said at the beginning of this chapter building upon Davids sharp punishment after he was forgiven and such like examples of executing the pedagogicall severitie their works of satisfactions as also upon the large promises of blessings temporall and eternall made unto legall workings do build their merits and magnifying of works And surely the Apples and Nuts and Cakes and the rod of temporall punishments with which as they themselves do write God did govern Bellarm concio 13. in Galat. 4. Gal. 3. 25. that first people as little children buried by S. Paul Gal. 3. 25. ever since the comming of Christ and now rotten are fit foundations for their childish and rotten buildings not only these I say doe thus play the children againe but also we Ministers of this glory of the Gospel too many among us doe not only limp in our practise and lisp in our speech but even halt downe right being so farre from passing Iohn Baptist in opening the kingdome of heaven that we come not neer him neither in his inward fulnesse of joy in hearing the voice of the Bride-grome that then was come to enrich so royally the Bride nor in outward washing the people from all their sinnes that is in not preaching and opening the glory of Free Iustification as he did much lesse doe we lay out the glory of the third time that doth exceed in glory But contrariwise wee slide back to the legall teaching of the Old Testament from which we not understanding the intent of God in such high commending and sharp exacting of works and legall righteousnesse doe fetch our principall veine of preaching and doe make it our common and chiefest manner of teaching only a little as the old Prophets did to glance at Free Iustification mercy and grace in generall termes but all our maine labour is to command things that are right and to forbid wicked doings to promise rewards to the followers of righteousnesse and to threaten punishments to the transgressors which seemes both in preachers and people a good and plausible course to flesh and blood because it is the teaching of reason and the light of nature Rom. 2. 14 15. described Rom. 2. 14 15. to bee thus in the very Gentiles namely that the Gentiles which have not the Law doe by nature the things contained in the Law much more then do they approve allow of the hearing of it For they have the effect of the Law written in their hearts accusing them with fear of punishment for their evill doings and excusing them with hope of speeding well for their well doings this kinde of teaching the people do like and applaud as agreeing with that light of nature but what comes hereof truly wee sow up againe in respect of the former Pedagogie of the morall Law the vaile that was rent in two pieces from the top to the bottome we shut up again the holy of holies we hide darken if not put out the benefits of Christ preaching as if the children of God were not made perfectly holy and righteous from all spot of sinne in the sight of God freely Wee confound the Old Testament with the new we bring back the full grown heir to Schoole again to be whipped of his School-master contrary to the expresse doctrine and direction of the holy Ghost saying that after faith is come wee are no longer under a Schoolmaster Gal. 3. 25. And if wee doe not pull off the Gal. 3. 25. wedding-garment over the Brides head yet wee bring forth rods to whip the Queen standing at the right hand of the King in the Vesture of the gold of Ophir Psalm 45. 9. We doe hinder true Sanctification and either Psal 45. 9. with legall threats or rewards doe cause but a constrained hireling sanctitie which is hypocriticall legall holinesse or else doe cause people to run though more cautiously yet the faster into the iniquities and sinnes so vehemently with legall terrors forbidden according to that old true saying nitimur in vetitum semper cupimusque negata wee rush the faster into things forbidden and alwayes desire the things denied us And all this because we doe not first stablish and root them in the assurance and joy of Free Iustification without works for the seeking for further assurance by works though not as causes but as effects makes people set the Cart before the Horse and to confound by the violence of the light of nature the effects with the causes and so to labour after the supposed works of sanctification more than after faith that should give to Christ only the sole glory of our assurance therefore they should first have assurance and then do that which they doe in thankfulnesse for their assurance True it is that I cannot assure thee of mee but by my confession with my mouth Rom. 10. 10. and thankfull obedience Rom. 10. 10. in my deeds But the having of Christ alone and his righteousnesse with his other free benefits depending thereupon must assure me And these are they that are only able to change mens hearts and to amend their naturall preposterous perversnesse and to carry them with all joy and love and zeale as strong as fire and death to glorifie God in all holy and zealous conversation which nothing but the seeing of the bounty of God in these riches freely bestowed with the excellency and unsearchable worth and glory of them powerfully preached with joy and zeale can effect and bring to passe Which for Preachers now to faile in is bad enough But if wee bee offended at the mighty voyces of faith and Justification used by the learned to expresse the glory of this third time and when we dare not for shame deny the glory of Free Iustification thus testified by the common consent of the learned yet will say I dare not say so of Justification as Luther saith that is as Luther truly saith I dare not say my Creed in the true meaning thereof and thereupon to traduce calumniate and to persecute them that use these sayings testified by the learned to be but speeches full of spirituall majestie and glory this is farre worse For this is to bee like the Owle An apt similitude that can see a little if she have but a little glimmering light but if the Sunne be up and shine forth with her bright beames she is strucken starke blind But faithfull Ministers should above others like John the Evangelist not only mount a loft with the Eagle but also be Eagle-eyed to look against such bright beames Solis Justitiae of the Sunne of Righteousnesse without dazzling But if the sayings of the faithfull Dispensers of Gods mysteries expressing the glory of this third time doe dazzell our eyes let us as the best remedy annoint our eyes with eye-salve that so with the Eagles brood wee may look more directly upon the glorious beames of the Snnne of Righteousnesse lest failing hereof we beat length cast downe out of the Eagles
of them in the spirituall breach of each Commandement both by commission and omission and thirdly the five fold punishment that God daily executeth in ☞ one place or other we must preach it as nigh as I said as possibly we can with the same majesty that God spake it in thundering and lightening and terrible earth-quake and flaming fire reaching up to the midst of heaven for which right nature of it it is called the fiery Law Deut. 33. 2. that so it may bee to secure Deut. 33. 2. ones and unto them that are under it the lightening of Gods wrath the thundering of his anger the messenger of death the hammer and ratling of hell to break in pieces the hard stones that lie secure in the least sin Now when the preaching of the â—aw shewing the horriblenesse of the least sin in the sight of God and the fearefulnesse of Gods wrath for the same hath thus humbled and terrified and killed men then they flie willingly to Christ by faith and sighing up to him he by his full satisfactory punishment heales all their soares by making them perfectly holy and righteous from all spot of sin in the sight of God freely then this also sanctifieth them and makes them full of comfort joy love and zeale of glorifying God in all holy and godly conversation by zealous doing and cheerfull walking by love in all Gods Commandements which is the true Evangelicall Repentance continually walked in that Christ is said to give by turning away every one from his iniquities Acts 3. 26. And hitherto of legall crosses and afflictions Act 3. 26. Now on the other side Evangelicall crosses arise 2 Evangelicall Why Evangelicall crosses are not to correct and punish for sin of the Gospel and are laid upon them that are thus truly actively and declaratively converted not to correct and punish them for their sins as before for this were to mingle to mixe and confound the Law and the Gospel this were to deny Christs satisfactory punishment because it is therefore fully satisfactory because we have thereby not one spot or wrinkle of sinne nor any such thing in the sight of God Ephes 5. 27. Ephes 5. 27. It is therefore fully satisfactory because by his death upon the crosse he hath made us so holy that we are without all blame and without all fault in the sight of God freely Colos 1. 22. yea this were to deny that of unjust wee Colos 1. 