heb. 10. 14. For saith Luther the blood of Christ Heb. 10. 14. Christs blood as pâ—rging sope and niter hath in it such sharp salt and such purging sope and niter as that it takes away from before God and abolisheth all foulnesse and all spots so that in one moment it consumes sin and death takes them away and utterly abolisheth them And because wee must mark that at the time of our baptizing it is not the man or Minister that doth baptise us properly But it is God the Father Sonne and God properly is the Baptizer holy Ghost that is the true right and proper baptiser of us the reason whereof is because it is not the work of the Minister that baptizeth outwardly nor the Baptisme of man but the Baptisme of Christ and of God for the minister or man doth nothing in The Minister â—â—ly is â—n the nâ—mâ— and place of God his own authority but stands by Gods appointment in the place and steed of God and supplies the roome of God whereupon we ought to receive our baptisme at the hand of man no otherwise than if Christ himselfe or rather as if God himselfe did baptize us with his own hands and therefore we must take heed that wee doe not so divide Baptisme as to attribute the outward baptisme to man and the inward to God but we must attribute both to God and count of the man or minister baptizing us but as the instrument like the axe in the Carpenters hand God himselfe using it to square thee himselfe to the glory of his grace by the which God sitting in heaven doth reach down his own ordinance of Baptisme comming meerly from himselfe out of heaven as his hand and doth poure water upon thee with his own hands and doth pronounce that hee hath washed thee clean from all thy sinnes speaking unto thee in earth himselfe with his own mouth by the voyce of the Minister And this the very words used in thy Baptisme doe make cleere unto thee when the Minister pouring water upon thee said I baptize thee in the name of the Father and of the Sonne and of the holy Ghost Amen That is I wash thee clean from all thy sinnes but how what in thine own name and power No for alas that were able to doe no such work and just nothing but as the Brazen-Serpent healed the Israelites that is in the meer ordinance name and power of God the Father Sonne and holy Ghost as if he should say that which I doe I doe it not in mine own strength name or power but it being none of my work but standing by God own appointment and ordinance in his place and stead and supplying his roome I wash thee in the name and power of God that thou mayst count no otherwise of it than if God had done it visibly himselfe This sense is full of comfort and an effectuall help of faith for a man to know that hee was baptized not of man but of the Trinity himselfe by man who standing in his stead did the work signified as truly in his name and power as if God himselfe had been the very outward and visible agent and worker But I say because God himselfe is all in all the proper workman in our baptisme therefore in his outward signe of washing by water he doth although inwardly and mystically to himselfe yet so throughly wash us with the blood of Christ that it is as much when any one is baptized into faith as if he were visibly washed not with water but with the purging blood of of Christ And hereupon both for the Agent God and for the meane of Christs blood is Baptisme such a magnificent work and hath such vertue and so great power as the holy Ghost by S. Paul restifieth that it is indeed the laver and washing of the new birth and the renewing of the holy Ghost Tit. 3. 5. That is first it makes Tit. 3. 5. New â—reâ—tâ—ras two wayes us new born creatutes to Godward by Justification by abolishing all our sinnes out of Gods sight and making us perfectly holy and righteous from all spot of sin in the sight of God freely whereby we are adopted the sons of God and secondly it doth renew us by the holy Ghost to bee new creatures to menward by sanctification whereupon
Heb. 9. 17. Certainly thou canst not misse of thy rich inheritance except by carelesse neglect thou despise and forsake as alas too many doe or like a mad child dost with wilfull contempt teare in pieces and break the seale wilfully of this last Will and Testament sealed unto thee so undoubtedly in thy Baptisme especially as I said before that last Will and Testament so sealed unto thee in particular standing in force by the death of the Testator But peradventure some man may say you speak of Objeâ—t maâ—vellous great and excellent things of Baptisme but I see nothing of all this wrought in Baptisme I could easily beleeve you if at some time I might see some such thing wrought before mine eyes I answer as I said a little before Christians must Answ not see but beleeve and these things must be seene in the Looking-glasse of Christs blood with spirituall eyes for so is the will of God that thou shouldst not bodily see these things here on earth but godlily beleeve them neither shouldst thou doubt of them by unbeleefe but with faithfull Sarah overcome doubting by judging him faithfull in his word and ordinance that hath spoken and sealed them unto thee and so Heb 11 11. give glory to Christs blood and receive at the last the reward of thy faith even the salvation of thy soule 1 Pet. 1. 9. For grant that God should visibly manifest 1 Pet. 1. 9. and reveale the things which the holy Ghost and all the holy Trinity in the presence of all the Angels that stand with admiration looking into the same doe worke upon thee in thy Baptisme whereof God to 1 Pet. 1. 12 strengthen and satisfie thy weakenesse gave in the Baptisme of his Sonne that was for thee some little taste and glimmering even to thy bodily eares and eyes of the glory of thy Baptisme wherein the Heavens were opened and the holy Ghost came downe and God the Father made a Sermon himselfe that in his Sonne given and sealed unto thee in thy Baptisme he is perfectly well pleased with thee although this Our mortall conditions notable to endure the full manifestation of Gods glory be much if it be well marked yet thy mortall condition would not be able to endure no not one moment the full manifestation of that divine and Heavenly Majesty And therefore for this cause even for thy sake doth God as it were put on another face and comes forth in another forme and appearance more familiar and tolerable unto thee and because he would God dealeth familiarly in his ordinances not have us to wander in our owne opinions and carried away with our owne devotions to seeke him and his grace with great labour where he will not be found therefore he comes forth covered with familiar outward signes and plaine visible seales bidding his Ministers to wash us with a little water and adde those few words I baptize thee in the name of the father c. and wills us to fixe and fasten our eyes and eares upon the same being such as our mortall nature is well able to beare and endure and yet therein gives us himselfe and all his inestimable riches to be certainely found by faith Rom. 4. 16. and so freely enjoyed of Rom. 4. 16. us But if we neglect these and as small matters doe smally regard them thinking to finde God in more difficult labours of our own endeavours then we marre grace and with the Scribes and Pharisees thinking scorne of Iohns Baptisme We despise the counsell of God against our selves Luke 7. 30. and doe vanish away Luke 7. 30. with them in our owne legall devotions And therefore thou must say thus Indeed I see nothing in Baptisme but a sprinkling with a little water neither doe I heare any thing else than a few words which the Baptizer pronounceth namely I Baptize thee or wash thee in the name of the Father c. This indeed I heare with my eares and see with mine eyes but the word and faith doe tell me that God himselfe is there present and worketh the workes there spoken himselfe and hereupon that washing and laver is of such efficacy and of so great vertue and power that it Regenerates a man and doth wash away out of Gods sight all his sinnes wherewith he was foule and being swallowed up utterly abolished them And although it cannot be denied but that all of us even every mothers childe among us have done little better than Baptisme genâ—rally neglected did the Scribes Pharisees who as it is said before by setting light of the Baptisme of Iohn despised the counsell of God against themselves because either by prophanesse or in love of our owne blinde devotions we have beene too ignorant of this right way of God Acts 18. 25. and by a carelesse neglect of them Act 18. 25. have too much forsaken our baptismes yet by due meditating of these foure points and by printing them effectually in our hearts and affections we returne to our baptisme againe whereby although we have changed our selves from the same towards God yet because God is not changed towards us and because his gifts are without repentance therefore by thus returning to our baptisme we declare that we doe abide before God perfect and blessed in the fame for ever whereupon comfortable is the testimony of that learned Dispenser of Gods mysteries saying thus Wee indeed Calv. Instit lib. 4 cap. 15. Sect. 17. being blinde and unbeleeving did in a long time not hold fast the promise sealed unto us in our baptisme yet the promise it selfe for as much as it was of God that is unchangeable continued alwaies staid stedfast and true although all men be liars and faith-breakers yet God ceaseth not to be true But now sith by the grace of God wee have hegun to wax wiser we accuse our owne blindenesse and hardnesse of heart which have beene so long unthankfull for so great goodnesse and doe beleeve that the promise it selfe is not vanished away but rather thus we consider God hath promised to give us these unsearchable riches freely and sith he hath not only promised but also sealed it unto me in particular in baptisme he will undoubtedly performe it to all them that beleeve it Thus we returne unto our baptism thus we cleave fast uno it and thus we glorifie the seale of baptisme and ordinance of God and enjoy the benefit and blessing and all the glory of baptisme for ever Hereupon also doth Luther say very profitably thus Luther In all terrors of conscience it is our wisedome to have recourse to our Baptisme That it will be not a little profitable if a man fall into sinne and being terrified and cast downe with the same doe first before all things remember his Baptisme and apprehending with boldnesse the free goodnesse and promise of God which he hath forsaken confesse the same to God rejoycing that he hath
or to pull their noses out of the Earth they only give an hoggish grunt and away they goe to the rooting more eagerly in the earth and earthly things But the nature of the Dogge is that if one goe about to drive him from his vomit or from his stinking carrion he will presently flie in ones face and bee ready if he can to pull out ones thtoat so these especilly Iusticiaries Iusticiaries worse enimies to the Gospel than the openly prophane enamoured with their own holy walking and legall righteousnesse if one goe about to draw them from the high prizing of the menstruous cloathes of their own righteousnes lay before them the inestimable riches of Christ and the precious wedding-garment of his righteousnesse they are ready for thy good will with calumniations reproaches and slanders all to rend and teare thee and with false accusations if they can to pull out thy throat but they will not leave their stinking carrion both agree in this to set light of the wedding-garment of Christ righteousnesse that only puts them in possession of heaven and heavenly things though for their ingratitude and grievous contempt of the same they be justly bound hand and foot and cast into utter darknesse where is weeping and gnashing of teeth Matth. 22. 5 6. 12 13. Matth. 22. 5. 6. 12. 13. And to conclude this point if wee would but mark and remember how the world that is the greatest multitude of all sorts that we shall have to doe with all in the world with all their wisdome judgement gravitie and righteousnesse are described in the word of God we would make them no pattern either of our beleeving or doing to the hindering of our walking in the narrow way of the true justifying faith And therefore How to arme our selves against the multitude to aâ—me our selves against this great multitude neither knowing nor discerning nor believing the excellency of Free Iustification and thereby driving us to doubting wee must remember first that Christ would not pray for the world Ioh. 17. 9. Secondly that therefore Ioh. 17 9. the world cannot receive the Spirit of God to know the things of God Ioh. 14. 17. Thirdly that therefore the whole world lieth dead in darknesse and Ioh. 14. 17. wickednesse 1 Ioh. 5. 19. Fourthly that therefore the 1 Ioâ— 5. 19. world shall bee damned 1 Cor. 11. 32. and therefore no president for us to lead us into doubting though 1 Cor. 11. 32. they by their dead faith deny the excellency of Free Iustification and the excellency of the other benefits of Christ never so impudently because it is notably well said of Calvin upon those words of Christ Verily verily I say unto thee That wee speak that which we know and testifie that which we have seene but yee receive not our testimony Ioh. 3. 11. That this is the complaint of Calvin upon Ioh. 3. 11. Christ against many such jolly grave and learned heads as Nicodemus was saying that wee are hereof to gather that it is as it were a fatall thing to the word of God in all ages to obtain credit but with a few whereupon Christ spake in the plurall number saying But yee receive not our witnesse because this belongs to the greater number and in a manner to the whole body of the people with which we ought to bee armed as with a buckler that notwithstanding all the wilfulnesse of men we may goe forward in the obedience of faith and of the Gospel this principle indeed is to bee holden that our faith be founded and grounded upon God speaking but then when wee have God for our Author being as it were lifted up thereby above the heavens we ought boldly to trample the whole world rather under our feet and set light of it from aloft than that the unbeliefe of any should trouble us or cause us to waver But here it is replyed No I am not so fond as to A reply respect the prophane world or the greatest multitude either led by their great wit or enamoured with their blind devotion But other Ministers being both zealous Preachers and such Teachers as are of great knowledge and of excellent learning doe hold the contrary namely that the children of God are not freely without works made so perfectly holy and righteous in the sight of God that God sees no sinne in them To which I answer that although the expresse Answ Scriptures before alledged were the only ground that first wrought faith in mee yet they were zealous Preachers of Free Iustification and learned Teachers that have greatly strengthned my faith herein who in their judicious Interpretations upon the same Scriptures and other Writings of great knowledge and of excellent learning have so concurred in one consent that they have and doe put mee out of all doubting And if any man will shew me that these zealous Preachers and grave Teachers have in their Writings and Interpretations of those Scriptures said or writ more of the excellency of Free Iustification than they may say by the truth of those Scriptures or that I have said more than they doe say then oh doubting Objector will I also doubt with thee and grant that thou hast some just cause by reason of some learned Teachers to doubt But if thou repliest That thou speakest not of such A Reply learned Teachers as are Writers but of such learned men as are now living Speakers and Preachers And again even of those learned Writers all doe not write of those Scriptures after the same manner and if they doe yet those that are learned can alledge many sayings of the same learned Writers and Interpreters of those Scriptures that in other places doe seeme to unsay and to hold the clean contrarie to that which they have written upon those Scriptures namely shewing that the children of God are not by Free Iustification made so perfectly holy and righteous from all spot of sin in the sight of God that God sees no sin in them A threefold Answer Unto which I give a threefold answer First that thou hast more cause to take heed that the unbeliefe of thine own heart doe not rather beguile thy selfe with a prejudicate opinion that those learned Preachers that thou speakest of now preaching with lively voyce doe hold the contrary than that they disagree from the foresaid learned Writers and Interpreters or that these learned Writers and Interpreters dissent from themselves in other places and unsaying that which they have said doe hold contraries For S. Paul saith truly that if we love not the truth to hold fast unto it God by our prejudicate opinion will in justice send us strong delusions to beleeve our own â—es namely that the learned Teachers doe speak and hold contraries when indeed they doe not true it is that it is possible for good and faithfull men in their writings and preachigns to appeare to speak and so to appeare to
