correct and punish them for the same must needs trouble the consciences of Gods children except they be hypocrites exceedingly because the corrections of a loving Father have some respect to the hainousnesse of the fault committed and correcteth accordingly therefore seeing the least sin is so infinite an horrible thing in the sight of God so infinitly detested of him that if for one small motion of sinne but meerely to chastise and correct us for it he should lay us in hell fire and there let us lye a thousand yeares and afterwards deliver us any man may see if he be not an hypocrite in the sight of sin that it were but a moderate and small correction for one sin if it be but the coldnesse or spice of vaine-glory in one good worke much more then if a man be not a grosse hypocrite to count his many sins to be corrected very small how can hee chuse but feare and looke every houre for most horrible temporall plagues meerly to correct and yet in mercy to chastise him for all his innumerable horrible sins that God sees in in him but these miscillane Christians never knew what an horrible thing the least motion of sin is in the sight of God and therefore feare not horrible corrections for them untill they come for dallying with Gods Justice and for their unbeliefe and robbing of Christ of the glory of the chastisement of our peace Esay 53. 5. to beare it themselves they come to bee Esay 53. 5. chastised and corrected in hell where I dare warrant them they shall have correction enough and nothing but just and due correction for their sins Eightly whilst the light of nature and reason thinks to provide the better greatly to further the care and diligence of holy walking with fear of corrections and whippings and lashes of crosses and afflictions which fleshly and Papistical wisedome is the very kore of this soare she doth indeed greatly hinder true sanctification and the Evangelicall true Repentance and holy walking both in the whole and in the parts of the same First in the whole most evidently for seeing the least sin is the plague-soare of the soule making us sick and unable to doe any spirituall duty pining away even unto the death of hell and nothing can heale us of the same but free justification by making us by the blood of Christ perfectly holy and righteous from all spot of sin in the sight of God freely and thus by his stripes wee are healed and truely made whole Esay 53. 5. and seeing Esay 53. 5. sanctification is but the lively stirring about that comes of this healing by justification can we then stirre lively in the duties of sanctification before wee feele our selves healed of the deadly sicknesse of our sins by Justification was Naaman the Syrian so religious towards the true God so loving to the Prophet so meeke gentle and liberall to his servant before he felt himselfe freely healed of his Leprosie and shall not the perfect healing of us from all sin a thousand times worse Leprosie doe the same much more in us when we are once come to see by faith how perfectly holy and righteous we are made from all spot of sin the spirituall Leprosie in the sight of God freely and that also not in the water of Iordan but in the laver of the blood of Christ Againe did the sinfull woman in the Gospel wash in true Repentance the feet of Jesus Christ with her teares and kisse them so often in such love untill by perceiving that much both for matter manner and measure was forgiven her she loved much Luke 7. 47. Then for the parts of sanctification and Repentance Luke 7 47. Two parts of sanctification 1 Mo tificanon and first mortification seeing the least motions of sin even in thought only are such horrible poison of hell so poisoning us and all our holy walking of sanctification that as Christ saith they defile all unto damnation when we see that nothing can make us spiritually clean from them except the Son of God be killed to temper for us with his blood so precious an Antidote or confection as is justification only able to make us mystically perfectly holy and righteous from them all in the sight of God and so first makes our inside of our cup even of our mindes and consciences passively pure and clean in the sight of God freely Titus 1. 15. or else these wormes of our soules Titus 2. 15. even the very stirring motions only will as truely and certainely kill us as they killed Christ doe we not then begin to see in the streame of Christs blood washing us from them the vilenesse of these evill thoughts and leasts motions and begin to hate them as the venemous vipers of our soule either eating out our heart or the heart of Christ Jesus and thus hating the evill thoughts and first motions of sin doth not this make us much more to hate and crucifie the grosse acts and outward practises of the same So for the second part of sanctification called vivification being Secondly vivification a quickening with joy love and zeale of Gods glory by cheerefull walking in all his commandements Did the tenth Leper returne with such joy did hee praise God with such a loud voice and did hee fall downe and worship Christ so fervently before he felt himselfe healed of his Leprosie which was as the learned shewes a true tipe and figure of our free justification Vid. Maâ—lo in Luke 17. or did the children of Israel stung in the Wildernesse with fiery Serpents goe powerfully and cheerefully and couragiously against their enimies untill by looking upon the Brazen Serpent they felt themselves perfectly healed of all their poisonous stingings which is the liveliest figure of the efficacy of our free justification of all Thus we see how the lessening of the glory of our justification extinguisheth the vigour of our sanctification both hindering our joy lessening our love and quenching our zeale that otherwise by the exceeding greatnesse of Christs benefits would exceedingly abound Esay 61. 3. Titus 2. 14. Esay 61. 3. Titus 2. 14. 9 Ninthly this Doctrine that God sees sin in his justified children to correct and punish them for the same expells the filiall feare and brings in the slavish and servile feare and makes his children to serve him with eye-service for whereas the filiall feare is to avoide the evill that the childe knowes to dislike and displease his father and to doe the good that pleaseth and liketh him not for feare of blowes punishment and beating if his father should see him but with a single eye like nature loving inclination and dutifull affection of love and reverence though his Father neither saw him nor would punish him for the same But on the other side the servile feare looks only to the masters eye and avoydeth evill doing and doth the commanded good duties either for his wages or for
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
neighbour King and countrey and what not for a little thick clay vaine pomp and earthly pelfe and all because he seeth no greater riches proposed unto him nor the farre passing gaine that is in godlinesse that is in Free Justification But when men are brought to see their owne cursed estate and wofull misery that by nature they are plunged into and then have effectually the heigth depth length and breadth of the inestimable riches Ephes 3. 8. and glorious treasures of Ephes 3. 8. free Iustification by Christ opened unto them Then they become like the wise Merchant in the Gospel who having found the treasure hid in the field for joy thereof departeth and selleth all that hee hath of high esteeme and buyeth that field Math. 13. 44. A notable example whereof and cleere paterne for any man that is wise to look into is Paul who when he came in truth to taste of these unsearchable riches of free Iustification then he began to cry out I count all things losse for the excellent knowledge sake of Christ Iesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may be found in Christ How by not having mine owne righteousnesse which is of the Law but that which is by the faith of Christ even the righteousnesse which is of God through faith Phil. 3. 8 9. The sixth and maine point shewing the majesty Sixth Effect is Sanctifcation and the true Evangelicall Repentance and utility of this benefit of â—ustification is That the true joyfull knowledge of the same is the only powerfull meanes to regenerate quicken and sanctifie us and to make us truly to love feare and truâ—t in God working in us the true Evangelicall repentance in sincerity hating sin because it is sin and in truly loving all holinesse and righteousnesse and thus it is Gods holy fire that enflameth his people with right thankfull zeale of Gods glory in carefull and diligent walking in all Gods Commandements by willing cheerfull and ready practising of all duties of love both towards God and our Neighbours and so making it manifest that Justification and Sanctification are inseparable companions that goe infallibly together A true Beleever is a Saint two wayes making every true Beleever a double Saint or rather a true Saint two manner of wayes as is expressed in the Table following Every true Beleever is a true Saint two manner of wayes not to be separated but thus to be distinguished 1 By Justification which serveth to make him a true Saint only in the eies of God two wayes 1 Because Christs blood washing away and abolishing all his sins he hath this property of a true Saint that he is clean from all his sins in the sight of God 1 Iohn 1. 7. 2 Because being clothed and passively formed with Christs righteousnes he hath the second property of a true Saint that he is perfectly holy and righteous in the sight of God Rom. 5. 19. 2 By Sanctification which serveth to make him a true Saint to the eyes of men and that also two wayes 1 By mortifying and crucifying all sin every day more and more as Gal. 5. 24. They that are Christs do crucifie the flesh with the affections and lusts 2 By walking though not perfectly yet sincerely and zealously in all Gods Commandements Psal 18. 22. So Zachary Elizabeth his wife being both just before God by free Justification walked in all the Commandements of God without reproofe declaratively to man-ward The differences between these two are these ten 1. Justification serveth to approve us for true Saints to the eyes of God Sanctification serveth to approve us true Saints to the eyes of men 2. Therefore our Justification is perfect that is making us to Gods eyes cleare as the Sun Cant. 6. 9. but Sanctification is unperfect making us to the night of this world faire as the Moon Cant. 6. 9. 3. Our Justification is perceived by faith only Sanctification is perceived by sense and feeling 4. Our Justification is heavenly and more spirituall our Sanctification is fleshly Rom. 4. 1. and as a menstrous cloath Esay 64. 6. in comparison 5. Justification dignifieth our Sanctification Sanctification is dignified of Justification Heb. 11. 4. 6. Justification is meerly passive to us and freely given of God and is the sole glory of Christ Sanctification is active and rendred to God in way of thankfulnesse and is the glory of man Rom. 4. 2. 7. Justification is the cause of Sanctification Sanctification is the effect of Justification 8. Justification is meritorious of all the favour and blessings of God Sanctification of it selfe merits nothing at all 9. Justification is the cause enriching us with all the other benefits and treasures of the Gospel Sanctification sheweth that we are so enriched 10. God leaveth our Sanctification so imperfect in this life that all our rejoycing and joy unspeakable and glorious may be in Justification Rom. 14. 17. For first that Justification worketh in us the true First the true love of God Luke 7. 4â— love of God is plainly testified by Christ himselfe Luke 7. 47. saying to whom a little is forgiven he doth love but a little but to whom being a great debtor much is forgiven especially with such a forgivenesse as Gods is wherein a greater over-plus of riches is also given him to make him sully rich he doth love much For no man is righteous but he that hath a true Nemo eâ—im jusius 〈◊〉 nisi qui c. feeling of his sinnes neither except hee feele them with a true touch can he else embrace this righteousnesse but whosoever hath this knowledge that his Necesse est ut Dâ—um dil gal Marlot ibid. sins through Christ are so richly forgiven him it must needs be that he love God much Then of this true love of God ariseth the true Evangelicall Seâ—ondly Evangelicall Repentance repentance grieving at all sin not for feare of punishment but through love becomming zealous against all sin both in himselfe and in others An example whereof is the justified woman who before was so great a sinner yet being justified and pronounced no sinner by Christ how great was her repentance Quidâ—am sâ—bi voâ—â—nt tam profuâ—ae 〈◊〉 quid assidua â—edumisenta for what meant her abundant tears what meant the often kissing of his feet what meant her pretious ointment but that she acknowledged she had been a grievous sinner and pressed with a great burthen Nam pâ—â—catis for Christ â—atiam abolius novam juâ—â—â—tiam adepta of damnation And now she embraced the mercy of God so much the more ardently by how much she acknowledged her need thereof to be the greater for because In hoc uno insâ—slit Chriâ—â—us c. her sins by the grace of Christ were abolished and she had attained a new righteousnesse Hence did Christ insist on this one point that although she had
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
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