22. are made just that is perfectly holy and righteous from all spot of sin in the sight of God freely And briefly this were to deny the expresse words of S. Paul saying That after â—â—ith is come that we are made thus perfectly holy and righteous in the sight of God we are no longer under a Schoolmaster Galat. 3. 25. But the Evangelicall crosses Gal. 3. 25. The use of Evangelicall crosses are two First triall of faith and afflictions upon the justified and converted have also these two uses first to try their faith and secondly to exercise that faith that hath made them so perfectly holy and righteous from all spot of sinne in the sight of God freely First I say for the triall of their faith to try them how they will sticke to the assurance of this truth of God and power of Christ in this worke of the wedding garment wrought upon them by his blood when the feeling of sin in the flesh and these crosses and afflictions comming as it were in the neck of the same would to sense and feeling perswade them to the cleane contrary viz. that the blood of Christ hath not made them cleane from all sin 1 Iohn 1 7. and 1 Iohn 1 7. that Christ hath not made them perfectly holy and righteous from all spot of sin in the sight of God freely unto which temptation if we yeeld what is this but to deny Christ and his blood Secondly they serve to exercise encrease make 2 To exercise and encrease our faith strong and to give us an experimentall feeling in our selves of that faith that hath made us perfectly holy and righteous from all spot of sin in the sight of God freely For it is true that the faith of Gods children is weak and will sometimes stagger and droope and their sanctification will be like the Moone as it were in the wane and faile as Abrahams did sometimes but because they are cloathed with the Sun as shall be further shewed hereafter in the second part of Justification that is because the wedding garment of Christs righteousnesse wherewith they are cloathed never failes them therefore although the said weaknesse of their faith and other imperfections of their sanctification be covered and utterly abolished from before God with the perfection of Christs faith and compleat sanctification wherewith they are cloathed and thus being translated into Christ they still abide compleat in the sight of God Colos 2. 10. Yet by these crosses Colos 2. 10. faith to themselves-ward and to their owne experience and feeling is made more strong and raised to apprehend more fully from faith to faith that wedding garment of Christs righteousnesse that hath made them to stand so perfectly holy and righteous from all spot of sin in the sight of God freely which power of Christ in thus justifying them makes them to say with Saint Paul in their greatest afflictions When I am weake then am I strong 2 Cor. 12. 10. because when they feele 2 Cor. 12. 10. crosses and afflictions upon them which properly are the effects of sin and of one not justified in the sight of God it makes them to examine themselves whether they be justified and to looke better and deeper into the worth of it and to apprehend it more strongly and to cling the faster unto it with prayer to God for the vertue and comfort of it And finding in their consciences that they give to Christ the glory of his blood by beleeving that they are justified it makes them to rise up in great joy in the very midst of those afflictions and this greater joy encreaseth and brings forth more abundantly all experimentall graces of sanctification that gives experience both to them selves to others that they are made perfectly holy righteous from al spot of sin in the sight of God freely and so blessed and saved for ever this is that which is meant Ioh. 15. 1 2 3. Where Christ saith Now are you Iohn 15. 1 2 3. clean through the Word that I have spoken unto you c. That is now already by my word of Free Iustification are yee made perfect good trees in the sight of God freely but it remâ—ineth that this faith of yours be exercised with many crosses afflictions that so it may be made strong and bring forth the good fruits of Sanctification the more abundantly This is to bee seene in the lives of Abraham Isaack and Iacob and very cleerly in
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
with self-deceiving and appearing zeales of God as S. Paul testifieth saying I beare them record they have the zeale of God why what is the zeale of God which they had that is First for matter not following now as in ancient times their owne inventions and false worships of grosse idolatry but now zealously following the law of righteousnesse even the works of Gods owne Law Rom. 9. 31. 32. And secondly for end Rom. 9. 31 32. ayming at the glory of God why what was more to be desired yes but it was not according to knowledge why but they wanted no knowledge as wee may see granted by Paul himselfe Rom. 2. 17. to 20. and Rom. Rom. 2. 17. to 20. and 9. 4. 9. 4. for they knew the whole word of God and how often any word of moment was repeated from the beginning of Genesis to the end of Malachy True but yet they were ignorant of one maine point by which Iustification the heart and life of all knowledge they were ignorant of all for they only knew not free Iustification which is the forme soule heart and life of all the rest because that alone giveth both unto God and unto Christ their full glory for so it followeth in Paul for they being ignorant of the righteousnesse of God did goe about to establish their owne righteousnesse For because the nature of man dares not think The ground of the establishing of our owne righteousnesse of any fellowship and communion with God without a righteousnesse therefore they being ignorant of the righteousnesse of God freely and compleatly wrought upon them by God must needs goe about to establish their owne righteousnesse that is to winne and retain the love and favour of God by their fervency of good works and zeale of Gods glory in doing his law and when this blinde affection of false-doing Gods will doth reign in men being ignorant of the excellency and full and true doing of Gods will in free Iustification then they desire by some notorious zealous good works to out-passe the ordinary course and road-way of walking every man within the limits of his vocation doing the duties of the same comfortably and faithfully to Gods glory in winning and Blinde and rash zeale profiting his neighbours but out-starting others will have some singular zealous works to winne and retaine the said love and favour of God towards them hence flow the superstitious inventions of Popery hence commeth the rash zeale of the Brownists hence commeth the blinde holinesse of Familists hence commeth the painted zeale and holinesse of Anabaptists little differing in truth from Papists they do so stablish their owne righteousnesse of holy duties and works but that encroaching and returning neere to Judaisme they keep themselves closer as they think to the Morall Law of performing universall obedience to all Gods Commandements and so likewise of all other Sects and Religions and of all other Ape-Saints and Peacock-Christians as Luther truly calleth them whatsoever being ignorant of free Iustification But when they come by true faith to see rightly into free Iustification how utterly their sins by the imputation of Christs perfect righteousnesse are freely abolished out of Gods sight and how perfectly and compleatly holy and righteous they are made freely without works and what a full entrance there is hereby into the full favour of God peace and joy of conscience and to all the rest of the glorious benefits of the Gospel then they begin to say Here are the words of eternall life and whither shall we goe then they begin to see that God hath placed them in their vocations for them thereby to practise and testifie their thankfulnesse for those free-given benefits of the Gospel that doe make them so compleat before God and therefore they care for nothing but to keep themselves within the limits of their vocations and to doe the duties of the same faithfully and zealously to Gods glory in benefiting their neighbours And thus they serve God in spirit and truth of faith when all the world runneth awhoring after their owne inventions both of false-supposed true worships and also of doing their vocations in a false manner And therefore doth Luther truly say thus of this powerfull operation and effect Luth. in Gal. 2. 20. of free Iustification Wherefore I say as I have oftentimes said That there is no remedy against Sects or power to resist The only remedy against all Sects them but this only Article of Christian righteousnesse if we lose this Article it is impossible for us to withstand any errors or Sects As we may see at this day in the fantasticall spirits the Anabaptists and such like who being fallen away from this Article of free Iustification will never cease to fall erre and seduce others untill they come to the fulnesse of all iniquity except they be reduced home to rest only in free Iustification For whiles this doctrine pacifying and quieting Luth. in verse 16. the conscience remaineth pure and uncorrupt Christians are made judges over all kindes of doctrine Idem in Chap. 1. 