men they doe nothing else but with their cavills sophisticating and calumniations under a colour of cleering the truth paint over and hide their own ignorance bemuddy the cleer truth disquiet the minds of the simple and trouble mens consciences and so are the true and proper authors of dissention and sects And this Paul complained of not only respecting the present times but also foresaw in spirit that there should bee an infinite number of such in the Church even to the Worlds end for when God sendeth faithfull labourers into his harvest by and by Satan raiseth up his ministers also who will in no case bee counted inferiour to those that are rightly called here straightwaies riseth dissention the wicked will not yeeld one haires-bredth to the godly for they take themselves that they far passe them in wit in learning in godlinesse in spirit and in all other vertues And on the other side the godly although The godly in matters of charity are flexible but unyeelding in matters of faith in matters of charity they are as flexible as a reed enduring all things and suffering all things yet in matters of faith knowing that a little leven doth leven the whole lump they dare not and much lesse ought they to yeeld to the wicked lest the doctrine of faith doe come in danger For alas the faithfull Minister knowes that the Gospel is not delivered unto us that we should thereby seek our own praise and glory or that the people should honour or magnifie us which are the Ministers thereof but to the end that the benefits and glory of Christ might be published and known and that the Father might be glorified in the bounty and riches offered unto us in Christ his Son who thereby enricheth us with his heavenly and eternal good things as for the other they regard not this but to get praise and liking and estimation with the people doe rather sophisticate and wrangle against the benefits of Christ thus provoking one another and envying one another which is a sure token that neither such Teachers nor such Hearers doe live and walk after the spirit but after the flesh and works thereof and so consequently with the Galathians to hold the truth they with the Galathians doe loose the true Doctrine Faith Christ and all the gifts of the holy Ghost and by kicking against the benefits of Christ become worse than the heathens and prove meere ministâ—rs of Satan some of them never failing from time to time to accuse the benefits of Christ not only of error but also of heresie and blasphemie Whereupon comes most truly to passe that Luther saith in the former alleaged place That he that will preach Christ truly and confesse him to be our righteousnesse must be content to heare that he is a pernicious fellow and that he troubleth all things because it cannot be but that Ismael must persecute Isaac and yet Ismael was outwardly and in his own opinion a lover of religion he sacrificed and exercised himselfe in well-doing therefore he mocked his brother Isaac and so persecuted him But Isaac again persecuteth not Ismael Whereupon the same faithfull Dispenser of Gods mysteries concludeth with a weightie saying That who so will not suffer the persecution of Ismael let him not professe himselfe to be a Christian But if those that lie in this literall knowledge bee such meere mocking and persecuting Ismaelites untill God opens their eyes and converreth them let any man judge whether they bee any just cause by their sophisticating and wrangling to stop our faith and to make us to doubt and waver in the excellency of Christs benefits though they excell in all literall learning and in the legall zeale shining as I said before in the righteousnesse and glorious workes of the Law and holy walking never so much THe fifth Remedy to overcome doubting to grow The fifth Remedy against doubting strong in saith is to set often before our eyes the dignity glorious nature and exceeding excellency of beleeving namely that the beliefe that the blood of Christ doth make us cleane from all spot of sinne in the sight of God freely is such a good worke in the sight of God as passeth all other good workes whatsoever nay rather if all the good workes and holy walking that were even done or shall be done in the world were heaped together and compared with this one work of beleeving yet all they joyned together are not comparable to beliefe which is not only testified by Christ himselfe in his answer to the Jewes when they asked him dreaming of workes What shall we doe that we may worke the workes of God He answered and said This is the worke of God that is the work of all workes that ye beleeve on him whom he hath sent namely to justifie and make you freely righteous in the sight of God but also many reasons grounded upon the very heart and Essence of the Gospel confirm the same as especially may appear by these three maine priviledges of faith As Three maine priviledges of saith 1 It giveth exceeding glory to God foure wayes to Iustice First for the exceeding honor glory that we give to God the Father that also foure manner of wayes as first this beliefe laying hold only of Christ his righteousnesse as only able and ful sufficient to make us from all spot of sinne perfectly righteous in Gods sight freely makes us as Chrysostome saith to conceive a right and high estimation of God for his perfect justice of hating all sin and loving perfect righteousnesse in that he could bestow no benefit upon us as a benefit excepthe had first given us so wonderfully his own Son to justifie and make us perfectly righteous in his own sight and so we give him the praise honour glory of his justice Secondly if we beleeve and take 2 Of truth fast hold of this benefit that God by washing us in his Sonnes blood hath made us cleane from all spot or wrinkle of sinne in the sight of God freely thus perfectly blessing us Galath 3. 8. we give him the glory Galat. 3. 8. of his truth having so gloriously and manifoldly promised the same and by beleeving doe set to our seale that God is true Iohn 3. 33. Thirdly if so farre beyond Iohn 3. 33. our carnall sense and feeling and outward appearance 3 Of power and all outward likelihood we beleeve that God by clothing us with his owne Sons righteousnesse hath made us cleane from all spot of sin in his owne sight freely truely performing upon us such unlikely to present sense and feeling yea and impossible things wee give him the glory of his omnipotent Rom. 4 19 20. power Rom. 4. 19 20. Fourthly by beleeving that God by cloathing us with the wedding-garment of 4 Of rich grace his Sons perfect righteousnesse hath made us perfectly holy righteous from all spot and wrinkle of sin
God But on the otherside what rebellion what impietie what greater reproach can there be unto God than not to beleeve him what he promiseth for what is this else than either to make God a lyar or to be doubtfull that he is true this is as much as to ascribe truth to himself to his own reason and to condemn God of lying and foolshood whereby doth not such an one deny God and set up his own reason as an image to himselfe in his own heart what availe works and holy walking in the chast and meek works of the Law being done in this impietie and unbeliefe though they seeme never so Angelicall and Apostolicall And yet notwithstanding when they of Cains brood heare faith to be entreated of after this sort that it alone doth justifie us by making us perfectly holy and righteous from all spot of sinne in the sight of God freely They cannot sufficiently marvell at our madnesse as it seemes unto them God turn this away from mee say they that I should affirme my selfe perfectly holy and godly farre bee this arrogancie and rashnesse from mee I am many wayes a miserable sinner I should bee mad if I should arrogate holinesse and righteousnesse unto my selfe and thus they mock at faith and count such doctrine as this for execrable errour and goe about with mighyt and maine to extinguish the Gospel these are they that deny the Faith of Christ and persecute it in the whole world of whom Paul speaketh saying In the later times many shall depart from the faith 1 Tim. 4. 1. But he that 1 Tim. 4. 1. believeth must plainly confesse that he is holy godly righteous the Sonne of God and certainely saved The Confessiâ—a of Faith and that also by the only mercy of God in the wedding-garment of Christs righteousnesse making him thus righteous in the sight of God whereof if hee should any thing doubt hee should procure exceeding ignominie and reproach to baptisme which he hath received and to the Lords supper and also reprove the word and grace of God of falshood For that this sacrifice of Confession of this Faith is thus necessary is expresly testified by S. Paul saying With the Rom. 10. 10. heart man beleeveth unto righteousnesse that is by beleeving only he is made perfectly holy and righteous from all spot of sinne in the sight of God freely But with the tongue man confesseth it unto salvation this is the sacrifice of thanksgiving sealing up as it were unto himselfe his assured salvation And in comparison All religions not comparable to the sacrifice of faith of this sacrifice of faith and confession saith Luther aqll the Religions of all Nations and all the works and holy walkings of all Monks and merit-Mongers whereof there are more than many are aware of are nothing at all for by this sacrifice first as I said before they kill reason a great and mighty enimy of God for reason despiseth God and reproveth Luk. 1. 18. 2 King 7. 2. him in that which he speaketh Luk. 1. 18. 2 Kings 7. 2. denyeth his wisdome justice power truth mercy Majestie and Divinity Moreover by the sAme sacrifice they yeeld glory unto God that is they confesse him to be in that which he speaketh above their reason sense and feeling just good faithfull and true Heb. 11. 11. They confesse by beleeving such impossibilities Heb. 11. 11. as reason would pretend that God can doe all things and that all his words and works are holy true lively and effectuall c. which is the highest and most acceptable obedience unto God To be able therefore to give this glory unto God by faith is the wisdome of wisdomes the righteousnesse of righteousnesses the religion of Religions the sacrifice of sacrifices wherefore there can be no greater nor more holy Religion in the world nor more acceptable service unto God than faith is All which is evidently manifest by that saying of Iohn Baptist Ioh. 3. 33. That Ioh. 3. 33. although Christ comming amongst us to testifie the rich treasures of his Gospel no man almost receiveth his testimonie yet â—e that hath received his testimony hath set to his seale that God is true Upon which place Calvin worthily saith thus Truly except we bee more than stony this so excellent praise of faith ought to kindle in our hearts an ardent desire of the same for what The honor of true faith a great honour is this which God vouch safeth us wretched wormes that wee which are nothing but lies and vanity should be counted worthy to approve and make good as it were the sacred truth of God by our subscription because hee that hath received the testimony of Christ hath set to his seale that God is true Seeing therefore that doubting of such rich benefits of Christ pronounced in the Word of God to be wrought upon us is so dangerous and hurtfull and constant Faith and Confession that we are made with Christs righteousnesse perfectly holy and righteous from all spot and wrinkle of sin in the sight of God freely is so precious so excellent and so glorious let us with strong assurance that the blood of Christ hath mde us in the sight of God cleane from all sinne against our reason sight sense and feeling against the World the Flesh and the Devil and against all objections and enimies of our faith whatsoever make with S. Paul this Christian and joyfull tryumph as here followeth The Christian triumph against all sinne perfectly The Christian tryumph against all sin abolished by the blood of Christ out of the sight of God uttered by the true justifying faith magnificently glorifying God Who dare lay any thing to the charge of Gods chosen Rom 8. 13. that is who dare accuse them that they have one spot or wrinkle of sinne or any such thing in the sight of God why may none dare so to accuse them Because it is God that justifieth them that is makes them perfectly holy and righteous from all spot of sinne in the sight of God freely whereupon a faithfull Dispencer of â—ods mysteries challenging the whole world reasoneth against all men invincibly thus Deo justificante absolvente quis ausit accusare that is God making righteous and cleering who dares bee so bold as to accuse them before â—od of anything First because they are made just that is perfectly holy and righteous from all spot of sinne in the sight of God freely who dares be so impudent to charge a just and righteous man of a crime before a righteous discerning Judge and looks not to have the blame to light upon his own head Secondly because it is God that justifies them and makes them blamelesse before himselfe who dares bee so bold as to confront God and charge them with any matter of blame and fault in his sight seeing the heavenly voyce hath also given warning from heaven saying The things that God hath