The holy Ghost is God and it is he only that sheweth us our sinnes ergo he himselfe must needs see our sinnes in us p. 158 3 The Lord by his spirit doth daily mortifie our sins in us Rom. 8. But he seeth those sins in us which he doth mortifie ergo Free Justification doth not make us so perfectly holy and righteous from all spot of sin in Gods sight that he seeth no sin in us p. 163 Three severall offices of the Trinity shewn forth in our Iustification p. 153 Mortification of sin distinguisht p. 169 The foundation of Enemites Anchorites and Nunneries p. 172 CHAP. IX COntaining an Antidote against doubting to kindle and work faith in us and to be a preservative against all objections whatsoever 1. of the world 2. the flesh and 3. the Devill p. 174 Where we must mark first the causes of all doubting p. 175 2 The remedies against the same as 1 The nature and definition of true Iustifying faith must be marked described Rom. 4. 17. to 25. p. 176 The description of Abrahams faith ibid. 2 The second spirituall weapon is that we are to arme our selves against sense sight feeling and natuturall Reason and how this may be done p. 180 3 The third spirituall weapon to overcome all doubting is not to forsake our Baptisme but much and often to meditate upon the foure things containing the very essence of our Baptisme p. 185 4 The fourth spirituall weapon is that wee are to sence our selves against the greatest multitude of all sorts round about us by the dead faith boldly wrangling against the Ministers of Christ and how wee may be fenced against the same p. 198 5 The fifth weapon against doubting is to have often before our eyes the great dignity and excellency of believing Free Iustification p. 235 6 The last weapon or remedy is to set before our eyes the inconveniencies and evills of doubting which are eight p. 241 1 To make God a lyar ibid. 2 To make God for sworn and our selves Covenant-breakers ibid. 3 To make God a deceiver p. 242 4 To rob God of the prayse of his Almighty power ibid. 5 To rob him of the glory of his perfect Iustice ib. 6 To rob God of the honour of his grace mercy and rich bounâ—y p. 220 7 To spoyl Christ of the glory of his Name Iesus and secondly of the glory of his God-head and thirdly of his Kingly Priestly Propheticall Offices p. 243 8 Vnthankfully to reject and loose the free-giving graces of God c. ibid. The Christians tryumph against all sinne by true Iustifying Faith p. 250 The difference between the literall and spirituall knowledge p. 215. p. 224. 226 Three priviledges of Faith laid open p. 235. CHAP. X. DEclaring the second part of Free Iustification making the true Believer compleatly sufficiently and perfectly holy and righteous in the sight of God p. 253 1 Foure reasons shewing how inseparable this second part is from the former part ibid. 2 What this second part of Free Iustification is p. 257 3 It is opened and explained by the foure causes of it p. 258 The manner of the Iustification of the Elect p. 271 The righteousnesse of Christ making us holy and righteous objectively and passively illustrated by two lively similitudes p. 274. infra That the forme of Christs perfect righteousnesse doth not only give us the name but the very being of persons made perfectly righteous proved by Scriptures p. 293 395 300 303 CHAP. XI PRoving that the true Believer is not only made righteous but also compleatly fully and sufficiently and perfectly righteous in the sight of God freely p. 313 This is proved by foure places of Scripture and by the consent and Reasons of the learned ibid. Our righteousnesse exceeds the righteousnesse of the Angels 320 The naturall civill and religious works of Believers are made perfect in the sight of God p. 322 How the New Testament surpasseth the Old p. 335 God calleth righteous men Righteousnesse in the Abstract p. 341 CHAP. XII SHewing that the justified children of God are so perfectly and excellently righteous before God that they are made unutterably glorious in the sight of God p. 343. p. 354 Whereof the Arke is a lively Type p. 346 Two evident Reasons declaring the same p. 345 A true and godly looking-glasse to be often used of Christians p. 348 CHAP. XIII STrengthening Faith against naturall reason and unbeliefe p. 361 2 The objections of unbeliefe are two the first is propounâ—ed and answered ibid. With foure strong and sufficient Arguments to resell the same p. 375 The second objection with the Particular answers to it is in p. 384 Helps to strengthen our weak Faith p. 385 A threefold Remedie against our sinnes to believe occasioned by the inestimablenesse of the treasure p. 391 CHAP. XIIII OF the Vtility and Majestie of Free Iustification p. 401 Declared in six excellent fruits or effects ib. 1 Illumination fourefold p 402 For by Justification men see 1 The foulnesse of the least sinne ibid. 2 The perfection of Gods justice p. 404 3 The true meaning of the tenth Commandement and so of all the rest p 405 The treasures and glory of Gods Kingdome p 406 2. It not only delivereth us from the fivefâ—â—â—â—â—nishment of sinne Chap. 2. But putteth us also in possession of six glorious benefits p. 407 1 Reconciliation with God ibid. Whereof there be two comfortable fruits 1 Protection against all evill p. 415 2 Procuration of all good p. 415 Heaven opened and all Creatures leap for joy p. 410 A paradice of Gods loving protection p. 416 Two uses of our perfect reconciliation p. 420 CHAP. XV. 1 OF the foure other benefits wrought upon us by Free Iustification p. 423 2 The giving of the holy Ghost ibid. 3 Vnion into Christ p. 429 Where it is evidently proved that this union is not imaginary but reall and substantiall ibid. Six similitudes illustrating this Vnion p. 419 4 Adoption p. 431 5 Lastly assured glorification p. 445 CHAP. XVI OF the other foure fruits or effects declaring the Vtility and Majesty of Free Iustification p. 447 1 Peace and joy in the conscience ibid. 2 A good judgement and right discerning of all spirits and doctrines p. 440 3 It rooteth up coveteousnesse and the love of all vaine pomp p. 452 The last and maine point shewing the Vtility and Majesty of Iustification is Sanctification and true Evangelicall repentance p. 457 Ten differences between Iustification and Sanctification p. 459 For Justification worketh 1 True love of God ibid. 2 Of this love ariseth true griefe at sinne and zeale against all sinne p. 460 3 It causeth the true feare of God and cheerfull obedience p. 461 4 True trust and confidence in God p. 443 THere are some faults escaped in Printing as Objections for Objectors abolish for abolishing see for so possible for impossible and some others but most of them so small and literall that we are confident
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
despising of God appearing in all that Majesty and a contemning of that high authority of the law-giver so terribly appearing yea the sinner by his lust and concupiscence against the law doth as it were trample under the feet of his affections all that Majesty of God that was manifested in such fearefull thundering and lightening Is it any marvell then that God said unto David Why hast thou despised me in doing that which is evill in my sight 2 Sam. 12. 9 10. 2 Sam. 12. 9 10. Secondly hereby sinne is become rebellion against God as Daniel confessed saying We have sinned and broken thy Commandements and have rebelled against thee Dan. 9. 5 6. But how horrible Dan. 9. 5 6. Rebellion is Samuel declareth saying Rebellion is as the sinne of witchcraft and transgression is wickednesse and idolatry 1 Sam. 15. 23. And thus the Law entring 1 Sam. 15. 23. upon sinne doth make the fault thereof so greatly to abound Rom. 5. 20. that sinne is made out of measure Rom. 5. 20. sinnefull by the Commandement so terribly forbidding it Rom. 7. 13. so that in sinne these six evills Rom. 7. 13. doe concurre first a despising and contempt of the 1 Contemptus majestatis Deiâ— 2 Superba contumacia adversus Legem majesty of God forbidding the least sinne in such terrible thundering and lightning Secondly a proud stubbornesse against the law and revealed will of God 3 Nefanda imaginis Dei conspurcatio destructio 4 Imitatio Satauâ—â— hostis Dei improba proditâ—â—ne defectione 5 Intolerabilis ingratituâ—o 6 Imago Satanae Thirdly an horrible defiling and destroying of the image of God wherein man was created Fourthly an imitation and doing like the Devill the enimy of God by a wicked treason and revolting from God Fifthly an untolerable ingratitude and unthankfulnesse of the creature against the Creator Sixthly that which in it selfe is a foule and abhominable thing that sinne is the very image of the Devill which for men to beare that were made to the image of God nothing can bee more detestable the least sinne for the horriblenesse of it though it be but in thought only defiling us and all our good works and holy walking and making them in the sight of God like a menstruous cloath Mark 7. 23. Esay 64. 6. now if Mark 7. 23. Esay 64. 6. our good works be by sinne so loathsome how horrible then are our evill works have we not just cause to cry out every one of us and say with David Bee mercifull to my sinnes O Lord for they are great Psal 25. 11 The second maine thing to work this true feeling The second maine thing concerning sinne of our lost estate is to look into the multitude of our sinnes which we daily commit in thought word and deed by breaking all Gods tenne Commandements which wee must know not only in a grosse confused generality but take notice of particulars in each Commandement wherein we have offended both in leaving undone that which we should have done and by doing that which we should not have done if not in the grosse act which the world and light of nature condemnes yet in the spirituall breach which as we have heard is horrible before God For the Law Rom. 7. 14. Ioh. 4. 24. is spirituall saith S. Paul And God is a spirit saith Christ and must be obeyed and worshipped in spirit and truth and herein we may see our sinnes to be many and innumerable concerning which although I referre thee to such Catechismes as lay open Gods tenne Commandements at large for the fuller sight hereof yet to sharpen thy stomack unto Free Justification and because the Paschall Lambe must bee eaten with sowre herbs give me leave to give thee a glimse of this pure glasse of the Law that thou maist see some few spots of thy foule leprosie in the spirituall breach of all Gods Commandements As in the first Commandement namely Thou shalt have no strange gods before me containing the inward A pithy opening of the 10 Commandements worship of God though herein differing somewhat from the Gentiles thou confesse but one God which also the Devils doe yet look how many profits and pleasures doe steale away thy love feare trust and obedience from God to the committing of sinne so many idols in this lost state hast thou in the sight of God yea look how many sinnes thou dost commit in thought word and deed in a day so much thou corruptest in thee the pure inward worship of God and so many idols art thou guilty of and so many strange Gods hast thou in the sight of God Secondly in the second Commandement contayning the outward worship of God although peradventure thou makest not grosly to thy selfe any graven Image of God the father nor any Picture of Christ as the Papists doe yet look how often and how many allurements have enticed thee to neglect either the preaching or the zealous hearing of the word being offered either in season or out of season look how often thou hast neglected to bow thy knees in solemne prayer to God three times a day with Daniel David and Peter for the holy Ghost to be given thee look how often thou hast neglected to conferre as the prudent Sergius Paulus did with the faithfull minister and with other faithfull children of God to be resolved of such doubts of the assurance of thy Justification and salvation as may arise in thy minde look how often thou hast neglected either the administring or receiving of the holy Sacraments so many Images art thou guilty of that have stolne away thy heart from the zealous performance of the pure outward worship of God Thirdly in the third Commandement although peradventure thou art not guilty of grosse blaspheming of God yet look what zeale thou wantest in life for the threefold works of God upon thee as namely of Creation Redemption and continuall preservation look how often in word thou hast sworne by thy faith and troth by the fire by the light by bread or any other creature of God so often art thou guilty Christ being witnesse Mat. 5. of taking Gods Mat. 5. 34 35 36. name in vaine look how often thou hast rashly taken up and used the titles of God as Lord and Iesus and Christ who is God blessed for ever c. look how often thou hast unreverently used the properties of God as his grace to practise vanity his mercy to sinne his Judgements to cursing and hast abused his providence in crying out upon luck and fortune and such like look how often in the creatures thou not marking the power of God in making the creatures his wisedome in fitting them to thy necessities his goodnesse in giving them unto thee but turning them from their right use as the drink to drunkenesse thy tongue to lying and such like so abusing them to sinne and vanity so often art thou souly guilty of