4. The danger of work-mongers whereby a light is opened and a sound judgement is given unto us so as we may most certainely and freely judge of all kindes of life whereby we easily discerne all such Sects as trust rely and hang upon their works to be wicked and pernicious whereby the glory of Gods wrath against sin and Christs works and doings are not only defaced but also utterly taken away and our owne advanced and established Yea upon faith alone of Free Iustification by Christ followeth a most certain knowledge and understanding a most joyfull conscience and a true judgement of every Chap. 3. 28. kinde of life and of all things else whatsoever For they which know and understand it can judge of faith they can discerne a true feare from a false feare they Chap. 3. 23. can judge of all inward affections of the heart and discerne all spirits c. So that if we stick to this anchor-hold of the true manner of free Iustification both the Pope and Satan shall be put to flight because where this knowledge of free-Iustification is retained and this doctrine preached all Heresies and Sects are easily overthrowne Fifthly the laying out of the excellency of free Fifth Effect It rooteth up Covetousnes the root of all â—â—ill Iustification worketh also this powerfull effect namely it is the only meanes to eradicate and utterly root out that inbred originall corruption called Covetousnesse the root of all evill and the love of all vaine pomp and earthly riches so deeply rooted and inwardly infecting the heart that if the heart be not seisoned with some feeling of the worth of the heavenly riches the naturall man in the dead Faith is violently carried upon the least occasion for a little lucre not only to break all lawes both of God and man but also to betray himselfe his soule his
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
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
10. phrases of Scripture as are correspondent to the glory and nature of God and which Christ cals the mysteries and secrets of the Kingdome of heaven Matth. 13. 11. Matt. 13. 11. which is but the excellency and deepnesse of the things which they themselves seeme to hold especially being tryed as Nicodemus was with a new Iohn 3. 4. phrase which they have not heard of expressing but the old matter which like blind Mill-horses they daily runne round in and have daily heard then with Nicodemus they count it absurde and doe judge it very foolishnesse it selfe 1 Cor. 2. 14. and cry out 1 Cor. 2. 14. Mar. 1. 27. Ioh. 3. 9. What new doctrine is this Mar. 1. 27. How can these things bee Ioh. 3. 9. and then they fall a wrangling with Nicodemicall conclusions and doe not keep neither in word nor deed to that which they hold but speak like men in a spirituall phrensie flat contraries contradictories and then fall to sophisticating raging and calumniating that is to a changing and wresting ones words and meaning and finally if at length they bee not renewed and changed with Nicodemus they fall to railing and persecuting Act. 13. 45 50. Act. 13. 45. 50. The dead generall calling or dead faith and literall knowledge in the same being the death of all the Prophets and Apostles that spake spiritually And thus by the excellency of Christs benefits layed open the thoughts of many hearts are opened to be very bad that seemed a long time by an appearance of Sanctification to bee very good Luke 2. 34 35. Luk. 2. 34. 35. The third sort of objectors are such as are not The third sort of objectors Agents but meer Patients that is doe not make but take objections and being troubled with the same in minde and having their faith weakned thereby doe only desire to be resolved of their doubts now although these last are to be delt with all in all gentlenesse yet the two first sorts standing more obstinately upon their own conceites there is little good to be done upon them except they bee more roughly and roundly dealt withall Their objections ranked in three bands First from Scripture Secondly Examples Let us now therefore come unto their objections whereof because they would gather an whole army and doe ranke them into threebands as first Scriptures and secondly Examples and thirdly Reasons let us set upon some of the principallest objections as it were Thirdly Reasons upon the chiefe captaines and the rest like rascally souldiers will soone take them to their heeles The first whereof is this what doe you define Justification Object 1 to be such a strange and powerfull imputation of Christs righteousnesse unto us that of unjust it makes us just before God that is perfectly holy and righteous from all spot of sinne in the sight of God freely yea and so perfectly righteous that God sees no sin in his justified children as your Scriptures and authorities would seeme to presse in your fifth emphaticall Scripture phrase why but sins wee have in us that is undeniable for who can say his heart is pure And Iames 3. 2. if any man say he hath no sin he deceives himselfe for in 1 Ioh. 1. 8. many things wee sinne all And therefore shall not the Lord who is omnipotent and omniscient and the searcher of all hearts and reines shall not he see it in them why can any thing be hid out of Gods sight D. Bishop agâ—inst M. Perkins chap. 4. Sect. 2. Answ It is a madnesse to think it Unto which I answer and grant that we all have sin in us and that in many things wee sinne all yea I say more that wee all sin not only in many things as you say but even in all things and which these objectors cannot abide that all our very righteousnesse D. Bishop against M. Perkins ibid. sect 3. of Sanctification and holy walking is as a mensturous cloath that is mortall and damnable sin if God should behold it out of Justification for this sinning in all our actions is our misery before God and he that desires not to be delivered of these evills in the sight of God bewrayes the very ground of his hypocrisie namely that he never yet understood much lesse felt what an horrible thing the least sin is in the sight of God for this is our spirituall leprosie before God this is our spirituall Plague-soare and sicknesse to the death of hell-fier But shall any man therefore conclude that because the justified children of God have them see them and feel them in themselves therefore they have them in the sight of God and that he sees them in them when by making them perfectly holy righteous from all spot of these and all other sins before himself he hath utterly abolished them out of his own sight why is not God able to abolish those sins that we feel daily dwelling in us out of his own sight although he doth not abolish them out of our sight that wee may here live by the faith of his power Certainely this were to have as much faith as an Oxe or an Horse for they beleeve but what they see and feele but it is the true nature and very essence of faith to beleeve cleane contrary to that which we see and feele in our The nature of true faith selves if God hath spoken the contrarie hath God not only spoken the contrary saying to his Church and justified children that indeed feele see and complaine of their spirituall blacknesse Behold notwithstanding thy seeing and feeling behold thou art faire my love behold thou art all faire and there is no spot in thee whereby God sees no iniquity in his true spirituall Church nor he sees no transgression in his true justified Israel And hath not only with admiration expresly spoken it but also given the meanes to effect and bring it to passe namely that the blood of Jesus Christ his Son doth make us clean even from that which doth defile us before God Mark 7. 20. 21. that Mark 7. 20. 21. 1 Iohn 1. 7. is from all sin it self 1 Iohn 1. 7. And hath he not only spoken and given the powerfull meanes to effect it but also sworn it saying By my selfe have I sworn that in me you shall have righteousnesse and strength whereby the whole house of Israel shall bee justified that is made perfectly holy and righteous from all spot of sinne in the sight of God freely and glorie in the Lord Esay 45. 23 Esay 45. 23 24 25. 24 25. as indeed there can bee no greater glorying that we are justified then this that God sees no sinne in us by reason that being cloathed with Christs righteousnesse wee are made there by perfectly holy and righteous from all spot of sin in the sight of God freely And when not only God the Father hath thus spoken and sworn
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
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
