2 part before God is the strong Rock and foundation of Christian Religion Upon this foundation of Gods free promise and Acts and Monuments in the history of Luther grace first builded the Patriarks Kings and Prophets upon the same foundation also Christ the Lord builded his Church upon the which foundation the Apostles likewise builded the Church Apostolicall and Catholicall For this doctrine advanceth and setteth forth the Hon ilâ—e of Iâ—stification 2 paâ—t true glory of Christ and suppresseth the vain glory of man this whosoever denies is not to be reputed for a Christian man nor for a setter forth of Christs glory but for an Adversary to Christ and his Gospel Yea herein lieth the Touchstone of all truth and Acts and Moâ—â—â—mâ—nts in the history of Luther doctrine as the only principall originall of our salvation Yea this doctrine briâ—geth with it all good things as well ghostly as bodily namely forgivenesse of sins Luther upon the Galathians chap. 1. ver 6. true righteousnesse peace of conscience and everlasting life Moreover it bringeth light and sound judgement of all kinds of doctrine and trades of life It approveth and stablisheth civill government houshold government and all kindes of life that are ordayned and appointed of God It rooteth up all doctrines of error sedition confusion and such like and it putteth away the feare of sinne and death and to be short it discovereth all the subtle sleights and works of the Devill and openeth the benefits and love of God towards us in Christ And to conclude this point by the preaching of Luther upon the Galathians chap. 1. ver 1. this doctrine the Devill is overthrown his kingdome is destroyed the law sinne and death wherewith as most mighty and invincible tyrants hee hath brought all mankinde in subjection under his dominion are wrested out of his hands Briefly his prisoners are translated out of the kingdome of darknesse into the kingdome of light and liberty Should the Devill suffer all this Should not the father of lies employ all his force and subtle policies to darken to corrupt and utterly root out this doctrine of salvation and everlasting life Indeed S. Paul complaineth in all his Epistles that even in his dayes the Devill shewed himselfe a cunning work-man in his businesse by darkening and hindring this doctrine of Justification Now for use let this suffice in this place to stirre up Gods children by these and the like reasons to fortifie their judgements in this maine point of Christian faith The Article of Justification is the very summe of the Gospel that once corrupted there can be no soundnesse that truly and thorowly understood and beleeved and applied armes against all assaults of Satan and let us be exhorted as to edifie our selves in all other points of our most holy faith so specially in this which who so holds not aright surely he holds not the head nor ever can be saved Thus we see the necessity of earnest teaching and diligent learning of this doctrine of Justification Let us now proceed to shew the nature of it and what it is CHAP. 11. Of the nature of Iustification what it is who are capable of the same and how it is wrought upon us IUstification is when we feeling what lost creatures we are in our owne selves and in all our works and holy walkings by reason of our sins and sighing up unto Christ for help are by the power of Gods imputation so cloathed with the wedding garment of Christs owne perfect righteousnesse that of unjust we are made just before God that is all our sinnes are utterly abolished out of Gods sight and we are made from all spot of sinne perfectly holy and righteous in the sight of God freely And this is Gods pardon or forgivenesse which few understand great above mans and glorious and wonderfull like God himselfe Acts 13. 38 39 40. the joyfull faith Acts 13. 38 39 40. whereof sanctifieth us and makes us to doe the duties of our vocations faithfully and to walk to the glory of God in the spirituall meaning of all Gods tenne Commandements zealously Tit. 2. 14. Tit. 2. 14. In this description of Free Justification first are described the persons who they are that are capable of this benefit namely such as truly feele what lost creatures they are in themselves and in all their works this is all the preparative condition that God requireth on our part to this high and heavenly work for hereby is a man truly humbled in himselfe of whom God speaketh saying Thus saith he that is high and excellent he that inhabiteth the eternity whose name is the holy one I dwell with him that is of an humble and contrite spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Esay 57. 15. Esay 57. 15. For Christ came to seek and save that which was lost Luke 19. 10. Luke 19. 10. Secondly is expressed the cause of this lost state namely their sinnes for siane only and nothing but sinne is the cause of all our misery this is the true plague-sore of the soule this is the deadly leprosie of hell of this spake David when hee said There is no whole part in me by reason of my sinnes Psal 38. Psal 38. Thirdly wee must not have only a glymmering knowledge of this by the light of nature as the Gentiles that had not the word who living in unrighteousnesse wickednesse covetousnesse maliciousnesse envy murther debate dâ—ceit and such like did yet know by the light of nature that they that commit such things are worthy of death Rom. 1. 30. But this Rom. 1. 30. light of nature must by the word given by the mercy of God reveale our reveale our misery more fully bee so Psal 147. encreased that the terrors of the Almighty doe work in our hearts a true and thorough feeling of our lost condition which is brought to passe by marking out of the word of God three maine things revealed in the same concerning sinne First the infinite horriblenesse of the least sinne Three nâ—aine tâ—iâ—gs reâ—ealâ—d cen erning sinne in the sight of God there being no sinne little before God for God would not in the equity of his justice pronounce such infinite punishment as his everlasting curse and endlesse torments upon the least sinne Galat. 3. 10. if the least sinne were not an infinite Galat 3 10. horrible thing in his sight and why because all sinne is the image of the Devill and spirituall high treason against the highest spirituall Majesty and so was horrible before the law was given but after that God himselfe appeared in such fearefull Majesty and gave a law forbidding the least sinne in such terrible thundering and lightening now is the least sinne become double horrible because now the doing of the least sinne is in respect of the law forbidding it in such terrible Majesty First a