had said that by receiving the Gospel and Word of life wee have joyfull Fellowship with God If wee walk in the light as hee is in the light one may object and Object say seeing God is the most pure light or righteousnes with whom is no darknesse of sinne when we have endevoured to walke in the light of righteousnesse and to avoyd the darknesse of sinne never so much yet seeing wee are even conceived in iniquitie and feel our selves even sinks of sin how can any mortall man have any such fellowship with so pure and cleane a God as S. Iohn writeth To which hee answereth Answ Your walking in the light is not the cause of your Fellowship with God but onely shewes that you are in the true light or righteousnesse of free Justification wherein the righteousnesse of Christ doth so abolish out of Gods sight all the remnants of sin that daily dwell in you and all the imperfections of your holy walking that thus your joyfull Fellowship with so cleane and pure a God holds most firme and sure even because the blood of Christ the Sonne of God doth make you perfectly clean from all sinne August Haec est vera pax c. purgatis reconciliatis sicut maculati aâ—â—nati c. Heming 1 Ioh. 1. 7. For this is true peace and firme knitting us with our Creator in that wee are made cleane and so reconciled againe by the Mediator of life as wee were made foule and so estranged from him by the Mediator of death But now the excellency of this first part of Justification which the holy Apostle calls the deep things of 1 Cor. 2. 10. God 1 Cor. 2. 10. which deeply considered calls us out of the dead faith and makes us to give our selves wholy to God by faith and to our neighbour by love to walk in all Gods Commandements zealously this excellency I say of this first part of free Justification namely how truely and utterly our sinnes are abolished out of Gods sight and how perfectly cleane the blood of Christ doth make us from all sin the holy Ghost doth expresse it unto us by six principall and most emphaticall phrases or similitudes wherein first observing this rule that the similitudes of the Scriptures must have a truth correspondent to the similitude and secondly marking how these six phrases Six Emphaticall Scripture phrases describing the first part of Iustification exceed one another in perfectnesse and sweetnesse we may ascend as it were by certaine steps or staires to the full heigth of comfort and joy The first phrase is this Look how farre the East is from 1 Psal 103 12. the West so farre hath God removed our sins from us Psal 103. 12. The sence and summe whereof is this that having Summa est longè laté que pro orbis magnitudine effundi misericordiam Dei super fideles Ne quid impediat cursum ejus Aboleri prorsus corum peccata Calvin Ibid. Nisi enim peccata à nobis removerentur locus divinae ergo nos miscricordiae esse non potest Muse Ibid. said in the eleventh verse That look how great and wide the world is from East to West from Heaven to Earth so largly is the mercy of God powred out upon the faithfull lest there should bee any thing to hinder the course of this large mercy in the twelfe verse the Prophet addeth that their sinnes are utterly abolished For unlesse our sinnes bee removed away from us there can bee no place for such large mercy of God to come upon us The second phrase expressing more fully this perfect abolishing of our sins is this That there is no God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto our God that taketh way iniquity and casteth all our sinnes into the bottome of the Sea Micah 7. Mich. 7. 19 19. 18. 19. The meaning whereof is That God doth cast all Projicit in mare veluti talentum plumâ—i c. ut ampliùs noâ— comparâ—ant Pel. Ibid. the sins of the faithfull into the bottome of the Sea like a talent oâ— lead from our eyes that from thenceforth they may never appear before God any more For God doth so remove away the sins of the faithfull Deus removet è conspectu ita ut ampliùs non redeunt in conspectum out of his sight that they may never return into his sight any more Because Christ himselfe did set upon sin and did prevaile over it and with his righteousnesse swallowed it up and it was enforced to be extinguished of him Luth. Serm. in Ioh. 20. no lesse and no otherwise than a spark of fire cast into the wide Sea And thus hath God cast all our sins into the bottome of the Sea The third phrase expressing yet more fully the perfect abolishing of all our sinnes out of Gods sight is this That Christ gave himselfe for us to make us holy and hath made us cleane that he might make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to himselfe a glorious Church How or wherein glorious Answ That is not having now at this present Non dicit non habituram sed non habâ—ntem time as the Greek and Latine Participle of the present time doth signifie one spot or wrinkle of sinne or any such thing Ephes 5. 25 26 27. Eph. 5. 25 26 26. For thus teach we That the Church hath not one spot or wrinkle of sin but is perfectly righteous by free Justification and Faith only in Christ which serves to approve her to the eyes of God Againe shee is holy in life and conversation but this latter way is unperfect and serves to approve her to the eyes of men And thus doe alledge this place Augustine Luther Zanch. Downham Willet Hall Heming and many others saying thus The Church is made cleâ—n that shee may have August Muâ—datur ut non habâ—at maculam Non potest hâ—bere caput illud nisi coadignum coâ—pus condignam uxorâ—m haec est Sponsa Christi non habens maculam per lavacrum enâ—m â—uferuntur peccata Interna purgâ—tio no spot that head can not have a body but agreeable and sutable unto himselfe such an husband doth not marry a wife but like unto himselfe therefore hee saith That hee might make her to himselfe a glorious Church not having now one spot or wrinkle nor any such thing for by her baptisme her sins are taken away For when a man is baptized he receiveth this benefit of grace signed and sealed unto him as with the very seale of God whereby the inward washing and making cleane which is wrought by the blood of Christ is given ratified and sealed to him that is baptized if afterwards being come to yeeres his unbeliefe do not seclude him from the benefit Therefore that saying of S. Paul is to be holden fast Quaâ—e â—irmiter tenendom Hâ—ming in 1 Ioh 1 7. firmely who testifieth That Christ so loved his Church that
and abolish if I were not a sinner doe yet notwithstanding beleeve that heaven and earth shall sooner Quod peccater in me ipso existâ—ns c. credaÌ„ tamen potius câ—lum terramque ruitura quam me non else per Christi sanguinem aâ— ombibus peccatis ipsa â—ive pur orem candidiorem Si non credis facis Dâ—um cum summa horrenda blaspâ—emia mendac em c. Pomeran in Psal 51. 7. fall than that I am not by the blood of Christ from all my sins in the sight of God more pure and white than very snow if thou beleevest not this thou makest God with thy highest and horriblest reproach and blasphemy a liar Beatus qui intelligit Blessed is hee that understands The fifth Scripture phrase expressing yet in an higher degree how truely all our sinnes are utterly abolished out of Gods sight and how perfectly cleane the blood of Christ doth make us from all sinne is this That God himselfe whose eyes are all seeing and searching the heart and reines yet testifieth that hee doth see no sin in his justified children and to the glory of his work wrought in the Brazen-Serpent wherewith hee had newly healed his people hee doubleth his speech saying God seeth no iniquity in Jaacob and he seeth no transgression in Israell Numb Numb 23. 21. 23. 21. Which is much more truly verified in exhibiting the true substance Christ Jesus whereof the Brazen-Serpent was but the shadow not only quoad effectum in respect of the effect of their sinne as not to punish them for the same but also quoad causam in respect of the cause of punishment which is sin it selfe for if sin it selfe be so perfectly abolished out of Gods sight as it is expressed in the two first emphaticall phrases if we have not one spot or wrinkle of sinne in his sight as it is proved in the third phrase if the blood of Christ hath made us so perfectly cleane that wee are in the sight of God from all sin whiter than snow and all this because we are by the wedding garment of Christs righteousnesse made from all spot of sinne perfectly holy and righteous in the sight of God freely then as a true consequent it necessarily followes that this phrase also must needs bee true in respect of sin it selfe which is worse than the punishment That God sees no iniquity in his true Jaacob nor hee sees no transgression in his justified children Which figure of the Brazen Serpent S. Paul seeming to allude unto flatly affirmeth the same truth to bee fully verified in the substance Christ saying And you that were enimies by your evill works hath he now reconciled but how or by what meanes Even in that body of his flesh through death to the end to make you so holy that you are without blame and without fault Colos 1. 22. Non simpliciter sed in conspectu suo Zan. h. â—â—i Non quâ—dâ—m siâ—e â—eâ—cato est ali quis â—oputus sâ—c nec Israel sed quoniâ—m delâ—ta est iniquâ—tas Pell in Numâ— ibid in Gods sight Colos 1. 22. Not simply but in the sight of God he saith not indeed that any people is with out sin so not Israel it selfe neither but because their iniquitie is though mystically above reason sence and feeling yet truely put out from before God and utterly abolished so hee sees no iniquitie in Jaacob and so hee sees no trangression in Israel the true cause whereof is yet more fully expressed by Zanch. saying utpote quae sanguine filii Dei sunt extinctae because their iniquities are extinguished and cleane put out by the blood of the Son of God For in as much as mankinde is utterly marred and â—alv sâ—rm in Ephes cap. 1. 7. given over to all naughtinesse God must needs bee a mortall enimy to us and an adversary against us till the remembrance of our sinnes bee buried out of his sight Because God being the fountaine of all justice and Calvin ibid. righteousnesse doth utterly hate and abhorre the evill that he seeth in us Therefore untill such time as our sinnes be abolished and clean put out it is impossible for us to hope that God should either love or favour us Blessed therefore are they whose sins are covered for Psal 32 1 2. Quod â—egitur non apparet non quod non est sed quod coâ—tectum est Marlo in Rom. 4 ibid. that which is covered doth not appeare not because it is not but because it is covered for they are said to be covered in respect of our sence and feeling because we alwayes feele them in us as if they were not abolished but only covered out of Gods sight but yet with the wedding garment of Christs righteousnesse so covered Non remissis solùm sed planè deâ—etis Luch sâ—r in March 11. that from before God the blood of Christ doth not only cover them but utterly abolish them For Gods forgiving is his covering his covering Sanguis Christi peccata nofirâ— non tantâ—m â—perit sed etiam coram Deo penitus delâ—t Beâ— in 1 Pet. 4. 8. is a taking of them away Ioh. 1. 29. his taking them away is a cleane putting of them out Esay 43. 25. and 44. 22. his putting of them out is an utter abolishing of them from before himselfe Heb. 9. 26. For our bearing with one another is called our covering of a multitude of sinnes But before God the blood of Christ alone doth not only cover them but also utterly abolish them Because by Gods forgivenesse of sinnes all things Luth. sâ—rm of the summe of a Christian life Tim. 1. 5 6 7. which are not pure and cleane are put out consumed abolished as a drop of water is consumed and abolished of the heat of the Sunne or rather as the Sun-beames abolish darknesse as the Prophet Esay saith Esay 44. 22. Therefore blessed is he whose sinne is covered for that which is covered is not seene that which is not Ierom. in Psal 32. 1 2. seene is not imputed that which is not imputed shall not bee punished Whereupon wee have to marke first of all that we Calvin in Ephes Serm. cap. 1. 7. can obtaine no favour at Gods hands nor be received of him till our sins be wiped out and the remembrance of them clean put away The reason whereof is as I said before that God Calvin Ibid. must needs hate sinne wheresoever hee seeth it But let it suffice us that he receaves us into his Calvin Ibid. favour freely only because the remembrance of our sinnes is buried out of his sight And againe let us understand that the same can not bee done but by the death and passion of our Lord Jesus Christ And this is the thing wherein wee must wholly rest Because by Christs becomming a curse upon the Luth. in Galath Cap. 3. ver 13. Crosse by this meanes the whole world is so
purged and made so cleane from all sin that God doth see nothing else in the whole world of true beleevers but a meere cleansing and righteousnesse This is the wedding garment whereby the Church of Christ is from the soale of her seet to the crown of her head so Ornala est ab imo pede usque ad verticem ut nihil malâ—â—um in ea conspiciatur nulla macula deformitatis appareat sed Coram Deo c. Luth. 95. ver 9. 13. adorned that no sinne may bee seene in her nor no spot of deformitie may appeare but yet before God not in the sight of men For God seeth no spot in her because hee seeth nothing in her but his Sonnes righteousnesse wherewith his Church is cloathed and whereby shee hath salvation life and glory for seeing shee hath put on Christ himselfe to God-ward by Justification and to man-ward by Sanctification although shee hath some sin in the imperfections Brightman in Revel 3. 4. of her Sanctification that the Devill seeth and every one of us in our consciences doe feele it Luth. ibid. Psal 51. Id Diabâ—lus cernit sed Deus non videt but God sees none for by reason of Christ with whom shee is cloathed shee is all faire without spot or wrinkle as Christ himselfe testifieth saying Behold thou art faire my love behold in mine eyes thus cloathed as thou art with my righteousnesse thou art all faire and there is no spot in thee Cant. Hall in Cant. Cant. 4. 7. 4. 7. Whosoever therefore have not confidence in this Quicunque igitur in hoc uno non fiduâ—t quod per mortem Christs c. Peccata sublaâ—a sunt ne peccanostra videre possit Proculdubio periere Luth. Psa 130. 6 one point that our sins are so taken away by the blood of Christ that God doth not see our sins in us without doubt they are damned as long as they continue to rob the blood of Christ of this honour and his wedding garment of this glory The sixth and last Scripture phrase expressing in the highest degree the almost infinite abolishing of all our sins out of Gods sight is this that wee have so perfectly none before him that hee himselfe testifies that he doth not so much as Remember any sin in us And this is wonderfull sweet for if a Father doe forgive his child some great fault the child indeed is freed from blowes and beating But if his Father do but Remember it the very remembrance of the fault breeds some discontent and sower looks but then is the peace and love and loving countenance of a Father towards his child full and compleat when hee doth not so much as Remember any fault So doth God say I even I am he that so utterly abolish and put away â—hine iniquities that I will not so much as Remember thy sins Esay 43. 