axiome in true Religion that bona opera non praecedunt justificandum sed sequuntur Iustificatum that is good works of prayer or any such like doe not goe before a man be justified but they follow after a man is before justified Whereupon Luther agreeing with Austin Captivitate Patylonica Tom 2. pag. 71. b. saith promissio Dei non impletur orando sed solùm credendo Credentes autem oramus quodlibet opus bonum facimus that is the promise of God justifying us is not fulfilled by praying but only believing but when wee beleeve then wee pray and doe any other good work And thus as I said at the first have I handled this point the more fully because it is exceeding weighty THe third Reason objected is this The holy Ghost Third Reason Objected is God and shewes us our sinnes and shall not hee being God and shewing us our sins much more know and see sin in his justified children ergo the children of God are not made by Christs wedding-garment so perfectly holy and righteous that they have not one spot or wrinkle in the sight of God freely To which I answer that the holy Ghost being true Answ God knowes the sins of all men infinitely more perfectly than they themselves doe but in his justified children sees them abolished for although men themselves know something of sinne and of the wages thereof which is death by the light of nature whereby they are left without excuse Rom. 1. 20 31. 2. 14. 15. Rom. 1. 20. 31. 2. 14. 15. Yet none comes to know and see them rightly and effectually except the holy Ghost doe shew them their sins But to shew his children their sins he useth two glasses and puts them into the hands of his Ministers for that purpose the one is the glasse of the Law the other is the glasse of the Gospel Now whilst his children are unconverted the holy A twofold representation of sinne Ghost both knowes their sins and also sees them in them and wills his Ministers to hold out unto such constantly the glasse of the Law that they may see the Leprous faces of their soules in the same wherewith the spirit working open the eyes of their conscience Gen. 3. 7. to see better then by the light of nature that Gen. 3. 7. the foulnesse of sin is so horrible that he must needs curse the creature that hath the least sin in his sight saying Cursed is every one that continueth not in all things that are written in the book of the Law Gal. 3. 10. Gal. 3. 10. and to see the unchangable truth of this definitive sentence that Heaven and Earth may passe away but one jot or tittle of this sentence cannot passe untill it is fulfilled and to see the horriblenesse of Gods curse due to the least sin thus the holy Ghost shewes us our sins whereby they begin to see their Leprosie to bee very foule and their miserie most fearefull for one sinne much more for many sinnes whereby they are so terrified and so effectually humbled that they desire nothing more between heaven and Earth than to be healed of this their deadly Leptosie and hellish poyson of the lest sin this is the holy Ghosts and not the light of natures first shewing us our sinnes Now when this first work is thus wrought then the spirit wils his Ministers to hold forth likewise constantly before their faces the glasse of the Gospel wherein they hear that nothing can heale them of their spirituall Leprosie and wofull miserie but the blood of the Son of God which they apprehending the spirit also doth by imputation cloath them with the wedding-garment of Christs righteousuesse wherewith he abolisheth first out of his own sight all their sinnes and then gives them the eye of faith whereby they also see their sins utterly abolished out of the sight of God the Father Son and holy Ghost one God blessed for ever And yet they seeing with this eye of faith no lesse image and Idea in this glasse than the gaping wounds and goared bloody side of the Son of God hanging upon the Crosse and streaming out his blood and life to wash away and abolish all their sins as they see them thus utterly abolished so the spirit shewes them hereby the horriblenesse of their abolished sin more in the blood of Christ than before when they saw them not abolished in the glasse of the Law as if a father his sonne having committed some A smile act of theft should not be content to chide beat and all to rate him saying he should be hanged and were worthy to be hanged but also lead him out strictnesse of justice so requiring and shew him a man hanging as his pledge and surety and dying for him upon the Gallowes this sight must needs pierce his affections and although it shew him his foule fault abolished yet hee sees therein the vilenesse of it more than before so although the spirit of God doe shew us in the death of Christ our sinnes abolished out of his sight yet hee maketh us thereby both to discerne in our selves and with S. Paul in the seventh to the Romans to bewaile in our feeling for the exercise of our faith those sins which before wee counted but small or no sins and to see the exceeding vilenesse of them farre more by viewing them in the blood of Christ by which they are abolished out of Gods sight than if they were still abiding in the sight of God and although the sight sense and feeling of these sins be by a greater light in the Law never so strong in their own selves as sometimes it is stronger than it should be being reâ—dy to cast the children of God down into despaire Yet as before whilst they were under the Law the spirit did by the glasse of the Law simply shew them their sins with the curse and wrath of God due to the same so now being under the Gospel and under grace he doth not simply shew them their sins as before but it is the true office and true work of the spirit to shew them their sins abolished out of Gods sight that is as hee himselfe doth see them cloathed with the wedding-garment abolishing their sin and making them perfectly holy and righteous from all spot of sin in the sight of God and in his own sight freely and thereby enters into them himselfe as fit Temples for himselfe to dwell in and also knits them as meet and fit members into the body of Christ so doth he open their eyes of faith to see contrary to their Reason and to their strong contrary sense and feeling that Testimonie of Christ to be true and verified in in them viz. Thou art faire my Love behold thou art all faire and there is no spot in thee Cant. 4. 1. 7. And that Cant. 4. 1. 7. this is the testimonie of the holy spirit unto the children of God under
becommeth us to fulfill all righteousnesse Mat. 3. 15. Math. 3. 15. so that the perfect holinesse and righteousnes not of the Godhead but of the humane nature of Christ wherein he performed perfect obedience both active and passive in fulfilling the whole law of God is the formall cause of our Justification which only after the nature of the forme dat nomen esse that is giveth unto us not only the name but also the true being of righteous men in the sight of God and that it is this obedience of Christ alone that is the only forme that makes us perfectly righteous in the sight of God is flatly expressed by the Apostle Rom. 5. 19. saying Rom. 5. 19. that as by the disobedience of one man Adam many were made sinners so by the obedience of one man Christ shall many he meanes both Jewes and Gentiles present and to come bee made righteous Upon which place the words of the learned Expositors are very effectuall saying thus The Apostle flatly pronounceth that we are made righteous with Christs righteousnesse and withall sheweth what manner of righteousnesse it is when he calleth it obedience saying By the obedience of one man many are made righteous where it is to be marked what it behoveth us to bring into the sight of God if we will by works be made righteous namely the obedience of the Law and Perfect obedience our righteousnesse that also not in one or two parts perfect but in all points absolute which because we are not able to attaine unto by our holy walking therefore this of meere grace he communicateth unto us And this I say is only that which formes us and makes us perfectly righteous in the sight of God which Luther Luther in his Treatise of threefold righteousnesse in his Treatise of threefold Righteousnesse handles notably the short summe whereof is thus As there is a sinne that is essentiall originall and another mans which yet makes us sinners whereof is mention Psal 5â— Behold I was borne in iniquity and in sinnes hath my mother conceived me and whereof Christ speaketh saying An evill tree cannot bring forth good fruit And Rom. 5. By one mans disobedience many are made sinners Rom. 5. and againe By the offence of one man the fault is come upon all men unto condemnation So there is a justice or righteousnesse contrary to this which likewise is essentiall originall and another mans and yet makes us righteous which is the righteousnesse of Christ whereof Christ speaketh Iohn 3. 3. Except a man be borne again Iohn 3. 3. of water and the holy Ghost in this free righteousnesse figured in beholding the brazen Serpent he cannot see the kingdome of God and Rom. 5. By the righteousnesse Rom. 5. of one man is the free gift of righteousnesse come upon all men unto Iustification of life and againe By the obedience of one man are many made righteous this is as I said our Lot our capitall Foundation our Rock and our whole Substance in which we rejoyce and glory for ever wherein we are made the righteousnesse of God 2 Cor. 5. 21. and wherein Christ is made unto us wisdome 2 Cor. 5. 21. righteousnesse sanctification and redemption 1 Cor. 1. 30. and whereof the Apostle saith Other foundation may 1 Cor. 1. 30. 1 Cor. 3 11. Rom. 1. 17. Rom. 10. 10. no man lay 1 Cor. 3. 11. This is made ours by faith Rom. 1. 17. The just by faith shall live and againe Rom. 10. 