clothed with the wedding garment of Christs righteousnesse they are above our reason sense and feeling not only abolished out of Gods sight but also are made perfectly holy and righteous and whiter than snow from all spot of sinne in the sight of God freely Thus God did know the sinnes of Abraham and left the sense sight and feeling of them to abide to himselfe and before men for which mendid reprove him that hee might live by the faith of Gods power in abolishing them out of his owne sight and not by sense and feeling And yet they were so utterly abolished out of Gods sight and hee was thereby made so perfectly holy and righteous from all spot of sinne in the sight of God that although men did reprove him as we ought to reprove one another in love yet we read not that God tooke notice of any sinne in him neither did God being so familiar with him once rebuke him in all his life after his calling for any one sinne but did only try and exercise his faith But why did men rebuke him and not God because he was not perfectly holy and righteous to his owne sense and feeling and to menward by his sanctification but was perfectly holy and righteous from all spot of sinne to Godward by justification because he was the patterne and Father of them that are freely made so holy that they are without all fault and without all blame in the sight of God Collos 1. 22 23. So likewise God did know the stingings and poysonous Colos 22. 23. swellings and sorenesse of his people wounded in the Wildernesse with fiery Serpents and yet when by meerely looking upon the Brazen Serpent they were healed hee saw no poysonous swellings and sorenesse in them but saw his new worke of health and strength in them and saw them goe in this health and strength against their enimies And shall not the true substance the Sonne of God Christ Jesus figured by that shadow heale us much more though above our reason sense and feeling and perfectly abolish all the hellish sores and poyson of the fiery Serpent Satan out of Gods sight by making us perfectly holy and righteous from all spot of sinne in the sight of God freely This being so livelya shadow to teach us the power of the true substance Christ Jesus O let us hold fast the grace so miraculously fignified but more lovingly by his blood exhibited And thus much for the difference betweene Gods Knowing and Seeing of sinne Now let us proceed to other Scriptures objected which may hereby be the more briefly answered CHAP. V. Wherein other Scriptures Objected are cleered and answered AND first concerning that place Heb. 4. 13. Heb. 4. 13. whereat these Objectors doe so much stumble namely That all things are open and naked to Gods eyes c. Which without judgement understanding they hold out like the shield of Achilles strongly against the excellency of free Justification viz. that the childreÌ„ of God are made so perfectly holy and righteous in the sight of God that God doth see no sin in them when as it makes nothing against it but rather for it being rightly understood for it being the Apostles scope in all the third and fourth Chapters to exhort the converted Jewes purged and made pure in the sight of God by Christ alone Heb. 1. 3. unto constancy in faith and threatning and terrifying Heb. 1. 3. the hypocrites among them with feare of Gods revenging eye he tels them throughout the whole Epistle that if they continue sound in the faith embracing Christ constantly as their onely high Priest with the blood of Bulls and Goats Heb. 9. 13. purging them Heb. â— 13. by himselfe and cleansing them with his owne blood then God doth behold them their consciences their bodies their soules their spirits and all made pure and clean in his sight it being open and naked in his sight that Christ hath with that one Sacrifice made all them that are sanctified to bee in his sight by justification perfect for ever Heb. 10. 14. But if they be unbeleeving Heb. 10. 14. hypocrites distrusting Christs purifying and clensing them from all their sins in the sight of God and so falling from Christ by unbeleefe then how hidden and secret soever their unbeleefe and hypocrisie lay for a season and although they seemed to themselves and others never so holy and righteous by the Mosaicall purifyings and legall righteousnesse yet their sins were not abolished out of Gods sight and so all their unbeleefe and hypocrisie whatsoever they thought of themselves and what faire shew soever they made for a time to others yea all their corruption lay open manifest and naked to his eyes with whom in our profession we have trifling dealing with him who would at length in due time bring it to light as being naked in his sight and so would bee revenged of all unbeleefe and hypocrisie This place being all one in effect with that which Paul more fully exprosseth in another place Tit. 1. 15. saying To the pure namely Tit. 1. 15. made pure in the sight of God by justification freely all things are pure their hearts their odâ—sciences their mindes and all are pure in the sight of God because they are made perfectly good trees in the sight of God freely by justification and then cannot chuse but declare the same to the eyes of men by sanctification But to the selfe-deoeiving unbeleeving hypocrites though they thinke never so well of themselves deceiving with a faire appearance and legall zeale and devotion both themselves and others yet nothing is pure but their inward hearts and consciences are defiled and all their good and religious workes are manifest and naked to be in Gods sight abhomination Hag. Hag. 2. 14. Luke 16. 15. 2. 14. Luk. 16. 15. Thus the Apostle giving to all faithfull Ministers a true patterne of right exhortation that is not to mingle and confound the Law and Gospell and so to marre both but to give pure Law to whom the Law belongs and to give true and pure Gospell to whom the Gospell belongs and thus to divide the Word of God aright 2 Tim. 2. 15. for how 2 Tim 2. 15. fearefull a thing is it to say that the sins of Gods repenting and justified children lie naked to Gods eyes and to shew what little sight such objectors have of the horriblenesse of the least sin in the sight of God is notably expressed by that industrious labourer in the Lords Garden speaking of Christs being crucified Perk. upon the Creed naked upon the Crosse and saying thus that Christ was crucified naked came to passe by the goodnesse of God that we might have a remedy for our spirituall nakednesse which is when a man hath his sins lying open before Gods eyes and by reason thereof hee himselfe lyeth open to all Gods judgements so were the Laodiceans blind and naked so the Israelites