properly belongs to the work of our Free Iustification Thirdly the Apostle speakes in the aorist betokening in the participle of the pretertense that he hath made us cleane importing a thing already perfectly done which is proper only in this life to the work of Free Iustification Fourthly for the meanes whereby this work is wrought upon the Elect that is by Baptisme through the Word of promise that the blood of Iesus Christ the Sonne of God doth make us cleane from all sinne it being proper to Justification to bee wrought only by the word of promise and by faith resting upon the same word of free grace as Christ saith Now are yee clean through the word that I have spoken unto you Ioh. 15. 3. Ioh. 15. 3. Fifthly because the Apostle saith That he might make us to himselfe a glorious Church not having spot or wrinkle he saith not to our selves which will be verified indeed by sanctification in the life to come for then even to our selves and to our sense and feeling wee shall not have one spot or wrinkle of sinne or any such thing but hee saith to make us to himselfe that is above our selves and above our own reason yea altogether mystically and contrary to our selves and to our own sense and feeling hath Christ already made us fit brides for so glorious a bridegroome which is only in this life by Free Iustification neither doth the word might make us any whit hinder this sense How the signe might may be attributed to a thing already past and done because when this sign of the potentiall mood doth follow another action importing the purpose or intent of that precedent action the sign might may signifie a thing that is already wrought and perfectly done as any man may say of his brother now living and counted a good Christian That he was baptized that he might be a Christian where the sign might doth not import that he is yet no Christian but shall be so hereafter but meerly the purpose and intent of the precedent action why he was baptized although that purpose and intent be now already fulfilled Sixthly and lastly for the Participle of the present time immediately following because the Apostle saith not non habituram that is the Church is now in such case as that it shall not have one spot or wrinkle of sin hereafter but non habentem not having now at this present time one spot or wrinkle of sinne or any such thing which is only true in this life not to man-ward by sanctification but to God-ward by Free Iustification the Greeks and Latines having their proper Tenses and times fitly to expresse the same But if any object or rather cavill yet further saying Object that in some translations the originall word is not translated That he might make us to himselfe but that hee might present us to himselfe To which I answer that is all one or rather confirmes Answ more fully that which I say because God doth not present to himselfe a false shew like a thing represented on a Stage but indeed and truth doth the thing and then presents it to himselfe such indeed as he hath undertaken to make it to himselfe so that as his counting of a thing makes it by his Almighty power to bee indeed and truth as he counts it so his presenting us to himselfe doth make us to himselfe a glorious Church not having one spot or wrinkle of sinne or any such thing in the sight of God freely Therefore it is well noted in the Margine of our English Bibles upon this Marginall note upon the same place and indeed should bee better noted that ordinarily it is that Baptisme is a token that God hath consecrated the Church to himselfe and made it mark made it holy by his word that is his promise of Free Justification and Sanctification in Christ not having one spot or wrinkle of sinne or any such thing why Because saith the note it is covered and clad with Christs justice and holinesse thereby shewing that the Church is without spot or wrinkle but inchoatively to men-ward by Sanctification but made so perfectly to God-ward by Justification and this Erasmus in his Paraphrase Erasmus in his Paraphrase upon Ephes 5. 26 c. upon the same place collected out of the same ancient Expositors of Gods Word doth more fully expresse saying after this manner Christ gave himselfe unto death to make clean his Church and so of a defiled one hee hath made her pure and holy and whereas she was unclean and foule he hath made her fair and beautifull having washed her clean in the streame of his own blood and hath made her to himself a glorious wife even the congregation having now saith he neither spot nor wrinkle nor any such thing but is in every point both fair and faultlesse because he hath cleansed her adorned her and made her perfectly trimme in every point Where we see that beside other equivalent phrases of like force he doth foure or five sundry times together avouch that Christ doth not barely count her but hath made her clean and righteous The like Scripture agreeing with this is Coloss 1. Coloss 1. 22. Proving we are not only counted righteous but made righteous in Gods sight 22. where the Apostle saith to those converted Christians And you which were in times past strangers yea and enimies why because your minds were set on evill works hath bee now reconciled how or by what meanes In the body of his flesh through death but wherefore or to what end did hee die in the body of his flesh viz. to make you or as other Translations say To present you holy and unblameable and without fault in Gods sight and so you are perfectly reconciled unto him And this also doth Erasmus in his Erasmus in hiâ— Paraphrase â—pon thâ—s place Paraphrase upon this place notably testifie saying Because there can bee betwixt God and sinners no peace it hath pleased him not by the ministry of Angels but by the bodily death of his own Sonne to forgive you all the offenses of your former life and make you note how hee saith not count you but make you holy unblameable and faultlesse in his sight THe third place of Scripture besides many others Scrip. 2. Pâ—oving that we are not oâ—ly coâ—â—ed but made righteous in Gods most evidently proving that the power of Gods imputation is not a bare counting but a true and reall making righteous is 2. Cor. 5. 21. where the Apostle saith that God hath made him to be sinne for us which knew no sin that we should be made the righteousnesse of 2 Cor. 5. 21. God in him In which place of Scripture although the Papists deny by the consent as they say of the ancient Fathers that Christ by the power of Gods imputation was really made a true sinner but only figuratively being truly but an Host or Sacrifice for sinne our English
is not of lesse force and efficacie to make him righteous than was the disobedience of Adam to make him unrighteous this man hath the true faith and him doth God acknowledge count and pronounce righteous and so doth quit him from all faults that can be objected against him and thereby free him from all the guilt and punishment due to his sinnes By all which it is cleerer than the noone day That before a man can be free from all guilt and punishment of sinne and from the power of the same he must not only bee barely counted but must first be though objectively and passively yet truly and in very deed made perfectly holy and righteous spot of sinne in the sight of God freely And therefore that the true Beleever is not only truly and indeed made righteous but also perfectly holy and righteous in the sight of God freely remaines to bee proved by the expresse Word of God and unanimous consent of all the best and faithfull Dispensors of Gods Gospel in the next Chapter CHAP. XI That the true Beleever is not only made righteous but also compleatly fully sufficiently and perfectly righteous in the sight of God freely NOw that the excellency of Free Justification is such and so great that it doth not onely make the justified person meerely righteous but also compleatly fully sufficiently and perfectly righteous in the sight of God freely although it might be proved by many proofes of Scriptures yet I will insist with the consent and Foure placeâ— of Scripture proving that the juâ—â—fied are compleatly and 〈◊〉 righteous reasons of the learned but onely in soure and that with as great brevity as weighty a matter can possibly require THe first is Ephes 5. 25 26 27. where the Apostle 1. Ephes 5 25 26 27. appropriating the worke there spoken of only to Christ and his blood and therefore belongs properly as I shewed before to Free Justification saith thus Christ gave himselfe for his Church for what cause to sanctifie it and hath made it clean by the washing of water through the word But to what end or purpose hath he so done To make it to himselfe a glorious Church How glorious Not only not having now at this present time one spot or wrinkle of sinne or any such thing as is before shewed in the first part to Free Justification which is wonderfull but also holy yea unblameably holy Can possibly the wit and understanding of man wish and desire a more perfect holinesse than to be so unblameably holy in the sight of God who is of so pure and perfect eyes Whereupon the testimony of Polanus in his partitions treating of Free Justification is worthy the marking saying after this manner We must be perfect in Gods sight and that in all the degrees of true and entire righteousnesse Ephes 5. 27. but so Ephes 5. 27. perfect we cannot be but Christ Colos 2. 10. whose true and entire righteousnesse in every respect is imputed unto us which thing Vrsinus also agreeing with others propoundeth in the place alledged for thus he writeth The Repentant persons are perfect mark are perfect in the sight of God not onely in the parts of true pietie all which are begun in them by sanctification but also in the degrees of true and entire righteousnesse of Christ imputed unto them as it is said Col. 2. 10. Coloss 2. 10. In him wee are marke wee are compleat and perfect Where we see that the righteousnesse of Christ being the forme that makes us righteous in the sight of God is not onely absolute and perfect in it selfe but also formes and makes us perfectly righteous in the sight of God And this is yet more fully expressed by Hemingius upon 1 Iohn 1. 7. saying Non satis est c. Heming upon 1 lohn 1. 7. It is not enough to have our sins forgiven and cleansed away unlesse also righteousnesse be bestowed upon us therefore the obedience of the Law is required in Christ that it may be imputed unto us whereby we appeare plenè justi fully just and righteous in the sight of God Where let us mark that he saith not that Christ may appeare fully righteous in the sight of God for us but that we may appeare fully and perfectly just and righteous in the sight of God freely The same is confirmed by other faithfull Expositors and Dispencers Marlor P. Mart. in 1 Cor. 1. 8. of Gods mysteries upon 1 Cor. 1. 8. saying Vnto Beleevers without all controversie is imputed the righteousnesse of Christ by which it is brought to pass that we appeare prorsus sancti irreprehensibiles in conspectu Dei altogether holy and unblameable in the sight of God Can any man wish any more than to be altogether holy and unblameable in the sight of God The cause whereof to be onely Free Iustification is plainly expressed by Master Downham in his Treatise upon Justification saying The Beleever is cloathed with the most glorious robe of Christ Iesus his righteousnesse and so appearing before God both clean from all sin and endued with a perfect righteousnesse he is justified reconciled and eternally saved And this making of us perfectly righteous in the sight of God is Gods forgivenesse and pardon which is not like mans forgivenesse but is great and glorious like God the forgiver which few understand and by not understanding the same doe run into divers absurdities and yet is plainly taught and testified by Acts 13. 38. 39. Saint Paul Acts 13. 38 39. where when he had said Be it known unto you men and brethren that through this man is preached unto you the forgivenesse of sins that we might understand that Gods forgivenesse is not a weak and slender thing like mans forgivenesse that doth not make the thing forgiven any whit the better but that Gods forgivenesse is a strong mighty and powerfull thing that makes the creature forgiven perfectly holy and righteous in his sight he presently addeth in the next verse by way of exposition what he meaneth by Gods forgivenesse saying Even from all things from which ye could not be iustified that is made perfectly righteous by the Law of Moses By him every one that beleeveth is justified that is made perfectly righteous from all spot of sin in the sight of God freely And this Calvin also plainely witnesseth saying upon the same Calvin upon Acts 13. 38 9. place of Acts 13. after this maner You see that after mention of sorgivenesse of sins Iustification is added in place of an exposition And this the Apostle seemes to presse Rom. 3. as a peculiar priviledge of the New Testament to be revealed under the time of the Gospel Where speaking ver 25. of remission of sinnes that are past through the forbearance of God he sheweth that now under the time of the Gospel that forgivenesse is revealed to be the righteousnesse of God made manifest without the Law even the righteousnesse
called him to his foot Is it not quiddam stupendum that the most perfectly righteous God should call a mortall man not only righteous but righteousnesse it selfe is it not a most dangerous thing to extenuate and darken this glorious benefit or can any mortall man extoll and dignifie this happy condition sufficiently no but because it is the immediate work of God it passeth the reach both of men and Angels But thus much shall serve pro meo modulo of this first point shewing the excellency of this second part of Free Iustification namely that this cloathing us with the righteousnesse of Jesus Christ doth make us fully completely sufficiently and perfectly holy and righteous from all spot of sin in the sight of God freely CHAP. XII That the justified children of God are so perfectly and excellently righteous before God that they are made glorious in the sight of God THE second point shewing the exceeding excellency of Free Iustification is That they are thereby made so perfectly clean from all spot of sinne and so perfectly holy and righteous That before God they are made glorious and doe though mystically in respect of outward sense and contrary feeling yet inwardly and truly shine gloriously in the sight of God as it is evidently testified from Gods own mouth by many Scriptures and unanimous consent of all the best Dispensers of Gods Mysteries the principall and chiefe whereof I will briefly recite The first place of Scripture is that notable prophesie 1 The first place of Scripture proving that the justified children of God are made glorious in the sight of God is Psalm 45. Psal 45. Where under the Figure of Solomon marrying the King of Egypts daughter it is plainly prophesied That Christ Iesus comming to marry unto himselfe the Church of the Gentiles to make her his Queen and a fit Bride for his own selfe doth first cloath her with the wedding-garment of his own righteousnesse called in the ninth verse The Vesture of the Gold of Ophir saying thus On thy right hand doth stand the Queen in a Vesture of the Gold of Ophir and then presently adds thereupon That hereupon shee is all glorious within where we are to mark That though he saith within that is mystically to us-ward and inwardly and spiritually to God-ward yet she is not only glorious but also all glorious within and to shew that the wedding-garment of his own righteousnesse is the cause of all this perfect gloriousnesse he presently addeth for her cloathing is of wrought gold verse 13. Verse 13. whereby she enters with joy into the Kings Palace that is into the Kingdome of heaven which is not meant the kingdome of glory above but the joyfull and glorious The happy estâ—re under the Gospel is called the Kingdome of Heaven state of the Church under the time of the Gospel which in the new Testament as Calvin well noteth for the full revealing of the Treasures of Christ by which we enter even as it were into the secret closets of heaven is called every where the Kingdome of Heaven The second place of Scripture not only confirming but also explaining and cleering all this to bee verified upon the Church of the Gentiles is that to the Eph. 5. 25 26 27. Where S. Paul being an elect vessell sent forth purposedly to deck the new Bride of the Ephes â— 25 26 2â— Gentiles with this wedding-garment of Christs righteousnesse shewes that Christ giving himselfe for us hath made us so cleane that he makes us hereby to himself that is though mystically to us yet spiritually and truly to himselfe a glorious Church mark a glorious Church or Congregation but how or wherein glorious he shewes how saying not having now in this present time one spot or wrinkle of sin this is very glorious indeed but is there all no nor any such thing this is more glorious but is there all then no But makes her so holy that she is unblamably holy This is exceeding glorious indeed Thus hath Christ made us to himselfe a gloous Church Whereupon we may see the truth of that saying of Chrysostome upon the like place of Scripture Chrysost vpon Colos 1. 22. Colos 1. 22. saying non peccatis solum liberavit c. sed gloriosos illustres reddidit that is He hath not only freed us from our sinnes but also hath made us shining bright glorious Which to be truly wrought upon us in the sight of God by our Justification Master M. Downham in his Christian Warfare upon Iustification Downham in his Christian Warfare upon Justification cleerly testifies saying The bright shining Sun of righteousnesse hath made us freely so perfectly righteous that in him we also shine gloriously in the sight of God And Two Reasons why wee are glorious in Gods sight no marvell for these two evident reasons The first strongly pressed by Paul himselfe who comparing the glory of the Law with the glory of the Gospel sayth If the ministration of death written with letters and ingraven in stones was glorious so that the children of Israel could not stedfestly behold the face of Moses for the glory of his countenance which glory was to be done away How shall not the ministration of the spirit be more glorious For if the ministration of condemnation was glorious much more doth the ministration of righteousnesse exceed in glory Where wee are to mark that if the administration of the riches of the Gospel be so glorious how glorious are the riches themselves and how glorious must they needs bee that possesse have and enjoy those riches As more particularly If the administration of this righteousnesse exceed in glory How doth this righteousnesse it selfe exceed in glory and then how unfallibly must they that are cloathed with the same needs exceed in glory yea the glory of the shining of Moses face and the glory of the Law it selfe the administration whereof made the face of Moses so to shine is as the Apostle saith no glory in comparison of this excellent glory The other reason is that which is before testified by 2 Calv. in Iob 15. 16. Serm. 59. Calvin and is grounded upon invincible divine reason That if the righteousnesse of the Angels be excellent makes them in truth gloriously righteous how glorious must wee needs bee in the sight of God that saith he have a more than Angelicall righteousnesse in us Because alâ—hough wee daily feele our selves filthy and loathsome by drinking up iniquitie like water yet God taking in hand to make us above our sense and feeling righteous from the same in his sight doth cloath us with the righteousnesse of his sonne Iesus Christ which farre surmounteth the righteousnesse of the Angels A lively figure of this our glorious state and condition by Christ in the sight of God was the Ark which had not only a cover called the mercy-seat made all of pure gold which was a Type of Christ who was