10. With the heart man beleeves unto righteousnesse This is bestowed upon us in Baptisme this is that which properly the Gospel preacheth Rom. 1. Rom. 1. and it is not the righteousnesse of the law but the right ousnesse of free grace By this a man is made Lord of all things because his righteousnesse hath looked downe from heaven and herein mercy and truth are met together righteousnesse and peace have kissed each other truth shall spring out of the earth for without this mercy a man in all his righteousnesse is an hypocrite and without this righteousnesse his conscience is unquiet this grace makes a man true and just and this true righteousnesse brings peace thus Christ frames all them that belong to him with this same one righteousnesse of his owne strange and undeserved of others and makes them just righteous and saved that as by another mans sinne we were made sinners lost and damned so by another mans righteousnesse we are made righteous and saved and therefore I called this righteousnesse an essentiall righteousnesse and eternall and as Daniel saith everlasting because when a man hath it it alwayes abides and remaines neither doth sometimes faile as the actuall righteousnesse doth as it is said Psal 111. Psal 111. 3. 3. his righteousnesse endures for ever and ever Only Christ is eternall and everlasting and therefore his righteousnesse is everlasting and yet ours and makes us everlasting This is the mercy of God the Father this is the grace of the new Testament wherein the Lord is sweet to them that taste him In this must we be saved and in no other for there is no other name given under heaven by which we must be saved Acts Acts 4. 12. 4. 12. and therefore said David deliver me in thy righteousnesse But as there is another sort of sinne called actuall sin which is the fruit of originall and these whether they arise in thought word or deed are our owne proper sinnes so contrary unto this there is a righteousnesse called actuall righteousnesse flowing from faith and from the foresaid essentiall righteousnesse and this is our righteousnesse and our owne proper righteousnesse not because we alone doe work it but because we work together with the foresaid first righteousnesse called the righteousnesse of another hitherto Luther but this first righteousnesse called the righteousnesse of another is the forme that makes us perfectly righteous in the sight of God as we see before wherewith Zanchius speaking by the same spirit although he differ a little in words yet agrees all one in sense saying thus The formall cause that is to say the righteousnesse wherewith we are justified or made righteous is twofold A twofold righteousnesse the one by which we are reputed and also are truly and perfectly righteous to God-ward whereof the Apostle speaketh Rom. 5. saying By the obedience of one are many made righteous this is our true righteousnesse But saith he there is another righteousnesse which being communicated unto us by the spirit of Christ and indeed inherent in us and shewing it selfe outwardly by works consisteth of the mortification of the old man and quickening of the new man of an hatred of sinne and love of righteousnesse by which we are just but how before men and are acknowledged and counted for righteous before them And this righteousnesse we affirme to be an effect of that former and although the Apostle doth not separate this
saying thus Who so dwelleth in the secret of the most High that is as Luther well expounds it Vnder Free Iustification which none can work upon us but the most high God and indeed is the secret of secrets to the blind world He shall abide under the shadow of the Almighty that is hee shall bee protected and defended under the most comfortable shade of Gods most loving providence who is of Almighty power to preserve and keep him So that the faithfull soule saying unto the Lord in confidence of this reconciliation by Free Justification Oh my refuge and my Fortresse my God in him will I trust Surely he shall deliver thee from the snare of the hunter which is the Divell and all his instruments and from the noysome pestilence of their contagious practises He will cover thee under his wings of Frâ—e Justification and thou shalt bee safe under his feathers of his gracious providence and protection his truth of perfect reconciliation shall be thy shield and buckler c. as it followes in the whole Psalme For hee shall give his Angels charge over thee to keep thee in all thy wayes thou mayst have some crosses and troubles But thou shalt tread upon the Lyon and Adder the young Lyon and the Dragon shalâ— thou trample under thy feet Why Because by faith of free Justification hee hath set his love upon mee therefore saith God will I deliver him I will exalt him because he hath known my name He shall call upon mee and I will heare him I will bee with him in trouble I will deliver him and glorifie him With long life will I satisfie him and shew him my salvation is not this a joyfull perfect excellent and blessed reconciliation Hence likewise is the whole 121. Psalme verified upon us Psal 121. testifying that the creatures that have mighty operation in mans body and are high above our reach shall yet notwithstanding doe us no harme saying The Sun shall not smite thee by day nor the Moon by night the Lord shall preserve thee from all evill yea hee shall keep thy soule the Lord shall preserve thy going out and thy comming in from henceforth and forever What would wee have more Yea hence are all the other comfortable excellent protectors spoken of every-where in the Word of God verified upon us whereupon the Prophet saith Psal 5. 11 12. Let all them that trust in Psal 5. 11. 12. thee rejoyce and tryumph for ever and cover thou them and let them that love thy name rejoyce in thee why Because thou Lord wilt blesse the righteous which none are before God but by free Justification and with favour wilt compasse him as with a shield defending and keeping him from all hurt to the least haire of his head Matth. 10. 29. 30. can we possibly wish a greater Matth. 10. 29. 30. and perfecter and more protecting reconciliation But as this first part of Justification doth thus protect and defend us from all evill and hurt So the second part brings upon us by this perfect reconciliation all manner of good things that are truly needfull and necessary for us as God himselfe testifieth Ierem. 32. 40 41. saying I will make an everlasting Ier. 32. 40. 41. covenant with them that I will never turn away from them to doe them good Yea saith he I will delight and rejoyce over them to doe them good Hence is the whole Psal 23. verified upon us namely That the Psal 23. Lord is our Shepherd because he is made such unto us only and truly by free Justification And therefore can we lack nothing Hee will feed us in green pastures and lead us forth by the waters of comfort Hee restoreth our souls and leads us by Justification freely in the pathes of righteousnesse for his name sake Therefore he concludes Surely goodness and mercy shall follow us all the daies of our life Hence it is that Christ said Take no distrustfull cark and care for your belly what you shall eat nor for your body what you shall put on For after all these things doe the Gentiles with such doubtfulness and distrusting care seek after But your heavenly Father knowes that you have need of all these things But seek yee first the Kingdome of God If you ask how I answer By making your selves sure of his righteousnesse which by making you perfectly righteous in the sight of God freely is only able to reconcile and set you in perfect peace with God and then all these things shall be cast upon you Matth. 6. Whereupon we see the truth of that Matth. 6. 33. saying of David Feare the Lord yee his Saints but how are we Saints Two manner of wayes as is shewed before First by Justification that makes us perfect Saints to God-ward freely and Secondly by sanctification that makes us Saints to men-ward in sincerity Well what then For saith hee They that feare him lack nothing The Lyons do lack and suffer hunger but they that feare the Lord shall want nothing that is good Psal 34. Which perfect reconciliation with God Psal 34. 10. Iacob found so effectuall that hee said boldly unto his Brother The Lord hath had mercy on me and therefore I have all things Gen. 33. 11. And Luther upon the Gen. 33. 11. voyce from heaven saying This is my beloved Sonne in whom I am well pleased shewes that this rich mercy and perfect reconciliation with God by which we have all things was testified by God himselfe at the Baptisme of his Sonne to be without measure exhibited saying thus Nothing else was heard seen here but love Incredible sweetnesse good will and the infinite and incredible favour of God towards us nothing but unmeasurable and bottomless goodness and placability all the whole vast heaven seemed not to distill drops but to poure and raine down whole showers and floods of most sweet honey and sugar and to power down meer and infinite favour of God abundantly upon us that we may think of and expect nothing else from him but the best good things and most rich mercy and wel-pleasing reconciliation yea saith he againe For this one cause would God sound these words from heaven with his own voyce that he might perswade us certainly and that we might infix it deeply in our minds That in Christ and for Christ his beloved Son omni nos beneficiorum genere cumulare velit c. That it is his will to lade us with all manner of benefits and embrace us as was signified in receiving the prodigal child with a true fatherlike and well-pleased affection of love to cover us with the best garment nourish us make merry with us and defend and save us and to drive away all things that goe about to deprive us hereof Which words of Luther although they seeme for sweetnesse and fulnesse of honey and sugar to be incredible yet wee need not doubt thereof because S. Paul himselfe