25. Which saying is also true Esay 43. 25. not only quoad effectum as I said before in respect of the effect of their sin as that he doth not remember them to punish them but also quoad causam in respect of the sinne it selfe for first every one will easily grant that God truly remembers no sinne in his Sons righteousnesse from all eternity then secondly that we being hereby of unjust made just that is perfectly holy and righteous from all spot of sin in the sight of God freely in that righteousnesse only now as God looks upon us in this justified estate he remembers no sin in us not simply but as we are in this new glorious estate because there was never any sin in it as some King marrying a poore maiden and having cloathed her in sumptuous and princely apparell may be said now to remember in that sumptuous attyre no beggary in her any more And thus doth the Prophet say In those dayes viz. of Christs Kingdome and at that time saith the Lord the iniquity of Israel shall be sought for but there shall be none and the sinnes Ierem. 50. 20. Luth. in Galat. cap. 1. 4. of Judah but they shall not be found Ierem. 50. 20. Because Christ hath put away the sinnes of the whole world and hath fastened them unto the Crosse and put them so cleane out by himselfe That according to Pauls Divinity there is no Luth. in Galat. 3. 13. sinne no death no malediction any more in the Church Because Christ appeared in the end of the world Heb. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad abolitionem peccati that is to the abolishing evacuating or utter vanishing away of sinne Heb. 9. 26. And therefore that there is no more sinne c. in Luth. in Galat. sap 3. 13. the Church since Christ now raignes we daily confesse in the Apostles Creed when we say I beleeve that there is an holy Church which is indeed nothing else but as if we should say I beleeve that there is no sinne in the Church of God for they which doe beleeve in Christ are no sinners Rom. 5. 8 9. but are holy Rom. 5. 8 9. and righteous lords over sinne and death and living for ever But faith only seeth this for we say I beleeve there is an holy Church But if thou beleeve reason and thine owne eyes thou wilt judge cleane contrary for thou seest many things in the godly which offend thee thou seest them sometimes to fall into sinne and to be weak in faith and to be subject unto wrath envie and such other evill affections therefore saist thou the Church is not so holy I deny the consequence for if I look upon mine owne person or the person of my brother it shall never bee in Gods sight so absolutely holy but if I behold Christ who hath sanctified and made cleane his Church then it is altogether holy for he hath taken away the sinnes of the whole world And therefore doth S. Iohn testifie that in Christ that is in his body the Church is no sinne 1 Iohn 1 Iohn 3. 5. Non de Christ persona hic â—git sed de tolâ— corpore Marl. ibid. 3. 5. for here he speaks not of the person of Christ but of his whole body totum enim Christi corpus purum esse oportet for the whole body of Christ must needs be pure and cleane So that true Divinity teacheth that there is no Luth. Galath cap. 3. 13 sin in the Church any more Because as I said before and doe repeat againe for the better marking by Christs dying upon the Crosse he hath purged and made us so cleane from all sinne in the sight of God that God doth see nothing else in the whole world of true beleevers but a meere clensing and righteousnesse Now because true divinity teacheth that there is no sinne in the Church any more hereupon it is that God testifieth that hee doth remember our sinnes no more saving thus Behold the dayes come saith the Lord that I will make a new
but also in respect of God hath utterly abolished them out of his Fathers sight by making them of unjust just that is re ipsa in very deed perfectly holy and righteous from all spot of sinne in the sight of God freely yet notwithstanding say these Objectors alledging this place for their proofe hee sees their sinnes in them which is as much as if they should say hee sees them not of unjust made just that is perfectly holy and righteous from all spot of sinne in the sight of God freely but sees them still although there been no punishment belonging to them for the same in the soule pickle of their sinnes seeing the least sinne although there were no punishment for it yet for the very nature of it is ever horrible and abhominable in the sight of God But how comes God to see them in us after hee hath covered them out of his own sight These Objectors answer By looking under the covering But I would gladly know of them wherefore did God cover them out of his sight if hee peepe under the covering to see them againe Or I would know of them whether God so cover our sinnes out of his owne sight as men cover things with a net that lye as naked to view as they did before they were covered But howsoever by thus alleadging of this Scripture hereby the justified excepting some difference of guilt and punishment yet in respect of the sin it selfe which is worse than the guilt and punishment being the image of the Devill and in respect of Gods seeing the very being of sin in them are made all one with the Reprobate and wicked Secondly Gods covering is made all one with mans covering nay rather with the deceitfull covering which the wicked make to themselves And thirdly the wedding-garment of Christs righteousnesse is made all one in respect of the being of sinne it selfe in Gods sight with the hypocrisie and security of the wicked Are not every one of these points horrible blasphemy against Christ and his righteousnesse Thus handsomely and thus properly doth unbeliefe and infidelity alleadge Scriptures may we not worthily suspect these Objectors in alleadging other Scriptures against the truth that alledge this so absurdly Againe secondly this allegation seeming to stand for and defend the all-seeing nature of God is blasphemous not only because it robs God of his power namely that God cannot above our reason sense and feeling make his children so perfectly holy and righteous from all spot of sin in his sight freely that he doth see no sin in them but also whereas by the truth of his Word and by the power of Christs blood and by the testimony of all the former faithfull witnesses he doth so and true faith that sees invisible things more plainely than any demonstration can make them and doth see it more brightly than any bodibly sense can discerne it but on the other side unbeliefe is blind and cannot see and discern invisible things yet shee is not content to bee blind her selfe but also being as bold as blind Bayard shee would goe about to make God blind also viz. that he cannot see this his own mysticall and supernaturall work wrought in and upon his children by the blood and righteousnesse of his own Son but he must needs bee blind thus this blind bold Betteresse unbeliefe makes God to her selfe both impotent blind and a liar 1 Iohn 5. 10. and then 1 Ioh. 5. 10. layes the blame of all this upon faith And thus men stumbling at the block of their own sense sight and feeling doe break the neck of their faith so endanger to break the neck of their soules Wherein the example of Zachary the Father of Iohn Baptist is written Zachary an example of unbeliefe to terrifie us who being so good a man was yet notwithstanding at the very entrance of the Gospel for an example of all unbeliefe strucken dumb nine months because hee did not beleeve the Angell Gabriel that spake of fruitfulnesse in him contrary to the course of nature and work of God in him by nature which hee saw and felt in himself how much more if we believe not Christ the Prince of Angels speaking of perfect cleannesse in us Can. 4. 7. And of perfect righteousnesse Cant. 4. 7. Rom. 8. 4. in us Rom. 8. 4. contrary but to the worke and Image that the Devill hath wrought and defiled us with in the sight of God and for which Christ shed out his deerest heart-blood to destroy take away and abolish the same out of his Fathers sight how much more I say if wee beleeve neither the word of Christ nor the blood of Christ contrary to our sense reason sight and seeling doe we deserve to be smitten with everlasting dumbnesse to be never able to speak feelingly of the mercies of God any more The Lord keep us from this Judgement by taking warning of the Prince that would not beleeve the Prophet of the Lord because his reason sense and feeling spake strongly the contrary and therefore was shamefully trodden under-foot to death that he might never 2 King 7. 20. enjoy the promise 2 King 7. 20. Now therefore for the weaker understanding and memory briefly to re-collect what hath been said against this first objection breathing out nothing but Six absurdities arising from former objections unbelief do arise and ensue these six maine absurdities First the nature and essence of Faith to beleeve what God speaketh contrary to Reason sense and feeling is denyed Secondly Justification of unjust making us Just that is reipsa perfectly holy and righteous from all spot of sin in the sight of God freely is destroyed and so baptisme is denyed and Christ is denyed for look how much sin God seeth in us so much unrighteousnesse he sees in us look how much unrighteousnesse hee sees in us so much doe we come short of being made perfectly holy and righteous from all spot of sin in the sight of God freely and so Christ is made an unperfect workman and baptisme is damnified And again wee see that the truely learned hold that untill the cause be thus taken away which is sinne it selfe the effects of guilt and punishment doe not truly cease Thirdly by it hypocrisie is nourished for hypocrisie not seeing what an infinite horrible thing the sinne it selfe is in the sight of God cares for no more than for self-selfe-love to have the guilt and punishment done away but as for the sinne it selfe which is the immediate abuser of God and the meere worke and image of the Divell and spirituall high treason against the highest spirituall Majestie defiling all her good works she cares not greatly whether that be taken away or she by her supposed holy walking will put out and take away that her selfe she will not trust Christ with that businesse to doe it by himselfe alone although therein relies the very glory of the Godhead of Christ Heb. 1. 3. and
so all her good workes remaine Heb. 1. 3. Luke 16. 15. abhominable in the sight of God Luke 16. 15. But sinceritie that sees what an infinite horrible thing the least sinne is in the sight of God though there were no hell to punish it labours not through self-selfe-love so much to have the guilt and punishment taken away which is the lesse as to have the blood and righteousnesse of Christ that may take away and utterly abolish out of Gods sight the sinne it selfe which is the greater as is to be seene in the example of David Psal 51. 2 3. 7. Psal 19. 12. and other Saints Psal 51. 2 3 7. and Psal 19. 12. and so hath both the sinne and the effects thereof abolished out of Gods sight Fourthly by this objection seeming to defend the All-seeing and to magnifie the All searching nature of God we runne into a double errour first by saying God is Almighty and seeth all things and it were weaknesse in God not to see that which we see yea and absurd and foolish so to think and such like Here we oppose the power of God against his will for I grant that he seeth all things saving that which he will not see that is the image of the Divell in his children God seeth all things saving that which hee himselfe undertakes to abolish out of his own sight that he may not see it But doth it seeme weaknesse in God and foolish that God should not see that in us which we see when by mysticall cloathing us with his Sonnes righteousnesse hee hath abolished it out of his owne sight but not out of ours that wee may here live in the faith of Gods power yet let us remember that we must rest in this That the weaknesse of God is stronger than men and the foolishnesse of God is wiser than men 1 Cor. 1. 25. And 1 Cor. 1. 25. weighty and well worthy the marking is that Admonition of that heroick dispenser of Gods mysteries Luth. in Galax saying thus True Christian Divinitie as I give you often warning setteth not God forth unto us in his Majestie as Moses and other doctrines doe it commandeth us not to search into the nature of God but to know his will set out to us in Christ But there is nothing more dangerous than to wander with curious speculations into heaven and there to search out God in his incomprehensible power wisedome and Majestie If thou seek thus to comprehend God it cannot be but thou must fall as Lucifer did and in horrible despaire lose God and all together For as God in his owne nature is unmeasurable incomprehensible and infinite so he is to mans nature intolerable Whetefore if thou wouldest be in safety and out of perill of conscience bridle this climbing and presuming spirit and so seeke God as Paul reacheth thee saying We preach Christ crucified to the Iewes a stumbling 1 Cor. 1. 23. 2â— block and to the Gentiles foolishnesse But unto them that are called we preach Christ the power of God and the wisdome of God For to this end he came down was born crucified and dyed that hee might keep us from climbing up into heaven and from the cutious searching of the Divine Majesty to the opposing of his power against his will and to the descanting upon by humane wit and doubting of his promises uttered both in his word and by his faithfull Dispensers of his mysteries untill we finde out away to understand them plausible to humane reason to the great darkning of Christs benefits But the Gospel must be so preached that the benefits procured by his crosse be to them that perish foolishnesse but 1 Cor. 1. 