all purity and perfection it Babington in Exod. selfe but also the Arke which the mercy-seat covered being a Figure of the Church although it was made The Arke a lively type of our glorious state of fine Shittim-wood signifying our sanctification yet besides this it was covered all over both within and without with the same beaten gold that the mercy-seat was made of Whereby it appeared in view both within and without as glorious as the mercy-seat it selfe So are we cloathed both within without with Christs perfect righteousness whereby our sins being abolished out of Gods sight we are made both within without even wholy exceeding glorious in the sight of God And therefore it is truly testified by Master Smith writing upon Psal 51. verse 7. Upon those Master Smith upon Psa 51. 7. words Wash thou me and I shall be whiter than snow That when a man is washed from his sinnes by faith in Christs blood then he is made of a most vile and loathsome sinner and filthy unclean limb of the Devil a blessed member of Iesus Christ beautifull and glorious in the eyes of God being covered in Christs righteousnesse Whereof hee makes this worthy use saying That this should therefore be a surpassing comfort to Gods children That although they seeme vile base and miserable in the blind eyes of sinfull men who thereupon despise scoffe and contemn them yet to remember that because they are washed in the blood of Christ and cloathed with the most pure robe of Christs righteousnesse they are even in this life in so blessed and so excellent state and condition that they are most faire most lovely beautifull and glorious in the eyes of God our heavenly Father So that in truth the Sun doth not shine more gloriously in our eyes than the Church and true children of God in this righteousnesse of Christ shines gloriously in the sight of God as is cleerly illustrated by Revel 12. 1. Shewing the glorious condition of the Church that lively Icon expressed Revel 12. 1. Which every child of God should have as a bright looking glasse before their eyes to see therein how gloriously the Bridegroom Christ Jesus hath decked their soules with the wedding-garment of his own righteousnesse as with the Vesture of the gold of Ophir and although they cannot look much in other looking-glasses without A true and godly looking-glasse to be often used of Christians danger of pride and vanity yet this will humble them and therefore they should never leave looking in this glasse untill they begin to rejoyce for this glorious state with joy unspeakable and glorious â— Pet. 1. 8. And 1 Pet. 1. 8. this it is And there appeared a great wonder in heaven a Woman cloathed with the Sunne and the Moone was under her feet and upon her head a Crowne of twelve Starres First observe that it is not simply a wonder but a â— great wonder so great that a naturall man cannot conceive the mystery of it but this glory from heaven is ready to strik him more blinde as it did Paul himselfe at the first Act. 26. 13. 8. 9. of which he also Acts 26. 13. and 8. 9. when the skales were fallen from his eyes said Behold yee despisers and wonder and vanish away for I will work a work of free Justification ver 39. in your dayes which yee shall not beleeve though a man would declare it unto you Act. 13. 41. Yet it is such a great wonder that Acts 13. 41. it makes the children of God that by the spirit do discerne the deep things of God 1 Cor. 2. 10. 11. 12. to be 1 Cor. 2 10 11 12. â—avished with joy and wonderment Ier. 33. 8. 9. Secondly where is this wonder In heaven that is Ier. 33. 8. 9. 2. in the joyfull time and state of the Gospel fully revealing the treasures and mysteries of Christ called therefore especially for the full revealing of the glory of Free Iustification every where in the new Testament the Kingdome of heaven Mat. 11. 11. 12. Mat. 11. 11 11. 3 Thirdly what appeared A Woman that is generally the true milirant Church but particularly every true beleever because they are married to Christ by true faith as truly as any woman can bee married unto her husband Hos 2. 19. Hos 2. 19. 4 Fourthly what is said of this Woman amicta Sole shee is cloathed with the Sunne namely that shineth in the Firmament that is spiritually cloathed with this perfect righteousnesse of Christ which swalloweth up and utterly abolisheth all the shadowish darknesse of her sins and makes her to shine in perfect holinesse and righteousnesse as gloriously in Gods eyes as the bodily Sun shines gloriously in our eyes when he shineth in his brightest hue Thus hath Christ made her to himself a glorious Church Ep. 5. 27. For which the Gospel Eph. 5. â—7 teaching this is said to exceed in glory 2 Cor. 3. 9. 2 Cor. 3. 9. Fifthly and hath the Moone under her feet by the Moone is meant two things first our own righteousnesse 5 By the Moone is meant first our sanctification under our feet 1 even of sanctification which as it is like the Moone because it is spotted and changeable so we must have it under our feet in two respects as Marks to discern that wee are cloathed with the glorious Sunne of Christs righteousnesse First wee must have it under our feet by making no account of the righteousnesse of our sanctification before God by reason and in comparison of the wedding-garment of Christs righteousnesse which is the Sunne that we are so gloriously cloathed withall so that wee must make it no part of our wedding-garment but have it in that respect under our feet that is count it as Esay did as a menstruous cloath Esay 64. 6. and as dung meet to lie under our feet as Paul did saying I count all things losse and doe judge them to bee dung that I may be found in Christ how noâ— having mine own righteousnesse which is of the Law which the learned expound to be our righteousnesse of works wrought according to the law not onely before our Justification but also our righteousnesse of sanctification wrought according to the law of God after our Justification But in what then would Paul be found Onely in the righteousnesse which is through the faith of Christ even the righteousnesse which is of God by faith Phil. 3. 8 9. Quasi dicat say the learned pro nihilo habeo Phil. 3. 8 9. meam justitiam modo mihi contingat vera justitia that is I count my righteousnesse as nothing so that I may be found in the true righteousnesse because as Chrysostome saith When the Sun shines it is but losse to Chrysost in Phil. 3. 8 9. sit by a candle light Why because saith he Dei est justitia it is Gods righteousnesse it is wholly a gift from
God But the gifts of God doe passe and excell the weak good deeds that we doe by our labour magna mensura in a great measure Secondly this Moon must be under our feet because our life is like a continuall walking in this world as it were in a darke night and therefore we must have the light of our sanctification flowing from our Justification as the light of the Moon doth come from the Sunne to direct our feet in this dark world and to give light as the Moon doth to other men walking in the dark night of this world that they may see our good works and glorifie our Father which is in heaven And this is the second mark shewing that we are mystically cloathed with the glorious Sunne of Christs righteousnesse because this sanctification flowes infallibly from our Justification as the light of the Moon comes from the Sun Again the Moon signifies also the riches honours dignities profits and pleasures of this world which being changeable and unconstant as the Moon the justified children of God have them under their feet The justified have the variable riches of this life under their feet signified by the Moon as it were because being cloathed with the glorious Sunne of Christs righteousnesse and thereby discerning the worth of the heavenly riches they set light of these earthly glories shining to the dark world like the Moon and doe tread them under feet using them as if they used them not being ready to leave all for the further advantage and advancing of the heavenly riches and for the glory of God Thus Moses being come to yeeres of discretion refused to be called the Son of Pharaoh ' s daughter and chose rather to suffer adversitie with the people of God than to enjoy the pleasures of sinne for a season Esteeming the rebuke of Christ greater riches than the treasures of Egypt Why Because he had regard to the recompence of the great reward of the unsearchable riches as Saint Paul calls them of the Gospel So the Christians in the Primitive Church suffered with joy the spoiling of their goods knowing in themselves by being cloathed with the glorious Sunne and wedding-garment of Christs righteousnesse that they had in heaven a better and more enduring substance And this is the very Head of our sanctification and the third mark shewing that we are the woman in heaven cloathed with the Sun Sixthly and lastly this woman or Bride hath upon her head to signifie what an heavenly Queen she is a Crowne of twelve starres that is she hath for a fourth marke the doctrine of the Gospel delivered by the twelve Apostles and preached by Gods faithfull Ministers which are called starres in highest account as her Crowne counting them as her chiefest and highest ornament and saying with David It is more to be desired than gold yea than much fine gold and sweeter also than the honey and the honey-combe And in keeping the same she knowes that there is a great reward Ps 19. 10 11. Psal 19. 10. 11. And this is the fourth marke that we are the woman in heaven cloathed with the Sunne and he that is thus glorious to the eyes of men by having the Moon under his feet and is also thus glorious in the eyes of God by being cloathed in his sight with the glorious Sun of his Sons righteousnesse must needs be a great wonder to the world because he is a wonder and admiration for beauty and glory even in the eyes of God for which cause God crieth out doubling his word of admiration and wonder saying Behold thou art faire my love Behold thou art all faire and there is no spot in thee Cant. 4. 1 7. Which admiration of Christ Cant. 4. 1 7. at the glory of his Church is by Doctor Hall pathetically Doctor Hall expressed after this manner saying O my Church behold in mine eyes thus cloathed as thou art in my righteousnesse oh how faire and glorious thou art how above all comparison faire and glorious But the Prophet Esay prophecying of the Kingdome and comming of Christ expresseth this glory of his Church more gloriously saying The Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall raign The Marginal Note in the Bible upon Esay 24. 23. in Mount Zion and glory shall be upon his antient men Esay 24. 23. The meaning whereof the marginall note doth well expresse saying after this manner When God shall restore his Church which is chiefly verified in the full exhibiting of Christ to justifie the same Dan. 9. 24. and so Dan. 9. 24. shall restore it to righteousnesse the glory thereof shall so shine and his Ministers which are called his antient men that the Sunne and Moon shall be dark in comparison of the glory thereof Which excellent glory of the Church Calvin doth yet more fully expresse after this manner saying When God shall make cleane his Church of her foulnesse and drosse which he truly performes by Free Justification joyfully knowne and so shall set up the Kingdome of Christ so great shall be the magnificence and glory thereof in restoring the people to righteousnesse that those things which otherwise shine before men most gloriously as the Sunne and the Moon shall then bee darknesse Is not this excellent and magnificent beauty and glory indeed And yet the Prophet Esay not contenting himselfe herewith but prophecying of the comming of Christ to heale the people of God of their sinnes prophecyed yet further of more exceeding glory saying Moreover the light of the Moon shall be as the light of the Sunne and the light of the Sunne shall be seven-fold as the light of seven dayes in the day that the Lord bindeth up the breach of his people and healeth the stroke of their wound Esay 30. 26. The meaning whereof is this Esay 30. 26. explained That the light of the Moon which is the glory of sanctification forming us actively righteous to the eyes of men by which as it was said before the children of God doe shine in this dark night of the world as the Moon Cant. 6. 9. shall be as the light of the Sunne that Cant. 6. 9. is farre more rich and plentifull than it was under the handfull of the old Church of the Iewes and far more spaciously spreading to all nations But the light of the Sun that is the glory and bright-shining of free Iustification forming us passively righteous to the eyes of God by which the children of God shine in the sight of God most gloriously as the Sunne Cant. 6. 9. Ephes 5. 27. Cant. 6 9. Ephes 5. 27. shall bee sevensold that is most plentifully revealed and perfectly wrought and shine forth as seven sunnes upon the Church by the death of Christ Dan. 9. 24 25. Dan. 9. 2â— 25. by which many Prophets and Kings and righteous men have desired to heare the things that we heare and have not heard them