imperfections of Sanctification yet as I said before God saw them all abolished out of his sight by his rejoycing in the day of Christ Iohn 8. 56. Ioh. 8 56. whereby God was so farre from seeing Abraham to have one spot or wrinkle of sin or any such thing in his sight Ephes 5. 27. Colos 1. 22. that hee not only did not as Ephes 5. 27. Coloss 1. 22. S. Iames speaks cast him in his teeth with any sin but also when in outward appearance hee seemed to lye in his distrust lying and dissembling equivocating that his wife was his sister even then did God power out many needfull blessings upon him as sheep and oxen and he-Asses and men-servants and maide-servants and shee-Asses and Camels and plagued Pharaoh and his house Pharaoh and the King of Gerar. and received his prayer for the removing away of judgments from the King Gerar when the heathen King seemed in that action more sincere just and righteous than hee because even then though mystically to us yet truly all his thoughts words and deeds all his rising up and lying down were made perfectly holy and righteous from all spot of sinne in the sight of God freely Thus did God alwayes see Abraham a true Abraham in whom in his sight was no guile so excellent a thing is Free Iustification But on the other side of them that are not Justified Actiōs naught with out Iustification although their actions be as sincere as was the King of Gerars yet God both knowes and sees all their rising up and lying downe that is all their thoughts words and deeds to bee like Ieremies other basket of figges exceeding bad their sincerest thoughts and actions nothing profitting them except Iustified Abraham pray for them because God sees in all their best thoughts best words and best deeds nothing but sin although in some more sin than in others according to that saying Prov. 21. 27. The sacrifice or Prov. 21. 27. prayer of the wicked is abhomination when he bringeth it with his good minde how much more when he bringeth it with a wicked minde And all because their sins are not abolished out of Gods sight nor they made perfectly holy and righteous from all sinne in the sight of God freely and so both they and all their best seeming Luk. 16. 15. very holy sincere good works are sin loathsome and abhomination in the sight of God as these Scriptures further Tit. 1. 15. 16. Pag. 2. 15. Obj. out of Psal 51. 4. prove Tit. 1. 15 16. Hag. 2. 15. Luk. 16. 15. The next place of Scripture much stumbled at is Ps 51. 4. where David saith Against thee only have I sinned and done evill in thy sight As also that place of Scripture Psal 90. 8. Thou hast set our iniquities before and Psal 90. 8. thee and our secret sinnes in the light of thy countenance ergo the children of God are not freely made so perfectly holy and righteous from all spot of sinne in the sight of God that God sees no sinne in them To which I answer that the true cause of stumbling Answ at these and such like places is for want of discerning and rightly distinguishing between the voyce of the Law and the voyce of the Gospel between the voyce of Gods children judging of themselves in their temptations according to their sense and feeling and their voyce of Faith For in the first of the foresaid places David being also at that time under the Schoolmastership of the Law Galat. 4. 1 2. doth plainly pronounce Gal. 4. 1. 2. his dangerous case by the Law and judging according to his present sense and feeling what hee was to finde at Gods hand by the Law in which sense he saith in an other place I am cast out of thy sight Psal 31. 22. And so if wee judge according to the Law it is questionlesse that all our sins are in Gods sight and as it there followes shewing plainly that the saying is legall God is cleere when he judgeth us for the same to misery death and damnation but in the seventh he makes a flat Antithesis and opposition between this state and that there expressed saying Purgeme with Hysop and I shall be clean wash thou me and I shall be whiter than snow And this is the voyce of the Gospel and faith Now all the Question is what sin God saw in David Quest when he had obtained this request and was from all spot of sin in the sight of God made whiter than snow which now to us is fully exhibited by Christ under the time of the Gospel against which wee should not wrangle but for which we should now leap for joy So likewise concerning the other place of Scripture viz. Thou hast set our secret sinnes in the light of thy Countenance This sentence is also meerely legall describing our Answ misery in the state of nature and by the law and as the children of God consider themselves in themselves and doe judge of themselves according to sense and feeling which is contrary to faith and the state that they are in by faith for that Psalm consisting of two principall parts in the first part to the twelfe vers Moses describeth and bewaileth our miserable case that all men are in by nature and by the Law as the words in the precedent and subsequent verses doe fully shew namely that wee pine away in the anger of God and are consumed in his wrath For which Augustine maketh this saying all one with that place that describes our lost state in the Second to the Ephes saying Ephes 2. 1. 2 5. We were by nature the children of wrath as wel as others And whilst we are in this case of nature it is no question but that God sets all our secret sins in the light of his countenance and so are consumed in his wrath But in the second part of that Psalme Moses apprehending by faith the restoring of man again by the Messiah to come doth pray for the performance full accomplishment of the same in that God would be pacified towards his servants fil us with mercy in the morning And now by the blood of Christ whereby the day spring from on high hath visited us all our secret sins are utterly abolished out of his sight whereby all anger and wrath as the Apostle saith is slaine Ephes 2. 16. Ephes 2. 16. And the nature of all our crosses afflictions and even of death it selfe is hereby as greatly changed as was the water which at the marriage at Caana was turned Iohn 2. 9. 10. into wine but that every man hath the benefit fruit and experience hereof according to his faith Mat. 9. Math. 9. 29. 29. Heb. 11. This is to preach the Gospel this is to Heb. 11. 6. Mark 16. 15 16. Rom. 10. 15. make our feet beautifull in bringing the glad tidings of peace and the glad