18. unto us which are saved it is the power of God 1 Cor. 1. 18. For thus will God destroy the wisdome of the wise and will bring to nothing the understanding of the prudent verse 19. Therefore when soever thou hast to doe in Verse 19. the matter of Justification and disputest with thy selfe how God will bee found then know thou that Luth. ibid. in Galath there is no other God besides this man Jesus Christ embrace him setting a side all curious speculations of the Divine Majesty for he that is a searcher of Gods Majestie shal be over-whelmed by his glory But out of the matter of Justification when thou must dispute with Jewes Turkes Papists Hereticks and such like concerning the power wisdome and Majesty of God there employ all thy wit and industry to that end and bee as profound a Disputer as thou canst for then thou art in another vaine but in the case of righteousnesse thou must withdraw thy minde wholy from all cogitations and searching of the Majestie of God and look only upon this man Christ thus doing thou shalt perceive the love goodnesse and sweetnesse of God how great it is And thou shalt see his wisdome power and Majestie sweetned and tempered to thy capacity The Reason whereof is plaine which is because in Christ God hath made himselfe after a sort little that he might so submit himselfe to our capacity In Christo Deus quodammodo paruum se secit ut ad captum nostrum se subm ttat Cal. in 1 Pet. 1. 21. Marlor Now if God vouchsafe to speak unto us according to our capacitie is it not high sin for us not to beleeve in things concerning us according to our capacity The second error that this objection runs into is That it supposeth Gods power and Almighty nature to bee diminished and weakned when indeed it is the more magnified and exalted because to beleeve and acknowledge that God is able with his Sons righteousnesse of unjust to our reason sense and feeling to make us above our reason sense and feeling Just that is not having one spot or wrinkle of sin in his sight is to attribute that to the working of Gods power which to reason sense and feeling is impossible so greatly glorifies the power of God Just as Abraham did who withdrawing his eyes from considering his own and his Wives barrenesse and beleeving that he was fruitfull and his seed should be as the Stars of the Firmament when yet he felt the clean contrary in himselfe hereby he stood strong in true faith and gave glory to God but how by knowing that he which had spoken it was also able to doe it and thus hee magnified Gods power and glorified his truth Wheras contrariwise by this unbelieving objection God is made as is before shewed first impotent in his power secondly false in his word and promises thirdly blind that he cannot see his own and his Sons proper work in and upon us whereby fourthly the whole Godhead as Luther truly saith is abolished to them by unbeliefe And the wedding-garment of Christs righteousnesse undertaking of unjust to make us just that is perfectly holy and righteous from all spot of sinne in the sight of God freely is frustrated and made
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
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
so hath made them Psal 51. 7. perfectly holy and righteous from all spot of sinne in the sight of God freely For thus hath Christ washed us from our sins in his blood Revel 1. 5. Therefore are Revel 1. 5. these in the presence of the Throne of God that is under his most loving and safe protection Psal 91. Ps 121. Psal 91. 1. Psal 121. 5. And they serve him day and night in his Temple that is continually and zealously in his true Church And hee that sitteth in the Throne of power and glory will dwell among them that is will manifest and declare himselfe and his goodnesse among them more and more Psal 103. 7. These are they that are absolutely justified Psal 103. 7. and these are the matter and argument of this Treatise The last place of Scripture but not the least pressed is 2 Cor. 12. 7 8. objected and cleared 2 Cor. 12. 7 8. viz. Paul both had the remnants of sin in him and also prayed thrice that the same might depart from him ergo the Justified children of God are not made so perfectly holy and righteous that they have not one spot of sinne in the sight of God To which I answer that although this might bee referred to the former objection out of the seventh to the Rom. where it is fully answered yet because it is so much urged it is not amisse to open this place more fully that these Objectors may see how carelesly they trifle with the Scriptures and so take Gods Name in vaine in alledging by their ignorance that so much against the truth which being throughly marked makes stongly for the truth True it is that Paul and all the true children of God both have and feel the remnants of corruption dwelling in them yea and the more grace they have the more by their true hatred of sin and love of righteousnesse wrought in them by their Sanctification doe they feel sin to bee like a thorn or splinter run into their flesh whereby they cannot choose but pray thrice and thrice and thrice that is continually groan by the vigor and force of their Evangelicall continuall true repentance and still sigh to be freed from the same of which although God doth not for the exercise of their Faith free them to their sense and feeling untill the time of their appointed change yet doth he call them by his Word and Spirit to see better and better by the eye of faith that Two advantages by being healed from sin he hath perfectly healed them thereof in his own sight before they pray as if he said yea I have healed thee with a twofold or double advantage both to thee and to me For first my Grace of Justification which is the Mother and abundant grace of graces Rom. 5. 15 17. Rom. 5. 15 17. is sufficient for thee that is although mystically above thy sense and feeling that thou maist not live by sense and feeling but by faith of my power yet truly it makes thee sufficiently righteous in my sight How sufficiently that is perfectly holy and righteous from all spot or wrinkle of sin or any such thing in my sight freely Eph. 5. 27. which thy sanctification can never effect and Ephes 52. bring to passe is not this to be sufficiently righteous Againe thou art not only made sufficiently righteous in my sight but also the second advantage is that hereby my power is made perfect in thy weaknesse that is when thou feelest nothing but weaknesse and infirmitie in thy selfe then for mee notwithstanding to make thee sufficiently and perfectly holy and righteous from all spot of sin in my sight freely herein my power is mightily magnified for if thou hadst no sin in thee to thy sense and feeling how couldst thou live by faith and how couldst thou above thy sense and feeling bee made perfectly holy and righteous in my sight from that which thou hast not Thus it is plaine that although God knowes the sin that dwels in his sanctified children yet hee sees them abolished out of his own sight and sees them sufficiently and perfectly holy and righteous from all spot of sin in his own sight and sees and defends his power to be therein greatly magnified Which wrought such true contentment in S. Paul in the midst of all his infirmities that he cryed out that hee rejoyced in his infirmities that this power of Christ in Justification might dwell in him whereby hee came to feele this Miracle even of contraries to be reconciled together in him namely that when hee was weak then was he strong Which when wee begin to feele to work in us also then doe we truly begin to live the life of faith Thus having blown over these clouds of their doubts obscuring in their minds the bright Sunne of Free Iustification arising of the soggy mist of mis-understanding these Scriptures let us now proceed to the second ranke of objections as followes CHAP. VI. Wherein is contained an answer to the objection of the examples of David and such like persons as were Iustified and yet God saw and took notice of sin in them and punished them for the same THe second rank of objections is mustered together of the examples both in the old and new Testament of such persons as were Justified and yet not withstanding God saw sin in them and punished some of them also for the same ergo the children of God are not made by Justification so perfectly holy and righteous that they have no spot or wrinkle in the sight of God concluding with an epiphonema or acclamation how it comes to passe that God should see sinne in them and not in us To which I answer that although this doubt is most plainly cleered both by the expresse Scripture it selfe and by the common consent of the best orthodox Writers in the Church yet through little understanding and marking and lesse practise of the same not only the Papists especially pressing the example of David do greatly stumble to the overmuch dignifying and extolling of works A threefold difference of the time of the Church but also some Protestants doe dangerously halt herein But how is it cleered I answer By a threefold distinction and difference of time for distingue tempora saith Augustine loca contraria conciliantur that is distinguish the times and then places and things that seem contrary wil be reconciled Now these three severall times were these first the time of the Law secondly the time of Iohn Baptist and thirdly the time of the Gospel the difference whereof is this that the first time was glorious the second more glorious and the third time was most glorious of all For first the time of the Law was glorious because 1 First the time of the Law Heb. 13. 8. Jesus Christ was in the same yesterday and to day and the same for ever Heb. 13. 8. Whereupon David said even in his dayes
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
nest as a bastard brood But if we doe thus annoint our eyes wee may easily by right marking the differing glory of these three times answer the former proposed question namely how it comes to passe that the faithfull dispensers of Gods mysteries avouch that God saw sinne in these Justified persons exemplified and yet now sees none in us but that the weakest capacity may not stumble at this phrase of the learned expressing the glory of free justification I will for the weaker memory make all that hath been spoken of this point cleere and manifest by a breefe and plaine antithesis thus First God saw sin in them as the vaile not fully yet An antithesis shewing the difference between the state of the old Testament and new Rom 3. 21. Zach. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1 7. Heb. 10. 14 17 18. Gal. 4. 1 2 3. revealing and manifesting the glory of free justification Rom. 3. 21. but he sees none in us as the vaile is removed away and the glory that we are made perfectly holy and righteous from all spot of sin in the sight of God freely is fully revealed and fully manifested Zachar. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1 7. Hebr. 10. 14. 17 18. Secondly God saw sin in them as they were haeredes pupulli children that had need of the rod by reason of their non-age Galat. 4. 1 2 3. but he sees none in us as being haeredes adulti full-growne heires emancipati Gal. 4. 4 5. Gal. 4. 4 5 Thirdly God saw sin in them and punished them for it as they were under the Schoolemaster of the Law Galat. 3. 23 24. But he sees none in us as we Gal. 3. 23 24. after faith is come that we are made perfectly holy and righteous from all spot of sin in the sight of God freely are no longer under a Schoolemaster Gal. 3. 25. Gal. 3. 25. Fourthly God saw sin in them as they were not made perfect concerning the conscience Heb. 9. 9. but he sees Hebr. 9. 9. none in us as we being perfectly purified with Christs blood actually and fully exhibited Hebr. 9. 13. 14. Heb. 9. 13 14. Heb. 10. 1. 2. 14. 22. Have no more conscience of sin Heb. 10. 1 2. 14. 22. Fithly God saw sin in them as they were come unto the Mount burning with fire and to darknesse and blacknesse and tempest Heb. 12. 18. 21. but he sees none in Heb. 12. 18. 21. us as we are come to Mount Zion and to the City of the living God and to the celestiall Jerusalem Heb. 12. 22 23 24. Heb. 12. 22 23 24. Sixthly God saw sin in them as being under the time of the Law and spirit of bondage to feare but he sees none in us as we are under the time of the Gospel and spirit of joy and love that casteth out that feare Rom. 8. 15. 1 Ioh. 4. 18. Rom. 8. 15. 1 Iohn 4. 18. Seventhly God saw sin in them as their Prophets and Teachers being lesser than Iohn Baptist came not preaching and opening the Kingdome of Heaven but he sees none in us as the least of our Prophets and Teachers being in their Ministery greater then Iohn Baptist doe bring us fully into the Kingdome of Heaven Matth. 11. 11. Luke 16. 16. Which Kingdome Matth. 11. 11. Luke 16. 16. of Heaven is not meat not drink much lesse sin and punishment but righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. Rom. 14. 17. Eightly God saw sin in them as they were under the Old Testament that made nothing perfect but he sees none in us as we are under the New and better Testament stablished upon better promises and makes us perfect Heb. 7. 19. and 8. 6. and 10. 1 2. 14. and Heb 7. 19. 8. 6. 10. 1 2. 14. 11. 39 40. 1. lewel 11. 