Matth. 13. 17. Whereby as it was signified Matth. 13. 17. unto Paul in his conversion to the Gospel such a light shined from heaven farre surpassing the light of the Sunne Acts 26. 13. as that it makes the children Acts 26. 13. of God to shine in the sight of God as gloriously as the light of seven dayes or as if seven Sunnes did shine forth together in them and upon them But when is this performed In the day that the Lord shall binde up the breach of his people and heale the stroke of their wounds that is when Christ dying to abolish the sins of his people and rising again for their full Justification shall thus perfectly and gloriously heale the wounds of their sinnes for by his stripes onely we are healed Esay 53. 5. Dan. 9. 24. Esay 53. 5. Dan. 9. 24. The marginall note of the Bible upon the place Whereupon it is truly testified by the marginall note upon this place that when by the comming of Christ the Church shall be restored the glory thereof shall passe seven times the brightnesse of the Sun Which Calvin upon the same place expresseth yet more fully saying Calvin upon the same place Tanto Dei splendore illustrandos esse pios significat c. that is he signifieth that the godly shall be enlightened and shine with so great splendor and glory ut si coacerventur septem soles c. that is if seven Sunnes should meet together their brightnesse and glory The glory of Christian righteousnesse is unuâ—â—erable would be farre lesse than the glory of Gods children Which similitude although it confirmes the saying of Saint Paul that the righteousnesse of Christ administred unto us doth bring upon us exceeding glory 2 Cor. 3. 9. 2 Cor. 3. 9. and seemes unto the naturall eye uncredible yet the testimony of Luther is most true saying Thus we must magnifie the Article of the Christian righteousnesse against the righteousnesse of the Law and works albeit no eloquence is able sufficiently to set forth the inestimable greatness thereof Hence it is for this inestimable greatnesse of glory wrought though mystically yet truly and spiritually upon the children of God by Justification fully revealed and exhibited in the Gospel Rom. 3. 21. that Rom. 3. 21. the state and condition of Gods children under the time of the Gospel is every where in the New Testament called The Kingdome of heaven which when it The estate and condition of the beleevers is called the kingdome of heaven and why but began to be preached it suffered violence and the violent took it by force for who would not presse with all violence into such free-given glorious righteousnesse so certainly placing us in the kingdome of heaven in this life and in the kingdome of glory in the life to come For which cause Christ himselfe testified of Iohn Baptist saying Verily I say unto you Amongst them that are borne of women there hath not risen a greater Prophet than Iohn the Baptist Why Because he passed all the other Prophets by preaching and sealing by Baptisme a fuller exhibiting of the glory of Free Justification by pointing to Christ and saying Behold the Lamb of God that taketh away the sinne of the world Iohn 1. 29. And was filled with joy inhearing the voice of the Iohn 1. 29. Bridegroome that was now come to the Bride to effect the same Iohn 3. 29. Whereby even in his dayes the Kingdome Iohn 3. 29. of heaven suffered violence and the violent took it by force And yet notwithstanding Hee that is least saith Christ in the kingdome of heaven is greater than he Matth. 11. 11. By which kingdome of heaven hee Matth. 11. 11. doth not meane the place of glory above but the time from which Christ groaning out his blood and life upon the Crosse cryed out that that which Iohn Baptist spake of was finished Ioh. 19. 30. namely that the Iohn 19. 30. seventy weeks of yeers whereof Daniel prophesied that Christ should die to finish transgression and to make an end of sinne and to bring in everlasting righteousnesse was now fully accomplished because with that one offering of himselfe upon the Crosse he hath made perfect forever all them that are sanctified Heb. 10. Heb. 10. 14. 14. whereby as Calvin truly saith for the inestimable flowing store of grace and the incomparable strength and glory that above the dayes of Iohn at length appeared in his resurrection it is now not without cause said that the heavenly Kingdome of God is erected in earth for the bringing in of such an everlasting and glorious righteousnesse as makes us in the sight of God perfect forever making also the true Beleever that by the eye of faith feeth and enjoyeth the same to rejoyce with joy unspeakable and glorious 1 Pet. 1. 8. 1 Pet. 1. 8. Is not this state and condition justly and worthily called the Kingdome of Heaven therefore Christ speaking of the time of the Gospel calls it every where the Kingdome of Heaven saying Mat. 22. The Kingdome of heaven is like a certaine King which makes a marriage for his Sonne the surpassing royalty of which marriage is such and so great that whosoever comes to the same in this glorious wedding-garment of the Bridegroomes righteousnesse freely offered is in this Vesture of the Gold of Ophir married to this Royall Bridegroome and is made his Bride and Queen in this glorious robe of his own righteousnesse for evermore Is not this state justly called the Kingdome of heaven And is expresly testified by S. Paul saying The Kingdome of God is righteousnesse and peace and joy in the holy Ghost And whosoever in these things namely in this Evangelicall righteousnesse and in the peace that comes thereof for being justified by faith that is made perfectly and thus gloriously holy and righteous from all spot of sinne in the sight of God freely and passively we have peace towards God Rom. 5. 1. and in the joy of the holy Ghost serves Christ for this is the true service wherein Christ will only bee served Phil. 3. 3. he is Phil. 3. 3. acceptable unto God and approved of men Rom. 14. 17 Rom. 14. 17 18. 18. This is the Kingdome of heaven which the Lord of wisedome it selfe commands us first and above all things to seek saying seek yee first the kingdome of God but if thou ask the way and gate how thou maystenter Quest thereinto he shewes thee also saying first and before all things seek Gods righteousnesse for this Gods righteousnesse the gate to heaven brings thee into his kingdome placeth thee in his perfect love and favour and causeth that all other necessary things for this life as food and rayment fit for thy place shall be even cast upon thee Matth. 6. 33. Matth. 6. 33. Whereupon it is truly said of the learned Expositors Est siquidem hoc regnum regnum Christi c.
horrible Luth. in Gal. 1. 3. thing once to think of God out of Christ Secondly he desires not to bee found out of himselfe in Christ only and thirdly hee discernes not the antithesis and flat contrariety that is between the blessed estate what it is to bee in Christ and the cursed estate what it is to bee in our own selves out of Christ which cannot stand together but doe utterly overthrow one another for although it is true that wee may yea and ought to consider and ever and continually to remember what we were when we were in our own selves out of Christ as Paul teaches Ephes 2. as namely dead in trespasses and sins following Ephes 2. the course of the world without God in the world the children Why we have continuall feeling of sin left in us of wrath and such like Yea and God hath left a feeling of these things to dwell still in us as if wee were not translated out of sinne into righteousnesse out of our selves into Christ out of death into life out of damnation into salvation That as I have often said we may live by the faith of Gods power working these upon us by himselfe alone and not by our sense sight and feeling although I say wee may and ought thus to consider what we were yea and are to our sense and feeling in our own selves yet notwithstanding wee are not in our own selves after that we are justified and converted but only in Christ although we finde the fruit operation and power thereof but according to our faith Proofs that being justified wee are not in our own selves but in Christ only are evident in the foresaid Epistle to the Ephes 2. saying Ephes 2. Remember that yee were in times past Gentiles in the flesh that is your own selves and lost nature yee were I say at that time out of Christ and without Verse 11. 12. God in the world vers 11. 12. and were by nature the children of wrath vers 3. But now saith he being in Verse 3. Christ Iesus yee which once or in times past were farre off are made neere by the blood of Christ vers 13. Now Verse 13. therefore yee are no more mark the word no more Strangers and Forreiners but Citizens with the â—aints and of the houshold of God vers 19. Thus are we now being by Verse 19. Justification translated out of our own selves into Christ But yet we may be considered as we see here what we were yea and what wee are to our sense and feeling in and of our selves being considered out of Christ when yet wee are not out of Christ as For example a graft or branch of a wild bitter An apt similitutede Olive being grafted into the sweet Olive and now partaking of the nature of the sweet Olive may yet notwithstanding bee considered what it was and what it is considered in and of it selfe and yet now it is not in it selfe and in its own nature and condition but in the sweet Olive and grown into the nature of the sweet Olive Or yet more plainly thus A poore woman that was in extreame poverty and in great Another plain fimilitude debt and arrested and cast into prison although shee be from thence taken out and married to a rich noble man and so her debt discharged and shee made of poore rich in apparell wealth and honour yet notwithstanding shee may bee considered and she her selfe ought in true gratitude often to call to minde what shee was and what shee is considered in and of her own selfe And yet indeed shee is not as shee was neither yet in her own selfe but in her husband altogether in a free state and in a rich condition And in this sense did S. Paul say and the true right faith must ever say I live not now but Christ lives in mee and in that I now live I live by the faith in the Sonne of God who loved me and gave himselfe for mee namely to Justifie me and thereby hath made mee by himselfe alone perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely Neither doth God behold us being Justified in the imperfections of our sanctification why because as I have abundantly shewed before both by expresse Scripture as also by the unanimous consent of all the best Dispensers of Gods mysteries That Justification doth not only present us and our persons perfectly holy and righteous from all spot of sin in the sight of God freely but also taketh away from before God and abolisheth all the imperfections of all our works out of the sight of God so that to the pure and to the believing all things are pure as to the unbelieving nothing is pure but their best good works are filthy and abhominable in the sight of God Now then when both the persons of the believing are by Christs righteousnesse perfectly pure in the sight of God and when all the imperfections of their works are abolished out of Gods sight thus making them also perfectly pure and righteous in the sight of God how then doth God see them in the imperfections of their sanctification but to say when God hath justified both us and our works that God sees us in the imperfections of our sanctification is another evident mark of an hypocrite that was never An evident mark of an hypocrite yet truly humbled for the imperfections of his sanctification nor ever yet truly killed with the Apostle by understanding the tenth Commandement making both him and all his righteousnesse and best good works as a menstruous cloath that is damnable sinne in the sight of God for then hee would be glad to take the benefit of Free Justification to make him clean in the sight of God from all the imperfections of his best good works in the imperfections of his sanctification for hee would easily see that if all his righteousnesse be as a menstruous cloath in the sight of God by reason of the imperfections of his sanctification how horrible are the imperfections themselves that make his sanctification so filthy and loathsome in the sight of God and how farre are these from the minde and faith of the Apostle that would not be found in his own righteousnesse of sanctification that was of the Law but only in the righteousnesse which is of God through faith and yet These dare be found in the fight of God and will uphold also that God beholds his children in the imperfections of their sanctification But are not these imperfections of our sanctification ever to our sense and feeling like to continuall running soares in us Psal 77. 2. Psal 38. 3. and make us to our sense and Psal 77. 2. Psal 38. 3. Rom. 7. 24. feeling miserable Rom. 7. 24. And is not Justification given us as the balme of Giliad to heale these soares of the imperfections of Iustification
as the balm of Giliad to heal all the sores and imperfections of our sanctification Rom. 8. 2. 3. 4. our sanctification before God Rom. 8. 2 3 4. and when wee have apprehended by Faith free Justification to heale us of the same are wee not perfectly healed from this menstruous cloath and continuall running sores of the imperfections of our sanctification in the sight of God how then doth God behold us in the imperfections of our sanctification that are perfectly healed out of his sight Psalme 103. 2. Psal 103. 2. I say 53. 5. Esay 53. 5. Againe if Justification doe not heale the children of God of the imperfections of their sanctification from before God what serves it for after their conversion have the children of God any sinnes to heale after their conversion but the imperfections of their sanctification and if it heale not these out of Gods sight is not Justification nullified and made of no use after a child of God is converted saith not the Scripture every where the flat contrary was it not from the spots and wrinkles of imperfections of their sanctification whereof S. Paul said to the converted Ephesians that they were to shew the like to their Wives as Christ in love had made them clean from all spot or wrinkle or any such thing before God was it not from the imperfections of their sanctification whereof S. Paul said to the converted Colossians That they were made so holy that they were without all blame and without all fault in the sight of God was it not most directly of the imperfections of our sanctification of which S. Iohn spake saying If we walk in the light as God is in the light the blood of Iesus Christ his Sonne doth make us clean from all sinne 1 Iohn 1. 7. And mark how hee saith from all sinne 1 Iohn 1. 7. and therefore from the imperfections of our sanctification except the imperfections of our sanctification which sometimes are too soule even to the eyes of men bee no sinnes But if our Justification by the blood of Christ doe not make us in the sight of God clean from all the foule imperfections of our sanctification who then makes us clean from the imperfections The priâ—e of cuâ— naâ—ure of our sanctification but we our selves by the spirit as the Papists say and this is that which our proud natures would faine challenge to our selves and is in truth the very kore of this sore but what saith the Doctriâ—e that first reformed our Church from Popery taught by them which afterward confirmed the same by their blood saying For a man to goe about by his own works as by repentance mortification and such like to take away and purge his Sermon of fâ—ee Iustification and trâ—e salvation second part oâ—n sinnes and so to make himselfe righteous by his own works either in whole or in part is the greatest arrogancie and presumption that Antichrist could set up against God And yet we must marke that Antichrist alledgeth for himselfe That he cannot so take away and purge his sinnes either in whole by his first Justification by Christ or in part in his second Justification by Christ but by the merit of Christ and aide and strength of the holy Ghost assisting him But yet he is worthily condemned for Antichrist because he doth not give the glory of taking away and purging our sinnes and so making us perfectly holy and righteous from all spot of sinne in the sight of God freely to Christ to have done it alone by himselfe Heb. 1. 3. because Heb. 1. 3. to purge away sinne out of the sight of God and to make righteous before God is the proper work of To purge away sinne before God is the proper work of the Godhead the Godhead and too high a work for any creature to performe Whereupon it followes seeing we cannot purge and put away from before God the imperfections of our sanctification because it is true which Luther saith that whilst wee goe about to purge and put away one sin we defile our selves with many more as if one to put away one spot in his face should wash himselfe in puddle mire and if Justification neither abolish nor put out of Gods sight the imperfections of our sanctification we must needs remaine miserable still in the filthy menstruousnesse of our sanctification but alas this is such a grosse absurdity of an unbelieving dead heart that it is not worthy to spend so much inke and paper in confuting it only by the falling of these two Pillars to the ground holding up this proposition the proposition it selfe namely that We are both righteous and sinners also in the sight of God Foure Arguments proving that we are not both righteous and sinners in in the sight of God being the last refuge of unbeliefe falls flat to the ground the falsnesse whereof although it might bee proved with many arguments yet these soure shall be sufficient First it is contrary to the expresse and plaine Scriptures and Word of God That when we are Justified we are both righteous and sinners also in the sight of God for Paul saith Ephes 5. 8. Yee were once in times Ephes 5. 8. past darknesse There is the time of our being sinners and in our sinfull nature passed and gone But now are light in the Lord There is the time of our Justification and being righteous in the sight of God now present and it only still abiding Walk saith he as the children of light There is sanctification shewing and declaring to men our new condition and state that wee are now only in before God So likewise saith Saint Paul to the Corinthians And such were some of you that is some one way and some another way were all of you foule and defiled in the sight of God with all manner of sinnes in time past But saith hee as the Word of the present time imports now yee are washed now yee are sanctified now yee are Iustified in the name or power of the Lord Iesus and by the spirit of our God What can bee more plaine That the time state and condition wherein they were foule and sinfull was past and gone but the time state and condition wherein they were washed and made righteous to God-ward by Justification and also to men-ward by sanctification was only present and abiding for ever So likewise Rom. 5. 8 9. Seeing saith the Apostle Rom. 5. 8. 9. While wee were yet sinners Christ died for us much more then being now Iustified by his blood wee shall bee saved c. Where we see plainly that the time and condition The estate â—f justification abideth for ever of being sinners is confined to the time past and the time and condition of being Justified and made no sinners but perfectly righteous in the sight of God is confined to the time and condition present to abide forever Secondly that wee are both righteous 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