oppression and bondage of the Law did flie to the succour of the Gospel then twinklingly and glimmeringly shining a farre off yet we deny that they were so endued with the spirit of freedome and assuredness that they did not in some part feele both feare and bondage by the Law yea in such measure that in comparison of us they were both children and under the testament of bondage and feare Nay S. Paul is not content to liken them to little children under the Schoolmasters rod But also to men shut up in prison and to servants under an hard Apprenticeship eagerly longing for their freedome by the comming of Christ that might fully reveale the making them perfectly holy and righteous from all spot of sin in the sight of God freely Galath 3. 23 24. Thus was Gal. 3. 23 2◠the glory of Free Iustification hid and vailed under the severity and rod of the Law whereby they seemed not justified but rather as the Apostle saith as slaves and servants ever for their defaults under the whip and more like malefactors in prison than sonnes and heires of such glorious benefits as is the fulnesse of Free Iustification And such were the children of the Old Testament The second time comming betweene the Law and ◠the time of Iohn Baptist the Gospel was the time of Iohn Baptist continuing unto the death of Christ and was more glorious than the time of all the Prophets before by reason of the glory of his ministery for although he revealed sinne terribly by the Law so that the Scribes and Pharises that thought themselves so holy and righteous were glad to be washed of him yet because he pointed with his finger to the Messiah that was now come and preached yea and sealed by Baptisme a more full exhibiting of free Iustification saying looke how truely I wash your bodies with water so truely is the Messiah come among you ready with his blood to wash away all your sins for you may behold and see among you the Lambe of God that taketh away the sinne of the world Iohn 1. 29. Whereupon although Iohn came short of Iohn 1. 29. two points that made the ministery of all the former Prophets very glorious as first to foretell things to come and secondly to confirme the same with miracles whereof Iohn did neither yet so glorious was his ministery that among all the Prophets borne of women arose not a greater Prophet and Minister than Iohn because by his pointing to the Messiah now come and present he did not only preach and seale by baptisme a fuller exhibiting of the glory of free Iustification but thereby also the former legall severity that then lay upon the children of God and the school-masterlike governement began to slacke and cease for although Iohn laid open culpas their sins and the danger of the same belonging to the wicked and so divided and applied the Law rightly yet de poenis that is concerning any punishments inflicted upon Gods children we read none but rather many judgements and punishments by Christs miracles were healed and removed away Whereupon though Peters foule fault of denying and grosse forswearing his Master and others sinnes were in that middle state taken notice of yet no punishments were inflicted upon them for the same for Ambrose saith of Peters denyall and tears we do read but of any satisfaction or punishment we read not no not when the ungratefull Samaritans Luke 9. 53 54. though afterwards converted refusing to receive Christ Iames Iohn would in a legall rigour have had fire to come downe from heaven to consume them yet would Christ inflict none whereof two reasons may be yeelded first because the upshot and fulnesse Two reasons why sinnes were not punished in Iohn Baptists time of all punishment of all the sinnes of the Elect was now going to be acted and executed in the death of Christ upon the Crosse drowning all punishments and Schoole-master-like whippings inflicted in former times And secondly because the Bride that was a childe before and under the rod now the fulnesse of time being come Galat. 4. 4. was as one Galat. 4. 4. growne to full age no longer under a schoole-master but preparing to attire herselfe in the wedding-garment of that righteousnesse which her Bridegroome had now actually wrought Mat. 3. Herein to marry her Mat. 3. Hos 2. 29. unto himselfe in righteousnesse for ever Hos 2. 29. And this expiring of the schoole-master-like whippings vailing and darkening free justification Christ himselfe testifieth saying The Law and the Prophets prophecied untill Iohn since that time the Kingdome of God is preached and every man presseth into it Luke 16. 16. Matth. Luke 16. 16. Matth. 11. 13. 11. 13. for what was the prophecying of the Law or what else did the Law prophecie and what did the Prophets agreeing with the Law principally preach to the children of God then but as if they had not been justified a severe exacting of righteousnesse with large promises to the doers of the same as if they were to merit the favour of God and his blessings temporall and spirituall but with threats of wrath and anger and sharp punishments to his children failing in the same and not only threatning these things but also executing the same sharply upon them as wee heard before this was the prophecying of the Law untill Iohn being the meere schoole-master-like government that ceased with Iohn which the Apostle to the Galat. testifieth more fully saying But after that faith that is Christ the object of faith is come we are no longer under a Schoole-master Galat. 3. 25. upon Gal. 3. 25. which words of the Apostle the exposition of the learned Interpreters is worth the marking saying thus Iam Paedagogii munus expirâsse nec locum ampliùs habere diseriè affirmat that is now the Apostle flatly or expressely affirmeth that the office of the schoole-mastership is expired and hath place no more Not but The Law is to preached that the Law is to be preached as hereafter shall bee further shewed but that the former legall whippings of the old people of God under the old Testament driving them as little children to obedience by feare thereby vailing and darkening free justification was now expired and ended which the said learned interpreters expresse more largely thus But we Jewes and people of God under the old Testament were in times past children under the Law as under a schoolmasters ferula But Christ being exhibited and come now being by faith growne to full age wee are under the schoolemastership of the Law no more as not needing that legall schoolemastership being emancipati by our full growne age The Law therefore hath the use of that direction no more and therefore it ought not to be joyned and mingled with faith After this manner doth the Apostle lay forth not only the use of the Law but also shewes why it ought to bee but for a