39 40. All which is worthily expressed by that Reverend Iewel of England saying thus Our elder Fathers in the Old Testament were under a Schoolemaster and had not the perfect knowledge of this light But now God hath scattered all these Clouds and we behold as in a mirror the glory of God with open face Our elder Fathers in the Old Testament had only a dimme candle to guide their feet we have the bright Sun Beames O wonderfull difference They had only the greene blade of the corne we have the plentifull encrease even as in the time of harvest 〈◊〉 exceeding advantage They had the shadow we have the light they had only a drop to refresh themselves we have the whole streame of Gods mercies powred upon us Now is that new Ierusalem the glorious City of our God revealed from on high Now hath the bright Sun of righteousnesse appeared from on high Now hath God made the new heavens the new earth and hath fixed his Tabernacle and dwelling place among men O that our tongues were untied and our lips touched with the burning coale from the Altar Christ that we might layout the worth and glory of these things then should we be right Ministers of the Gospel of Christ then should we make our feete beautifull by bringing these glad tidings of peace and these glad tidings of good things not confounding but truely distinguishing betweene the glory of the Old Testament and the exceeding glory of the New yet I end this point saying with Calvin That this distinction Christ himselfe meant of when he said the Law and the Prophets are unto Iohn and that from thence forth the Kingdome of heaven that is the fulnesse of the treasures of the Gospel is preached and Luke 16. 16. every man presseth into it Luke 16. 16. CHAP. VII Containing Answeres to certaine Reasons Objected NOW let us proceed to their third and last Third and last sort of Objectons sort of Objections namely their Reasons which prove their matter no better than their misunderstood Scriptures and examples but only bewray more unbeleefe First they say that God doth correct with afflictions and crosses yea and punish his Justified children for sin Ergo they are not with the wedding garment of Christs righteousnesse made so perfectly holy and righteous from all spot of sin in the sight of God freely that God sees no sin in them For say they will a loving father correct and punish his children for no fault Now because this also as well as the former that went before and the rest that follow after is a Papisticall cavill much pressed by them also to prove that the Justified children of God are not made both from culpa the sin and reatus the guilt and poena the punishment perfectly holy and righteous in the sight of God freely And because some Protestants writing in their bookes of Gods correcting his children for sin are not rightly understood and on the other side by the Thomisticall distinctions of the Schoolemen of a
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
and sinne in the same is the spirituall darknesse as it is every where called in the Word of God that blindeth and darkens this house of mens soules as the Prophet saith Esay 60. 2. Behold Esay 60. 2. darknesse shall cover the earth and grosse darknesse the people And againe If we say that we have fellowship with God and walke in darknesse we lye 1 Iohn 1. 6. And againe Hee that is in darknesse walketh in darknesse and knowes not whither he goeth because the darknesse hath blinded his eyes 1 Iohn 2. 11. 1 Iohâ— 11. 2 Secondly Christ Jesus is like the Sun that shines in the Firmament having all true and full light and righteousnesse inherently and actively in himselfe only and for this cause is expresly called by the Prophet Sol justitiae the Sunne of righteousnesse Mal. 4. 2. Mal. c. 4. 2. saying But unto those that feare my name shall the Sunne of righteousness arise with health in his wings Thirdly his righteousnesse by the power of Gods imputation conveighed to be in us and upon us so effectually cloathing us both within and without is â—â—e the beames of this Sun of righteousnesse beating in upon us and thereby without our mortifying of our selves or any other working or labour of outs utterly abolishing all our sinnes from before God and making us perfectly holy and righteous in the sight of God freely as the Sun-beames doe utterly abolish the darknesse out of a dark house and make the house all light freely as Christ testifieth by the Prophet Esay 44. 22. Esay 44. 22. saying I and not you with your labour of mortification even I will put away your sinnes as darknesse and abolish your transgressions like a mist and as the walls of the house cannot of their own nature being corpora opaca but cast forth all day long a shadowish darknesse that would obscure and make the house all dark and yet the Sun-beames doe continually all day long swallow up and abolish that darknesse and make the house light freely all day long So our natures corrupted with sinne although they can doe nothing else continually but cast forth to our sense and feeling the shadowish darknesse of innumerable sinnes both in thought word and deed all day long yet this Sun of righteousnesse by the full revealing and exhibiting of free Justification being risen upon us doth shine upon us with that continuall day spoken of Rev. 21. 25. Revel 21. 25. And thus Christs righteousness by the power of Gods impuration cloathing us both within and without doth although mystically above our sense and feeling yet spiritually and truly continually abolish all our sins from before â—od freely and doth make us perfectly holy and righteous in the sight of God freely all day long and continually for which cause S. Iohn speaking of the power and operation of Christs blood freely justifying us speaketh in the present time saying The blood of Iesus Christ the Sonne of God doth make us clean from all sinne Where although this work is so perfectly done and wrought at one instant upon the faithfull that he might have spoken in the preterperfect time as the doctrine first Reforming our Church from Popery often times in divers Sermons speaketh to the glory of Christ blood saying The blood of Christ the Sonne of God hath made us clean from all sinne and as Saint Iohn himselfe speaketh Revel 1. 5. saying Revel 1. 5. Christ the faithfull witnesse hath washed us from our sinnes in his own blood yet to shew that this work is so perfectly done that it is ever in present action continually making and keeping us thus perfectly clean in the sight â—od therefore he useth the act of the present time saying that it doth make us cleane from all sinne as the Sun-beames beating into a dark house at six of the clock in the morning have at that instant abolished the darknesse that was there before and have made the house all light and yet it doth make it and doth keep it light all day long so wee being by the power of Gods imputation cloathed with Christs righteousnesse it not only hath made us perfectly cleane from all sinne in the sight of God but also doth make us and doth keep us clean all day long And this is testified by the faithfull Expositors upon that place saying Verbum praesentis temporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth make us clean continuum actum significat that is the Verb of the present time signifieth a continuall action but wherefore because although ever and anon we doe by new sinnes as much as lyes in us even cut off our selves from the love and favour of God yet this continuall and perfect imputation doth continually abolish all our sins and ever and continually retaine and keep us in perfect righteousnesse and fellowship with God which is more plainely testified by the Author to the Hebrewes saying With one sacrifice he hath made perfect for ever or continually them that are sanctified Fourthly and lastly faith beleeving that this wedding-garment of Christs righteousnesse doth make us thus perfectly holy and righteous in the sight of God freely is like the windowes and doores of the house letting in this light into the soule whereupon it is said Act. 14. 27. That God had opened the doore of Acts 14. 27. Faith unto the Gentiles because although the Gospel doe shine by preaching never so brightly unto men yet if this door of Faith bee not opened but remaines fast shut up they still abide in the grosse darknesse of their sins but if the door and windowes of faith be opened then the beames of Christs righteousnesse beating in doe abolish all the darknesse of their sinnes from before God and make them all light which sheweth also that it is not faith that justifieth us actively of it selfe as it is a virtue as the Papists hold but passively as it lets in the imputation of Christs righteousnesse into the soule for if the door of the house be wide open and yet there be no Sun as being not yet risen to shine in the Firmament that may cast in her beames into the same the house abideth still dark though the doores and windowes be open never so wide but if the Sun shine and cast her beames upon the house and then the doore and windowes thereof be open then doe those doores and windowes by passive receiving in the light make the house all light even so doth faith by receiving the imputation of Christs righteousnesse make a man all light in the Lord and yet not inherently to his sense and feeling and actively for then his sanctification should be perfect which is not so in this life but in that he is made all light that is perfectly righteous by the imputation of Christs righteousnesse â—â— is all light indeed both without and within but yet mystically light that is above sight sense and feeling and altogether objectively and passively light in
chapter but only of free Justification saith thus For as by the disobedience of one man many were made sinners so by the obedience of one shall many what be counted righteous no but made righteous The Antithesis or rather likenesse in contraries is very plain that as the first Adam infecteth all that come of him with such originall corruption that every little Infant before it hath done or thought any evill is not barely counted a sinner but by his first birth is truly made a true and reall sinner so the second Adam so truly endues with his own righteousnesse all that come of him that every little Infant before it hath done or thought any evill being justified is not barely counted but truly made righteous herein only lying the difference That the little Infants is by the first Adam made so inherently sinfull with originall sin that it cannot but actually practise the same afterwards in life and conversation but by the second Adam it is mystically above sense and feeling that it may bee by the faith of Gods power made so truly and really righteous to God-ward that it cannot but in time by discerning Christs love inherently and actively declare the same afterwards to men-ward by sanctification Hence is that saying of Chrisostome before cited That as Adam unto all that came of him although they had not eaten of the Tree became the Author of sinne and death So Christ unto all that are of him although they have not yet lived righteously became a maker of them righteous even with that righteousnesse which by his crosse he freely gives unto us all Herewith accordeth the Doctrine of our Church taught by the first Restorers of the Gospel amongst us saying more plainly thus That wee by the virtue of Christs blood shed upon the Crosse are cleane purged from our sinnes and made righteous againe in the sight of God What doe the Doctrine of our Church and first Restorers of the Gospel say that we are barely counted righteous no but that we are made righteous againe alluding without doubt by the word againe unto the state of Adam in Paradise that as truly as the first Adam made us sinners when before his fall we had no sinne in sight of God So the second Adam Christ hath not come any whit short of his work also and done lesse upon us but hath made us though mystically yet truly perfectly holy and righteous again from all spot of sinne in the sight God freely this also do other faithfull Expositors that were the first Restorers of the Gospel testifie plainly unto us adding also reasons why it must needs bee so that Christ by conveying his righteousnesse into us doth indeed and truth make us righteous in the sight of God saying thus For seeing before the Tribunall Seat of God it is esteemed no righteousnesse except it bee the perfect and absolute obedience of the Law as Christ alone is thus righteous so by conveying his righteousnesse into us and upon us nos justos reddit that is he makes us righteous Let us here marke three reasons plainly expressed why wee must of necessity bee not barely counted Three Reasons why wee are made righteous but indeed and truth made righteous in the sight of God First because before the Tribunall Seat of God that is in the truth of his Justice which alwayes reigns as it were in his breast it is esteemed of him no righteousnesse except it bee the perfect and absolute righteousnesse of the Law therefore no bare counting righteous will serve the turne Secondly because God doth by the power of his imputation convey this perfect and absolute righteousnesse of Christ into us for so these learned Expositors testifie that the manner of this work is suam justitiam in nos transferendo that is by conveying his righteousnesse into us and upon us this is that mysticall cloathing before spoken of Thirdly because nos justos reddit that is as they may be truly understood either God by his powerfull imputation conveying his righteousnesse into us doth make us righteous or else more immediately that the righteousnesse of Christ so mystically conveyed into us doth make us righteous whereupon these said learned faithfull Expositors doe plainly conclude upon the foresaid first alledged proofe of Scripture thus Quotquot ergò ex Deo nati c. As many therefore as are born of God and therefore ordained to eternall life justi constituuntur are made righteous non modò propter sed per unius obedientiam that is not only for but also By the righteousnesse of one man Christ That is not only for the righteousness inherently and actively in Christ but also by that righteousnesse objectively and passively conveyed into us and so though myâ—â—ically yet truly making us perfectly righteous in the sight of God THe second proofe of Scripture proving that wee Scrip. 2. Ephes 5. 25 26 2. are not barely counted but truly made righteous in the sight of God is Ephes 5. 25 26 27. where the Proâ—ing we aâ—e not only counted buâ— are iâ—deed righteous in Gods sight Apostle saith that Christ gave himselfe for his Church what to doe to sanctifie it and hath made it cleane by the washing of water through the word but for what purpose and intent hath he made it clean by shedding his blood for it Namely that he might make it to himself a glorious Church not having spot or wrinkle or any such thing Marke how he saith not That he might count it a glorious Church but make it to himselfe a glorious Church And whereas some have objected that the word Object might importeth that this place is to be understood of our making righteous by our sanctification by which we shall be made so righteous that we shall have no spot or wrinkle in the life to come I answer that Answ although our sanctification bee now unseperable from our Justification and yet will not be perfect untill the life to come and then it shall be so perfect that wee shall not have one spot or wrinkle of sin to our selves and own sight sense and feeling yet notwithstanding all Interpreters that I have read doe understand the place to be meant of Justification also by which it is verified upon us that we have not even in this life one spot or wrinkle of sinne in the sight of God freely and Six reasons proving the true meaning of that place of Scripture I think that this place is properly and chiefly to be understood of Free Iustification for six reasons apparent in the Text. First for the scope of the place which is to exhort Christian Husbands to deale with their Wives as Christ hath already dealt with them as by a pattern perfectly done upon them Secondly our sanctification is wrought by us and by the spirit of God enabling us thereunto but this example is appropriated to Christ a lone in giving himselfe to shed his blood to effect it which