Sermons of many of our Protestants but both a-like jusling Christ out of his office because you shall finde that both a-like preach these as if Christ himselfe alone had not made us perfectly holy and righteous from all spot of sinne in the sight of God freely but suppressing this you shall heare abundantly That doing of these we are pleasing to God beautifull approved acceptable just righteous holy beloved the children of God true Christians blessed of God with all manner of blessings heires of salvation and what not And yet you shall heare in some Protestants Sermons that which I feare by these manifold absurdities is farre worse namely that we are by Justification made as perfectly cleane from all sinne and as righteous as Christ himselfe in the sight of God and yet we are sinners also in the sight of God these are like a shrewd Cow that gives a good milch and then kicketh it all downe when she hath done For certainly this is that which Chrysostome Luther Chrysost Luther Erasmus Pellican upon Gal. 2. 17 18 19 20 21. Erasmus Pellican and other Interpreters upon these verses Galat. 2. 17 18 19 20 21. doe say to bee a making our selves transgressors by building up that againe which we grant to be destroyed It is an abrogating Many Preachers destroy what they builâ—ed of the grace of Christ and blasphemy to say when Christ hath made us perfectly and sufficiently righteous from all sinne in the sight of God freely that we are yet found sinners our selves before God and so must needs make up some righteousnesse to heale this sinne by the law and good works wrought by the spirit as the Papists say in the sight of God the words of Chrysostome cited by Calvin are plaine saying thus Si quaerentes c. If we seeking to be made righteous in Christ nondum plenè justi sumus sed adhuc immundi are not yet full and compleatly just and righteous but are yet uncleane neither Christ alone sufficeth to righteousnesse it followeth that Christ is the Minister of that doctrine which leaves men in sinne hoc absurdo proposito blasphemiae insimulat Paulus eos qui partem justitiae attribuunt legi c. this absurdity being proposed Paul accuseth all those of blasphemy which give to the law any piece of making us righteous although it be wrought by the spirit as the Papists say and call it a righteousnesse not of the law but of the Gospel But saith Luther Si hoc verum est c. if this be true that we are justified and made righteous by Christ impossibile est nos esse peccatores it is impossible that we should be sinners But if we being justified are yet found sinners then he that is justified and holy in Christ is not justified or holy but hath need of the righteousnesse and holinesse of the law besides the righteousnesse of Christ to heale him and make him righteous that way that he is yet a sinner in the sight of God and is not healed by Christ Whereupon Luther truely concludeth saying thus It cannot bee therefore but that the Papists and all such as are ignorant of the righteousnesse of Christ aut non rectè tenent or do not rightly understand the same namely how perfectly holy and righteous it makes them from all spot of sinne in the sight of God freely it cannot be but they must needs mingle and so confound the Law and the Gospel turne Christ into Moses and Moses into Christ and pervert the whole Gospel of Christ yea and runne into those fifty discommoâ—ities against Christs glory discovered in the Epistle to the Galathians layed open by Luthers exposition upon the same and briefly collected and prefixed in a short Table in the beginning of that Treatise of Luther upon the Galathians translated into English and allowed by publick authority plainly shewing how good life and good works proposterously taught before there is a right faith and joyfull knowledge of free Justification grounded soundly in the heart Doe under the name of the Gospel overthrow the Gospel rob Christ of his glory and procure many other fearefull and dangerous evills to the soules of men and hurt of the whole Church Being exceedingly to bee lamented that so great evills are so dangerously neglected under a pretence and fair visour of a godly life and a carefull endeavour by the spirit of God as the Papists and others boast of serving of God and walking religiously in all Gods Commandements The fourth absurditie is That if we be both righteous and sinners in the sight of God wee are reconciled and not reconciled wee are adopted and not adopted for wherefore are we reconciled and adopted but because we are made righteous in the sight God but therefore it must follow by the nature of Contraries that because we are sinners also in the sight of God we are neither reconciled nor adopted Briefly as we are righteous in the sight of God so we must goe to heaven but as wee are sinners in the sight of God so we must goe to hell But is not this to bee S Iames his double â—â—nded man Saint Iames his double-minded man in the highest degree and in the highest points of salvation that is unstable in all his wayes Neither saith he let that man think that hee shall receive any thing of the Lord Iam. 1. 7 8. For doth not this saith when Christ hath Iames 1. 7. 8. undertaken to wash away our sinnes which is the Devils dung that only defiles a man in the sight of Mark 7. â—5 God Mark 7. and utterly abolish them out of his Fathers sight doth not this faith I say that wee are both righteous and sinners also in the sight of God deny the efficacie of the blood of Christ to have washed away our sinnes and so leaves the abominable and loathsome dung of our sinnes being the image of the Devill still in his fathers sight And if Justification being brought in to this end even to abolish our sinne from before God should yet leave us foule and filthy to his Fathers view doth not this faith not only frustrate Justification of his appointed end but also make it like the garments of Davids Messengers which the Ammonites clipped so short that they were not Iustification made like the garments of Davids Messengers able to hide their shame which is most horrible once to conceive of Christs glory Free Iustification seeing Christ himselfe did command the Laodiceans to get on his white-garment that their filthy nakednesse might not appeare Revel 3. 18. And if it were a terror and a Revel 3. 18. smiting to Davids heart to cut off but a little of the lappet of Sauls garment ought it not to be an exceeding terror to a Christian heart to clip so short the garment of Christ as to think that it doth not utterly abolish and cleane put our of Gods sight all our sinnes leaving none for us to
it pleaseth God freely to give us this unspeakable gift unto us I say which are so unworthy Now if it be the pleasure of a great noble man to give to a poore man a great gift he doth not refuse it how great soever the gift bee because it is the great mans pleasure that he should have it so likewise saith Christ Luke 12. 32. Feare not little flock it Luke 12. 32. is your Fathers good pleasure to give you a Kingdome mark how he saith first it is his pleasure and secondly to give unto you saith he a Kingdome to whom to you unworthy which are his little flock If I then be little and the thing great nay rather of all things the greatest which God hath given unto me I must think that he also is great and only great which giveth it If he offer it and will give it I consider not mine owne sinne and unworthinesse but his fatherly good will towards me which is the giver and I receive the greatnesse of the gift with joy and gladnesse and am thankfull for so inestimable a gift given freely unto me to me I say unworthy by the hearing of faith A little glimmering of this bounteous nature of God and our duty in taking his free-given benefits we have in King Alexander the Great who when a servant and souldier of his that had served him in conquering the world whereof he was now Monarch being a poore man came to King Alexander and besought him that he would bestow the value of twenty pounds upon his daughter that was now to be married the King presently commanded the value of a thousand pounds to be given him and when the poore man acknowledged that it was too great a gift for him so poore a man to receive the King answered That although he thought it too great a benefit for him to receive yet it was not too great for him to give and therefore hee should take it and have it Which the poore man seeing to be his pleasure that he should have took the bounty of the King was glad thereof and went his way thankfull for the same Now is this King Alexander nothing and as it were but an Ape in imitating that bounteous nature of God who giving righ gifts and benefits unto us agreeable to his exceeding greatnesse to make us rich and blessed shall not we freely take that which of his exceeding bounteous nature he freely offers but â—ooking upon our owne unworthinesse shall we resist his pleasure and refuse his rich bounty Very effectually therefore is this point pressed by the doctrine of our Church in this case of free Justification where in the Sermon of Doctrine of our Church in the sermon of the Resurrection the Resurrection of Christ having taught That it is not enough to have by the death of Christ our sinnes done away but also by his Resurrection we are endowed with a perfect and everlasting righteousnesse freely replenishing us before God with all righteousnesse presently to strengthen faith it addeth this salve against doubting saying 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 impossible soever they seeme to thee Pray to God that by faith thou maist perceive this great mystery of Iustification wrought by Christs Resurrection that thou maist certainly beleeve nothing to be impossible with God But if thou doubtest of so great wealth and felicity wrought upon thee O man call to minde that therefore thou hast received into thine owne possession the everlasting verity our Saviour Iesus Christ to confirme to thy conscience the truth of all this matter The second Remedy against the feare of applying so great wealth and felicity wrought upon us by Christ effectuall to strengthen our faith is to remember the sixth thing proposed to be spoken of in the beginning of this second part of Justification namely the End why God freely bestowes upon us so great wealth and felicity not ayming chiefly at our glory herein but to declare and manifest his owne glory by magnifying upon us his free grace and rich bounty and therefore we must freely take by faith which is the hand of the soule this rich bounty of God that so this glory of his free grace may be magnified upon us and that we may be passive instruments of his glorious doings and rich bounty wrought upon us by himselfe only and alone For doth hee not greatly manifest his owne perfect justice and righteousnesse in that none can please him but such only as are perfectly holy and righteous in his sight and that none can be such except he himselfe above their sense and feeling take in hand to make them such in his owne sight freely to the praise of the glory of his grace Yes verily and therefore is it so flatly testified by the Apostle saying Rom. 3. 24. 25 26. wee are justified Rom. 3. 24 25 26. freely by his grace in his Sonnes blood why or to what end to shew saith he at this time his righteousnesse that he might be just and the Iustifier of him or the maker of him just that is of the faith of Iesus Which glory of glories to be proper to God only is notably expressed by Esay 44. 22 23. the Prophet Esay 44. 22 23. saying I will put away thy transgression as darknesse and abolish thy sins as a mist Rejoyce yee heavens for the Lord hath done it shout yee lower parts of the earth hurst forth into praise O Mountaines c. For thus hath God redeemed his people and thus will he be glorified in Israel Because when we take this benefit by faith and rejoyce with this joy for the same we give him truly the glory of his grace and rich bounty And therefore we must mark that which few mark Two wayes of glorifying God namely that there are two wayes of glorifying God one primary and immediate to Gods own eyes and another that is secondary and mediate that is to the eyes of men the first immediate way of glorifying God to his own eyes is to take by faith and to believe him on his word that those rich benefits freely promised are wrought upon us which to reason are impossible for greatnesse incredible and yet embrace the same with joy And this kinde of glorifying of God is spoken of Rom. 4. 20. where it is said that Abraham doubted not of the promise of God by unbeliefe Rom. 4. 20. but was strengthned in faith and gave glory to God The other kinde of glorifying God which is secondary to the eyes of men is by works testifying our faith to the eyes of men and is spoken of Matth. 5. 16. saying Let your light to wit of faith so shine before men that Matth. 5. 1. they may see your good works of Sanctification and glorifie your father which is in heaven But look how farre the Sun passeth 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