from the former yet he placeth our true Justification and the making of us righteous to God-ward in the former thus saith Zanchie But in another place he shewes that this righteousnesse of Christ is the only formall cause of our Justification and salvation yet more plainly namely upon those words of the Apostle That Christ died in the body of his flesh to make us holy and unblameable and without fault in Gods sight Colos 1. 22. he saith thus Zanchie on Colos 1. 22. Here we have the formall cause of our salvation which is holinesse of life and true righteousness by which it is brought to pass that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fault and unblameable in the sight of God But this saith he cannot be the righteousness of our works and holiness of life begun in us because that is unperfect as David himselfe said Enter not into judgement with thy servant for no flesh is righteous in thy sight only the righteousnesse and holinesse of Christ is perfect in the sight of God and this being imputed unto us is the â—ormall cause of our salvation Thus it being sufficiently shewed what the formall cause of our Justification making us thus perfectly righteous in the sight of God is now let us mark a little the excellency of it both in the nature and in the operation of it First concerning the nature of it although 2 The excellency of the formall cause is both in the nature and operation that doth shew the excellency of it which is said before namely that it is an obedience and a fulfilling of the Law in all points absolute yea and a perfect everlasting righteousnesse yet the thing that shewes it to be exceeding excellent is because it is a righteousnesse that passeth the righteousnesse not only of men but also as Calvin truly saith even of Angels because it is the righteousnesse of that person that is not only man but also God for which cause it is called often in the new Testament the righteousness of God and amongst other places most emphatically Rom. 3. 21 22. where S. Paul beginning to Rom. 3. 21 22. write of it saith thus But now is the righteousness of God made manifest without the law having witness of the law and of the Prophets to wit the righteousness of God by the faith of Iesus Christ unto all and upon all that doe beleeve Why it is called the righteousnesse of God Where it is twice together called the righteousnesse of God not only because God is the free giver of it and because God himselfe approves of it as the only 1 Because of the person both God and man righteousnesse pleasing God but also because it is the righteousness of that person that is very God and therefore of wonderfull operation and efficacie as it is plainely testified by the learned Dispensers of Gods mysteries saying thus This righteousness is called the righteousnesse of God not only because it is the free gift of God and because God by giving the same shewes himselfe to be righteous that is faithfull and true and because it is opposed to the righteousnesse of man but also because it is the righteousnesse of that person that is both God and man And therefore a farre more excellent righteousnesse many wayes than that which Adam had in the state of innocency for that was the righteousnesse of a meere man this is the righteousnesse of him that is both God and man Then for the effects The righteousnesse of Secondly the effects of Christâ— righteousnesse Christ is meritorious of eternall life it overcame death subdues the Devill none of which Adams righteousnesse could doe And again Christs righteousnesse is eternal and immutable but Adams righteousnesse was Thirdly immutable but temporarie and mutable Fourthly wee are in Christs righteousnesse Restored to a more excellent Fourthly restoring to an everlasting estate state than wee lost in Adam which was but terrene and mutable but by this Justice and perfect righteousnesse we receive an heavenly everlasting and immutable kingdome Hence it is that S. Paul prized this righteousnesse so highly saying touching the righteousnesse which is in the Law I was unrebukeable But I count all things losse and doe judge them but dung that I may be found not having mine own righteousnesse which is after the Law but that which is through the faith of Christ even the righteousness which is of God through faith Philip. 3. 8 9. therefore I conclude the excellency of this point with that excellent note of learned Beza that these things being diligently considered doe manifestly declare what is meant by that word the Righteousnesse of God Namely that perfection and high integritie with which whosoever is endued he is presented before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul saith Coloss 1. 22. that is so holy that hee is Coloss 1. 22. unblameable and one that cannot be reproved of any fault The third point to be marked in our perfect Justification The third cause is the subject matter and is twofold is the Subject of this righteousnesse or the Matter formed with this righteousnesse and it is to be observed that this subject or matter formed with this righteousnesse is twofold either the subject or matter inherently legally and actively formed with this righteousnesse or the subject and matter Evangelically and freely formed and made righteous with this righteousnesse First the subject or matter inherently legally and actively formed with this form of perfect righteousness is the manhood of Christ â—esus because it is Christ only who comming not to destroy but to fulfill the Law Mat. 5. 18. was to this end conceived of the Mat. 5 18. holy Ghost and being formed perfectly righteous in his mothers wombe was thus borne inherently and perfectly righteous and in the residue of his whole life afterwards fulfilled the whole Law actually workingly and perfectly for which cause the Apostle saith that he was made under the Law Gal. 4. 8. because hee Gal. 4. 8. actually fulfilled both actively and passively the whole Law for which cause also he is inherently and actively called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy and just one Acts 3. 14. and Acts. 14. 1 Pet. 1. 19. the Lamb without spot or blemish 1 Pet. 1. 19. But secondly concerning the subject or matter Evangelically and freely made righteous Two thing doe here offer themselves to bee marked of us first who they bee that are thus Evangelically and freely made Two things to be marked all light and perfectly righteous and secondly the manner how they are thus Evangelically and freely formed and made all light and perfectly righteous in the sight of God Concerning the first we are to observe that none 1 The Elect called are made thus righteous are made thus perfectly holy and righteous but such of the Elect as are effectually called because although all the