Quam ut peccatrix an plius inbenda c. Sed saâ—cta justa been overwhelmed with many sins yet the mercy of God was more abundant upon her than that she was as Simon thought to bee accounted a sinner any more but holy and righteous But the manifest signes Manifesta auâ—â— signa c. that she was righteous were these That she omitted no kinde of duty whereby she might testifie her thankfulnesse Insignibus offlciis but did witnesse by what meanes soever she could how greatly she was indebted unto God for she Solicita omnibus pietatis officiis defungi sludebat shewed by notable duties that she was wholly enflamed with the love of Christ yea she endeavoured to performe all duties of godlinesse carefully thus it appeareth by the whole similitude brought in by Ex totasimi tudine apâ—aâ—eat c. Marlor ib. Christ that Iustification is the cause of love and love is the effect of Justification Hence through love and admiration or through admirable love doth the Prophet cry out saying Who is a God like unto thee that takest away iniquity and dost cast all our sinnes into the bottome of the sea Micah 7. 18. Micah 7. 18 19 Nam quisque quaÌ„tò magis sentit c. Matl in Luke 7. 19. For every one by how much the more he feeleth this rich forgivenesse of his sins and apprehendeth the glory of Free Iustification so much the more vehemently he loveth God and the more feeling of love we have by so much we shall know that we have profited in the knowledge of Justification By faith therefore wee attaine the making of us Fide justificationem assequimur charitaâ—e gratias agimus c. righteous and by love we are thankfull and testifie the bountifulnesse of God towards us Thirdly that it is the joyfull knowledge of Justification Thirdly true feare of God Psal 130. 4. that worketh in us the true feare of God and in thankfull zeale of Gods glory cheerfully to obey him Is testified plainly by David saying For with Deus non timetur ubi non creditur grataita justitia Luther in loc thee there is propitiation mercy or forgivenesse yea and plentifull redemption therefore shalt thou be feared Psal 130. 4. Whereupon Luther saith God is not feared where free righteousnesse is not beleeved for this grace Quâ—dnam est timâ—re Deâ—m aliud quam agnoscere quam sit nobus â—enefiâ—â—â— ideo e. obeliâ—e being taken away the Prophet pronounceth that there also the seare of God is taken away for what is it else to feare God than to acknowledge how bountifull hee is towards us and therefore to obey him this David in another place testifieth where he saith Knit my heart unto thee the only bond whereof is Free Iustification that I may feare thy name Psalm 86. 11. Psal 86. 11. The mighty force whereof to guide and make a man to walk in the wayes of godlinesse hee testifieth in another place by his own experience saying Thy loving kindnesse is ever before mine eyes therefore have I walked in thy truth Thus the true feare of God the true worship of God Sic verus timor Dei verus cultus vera râ—verentia imò agnitio Deivera c. true reverence yea the true knowledge of God doth rest wholy upon this Grace That we are confident that God by Christs justifying us is reconciled and made favourable unto us Whereupon elsewhere saith he Luth. in Psal 130. I think and teach that it is a pernicious kind of teaching by which men are taught to repent by beholding Id assert articu per bull Leo condem Tom. 2. the punishments of sin and the rewards By these Doctrines indeed men are bridsed from the work and they fashion to themselves a seared and constrained conscience or good purpose and with a greater mischiefe they never understand nor mark that hidden and secret affection of the Law despised and of sin loved Nay rather by these endeavours of good works they hide it and are content that they have given some satisfaction and content to that wicked opinion of works to whom notwithstanding if you will leave to speak their minds freely they would presently confesse that they doe not repent from the heart And but that Hell is a Law they had rather with full violence fulfill their evils especially being tempted and provoked thereunto How much better were it that they were soundly taught to acknowledge that capitall hainous and secret affection and that untill they begin to repent for love of the Law they should know themselves to be hypocrites and should have no hope of such hypocrisie but rather should grieve more for it than for their sinnes at the sight whereof they have wrung out that counterfeit griefe and sorrow Indeed I grant that those grosse and hardned wicked ones which as yet have no touch of conscience ought with those terrors as unruly servants to be constrained to repentance even as the Magistrate restraineth the wicked with the sword But where there is a touch and feeling of conscience there they are to be instructed that first they begin at Christ that truly believing and apprehending his rich mercy of Free Iustifying them then may change their lives For then doth true repentance first begin it when floweth from love and not for love of commodity nor for fear of punishment But they begin to weigh there sinnes in love and affection only of righteousnesse which wee never doe except we first lay the ground-work of Iustification by faith in the hearts of them which begin to feele their sinnes It is a hard and dangerous matter to teach that wee are freely made righteous by faith without works and yet to require works withall here except Wisdome in the Ministâ—y the Ministers of Christ be faithfull and wise Disposers of the mysteries of â—od rightly dividing the word of truth faith and works are by and by confounded both these Doctrines as well of faith as of works must bee diligently taught and urged Yet so that both may remaine within their bounds As thus First unto secure ones and to the proud seeming-humble 1 Luth in Gal 3. 19. 20. ones that have the least opinion of their own holinesse and sanctity must the Law be brought forth not vailed as Moses spake it that is mitigated which makes hypocrites but as God spake it that is in the spirituall Majesty of it that people may feel it to be the hammer of death the thundring of Hell the lightning of Gods justice wrath beating to powder the obstinate sensless hypocrites to terrifie and rend in pieces the beast which is called the opinion of ones own righteousness that they may see that that way they are altogether wretched miserable poor and blind and naked Then secondly being touched and terrified in conscience must follow onely and meetly Free Iustiâ—ication without any consideration respect
or remembrance of works but freely making them compleatly righteous seen and enjoyed by faith only apprehending this promise On this wise the promise of God doth give freely unto us that which the Commandement doth exact of us perforce and doth fulfill that which the Law doth straightly command By this meanes therefore the soule through faith only without works believing in the Word of God is justified sanctified pacified delivered replenished with all goodnesse and is truly made the daughter of God For such as the Word is as namely this The blood of Iesus Such as the word is such is the believing soule Christ the Sonne of God doth make us cleane from all sin 1 Ioh. 1. 7. Such becommeth the soule made by force of the Word even as a fiery plate of Iron doth glow 1 Ioh. 1. 7. and glister like unto fire by meanes of uniting the fire and the plate together thus is Gods Word glorified thus is the faithfull soule delivered from all sinnes made safe from death guarded from Hell and endowed with the everlasting righteousnesse life and saving health of her husband Christ and on this wise doth Christ couple her unto himselfe a glorious Spouse not having spot or wrinckle making her clean with the Fountaine in the Word of Life of Righteousnesse and of salvation Wherefore who is able to value the royalty of this marriage accordingly who is able to comptehend the glorious riches of this grace This I say must be secondly taught without any respect or remembrance of works and be throughly grounded and planted in the soule and reigning in the heart with joy Else should faith and works not remaine within their bounds but be confounded Therefore doth Paul prosecute this argument Luth. in Gal. 3. â—7 to the Gentiles very diligenâ—ly For he fore saw in spirit that this mischiefe should creep into the Church That the Word of God should be confounded that is to say that the promise should be mingled with the Law and so the promise should be utterly lost for when the promise is mingled with the Law it is now made nothing else but the very Law for whosoever In chap. 2. 