to dwell in them But now concerning the excellency of this wonderfull gift brought upon us only by Free Iustification who is The glory of this gift is inexplicable able either of men or Angels to lay forth the glory of it For is not the holy Ghost true and very God that takes up our bodies souls to be his blessed Temples Was it not this blessed Spirit that wonderfully governed the Patriarks Was it not he that inspired all the Prophets as Peter testifieth saith These holy Prophets spak as they were moved by the holy Ghost 2 Pet. 1. 21. 2 Pet. 1. 21. Was not his power wonderfully shewed and was hee not a mighty worker when he formed the humane nature of our Saviour Christ to bee conceived and born of a pure Virgin Shewing that where the holy Ghost worketh there nothing is impossible Is it not hee only that regenerateth a man and makes him a new born creature both towards God by Iustification and towards man by Sanctification Or can any man worthily lay forth the glory of a new creature by the holy Ghost Are not his gifts excellent and marvellous which hee worketh in whom hee will and as he will described 1 Cor. 12. And finally must 1 Cor. 12. not Iustification needs bee a glorious and wonderfull work that bringeth so wonderfull a benefit upon us and can people heare and read and meditate Free Iustification sufficiently that doth enrich us so heavenly And if there were no more Reasons why Ministers after our misery by sinne laid open should continually beat upon the greatnesse and excellency and glory of Free Iustification to work the joyfull and violent receiving oâ—â—â— by faith that brings with it unseparably and unfallibly so precious a gift as the holy Ghost to dwell in us were not this sufficient Is not the gift of the holy Ghost all in all The third excellent benefit of the Gospel wrought 3 Vnion into Christ upon us by Free Iustification is our wonderfull Vnion into Christ whereby wee are by the power of the holy Ghost though mystically and spiritually yet truly really and substantially so ingraffed and united into Christ that wee are made one with him and he one with us For first that this wonderfull Vnion is not a thing in meer imagination no nor consisting in meer charity love and affection only but is a true reall This union is not imaginary but reall and substantiall Vnion Is evident both by the expresse Word of God and unanimous consent of Gods faithfull Dispensers of his Mysteryes both ancient and modern For first the Word of God in that excellent prayer that Christ made for all the faithfull Ioh. 17. Ioh. 17. 20 21 22 23. 20 21 22 23. saith thus I pray not for these alone but for all them also which shall believe in me through their Word Well what doth he pray for That they all may be one How one As thou O Father art in me and I in thee Can men or Angels lay open or sufficiently conceive either the wonderfulnesse or how really and substantially Christ as hee is God is one with his Father And yet even so are we by this Union One We by this union are one with Christ with Christ as he is Man and our Mediatour and thereby knit into God as Christ saith That they may be also one in us that the world may believe that thou hast sent me that the greatnesse and wonderfulnesse of this work may declare that none but the Son of God sent of his Father to effect it could otherwise bring it ot passe And the glory saith hee which thou hast given to me I have given them that by this meanes also they may discern the greatnesse of this Union That they may be one even as we are one I in them and thou in mee that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Can possibly the understanding of man conceive a more absolute and perfect union with all the circumstances of the same than is here described But to shew yet further how true reall and substantiall this Union is cleere is the testimony of Paul Ephes 5. 31. saying For we are members of his body of his flesh Ephes 5. 31. and of his bones Certainly nothing can bee more reall and substantiall than such a Union Whereupon learned Zanchius in that excellent Treatise upon Zanch. upon Ephes 5. 30. Ephes 5. 30. concerning the Union betwixt Christ and his Church reproving them that hold that our Union is no otherwise true and reall than because we partake of the spirituall gifts and graces of Christ sets down this Thesis or position confirming the same both by Scripture and consent of the Ancient Writers namely that Vnio nostricum Christo Christi nobiscum essentialis ac substantialis est vera atque realis That is The Union of us with Christ and of Christ with us Our union with Christ is first substantiall is essentiall and substantiall true and reall First substantiall saith he because the substances themselves of the flesh of Christ and of our flesh both of the person of Christ and of our persons are united together and so not the fruit and graces only of Christ are received seeing they cannot bee received but by partaking of the substance it selfe of Christ Secondly I call it true and reall saith hee because we are not Secondly true and reall in bare imagination but reipsa in very deed united into Christ and being united although non Physico sed spirituali supernaturali modo not by a naturall but a spirituall and supernaturall manner wee grow more and more into one body with Christ But that we may dive more deeply into this most excellent glory of our Union into Christ Let us mark that the holy Ghost which effectually sheweth the power of his God-head in working this benefit upon us to expresse the substantiallnesse and reallnesse and wonderfull closnesse of it doth use six principall similitudes in Six similitudes used to express the realnesse of this union the Word of God to shew to our weak capacities the great glory of it That as S. Paul speaketh passeth knowledge The first and furtherest off similitude is That the justified person being cloathed with the righteousness of Christ hath thereby put on Christ as a man puts on and is cloathed with his own apparell As S. Paul speaketh Gal. 3. 27. saying All yee that are baptized into Gal. 3. 27. Christ thereby sealing up unto you your Justification have put on Christ namely as the originall Word imports as a man puts on and is cloathed with his apparell Whereby as old Isaac in the weaknesse and infirmity of his old age took Iacob for Esau in Esaus apparell so doth God in the virtue and strength of this our wonderful union into Christ take
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
Quam ut peccatrix an plius inbenda c. Sed saâ—cta justa been overwhelmed with many sins yet the mercy of God was more abundant upon her than that she was as Simon thought to bee accounted a sinner any more but holy and righteous But the manifest signes Manifesta auâ—â— signa c. that she was righteous were these That she omitted no kinde of duty whereby she might testifie her thankfulnesse Insignibus offlciis but did witnesse by what meanes soever she could how greatly she was indebted unto God for she Solicita omnibus pietatis officiis defungi sludebat shewed by notable duties that she was wholly enflamed with the love of Christ yea she endeavoured to performe all duties of godlinesse carefully thus it appeareth by the whole similitude brought in by Ex totasimi tudine apâ—aâ—eat c. Marlor ib. Christ that Iustification is the cause of love and love is the effect of Justification Hence through love and admiration or through admirable love doth the Prophet cry out saying Who is a God like unto thee that takest away iniquity and dost cast all our sinnes into the bottome of the sea Micah 7. 18. Micah 7. 18 19 Nam quisque quaÌ„tò magis sentit c. Matl in Luke 7. 19. For every one by how much the more he feeleth this rich forgivenesse of his sins and apprehendeth the glory of Free Iustification so much the more vehemently he loveth God and the more feeling of love we have by so much we shall know that we have profited in the knowledge of Justification By faith therefore wee attaine the making of us Fide justificationem assequimur charitaâ—e gratias agimus c. righteous and by love we are thankfull and testifie the bountifulnesse of God towards us Thirdly that it is the joyfull knowledge of Justification Thirdly true feare of God Psal 130. 4. that worketh in us the true feare of God and in thankfull zeale of Gods glory cheerfully to obey him Is testified plainly by David saying For with Deus non timetur ubi non creditur grataita justitia Luther in loc thee there is propitiation mercy or forgivenesse yea and plentifull redemption therefore shalt thou be feared Psal 130. 4. Whereupon Luther saith God is not feared where free righteousnesse is not beleeved for this grace Quâ—dnam est timâ—re Deâ—m aliud quam agnoscere quam sit nobus â—enefiâ—â—â— ideo e. obeliâ—e being taken away the Prophet pronounceth that there also the seare of God is taken away for what is it else to feare God than to acknowledge how bountifull hee is towards us and therefore to obey him this David in another place testifieth where he saith Knit my heart unto thee the only bond whereof is Free Iustification that I may feare thy name Psalm 86. 11. Psal 86. 11. The mighty force whereof to guide and make a man to walk in the wayes of godlinesse hee testifieth in another place by his own experience saying Thy loving kindnesse is ever before mine eyes therefore have I walked in thy truth Thus the true feare of God the true worship of God Sic verus timor Dei verus cultus vera râ—verentia imò agnitio Deivera c. true reverence yea the true knowledge of God doth rest wholy upon this Grace That we are confident that God by Christs justifying us is reconciled and made favourable unto us Whereupon elsewhere saith he Luth. in Psal 130. I think and teach that it is a pernicious kind of teaching by which men are taught to repent by beholding Id assert articu per bull Leo condem Tom. 2. the punishments of sin and the rewards By these Doctrines indeed men are bridsed from the work and they fashion to themselves a seared and constrained conscience or good purpose and with a greater mischiefe they never understand nor mark that hidden and secret affection of the Law despised and of sin loved Nay rather by these endeavours of good works they hide it and are content that they have given some satisfaction and content to that wicked opinion of works to whom notwithstanding if you will leave to speak their minds freely they would presently confesse that they doe not repent from the heart And but that Hell is a Law they had rather with full violence fulfill their evils especially being tempted and provoked thereunto How much better were it that they were soundly taught to acknowledge that capitall hainous and secret affection and that untill they begin to repent for love of the Law they should know themselves to be hypocrites and should have no hope of such hypocrisie but rather should grieve more for it than for their sinnes at the sight whereof they have wrung out that counterfeit griefe and sorrow Indeed I grant that those grosse and hardned wicked ones which as yet have no touch of conscience ought with those terrors as unruly servants to be constrained to repentance even as the Magistrate restraineth the wicked with the sword But where there is a touch and feeling of conscience there they are to be instructed that first they begin at Christ that truly believing and apprehending his rich mercy of Free Iustifying them then may change their lives For then doth true repentance first begin it when floweth from love and not for love of commodity nor for fear of punishment But they begin to weigh there sinnes in love and affection only of righteousnesse which wee never doe except we first lay the ground-work of Iustification by faith in the hearts of them which begin to feele their sinnes It is a hard and dangerous matter to teach that wee are freely made righteous by faith without works and yet to require works withall here except Wisdome in the Ministâ—y the Ministers of Christ be faithfull and wise Disposers of the mysteries of â—od rightly dividing the word of truth faith and works are by and by confounded both these Doctrines as well of faith as of works must bee diligently taught and urged Yet so that both may remaine within their bounds As thus First unto secure ones and to the proud seeming-humble 1 Luth in Gal 3. 19. 20. ones that have the least opinion of their own holinesse and sanctity must the Law be brought forth not vailed as Moses spake it that is mitigated which makes hypocrites but as God spake it that is in the spirituall Majesty of it that people may feel it to be the hammer of death the thundring of Hell the lightning of Gods justice wrath beating to powder the obstinate sensless hypocrites to terrifie and rend in pieces the beast which is called the opinion of ones own righteousness that they may see that that way they are altogether wretched miserable poor and blind and naked Then secondly being touched and terrified in conscience must follow onely and meetly Free Iustiâ—ication without any consideration respect
or remembrance of works but freely making them compleatly righteous seen and enjoyed by faith only apprehending this promise On this wise the promise of God doth give freely unto us that which the Commandement doth exact of us perforce and doth fulfill that which the Law doth straightly command By this meanes therefore the soule through faith only without works believing in the Word of God is justified sanctified pacified delivered replenished with all goodnesse and is truly made the daughter of God For such as the Word is as namely this The blood of Iesus Such as the word is such is the believing soule Christ the Sonne of God doth make us cleane from all sin 1 Ioh. 1. 7. Such becommeth the soule made by force of the Word even as a fiery plate of Iron doth glow 1 Ioh. 1. 7. and glister like unto fire by meanes of uniting the fire and the plate together thus is Gods Word glorified thus is the faithfull soule delivered from all sinnes made safe from death guarded from Hell and endowed with the everlasting righteousnesse life and saving health of her husband Christ and on this wise doth Christ couple her unto himselfe a glorious Spouse not having spot or wrinckle making her clean with the Fountaine in the Word of Life of Righteousnesse and of salvation Wherefore who is able to value the royalty of this marriage accordingly who is able to comptehend the glorious riches of this grace This I say must be secondly taught without any respect or remembrance of works and be throughly grounded and planted in the soule and reigning in the heart with joy Else should faith and works not remaine within their bounds but be confounded Therefore doth Paul prosecute this argument Luth. in Gal. 3. â—7 to the Gentiles very diligenâ—ly For he fore saw in spirit that this mischiefe should creep into the Church That the Word of God should be confounded that is to say that the promise should be mingled with the Law and so the promise should be utterly lost for when the promise is mingled with the Law it is now made nothing else but the very Law for whosoever In chap. 2. 17. doe not perfectly understand the Article of Iustisication must needs confound and mingle the Law and grace together But where this rich and loving husband Christ takes unto wise this poore and wicked Harlot redeeming her from all evills laying all her sins upon his own shoulders whereby they are swallowed up in him as darknesse is swallowed up in the Sun-beames Esay 44. Esay 4 22. 22. For it behoveth that all sin be swallowed up at the very sight of Christ cloathing and enrobing her with his own righteousnesse and garnishing her with all his own Jewels Whose hearts hearing these things will not melt for very joy and wax ravished for very love of Christ having received so great consolation To the which love he can never possibly attaine by any Lawes or works at all Then thirdly will follow works of love and thankfulnesse Works of love in a manner of their own accord with a little help of direction and exhortation flowing from a true right thankfull zeale of Gods glory making them willing and ready to grow and cheerfully to walk in all the holy duties of all his Commandements Thus The mighty power of the Goâ—pel to true sanctiâ—ication is Justification making us perfectly holy and righteous freely in the sight of God and works safely taught and not confounded the one with the other but both in their due bounds powerfully stablished works Lâ—th Serm. iâ— Tit. 3. 5. thereby joyfully flowing forth Yea as soone as thou feelest by true saith this bountisulnesse and love of God towards men not through works of righteousnesse which we have done Tit. 3. 