Antagonists doe evidently prove both by Scripture and by the common consent of the ancient Fathers as Chrysostome Augustin and others That as Christ was truly made an Host or Sacrifice for sin which is the effect of sinne so the cause thereof went before which was because by the power of Gods imputation Christ so truly took our sinnes upon him and was so really in the sight of God cloathed in the same that although not inherently and actively How Christ was made a sinnâ—r for so he was alwayes and ever the Lamb of God without spot or wrinkle but yet really he was made a true sinner and so God having made him by his imputation really a sinner in his sight did count him a sinner and did rend and teare him upon the Crosse and dealt with him in wrath as if he had committed our sinne himselfe and dyed with bearing our sinne in his own body upon the Crosse as Peter saith 1 Pet. 2. 1 Pet. 2. 24. 24. And yet notwithstanding to avouch our Saviour Christ to bee so a sinner is not as the Papists collect and cavill to say that hee was averted from God the slave of the Devill and Sonne of Perdition because these are consequents only of inherent corruption and sin whereof Christ was inherently utterly free but as hee passively was made a sinner and passively tasted of these things as the Author to the Hebrews speaketh and as he truly cryed out My God my God why hast thou forsaken mee Whereupon that saying of the ancient Dispensor of Gods mysteries Oecumenius is true saying thus Christus vehementer peccator erat c. that is Christ was greatly a sinner as who did take upon him the sinnes of the whole world and make them proper to himselfe and so was truly made a sinner for that Christ was a sinner saith he heare the Apostle saying Hee made him sinne for us Which words of the Apostle Luther hearing with the right eare overthrowing the whole world of sophisticall Papists by proving that in plaine places of the Scripture speaking in the maine points of our salvation the plaine proper and grammaticall words of the Scripture are the true proper sense of the Scripture saith upon these words thus These words of Paul are not spoken in vaine That God made him sinne for us which knew no sinne that wee in him might be made the righteousnesse of God 2 Cor. 5. 21. And again that place of Esay 53. saying God layed upon him the iniquity of us Esay 53. all we must not make these words lesse than they are but leave them in their own proper signification For God dallieth not in these words but speaketh earnestly and of great love to wit that Christ this Lamb of God should beare the sinne of us all But what is it saith he to beare the Sophisters answer to be punished very well But wherefore is Christ punished Is it not because hee hath sinne and beareth sinne Yes hee hath and beareth all the sinnes of all men in his body not that hee himselfe committed them but for that hee received them being committed or done of us and layed them upon his own body thus was he made a sinner for us and hereupon became as the Apostle saith a curse for us But some saith hee will say It is very absurde and Object slanderous to call the Sonne of God a cursed sinner I answer if thou wilt deny him to be a sinner and to bee Answ accursed deny also that hee was crucified and dyed for it is no lesse absurde to say that the Sonne of God as our faith confesseth and believeth was crucified and suffered the paines of sinne and death than to say that he is a sinner and accursed But if it be not absurde to confesse and beleeve that Christ was crucified between two Theeves then it is not absured to say also that hee was accursed and of all sinners the greatest and why Because saith he we must as well wrap Christ and know him to be wrapped in our sinne in our malediction in our death and in all our evills as hee is wrapped in our flesh and in our blood For unlesse saith he further hee had taken upon himselfe my sinnes and thine and the sinnes of the whole world the Law had no right over him which condemneth none but sinners only and holdeth them under the curse Thus mighty is Gods imputation of our sin upon his Sonne Christ and as Christ by the power of Gods imputation though not inherently and actively yet objectively and passively was made in the sight of God really a sinner and cursed so on the other side are we by the power of Gods imputation of his Sonnes righteousnesse made though not inherently and actively yet objectively and passively really righteous and blessed as Chrysostome testifieth saying Hee made the just a sinner that he might make sinners just that is perfectly righteous in the sight of God freely THe fourth place of Scripture proving that wee Scrip. 4. Heb. 10. 14. Proving that we are not only coâ—nted but truly made righteous are not barely counted but truly made righteous in the sight of God is Heb. 10. 14. Where the Apostle saith that Christ with one offering hath made perfect for ever them that are sanctified that is such as are put apart unto salvation and declare the same by sanctification although their sanctification bee very unperfect yet by Justification God doth not imaginarily count them righteous but perfectos reddidit hath made them in the sight of God perfectly righteous continually and forever where we see that we must not with the Papists draw Gods imputing of his Sonnes righteousnesse unto us to an humane imaginarily counting righteous but reduce our imaginary counting to be an Almighty a reall making us righteous yea and perfectly righteous in the sight of God And therefore very aptly upon this place doth the Doctrine of our Church in the third part of the Sermon concerning prayer doctrine of our Church and the first Restorers of the Gospel amongst us say in the third part of the Sermon concerning prayer speaking against praying for souls in Purgatory after this manner The death and blood of Christ if we apprehend it with a true and stedfast faith purgeth us and cleanseth us from all our sinnes in the sight of God For saith Saint Iohn The blood of Iesus Christ hath clensed us from all sinne Also Paul saith We be sanctified and made holy mark how he saith not counted holy but made holy by the offering up of the body of Iesus done once for all Because as the said Doctrine of our Church saith in another place If we confesse our sinnes God is faithfull and righteous to forgive us our sinnes and to make us clean from all sinne and not only made holy but also Paul addeth more saying With the one oblation of his blessed body and precious blood he hath made perfect for ever and
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
righteousnesses Where mark that he saith not in the singular number In Righteousnesse but in plurall number Righteousnesses which although the plurall number may be acutely taken and understood of the two righteousnesses the one of Justification by which we walk in righteousnesse in the sight of God the other of Sanctification by which we walk in righteousnesse in the sight of men whereof hypocrites there spoken of by the Prophet doe neither yet because the Hebrew phrase useth to expresse the superlative degree in the plurall number the proper meaning of the Prophet is That none may have peace familiarity and friendship with God but hee will be unto them a burning and devouring fier except such as walk before him in a perfect righteousnesse as it were of the highest degree but when none can so come forth then comes Christ and cloathes us with his own perfect and everlasting righteousnesse and so he alone by that righteousnesse only sets us in perfect peace and reconcilement with this most just and righteous God and to dwell with this everlasting burnings and devouring fire in perfect friendship and well-pleased favour This also is expressed by Saint Paul 2 Cor. 5. 19. 21. saying God was in Christ 2 Cor. 5. 19. 21. and reconciled the world to himselfe not only by not imputing their sinnes unto them but also because Hee that knew no sinne was made sinne for us that wee being translated into him might bee made the Righteousnesse of God That is we being by this power of Gods imputation of his Sons righteousnesse unto us made in the sight of God nothing else as it were but a perfect pure and everlasting Righteousnesse of God are thereby set in a perfect favour perfect reconcilement and love and in a full pleasing everlasting peace with God To which purpose Calvin also speaketh pithily after Calv. Insti l. 2. C. 17. 8. 2. this manner saying Because God is the Fountaine of all righteousnesse it must needs bee that man so long as hee is a sinner have God his enimy wherefore the originall or The well-spring of Gods love is righteousnesse well-spring of his love is righteousnesse such as is described by Paul Hee made him which had done no sinne to be sinne for us that wee might be made the Righteousness of God in him For he meaneth saith he that wee have attained free righteousness by the sacrifice of Christ that so we that were by nature the children of wrath and by sinne estranged from God might please him Hereupon it is said Revel 7. 14 15. That unto the faithfull are given Revel 7. 14 15. opened long white Robes that is a perfect righteousness making them perfectly just and righteous in the sight of God by the blood of the Lamb and hereby are they in the presence of the Throne of God that is under his reconciled love and favourable protection and providence and serve him day and night in his Temple that is with continuall zeale in his Church and he that sitteth in the Throne of power and glory will dwell amongst them that is will declare his favourable presence and reconciled providence in his gracious protection and goodnesse amongst them Thus was Abraham by Free Justification and by his strong faith believing it so perfectly reconciled to God that he is often called the friend of God haec sola saith Luther nos Dei amicos constituit this alone makes us the friends of God Thus is Christ saith he Our true King of Peace Christ our true Solomon verus noster Solomon id est pacificus qui pacem nobis cum Deo restituit that is and our true Solomon that is to say Peace-maker which hath restored unto us peace with God and peace with his people Hence also it is that hee that was called Iesus to save us from our sins Why Christ is called Emmanuel is also called Emmanuel God with us non modo quod Deus homo factus sit sed quia nunc à nobis stat qui priùs contra nos erat ob peccata nostra ampliùs irasci non vult that is not only because hee was made man but because now he is for us and on our side who was before against us and will be no more angry with us for our sinnes Hereupon as our perfect Justification consisteth Two comfortable effects flowing from our reconciliation of two parts so doth our perfect reconoiliation flowing from the same consist also of two parts or branches or effects that greatly shew the excellency of the same First by this reconciliation God with an especiall First protection from all evill care watcheth over us to protect and defend and keep away from us all evill and all hurtfull things according to that prayer of Christ saying I pray not that thou Ioh. 17. 15. shouldst take them out of the world but that thou keep them from evill Iohn 17. 15. Secondly procuration of all necessary good things And secondly God with an especiall care watcheth over us to provide unto us all necessary good things and even the very best for us both for our soules bodies goods and name according to the saying of the Apostle The living God is the Saviour that is the upholder and preserver of all men but especially mark the word especially of them that believe 1 Tim. 4. 10. 1 Tim. 4. 10. For first that God by this perfect reconciliation watcheth over us to protect and keep away from us all hurt and evill Is manifest by the Father of the faithfull even Abraham who being justified and thereby perfectly reconciled to God God said unto him Feare not Abram for I am thy Buckler that is to defend thee from all hurt and evill and thine exceeding great reward so that I will blesse them that blesse thee and curse them that curse thee and in thee shall all Families of the earth be thus blessed Gen. 12. 3. which blessed reconciliation Gen. 12. 3. with God to bee likewise brought upon us Gentiles by Free Justification Paul plainly testifieth saying That Christ was made a Curse for us To what end That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receive the spirituall promise of Iustification and of such perfect reconciliation through faith Gal. 3. 13 14. For saith the Gala. 3. 13 14. Apostle The Scriptures fore-seeing that God would justifie the Gentiles through faith preached the Gospel or joyfull newes unto Abraham saying In thee shall all Nations be blessed So then they that are of faith believing free Justification are blessed with faithfull Abraham Gal. 3. 8 9. What an excellent perfect reconciliation is Gal. 3 8 9. opened this Hence is the whole ninety first Psalm fully performed upon us containing as it were a new Paradise of Gods loving protection and most gracious A Paradise of Gods loving protection keeping of us from all hurt and evill