17. doe not perfectly understand the Article of Iustisication must needs confound and mingle the Law and grace together But where this rich and loving husband Christ takes unto wise this poore and wicked Harlot redeeming her from all evills laying all her sins upon his own shoulders whereby they are swallowed up in him as darknesse is swallowed up in the Sun-beames Esay 44. Esay 4 22. 22. For it behoveth that all sin be swallowed up at the very sight of Christ cloathing and enrobing her with his own righteousnesse and garnishing her with all his own Jewels Whose hearts hearing these things will not melt for very joy and wax ravished for very love of Christ having received so great consolation To the which love he can never possibly attaine by any Lawes or works at all Then thirdly will follow works of love and thankfulnesse Works of love in a manner of their own accord with a little help of direction and exhortation flowing from a true right thankfull zeale of Gods glory making them willing and ready to grow and cheerfully to walk in all the holy duties of all his Commandements Thus The mighty power of the Goâ—pel to true sanctiâ—ication is Justification making us perfectly holy and righteous freely in the sight of God and works safely taught and not confounded the one with the other but both in their due bounds powerfully stablished works Lâ—th Serm. iâ— Tit. 3. 5. thereby joyfully flowing forth Yea as soone as thou feelest by true saith this bountisulnesse and love of God towards men not through works of righteousnesse which we have done Tit. 3. 4. thou canst not in this case be idle for surely that love of God and pleasure which thou enjoyest in him will not suffer thee to be idle thou shalt be enslamed with a marvellous study and desire to doe what things soever thou canst know will be an honour unto thy God so loving and bountifull unto thee and will turn to praise glory and thanksgiving unto him thou shalt passe for no precept thou shalt feele no compulsion of the Law having a most ready will pleasure to doe whatsoever things thou shalt know to bee acceptable unto God whether they bee contemptible The chiefe disposition of the believing soul or noble small or great thou shalt count them a like But first of all it shall be thy desire that this blessed knowledge of God and rich benefits and treasures by Christ may be common to all others Whereupon by and by thy love will shew it selfe and will assay all meanes to make this truth of Salvation manifest unto all rejecting and condemning whatsoever others either-teach or say that agreeth not with this truth whereby it will come to passe that Satan and the World which heare nothing so unwillingly as this truth will rise against thee with all their might will by and by trouble thee The Great Learned Rich and Mighty of the World will condemn thee of heresie and madnesse Howbeit if thou be endued with this joyfull faith it cannot bee but that thy heart being thereby cheered should even as it were laugh and leap for holy joy in God being voyd of all care and trouble and be made above measure confident Fourthly hence it is also manifest that it is this 4 True trust and confidence in God Eph. 1. 13. joyfull knowledge of Iustification which worketh in us a sound trust and true confidence in God making us to goe forward in our vocations both common of Christianitie and particular of our places against all the oppositions of the whole world doing the duties of the same with courage boldnesse and constaney whatsoever come of it The reason and ground of which trust and courage is expressed by S. Paul in Rom. 8. 32. saying If when we were sinners God spared Rom. â— 32. not his Son but gave him for us all to death to justifie us how shall he not with him we being now justified that is made perfectly holy and righteous in his sight but give us all things also so that wee know that all things work together for the best unto us For the cause that bringeth all evill upon us and keepeth away good things from us is sinne saith the Prophet Ierem. 5. 25. But if our sinnes be by the blood Iereâ— 5. 25. of Christ so utterly abolished that we are cleane in his sight from all sinne 1 Ioh. 1. 7. then what is there 1 Ioh. â— 7. left to bring any evill upon us or to hinder good things from us Againe seeing the only thing that separates between us and our God and the only thing that hideth his face from us that he will not heare is sin Isa 59. 2. If the Lamb of God have taken away our sins
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
the first and sixth Chapters to the Rom. but also by the example of Nicodemus who at the first was neither regenerate nor knew nor could learne what it meant which made him to come unto Christ by night being ashamed to come in the day but after that Christ had taught him Free Iustification by the similitude of the brazen Serpent lifted up in the wildernesse freely healing us Then he was a new man enflamed with zeale to defend Christ before the faces Iohn 7. 50 51 52. of the Rulers even at mid-day Iohn 7. 50 51 52. For Christ first makes us righteous by the knowledge of himselfe in the holy Gospel and afterward he createth a new heart in us bringeth forth new motions and giveth unto us that assurance whereby we are perswaded that we please the father for his sake also he giveth unto us a true judgement whereby wee prove and try those things which before we knew not or else altogether disliked So that take a kettle of A plaine comparison cold water which we would have to be hot it would be a foolish part to set it beside the fire and then charge it to be hot and to threat it that else it shall be spilt but put fire under it then will it begin to be warme but if it grow not hot enough put more fire under and if there lie a green stick or block that keepeth away the heat yet put under more fire and then it wil burne up the block and make the water throughly hot So our soule is this block our affections are like to water as cold to God as may be but if we call unto people for Sanctification zeale and works the fruits of the same only with legall terrours not putting under the fire of Iustification we shall either but little move them or else with a constrained sanctity make them worse hypocrites twofold more the children of hell than they were before Mat. 23. 15. but if we put under the Matth. 23. 15. fire of Christs love in freely and gloriously justifying us this burneth up all lets and maketh us hot indeed and zealous to good works Tit. 2. 14. Tit. 2. 14. Againe how inseparably Justification as the cause Iustification Sanctification inseparable and Sanctification as the effect goe both together may be represented by this Similitude Take a piece of carrion as bigge as the top of ones finger that smelleth very foule and wrap it up in a great piece of musk the musk not only taketh away the foule sente from mens nostrills smelling then nothing but musk but also causeth the carrion it selfe by little and little being overcome of the more forceable cause to lose its owne bad sente and begin to smell sweet of the musk So we being wrapped by the mighty power of Gods imputation in the righteousnesse of Christ it doth not only take away the stink of sin Ioel 2. 20. from the Iâ—eâ— 2. 20. no strils of God but also maketh us by little and little to leave this corruption and sanctifieth us more and more to all holinesse of conversation So that our works doe not purifie us but when as before we are pure justified and saved we work those things which may bring profit to our neighbour and honor to God This joyfull knowledge of Justification is that Freeing truth freeing truth whereof Christ spake saying you shall know the truth and the truth shall make you free Iohn 8. 32. Iohn 8. 32. Cal. 5. 1. For by the Law is the knowledge of sin by faith is the obtaining of the grace of Justification is the healing of the fault of sin by the healing of the soule is the freedome of will by the freedome of the will is the love of righteousnesse by the love of righteousnesse is the doing of the Law All these things which I have knit thus together have their testimonies in Scripture The Law saith thou shalt not lust faith saith heale my soule for I have sinned against thee The grace of Justification saith Behold thou art made whole sinne no more lest a worse thing come unto thee and thou hast healed me freedome of will saith I will sacrifice a free-will offering unto thee the love of righteousnesse saith The Law of thy mouth is dearer unto me than thousands of gold and Psal 119. silver the doing of the Law saith I have sworne and am stedfastly purposed to keep thy righteous Lawes How Iustificatus per siâ—lem qu mâ—do â—otest mâ— juâ—â—e deâ—nceps operari can a man then being justifed that is made just and righteous by faith choose but work justly and righteously This is the liberty wherein Paul also testifieth wee are made free saying Stand fast in the liberty wherein Christ hath made us free Gal. 5. 