put out before his Father and therefore hath made it as Bernard saith so large and long a garment for that end and purpose And therefore hearken to the advice of a well approved Labourer in our Church worthy ever the meditating because it is most pithy Evangelicall and truly saving after this manner Cast away the raggs of thy owne righteousnesse as S. Paul did seeing his inherent righteousnesse was farre better than thine Philip. 3. 8 9. And if ever thou wilt get the blessing wrap thy Phil. 3. 8. 9. selfe in this garment of the righteousnesse of thine elder Brother Christ and when thy Father shall savour the smell of thy garments he shall blesse 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 complete in him this long white robe needs no inching or ecking needs no patching say with the holy Martyr and live and die with it in thy mouth only Christ only Christ Consider what I say and the Lord give us understanding in all things The second Objection proceedeth from the weaknesse The second objection is from the weaknesse of faith of faith arising from sense and feeling whereof I have spoken and given Armor of resistance in the ninth chapter but because it much troubleth the faith of the weak Christian let us heare the Objection and shew some further remedy against the same the Objection is this I feele not my selfe to have any righteousnesse Object but rather to bee nothing else but a lump of grosse sinnes so that by mine unworthinesse I dare not confesse of my selfe that I am such only and meere Righteousnesse that I am perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely First to thy sense and feeling I answer thus with Luther Answ Thou must not feele but beleeve that thou art thus righteous and therefore the more thou feelest this unworthinesse and sinne making thee whilst thou pulst down thy eye from the brazen-serpent to look upon thy sore by sense and feeling to cry out Oh wretched man that I am who shall deliver me from this body of death so much the more happy and blessed art thou for it doth make thee presently to turn thy eye to the Brazen Serpent Christ Who presently delivers thee and makes thee to say with the Apostle in the sight by faith of thy perfect healing I thank God through Iesus Christ our Lord that there is no judgement punishment or condemnation for that which I feele Why what is the cause that there is no judgment punishment or condemnation for the sinne which I thus feele dwelling in me The reason little marked but is pittiously mangled and rent from the first verse of too many is this Because the righteousnesse of the Law though not legally and actively as the Papists would have it yet Evangelically and passively is fulfilled in us And this is thy present and immediate healing by turning thy eye from thy sense and feeling up to the Brazen-serpent Christ presently shewing thee by his bleeding wounds A present healing that thou art above thy sense and feeling made perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely And thus by this thy feeling the contrary to this perfect healing there is place for faith to beleeve it And therefore to strengthen our weak faith that wee are contrary to our present sense and feeling thus perfectly righteous from all spot of Three meanes to strengthen our weak faith sinne in the sight of God freely We must use a threefold help First it must be thy wisdome to have everbefore thy sight the imitation of the faith of thy Father Abraham walking in this case of Free Iustification as a naturall sonne in the steps of the faith of our Father Abraham after this manner before described but thus applyed That relying upon that God That calleth those things which be not as though they were Rom. 4. 17. that is Rom. 4. 17. who giveth to the things that appeare not as reall a Being before himselfe by his Call or so speaking as if they had a reall Being to our eyes thou must above all hope of thine own feeling whereby thou feelest thine own righteousnesse to bee but as a menstruous cloath yet believe under hope of Christs righteousnesse that thou art perfectly holy and righteous in the sight of God according to that which is spoken The blood of Iesus Christ the Sonne of God doth make us clean from all sinne And againe As by the disobedience of one man Adam many were made sinners So by the obedience of one man Christ are many made righteous vers 18. And thou not weak in faith must not consider Vers 18. or think upon thine own body which thou feelest dead in trespasses and sinnes by the fall of Adam neither the violence thereby of thy daily actuall sinnes verse 19. neither must thou doubt of this promise of Vers 19. God by unbeliefe but be strengthned in faith that thou art perfectly holy and righteous freely in the sight of God and so give glory to God vers 20. being fully Vers 20. assured that hee which hath promised to accomplish it upon thee freely by cloathing thee with his Sonnes righteousnesse is also able to doe it verse 21. The second help to strengthen our faith that we are Vers 21. 2 made thus perfectly and gloriously holy and righteous from all spot of sinne in the sight of God freely Is not to forget the comparison that Saint Paul maketh in this case Rom. 5. between the first Adam that made us that is both body and soule sinners and damned and the second Adam Christ that as freely makes us both body and soule righteous and saved And although there be some difference in the manner namely that Adam made us all sinners inherently and actively to our sense and feeling but Christ makes us righteous in the sight of God objectively Evangelically and passively and invisibly above our sense and feeling that there may be place for the faith of Gods power of truly and really doing it himselfe alone yet notwithstanding wee must take heed that we give not more power to Adam in making us sinners being but a meer man than to Christ in making us righteous being both God and man but let us know that as the first Adam made us before wee our selves have done any evill work perfectly completely and only and meerly sinners and damnable in the sight of God so strongly that we cannot choose but shew the same in all our life by actuall sins to the eyes of men so much more doth Christ make us before we have done any good perfectly completely and only and meerly gloriously holy and righteous and so perfectly saved in the sight of God so strongly that he makes us to declare the same by sanctification and a