to the true Christ who hath by Justification by his blood and by his spirit of Sanctification eso wonderfully knit us into his own body That he makes us happy and blessed only in his own selfe alone for ever that we need not to hearken after any false Christ for more happinesse any other way Why Because to assure us that hee doth communicate both himselfe and all his riches unto us he communicates also unto us his very name That as a wife as Calvin saith is intitled with the name of her husband so is the Church and true children of God truly intitled with the name of her husband Christ And again saith he In hoc verò sita est nostra consolatio quod sicut Christus pater unum sunt ita nos cum eo unum sumus Vnde haec nominis communicatio ita Christus that is Herein consisteth our consolation that as Christ and his Father are one so wee are one with him from whence comes this communicating of name so is Christ But the sweetnesse and comfort of this consolatior consisteth herein That as every one is married by his true Justifying faith particularly to Christ so he must apply this union to his own selfe in particular without which it becomes unfruitfull and unprofitable yet not swarving hereby from the former doctrine but a making of that which is generall to all to bee thine own in particular by applying it to thine own selfe in particular Thus did Paul saying I live not now then Paul belike is no Paul but who lives then Christ lives in me that is as Luther expounds it I live not in mine onw person nor in mine own substance but Christ lives in me Indeed saith he the person liveth but not in himselfe and therefore he saith I live not now but Christ lives in me Is est mea forma Hee is my forme more neerly joyned and united to me than the colour or whitnesse to the wall Christ therefore saith Paul thus joyned and united unto mee and abiding in me liveth this life in me which I now live Now Christ living in me I am dead to the Law that is He abolisheth the law to me damneth sin destroyeth death At Christs presence the Law sinne and death doe vanish away For it cannot bee but at his presence all these must needs vanish away for Christ is everlasting Righteousnesse everlasting Peace Consolation and Life and to these sin the terror of the law heavinesse of minde hell and death must needs give place So Christ living and abiding in me taketh away and swalloweth up all evills which vex and afflict mee This union and conjunction then is the cause that I am separated from my selfe and translated into Christ and his kingdome which is a kingdome of grace righteousnesse peace joy life salvation and glory yea by this unseparable union and conjunction which is through faith Christ and I mark this particularity I are made as it were one body in spirit Hence it is for this particular application of applying this close union to our selves in particular did Origen say as we heard before quod per unum Christum fiunt multi Christi that by one Christ there are many Christs because they are transformed to the Image of him who is the Image of God But Luther upon Pauls foresaid application describes the manner of this particular application with fuller demonstration saying thus Quare fides purè est docenda c. Wherefore faith must be purely taught namely that thou art so entirely and neerly joyned unto Christ that he and thou are made as it were one person which cannot be severed but is perpetually joyned together so that thou mayst boldly say Ego sum Christus I am Christ that is to say Christs righteousnesse victory and life are mine And againe Christ may say Ego sum ille peccator I am that sinner that is his sinnes and his death are mine because he is united and joyned unto me and I unto him For wee are so united together by the spirit that wee are become one flesh and one bone For so saith the Apople Ephes 5. Wee are members of the body of Christ of his Ephes 5. flesh and of his bones So that this faith doth couple Christ and me more neere together than the husband is coupled unto his wife The fourth excellent benefit of Free Iustification is 4. Adoption our most glorious adoption whereby wee are made the true sonnes and daughters of the living God Therefore doth S. Iohn say As many as received him namely to justifie them by his blood and death Ioh. â— 1â— To them he gave the prerogative or dignity to be the Sons of God as verily and truly as ever they were the Sonnes and Daughters of their naturall Parents And the Apostle Paul testifieth That Christ hath redeemed us from under the Law that we might receive the adoption of Sonnes And because wee are Sonnes God hath sent forth the Spirit of his Sonne into our hearts to cry Abba Father Gal. 4. 5 9. also S. Iohn crying out in admiration Gal 4. 5. 6. of this great dignitie saith Behold what love the Father hath shewed towards us that we things of nothing Psal 144. 4. Should be called the Sonnes of God! And Psalm 144 4. now are we the Sonnes of God But it is not made manifest what we shall be but wee know that when he that is the Sonne shall appeare we shall be like him 1 Ioh. 3. 1. 2. 1 Ioh 3. 1. 2. Yea we are so truly made the children of God that we are become also heires of eternall life so saith the Apostle Tit. 3. 7. Wee being justified by his free grace Tiâ— 3. 7. are made heires according to the hope of eternall life and againe Rom. 8. If we be children we are also heires Rom. 8. even the heires of God and fellow or joynt-heires with Christ But neither is this high benefit conferred upon us except we be first justified that is made perfectly holy and righteous by his grace according to that saying of a learned Dispencer of the mysteries of the Gospel which is this If we bee Sonnes then are wee justified in Gods sight freed from sinne and indued with righteousness so fully reconciled unto God seeing the Lord infinite in Iustice would never admit any into such an high degree of favour who were yet polluted in their sins and destiâ—ute Nemo sit hâ—râ—s sautis â—teâ—nae 〈◊〉 sitâ—u 〈◊〉 fide Pic. in Heb. 11. 7. of righteousness Whereunto agreeable is also that saying of Piscaâ—oâ— nemo fit haeres c. No man is made an heir of eternall salvation but first he is made just and righteous by faith Thus God by the meanes of Free Iustification having delivred us from the power of darknesse and translated us into the kingdome of his deare Sonne hath made us meet to be pratakers of the inheritance
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
separated them away from us as far as the East is from the West before God what is there to separate between us and our God that either his arme should be shortened that hee will not help or his eare heavie that he wil not heare or any way to hinder his presence from us much more seeing not only our sinnes are so utterly abolished but also we are of foule sinners freely made perfectly holy and righteous in his sight This knitteth his presence with us yet more strongly for the righteous Lord loveth the righteous especially such as are not imaginarily but reipsa in very deed made righteous with so pretious a righteousness as is his own sonnes righteousnesse may wee not then boldly say That God is on our side But saith the Apostle seeing Rom. â— God by this Justification is on our side who can bee against us being now made righteous will he forsake Iustiâ—icatuses dâ—sâ—ret tâ— qui justificat imâ—â—um reâ—inquâ—t â—ium Aug. thee will he which of unrighteous made thee righteous now leave and forsake thee being righteous Surely the righteous man not righteous before God by his sanctification which out of Justification is as a menstruous cloath but freely made righteous with this righteousnesse of Christ what of this righteteous man He will not be afraid of any evill hearing or tidings for his heart is fired that is Christs blood hath made him perfectly righteous and believeth in the Lord that he doth love him and protect him and make all things to work together for the best unto him Psal 112. 7. I might instance not in the examples of Abraham Psal 112. 7. or of David so mightily delivered from Saul nor of Daniel delivered from the Lions nor of the three Children of Israel cast into the hot fiery Oven and such like antient examples whereof the eleventh to the Hebrewes is a sufficient Catologue but I may instance in two notable Examples of our time As First for reverence sake of Queen Elizabeth of ever-renowned memory who setting forth the Article of Free Iustification to bee learned of her people as the first and chiefest Article of their salvation testifying thereby her own safety and the safety of the whole Land and people to consist therein how safe was shee preserved from a number of most dangerous Treasons and how couragiously and invincibly did shee stand against all her enimies round about her The other Example is that notable Example raised up of God to produce this Doctrine into the cleer light from the darknesse of Popery under which it had a long time been hid even Luther who going up to the Luthers Acts Moâ—um in vita Latheri Counsell at Wormes to maintaine the same when it was told him that the multitude of his enimies would surely oppresse and burn him and therefore counselled him not to goe up His answer was that hee was resolved The invincible courage of Luther since hee was sent for to enter Wormes in the name of our Lord Iesus Christ although he knew there were so many Divels to resist him as there are Tiles to cover the Houses at Wormes and so courageously Luthers enimies standing against all his enimies which were almost the whole world both of high and low degree hee went away safely more than Conquerour against them all Therefore by his own experience thus he teacheth us A troubled conscience feeling sin flyeth from God I uthâ— inserm loh. 14. 1. neither can it abide to commit it selfe unto him But they that are justified by the word of Christ of whom Christ said Now are you clean through the word which I have spoken unto you Ioh. 15. 3. yea and clean every whit Ioh 15. 3. Ioh. 13. 10. doe not any more contemn the Father Iâ—h 13. 10. neither flie him as the Israelites did but stand before him as Moses did are enlightened with Divine truth that they may know the power of God and mercy of the Father Hereupon commeth trust and confidence in him hereby wee know that wee receive all things at his hands and that our times are in his hands Psal 31. 15. and look for all as well spirituall as corporall Psal 31. 15. things from him Reason at the least contrary appearance cannot attaine unto them for it endeavoureth to obtaine God by her own strength and holinesse But that endeavour is vaine Wherefore when it is not able to come to the knowledge of God by its own strength it utterly denieth God and saith that there is no God After when it seeth uncleannesse in its works it despaireth and is in most great distresse but when wee are justified by foolish preaching wee come to the knowledge of God the Father before whom our hearts hereby condemne us not and then have we boldnesse towards God 1 Ioh. 3. 21. But â— Ioh. 3. 21. where this faith that wee are freely made righteous is not there can be nothing but feare trembling horrour and sadnesse as often as either such remember God or heare him named yea a secret hatred and enmity of God remaineth in such hearts or else at the most a secret slavish flattery towards him as it is said in the Psalme of hypocrites thy flatter him Psal 78. 36. with their mouth The cause whereof is for that the heart not seeing it selfe by Iustification made righteous findeth it selfe defiled with sinnes whereby it doubteth not but that it hath deserved the dispeasure of God and that sinnes cannot but be hated of God which is just hence ariseth terrors feare and distrust whereby the soule is farre from that rejoycing and joyfull boldnesse that is in heart whereby that is verified which Solomon saith The Prov. 28. 1. ungodly flyeth when no man persueth him but the righteous are bold as a Lion Wherefore sinners must first be shewed how they may be delivered from their sins and made righteous which when they have obtained then they begin to rejoyce in the Lord and being delivered from remorse of conscience they are full of boldnesse trust and confidence whereupon the Prophet saith Bee glad O yee righteous and rejoyce in the Lord but herein let him not begin at his own works and righteousnesse as the deceitfull Papists teach but remember that being made righteous by faith wee have peace toward God through our Lord Iesus Christ Rom. 5. 1. Whereby Rom. 5. â— wee commit our selves wholy to God casting all our care upon him and doe stand with a strong and bold confidence feeling nothing but a joyfull quiet and omnipotent trust in God and in his favour which doth so embolden the heart of the true Believer that trusting to have God on his side he is not afraid to oppose himselfe alone against all creatures Being perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor any creature can separate him from the love of God which
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