1. He speaketh not of Gal. 5. 1. a civill liberty much lesse of a carnall and fleshly liberty Luther ibid. whereby people of the world will doe what The true Christian liberty they list but of a spirituall and divine liberty reigning in the conscience there it resteth and goeth no further and it is a freedome from the Law sin the dispeasure of God death hell and damnation Yea this Christian liberty swalloweth up at once and taketh quite away the whole heap of evills the Law sin death Gods displeasure and briefly the serpent himselfe with his head and whose power and in the stead thereof it placeth righteousnesse peace everlasting life and all goodnesse Now since enimies are overcome and we be reconciled unto God by the death of his Sonne it is certaine that wee are righteous before God and whatsoever we do pleaseth A happy change him by which meanes the schoolmaster-like bondage and terrours of the Law are changed into the liberty of the conscience and consolation or joyfull newes of the Gospel revealing the righteousnesse of Christ wherewith we are both justified and quickened Yea this joyfull knowledge of Iustification is the meanes whereby we put on Christ two wayes according to Christ put on two wayes Luther in Gal. 3. 27. the Law and according to the Gospel according to the Law as it is said Rom. 13. Put yee on the Lord Iesus Christ that is follow the examples and virtues Rom. 13. of Christ doe that which he did and suffer that which he suffered as Peter saith Christ hath suffered for us 1 Pet 2. 21. leaving us an example that we should follow his steps But the putting on of Christ according to the Gospel A new creation consisteth not in imitation but in a new birth and a new creation First to God-ward by putting on by 1 towards God faith Christs innocency his righteousnesse his wisedome his power his saving-health his life and his spirit Thus is Adams old coat cast off and abolished before God and we apparelled with remission of sins righteousnesse peace consolation joy of the spirit salvation and life
faithfully no man charitably serveth the necessity of his brother the griefe hereof maketh mee sometime so impatient that many times I wish such Swine which tread pretious pearles under their feet were yet still People of Gomorrah nâ—t governed by the Gospel of peace remaining under the tyrannie of the Pope For it is impossible that this people of Gomorrah should be governed by the Gospel of peace But wee tell such carelesse contemners although they beleeve us not but laugh us to scorne that if they use their bodies and their goods after their own lusts as indeed they doe for they neither help the poore nor lend to the needy but beguile their brethren in bargianing snatching and scraping unto themselves by hook and by crook whatsoever they can get we tell them I say that they be not free brag they never so much of their liberty neither are they in Mount-Zion that Celestiall Heb. 12. Rom. 14. 17. Revel 22. 15. Ierusalem Heb. 12. the Kingdome of heaven Rom. 14. 17. but without Revel 22. 15. and have lost Christ and Christian liberty are become bond-slaves of the Divell and are seven times worse under the name of Christian liberty than they were before under the tyrannie of the Pope for the divell which was driven out of them hath taken unto himselfe seven other fiends worse than himselfe and is returned into them againe Therfore the end of these men is worse than the beginning because they are worse Idolaters under the name of Christ than they were before under but the Pope But to conclude let every one of us remember that saying of S. Paul that Circumcision that is all outward forme of true religion and of the true worship of God availeth nothing nor uncircumcision that is all outward wisdome polity and excellency whatsoever availeth nothing before God but faith that maketh a new creature First new before God by Justification Secondly new to ones own selfe by Sanctification And thirdly new to our neighbours by love out of a pure heart Thus doth a Christian first fulfill and accomplish the Luth in Gal. 5. 23. The Law two wayes fulfilled Law inwardly by faith for Christ is the perfection and fulfilling of the Law unto righteousnesse to all that doe believe Rom. 10. 4. and then outwardly by works thus is he justified in heaven and earth the Gospel justifieth him in heaven and the Law on earth Rom. 10. 4. and thus is this new creature created unto the Image of God in righteousnesse and true holinesse which inwardly is perfectly righteous in the sight of God with an heavenly righteousnesse by Iustification and outwardly is holy and cleane in the flesh by Sanctification And as many as walk according to this rule peace shall be upon â—al 6. 16. them and mercy as upon the Israel of God Gal. 6. 16. FINIS Free Justification was first enjoyned to be diligently taught for the Reformation of the Church by King Henry the eighth but was by King Edward the sixth and Queene Elizabeth principally established by Parliament and singled out from all the rest of the established Articles of Religion and reduced into Sermons and Homilies to be after the Peoples sight of their lost estate and wofull misery by sin principally taught and chiefly knowne and understood of all the Subjects and Commons of the Land for these foure causes especially FIrst because it is the onely immediate cause and means of our peace with God For Being justified by faith we have peace with God Rom. 5. 1. and our assurance of free salvation by Jesus Christ and therefore is called the Justification of life Rom. 5. 18. For Whom God justifieth them he also glorifieth Rom. 8. 30. Secondly because it is the ordinance of God and cause contrary to the judgement of Popish and Carnall Reason that powerfully causeth people to leave their sinnes and to live a true sanctified and godly life Titus 2. 11. to 15. Rom. 5 and 6. Chapters Thirdly because it is the chiefest cause and meanes to discover and suppresse the Romish Antichrist Popery Arminians Brownists Anabaptists Familists and all other Superstitions Sects Errors and Schismes out of the Land and to establish unity peace and concord in matters of Religion and of assurance of free salvation and makes every man to keepe in a lawfull vocation and to doe it profitably in love Galat. 5. 13. Fourthly to direct Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe with a right foot to the truth of the Gospel Galat. 2. 14. in sound preaching and pure declaring of the Word of God by true faith of Free Justification Because saith the established Doctrine of our Church sincere Preachers ever were and ever shall be but a few and their preaching of Gods Word most sincere in the beginning by processe of time waxeth lesse and lesse pure and after is corrupt and last of all quite laid downe and left off because Free Justification is a Doctrine hardly learned in a Church and soone lost againe Galat. 1. 6. and yet is the true strength happinesse and safety of the whole Land Esay 52. 1. to 6. Hereupon the fifth part of the Sermon against disobedience and rebellion established by Queene Elizabeth teacheth the Commons that such Bishops or Ecclesiasticall persons as by pride and ambitious rule doe by termes of Error Schisme or Heresie hinder this maine light of Gods Word from the people and the chiefest Traytors in the Land And the sixth and last part largely teacheth that such Subjects and Commons to whom through ignorance of Gods Word this light of righteousnesse and Sun of understanding doth not shine although they may bragge as did sometimes the Jewish Clergy and people that they cannot lacke knowledge yet are such by the blind dead faith Traytors to God Traytors to their King Traytors to their owne soules and bodies and Traytors to the whole Land and Country And hereupon the testimony of the learned Protestant Writers is most true saying Sicut sola fide in Christum veram Justitiam Salutem consequrmur it a nihil difficilius quam hoc hominibus persuadetur nihil Satan praesertim candidus ille Satan aquè oppugnat Certaine fundamentall Positions or Doctrines of Religion tending to peace and to the reducing of Popish Arminians and Anabaptisticall Ministers and people to the true saving faith and to the established Protestant Doctrine of the Church of England by the Godly authority and publique consent of Parliament to be faithfully taught and diligently observed and kept of all the subjects for the quieting of their consciences in the assurance of their free salvation by Jesus Christ and for the suppressing of the Romish Antichrist in all Superstitions Errors Sects and Schisms for the beating down of sin and all vitioâ—snesse of life out of the Land for the maintaining and keeping of peace and unity in the matters of Religion by the pure preaching of the Law and of the Gospel as followeth in these five Poynts
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