wonderfull The first excellent fruit and effect hereof is this 1 First Illumination That the right knowledge of free Justification doth truly enlighten us and brings us into a wonderfull light For first it brings us to see what an infinite horrible Also it makes us to see the horriblenesse of sinne soule filthy thing the least sinne is in the sight of God in that we see by the same that we cannot be but most foule loathsome and filthy in the sight of God untill we be made perfectly holy and righteous from all spot of sinne in the sight of God which yet none can work and bring to passe but only he himselfe which horrible foulnesse of the least sin although the Law doth terribly lay it open in that definitive sentence Cursed is every one that continueth not in all things that are written in the book of the Law to doe them Gal. 3. 10. Gal. 3. 10. that is cursed is every one that hath the least sin in Gods sight for who sees not that if a man doe continue A description of Gods unchangeable nature and wâ—l against sin as God created him in all things he should not have the least sin in the sight of God but if hee have the least sin in the sight of God he doth not continue in all things and so is certainly accursed Yea the sentence is as much as if God had said Cursed is every one that is not perfectly holy and righteous from all spot of sin in the sight of God And yet who marks it or if any doe mark it it drives them but into despaire and being loath by selfe love to prognosticate so hard things to themselves desire to forget it or endeavour to put it away by vaine and idle imaginations as if it were not the description of the loathsomenesse of sin in the sight of God nor a description of Gods unchangeable pure nature against sin but a pretended severity of the rigour of the Law which they hope to escape though they be not found fulfilling it in the sight of God and so would make God changeable and false which is impossible seeing heaven and earth may passe away but one jot or tittle of this definitive sentence of the Law cannot passe Math. 5. 18. away untill it is fulfilled And thus men dally and trifle Men dally and trifle with thâ—â— fearfull sentence with this fearfull sentence untill they come to bee enlightened with Free Iustification whereby God himselfe takes in hand to make them perfectly holy and righteous in his owne sight freely then they come to see willingly what an horrible thing the least sin is in the sight of God then they acknowledge the truth and unchangeablenesse of that definitive sentence Cursed is every one that continueth not in all things then they seeing that nothing could make them so perfectly holy and righteous from all spot of sin in the sight of God but the crucifying of the Sonne of God they begin truly to crucifie that which they now see to be the Crucifier of the Lord of glory Secondly it brings us to see not only the foulnesse 2 The perfection of Gods Justice of sin but also the perfection of Gods justice against sinne and his implacable displeasure and anger against the same in that he cannot be reconciled from this displeasure or anger except he see his creature perfectly holy and righteous from all spot of sin in his sight Which although the foresaid definitive sentence of the Law seemes to doe yet because it smites terrour and despaire into them it makes men to strive to forget it and to fly from God and to runne into more sin untill they see Gods love in making them perfectly holy and righteous from all spot of sinne in his owne sight freely and then they come to acknowledge cheerfully the perfection of his justice and the justnesse of his displeasure and anger against the least sin because they see by the death of his Son to make them cleane from all sin that there is no sin little in the sight of God Now they come to see the truth of that saying of David Thou art not a God that loveth wickednesse neither shall any evill dwell with thee Psal 5. Psal 5. 4. 4. Now they come to see the truth of that saying of Habak Thou art of pure eyes and canst not see evill thou canst not behold wickednesse but thou must needs destroy the sinner or sin from him that sees by it his misery by making him perfectly holy and righteous from all spot of sinne in thy sight freely And that free Justification thus declares and manifesteth the justice of God and brings people thus profitably to see the perfection of it and glorifie it is testified plainly by S. Paul Rom. 3. 25. 26. saying The righteousnesse of God by the faith Rom. 3. 25 26. of Iesus Christ is unto all and upon all that doe beleeve freely justifying them that is making them perfectly holy and righteous in the sight of God freely but to what end To declare saith hee his righteousnesse namely that it alone pleases him that hee might thus see himselfe to bee just and the justifier of him that is of the faith of Iesus Thirdly the right knowledge of free Justification 3 The meaning of the tenth Commandement brings a man to see and understand the tenth Commandement and thereby the spirituall meaning of all the ten Commandements which men though wise and learned and very religious both in their owne opinion and judgement of others doe not understand as is to be seene in the Scribes and Pharisees whom Christ was faine in the fifth sixth and seventh Chapters of Matth. in the spirituall meaning of the Law to chatechise like young children in all the ten Commandements But when a man understands free Iustification rightly then he understands the tenth Commandement and sees how horrible grosse sins in the sight of God the least breaches thereof are which the blinde world counts nothing and sees all his best works and holy walking to be by reason of that tenth Commandement but as a menstruous cloath and so kills him in making him to see that he is a damnable 1 By the help and assistance of the spirit of God lost sinner in the spirituall breach of all the ten Commandements A notable example hereof is S. Paul who whilst he was a Pharisee he walked diligently and 2 God being mercifull to pardon small matters zealously so holily and righteously in all Gods Commandements that in his owne opinion and in the judgement of others concerning the righteousnesse of the Law he was unrebukable Phil. 3. 7. But when Phil. 3. 7. he was once justified and understood rightly the glory of the same then he understood the tenth Commandement and then he cried out that the Law was spirituall but although his life was then most of all sanctified yet he felt himselfe
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