4. thou canst not in this case be idle for surely that love of God and pleasure which thou enjoyest in him will not suffer thee to be idle thou shalt be enslamed with a marvellous study and desire to doe what things soever thou canst know will be an honour unto thy God so loving and bountifull unto thee and will turn to praise glory and thanksgiving unto him thou shalt passe for no precept thou shalt feele no compulsion of the Law having a most ready will pleasure to doe whatsoever things thou shalt know to bee acceptable unto God whether they bee contemptible The chiefe disposition of the believing soul or noble small or great thou shalt count them a like But first of all it shall be thy desire that this blessed knowledge of God and rich benefits and treasures by Christ may be common to all others Whereupon by and by thy love will shew it selfe and will assay all meanes to make this truth of Salvation manifest unto all rejecting and condemning whatsoever others either-teach or say that agreeth not with this truth whereby it will come to passe that Satan and the World which heare nothing so unwillingly as this truth will rise against thee with all their might will by and by trouble thee The Great Learned Rich and Mighty of the World will condemn thee of heresie and madnesse Howbeit if thou be endued with this joyfull faith it cannot bee but that thy heart being thereby cheered should even as it were laugh and leap for holy joy in God being voyd of all care and trouble and be made above measure confident Fourthly hence it is also manifest that it is this 4 True trust and confidence in God Eph. 1. 13. joyfull knowledge of Iustification which worketh in us a sound trust and true confidence in God making us to goe forward in our vocations both common of Christianitie and particular of our places against all the oppositions of the whole world doing the duties of the same with courage boldnesse and constaney whatsoever come of it The reason and ground of which trust and courage is expressed by S. Paul in Rom. 8. 32. saying If when we were sinners God spared Rom. â— 32. not his Son but gave him for us all to death to justifie us how shall he not with him we being now justified that is made perfectly holy and righteous in his sight but give us all things also so that wee know that all things work together for the best unto us For the cause that bringeth all evill upon us and keepeth away good things from us is sinne saith the Prophet Ierem. 5. 25. But if our sinnes be by the blood Iereâ— 5. 25. of Christ so utterly abolished that we are cleane in his sight from all sinne 1 Ioh. 1. 7. then what is there 1 Ioh. â— 7. left to bring any evill upon us or to hinder good things from us Againe seeing the only thing that separates between us and our God and the only thing that hideth his face from us that he will not heare is sin Isa 59. 2. If the Lamb of God have taken away our sins
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
Then besides this renewing by the holy Ghost to this heavenly righteousnesse and life 2 to men-ward there ariseth in them also by this new birth to men-ward a new light and a new flame there arise in them new and holy affections as the fear of God true saith assured hope c. There beginneth in them also a new will And this is to put on Christ truly and according to the Gospel Now when wee have first by faith inwardly put on Christ as a Robe of righteousnesse and salvation then A threefold respect of a Christian doe wee put him on outwardly as the apparrell of example and imitation Thus must every true Christian bee considered in a threefold respect first what he is with God or before God secondly what hee is with himselfe or to his feeling and thirdly what hee is to his neighbour First with God or before God he is the Woman cloathed with the Sun that is shining perfectly holy and righteous in the sight of God and every way full and compleat wanting nothing by reason of Iustification Secondly with himselfe and to his own sense and feeling hee is like one of those antient healed Leapers under the old Law healed indeed but having the remnants of the old scurfe to rub off by Sanctification Thirdly with his Neighbour hee is like one of those hot coales of the Altar burning with the holy fire of zeale and casting out the light and heat of Faith and love to the heating of others Again it is the joyfull knowledge of Justification Luth. in Gâ—â— 3. 10. which maketh a man of a coâ—rupt bad Tree to become a good â—ree first perfectly good to the eyes of God by Iustification and so bringing forth the good fruit In Gal. 2. 18. to the eyes of men of Sanctification For Christians are not made righteous in doing righteous things but being first freely made righteous by faith in Christ then they doe righteous things So that good works ought to bee done not as the cause but as the fruits of oâ—e freely made righteous and when we are made righteous then we cannot but doe them for after that a man is once justified and possesseth Christ by faith and knoweth that he is Righteousnesse and Life doubtlesse hee will not be idle But as a good tree he will bring forth good fruit for the believing man that is the justified man hath the holy Ghost given him as it is shewed before to dwell in him but where the holy Ghost dwelleth hee will not suffer a man to bee idle but stirreth him up to all exercise of pietie and godlinesse then I doe indeed good works I love God I pray and give thanks to him I exercise charity toward my neighbour Therefore weighty is that saying of Christ either make the Tree good and the fruit Matt. 12. â—3 The â—iâ—â— of the Mâ—nistâ—â—â— good or else make the Tree evill and the fruit evill That is let the Ministers chiefe aime be to fill the peoples hearts with joy that they are freely made perfectly good Trees in the sight of God by Iustification and the people bee sure that they are first such in the sight of God indeed or else they shall bee sure to have but little good fruit by Sanctification some Homil. oâ—â— Aâ—nes deâ—â— choack-peares peradventure that may look faire without but be all rotten within Again the joyfull knowledge of Iustification is the receiving of the most great and pretious promises by which we are made partakers of the Divine nature 2 Peter 1. 4. the very forgetfulnesse of which pretious 2 Pet. 1. 4. promise namely that wee are purged or made cleane from our old sinnes is as Peter saith the cause 8. 9. of all idle unfruitfull and blind professing of the Gospel of Christ 2 Pet. 1. 8 9. for this joyfull and Iustification is as the bâ—anâ—â—â— of â—â—e Sunnâ— glorious benefit of Iustification being the bright beames Solis justitiae of the Sun of righteousnesse Iustification iâ— aâ— the beams oâ— the Sun Christ Jesus and shining into our dark hearts doth sanctifie and regenerate us to the Image of God again even as the Sun beames shining upon silver or upon a clear looking-glasse doe cause the very silver or glasse it selfe to cast forth some glimmering beames and this Paul testifieth saying That the ministration of righteousnesse doth so exceed in glory that we beholding as in a mirror or looking-glasse This glory of God with open face are changed into the same Image from glory to glory as by the spirit of the Lord. Whereupon S. Iohn directly saith thus My little children let no man 1 Ioh. 3. 7. deceive you he that doth righteousnesse actively that is doth cast forth the beames of Sanctification is righteous passively that is justified with Christs righteousnesse as the Sunne of righteousnesse Christ Iesus who shineth upon him with his beames of Iustification is righteous 1 Ioh. 3. 7. But if the Sunne of righteousnesse be so clouded from us that the beames of Justification which exceed in glory bee by want of preaching or receiving it stopped that it shineth not into our dark hearts then our soules can return back again no beames of Sanctification Thus wee see how this joyfull knowledge of Iustification the worth and glory of the same being discerned seene and enjoyed with a true and right faith maketh both Pastors and people to shine forth with bright shining beames of great glorifying of God And thus also we put a difference between a counterfeit Difference between a true and conterfeit faith faith and a true faith the counterfeit faith is that which heareth of God of Christ and of all the mysteries of his incarnation and our redemption which also apprehendeth and beareth away those things which it heareth yea and can talk goodly thereof and yet there remaineth nothing else in them but ignorance of the worth and excellency of Christs benefits yea none are so blind as such as God testifieth by his Prophet saying Who so blind as my servant Esay 42. 19. 20. whereby there remaineth nothing else Esay 42. 19 20. in the heart but naked opinion and a bare sound of the Gospel for it neither reneweth or changeth the heart it maketh not a new man but leaveth him in Id. in Gal. 5. 13. the vanity of his former opinion and conversation And this is a very pernicious faith the morall Philosopher is much better than the hypocrite having such a faith these understand the Doctrine of faith carnally Grace turned into wantonnesse and draw the liberty of the spirit into the liberty of the flesh this may wee see in all kinds of life as well of the high as of the low all boast themselves to be Professors of the Gospel and all brag of Christian liberty and yet serving their own lusts they give themselves to covetousnesse pleasures pride envie and such other vices no man doth his duty
faithfully no man charitably serveth the necessity of his brother the griefe hereof maketh mee sometime so impatient that many times I wish such Swine which tread pretious pearles under their feet were yet still People of Gomorrah nâ—t governed by the Gospel of peace remaining under the tyrannie of the Pope For it is impossible that this people of Gomorrah should be governed by the Gospel of peace But wee tell such carelesse contemners although they beleeve us not but laugh us to scorne that if they use their bodies and their goods after their own lusts as indeed they doe for they neither help the poore nor lend to the needy but beguile their brethren in bargianing snatching and scraping unto themselves by hook and by crook whatsoever they can get we tell them I say that they be not free brag they never so much of their liberty neither are they in Mount-Zion that Celestiall Heb. 12. Rom. 14. 17. Revel 22. 15. Ierusalem Heb. 12. the Kingdome of heaven Rom. 14. 17. but without Revel 22. 15. and have lost Christ and Christian liberty are become bond-slaves of the Divell and are seven times worse under the name of Christian liberty than they were before under the tyrannie of the Pope for the divell which was driven out of them hath taken unto himselfe seven other fiends worse than himselfe and is returned into them againe Therfore the end of these men is worse than the beginning because they are worse Idolaters under the name of Christ than they were before under but the Pope But to conclude let every one of us remember that saying of S. Paul that Circumcision that is all outward forme of true religion and of the true worship of God availeth nothing nor uncircumcision that is all outward wisdome polity and excellency whatsoever availeth nothing before God but faith that maketh a new creature First new before God by Justification Secondly new to ones own selfe by Sanctification And thirdly new to our neighbours by love out of a pure heart Thus doth a Christian first fulfill and accomplish the Luth in Gal. 5. 23. The Law two wayes fulfilled Law inwardly by faith for Christ is the perfection and fulfilling of the Law unto righteousnesse to all that doe believe Rom. 10. 4. and then outwardly by works thus is he justified in heaven and earth the Gospel justifieth him in heaven and the Law on earth Rom. 10. 4. and thus is this new creature created unto the Image of God in righteousnesse and true holinesse which inwardly is perfectly righteous in the sight of God with an heavenly righteousnesse by Iustification and outwardly is holy and cleane in the flesh by Sanctification And as many as walk according to this rule peace shall be upon â—al 6. 16. them and mercy as upon the Israel of God Gal. 6. 16. FINIS Free Justification was first enjoyned to be diligently taught for the Reformation of the Church by King Henry the eighth but was by King Edward the sixth and Queene Elizabeth principally established by Parliament and singled out from all the rest of the established Articles of Religion and reduced into Sermons and Homilies to be after the Peoples sight of their lost estate and wofull misery by sin principally taught and chiefly knowne and understood of all the Subjects and Commons of the Land for these foure causes especially FIrst because it is the onely immediate cause and means of our peace with God For Being justified by faith we have peace with God Rom. 5. 1. and our assurance of free salvation by Jesus Christ and therefore is called the Justification of life Rom. 5. 18. For Whom God justifieth them he also glorifieth Rom. 8. 30. Secondly because it is the ordinance of God and cause contrary to the judgement of Popish and Carnall Reason that powerfully causeth people to leave their sinnes and to live a true sanctified and godly life Titus 2. 11. to 15. Rom. 5 and 6. Chapters Thirdly because it is the chiefest cause and meanes to discover and suppresse the Romish Antichrist Popery Arminians Brownists Anabaptists Familists and all other Superstitions Sects Errors and Schismes out of the Land and to establish unity peace and concord in matters of Religion and of assurance of free salvation and makes every man to keepe in a lawfull vocation and to doe it profitably in love Galat. 5. 13. Fourthly to direct Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe with a right foot to the truth of the Gospel Galat. 2. 14. in sound preaching and pure declaring of the Word of God by true faith of Free Justification Because saith the established Doctrine of our Church sincere Preachers ever were and ever shall be but a few and their preaching of Gods Word most sincere in the beginning by processe of time waxeth lesse and lesse pure and after is corrupt and last of all quite laid downe and left off because Free Justification is a Doctrine hardly learned in a Church and soone lost againe Galat. 1. 6. and yet is the true strength happinesse and safety of the whole Land Esay 52. 1. to 6. Hereupon the fifth part of the Sermon against disobedience and rebellion established by Queene Elizabeth teacheth the Commons that such Bishops or Ecclesiasticall persons as by pride and ambitious rule doe by termes of Error Schisme or Heresie hinder this maine light of Gods Word from the people and the chiefest Traytors in the Land And the sixth and last part largely teacheth that such Subjects and Commons to whom through ignorance of Gods Word this light of righteousnesse and Sun of understanding doth not shine although they may bragge as did sometimes the Jewish Clergy and people that they cannot lacke knowledge yet are such by the blind dead faith Traytors to God Traytors to their King Traytors to their owne soules and bodies and Traytors to the whole Land and Country And hereupon the testimony of the learned Protestant Writers is most true saying Sicut sola fide in Christum veram Justitiam Salutem consequrmur it a nihil difficilius quam hoc hominibus persuadetur nihil Satan praesertim candidus ille Satan aquè oppugnat Certaine fundamentall Positions or Doctrines of Religion tending to peace and to the reducing of Popish Arminians and Anabaptisticall Ministers and people to the true saving faith and to the established Protestant Doctrine of the Church of England by the Godly authority and publique consent of Parliament to be faithfully taught and diligently observed and kept of all the subjects for the quieting of their consciences in the assurance of their free salvation by Jesus Christ and for the suppressing of the Romish Antichrist in all Superstitions Errors Sects and Schisms for the beating down of sin and all vitioâ—snesse of life out of the Land for the maintaining and keeping of peace and unity in the matters of Religion by the pure preaching of the Law and of the Gospel as followeth in these five Poynts