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
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
that made the Golden Calfe were naked c. that is first their sinnes lay naked and open before God and secondly by reason of their sinnes they themselves are subject to his wrath and indignation Now Christ was crucified naked that hee might take away from us this spirituall nakednesse and also gives us the garment of righteousnesse to cloath us withall in the presence of God called white rayment Revel 3. 18. because our nakednesse that is sin makes Revel 3. 18. us more vile in the sight of God than the most loathsome creature that is can be unto us untill we have put on the righteousnesse of Christ to cover the deformity of our soules that we may appeare holy and without spot before God Thus saith hee and thus all things are naked that is both the hidden and mysticall perfect purenesse and cleannesse of the godly in the sight of God by Justification and the hidden and secret foulnesse and hyprocrisie of the wicked even all things are open and naked in his sight Obj. out of Ps 139. 2. The same answer in effect cleers also the objection out of Psalme 139. Thou knowest my sitting down and my rising up c. knowest all my thoughts Ergo say these Objectors he sees some wicked thoughts To which I answer as I did before true it is that God both Answ knowes and sees the sitting down and rising up c. that is all the thoughts all the words and all the deeds of all men both good and bad when and wheresoever but yet with this great difference that he sees them like I erenties two baskets of figs whereof one was exceeding good and the other was exceeding bad Ierem. 24. 2. For the Justified children of God and â—â—rem 24. 2. two 〈◊〉 of hgs all their thoughts words and deeds are exceeding good in the sight of God not to their sense and feeling by the perfection of their Sanctification for so not some are wicked before God as is here objected but all are wicked Rom. 4 5. because although that be a Rom. 4. 5. good foundation of a godly life unseperable from Justification which S. Iohn laies saying He that is born of God sinneth not neither can sinne because the seed of God abideth in him 1 Ioh. 3. 6 9. that is he cannot 1 Iohn 3. 6. 9. choose but wrestle and strive against all sin both in himselfe and in others and zealously follow holinesse Tit. 2. 14. Yet this foundation of their sanctification Tiâ— 2. 14. is too weak to make them all their thoughts words deeds exceeding good in the sight of God because all their righteousnesse goodnesse of Sanctification is by reason of the imperfection thereof if it should be beholden out of Justification but as a menstrous cloath that is very wicked mortall sin And the more any man is not an hypocrite the more with S. Paul Rom. 7. Rom. 7. he feels bewailes condemnes not some as is here objected but all his best thoughts best best words Dan. 9. 5. 20. Esay 64. 6. best deeds of great wickednesse Dan. 9. 5. 20. Esa 64. 6. But how then come all the thoughts words and Quest deeds of Gods Justified children to bee exceeding good in Gods fight I answer by the perfection of their Justification Answ Iustification maketh the whole course of life to be pure and acceptable whereby not only their persons are Justified that is of unjust are made just that is perfectly holy and righteous in the sight of God which is to be exceeding good but also all the figs in the basket that is all their thoughts all their words and all their deeds are justified in the sight of God that is all the evill of all their thoughts words and deeds and all the imperfections of their Sanctification are mystically that is above their reason sense and feeling utterly abolished out of Gods sight and all their thoughts words and deeds are made perfectly holy and righteous from all spot of sinne in the sight of God freely is not this to bee exceeding good And this is manifest by the foresaid saying in Titus To the pure all things are pure all their thoughts all their deeds their rising up their lying down their standing and their walking and all is pure in the sight of God which unseperably and unfallibly brings forth Sanctification also manifesting and declaring this Justification more and more to their sense and feeling and also to the eyes of others to the glorifying of God for the same outwardly also Matth. 5. 16. Hereupon although Matth. 5. 16. this benefit was vailed and lay more hid in his dayes as shall be further shewed hereafter yet hereupon I say did David in Psalme 139. glory with Psal 139 17. such comfort and boldnesse in Gods spying out all his wayes not glorying in the perfection of his Sanctification that that was able to endure such searching into and tryall in Gods sight for so to think were Pharisaicall and Papisticall because of his own righteousnesse of Sanctification and holy walking hee speaks clean contrary in other places saying If thou dost search and marke what is done amisse O Lord who might abide it Psal 130. 3. And againe By his righteousnesse Psal 130. 3. of Sanctification and holy walking shall none living be found righteous Psal 143. But hee rejoyced Psal 143. 2. in a glimmering sight of Justification that he and all his righteousnesse and rising up and lying down was made righteous acceptable and pure in the sight of God in the righteousnesse that should fully be revealed and exhibited in the Messiah to come collecting by his sincere holy walking as by the plainest evidence of those dayes that he was justified in the sight of God Thus in the vertue and power of Justification only are all the thoughts words and deeds of Gods Justified children like the sacrifice of Abell that is excellent in the sight of God Heb. 11. 4. Thus did Christ Hâ—b 11. 4. testifie of Nathanael saying Behold a true Israelite in whom is no guile that is as the Hebrew phrase signifieth no sinne Esay 53. 9. not by the perfection of his Esay 5. 9. sanctification although the truth of his sanctification and sincere holy walking was a manifestation thereof outwardly but by the vertue and power of free Grace by I ustification and that word of free promise saying The iniquity and sinnes of the true Israell shall be sought for but there shall be none Ierem. 50. 20. Thus by free Iustification Ierem. 50. 20. only in all the rising up and lying down and being of Nathanael under the fig-tree did the Godhead of Christ see a true Israelite in whom was no guile Ioh. 1. 47. The same is likewise evident in Abraham that although his rising up and lying down had Ioh. 1. 47. many even outward sins and all his thoughts words and deeds had many