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
ingenuously acknowledge my weaknesse herein This meditation I say being an effectuall meanes to apprehend it deeper and deeper and to encrease thy knowledge and faith in it especially when thou feelest thy conscience pricked and troubled with sinne will even breath the spirit of God and life into thy soule as Paul testifieth saying Received you the spirit by hearing the Law Or by hearing of faith viz. of free Justification preached Gal. 3. 2. And so will be as it were the soule of thy soule to revive thee to eternall life yea thou shalt feele that thy often meditating in this heavenly gift like Naamans seventimes washing of himselfe in the River Iordane will assure thee clearer and clearer that all the spirituall leprosie of thy sinnes is washed away cleane out of Gods sight By which renewing as it were thy Baptisme thou mayst be anew strengthened with the spirituall inward seale of joy and gladnesse Ps 51. 7 8. Neither let thy unworthinesse of so great a benefit deterre thee from taking it because it is given thee freely I say freely that is God respecting no worthinesse in thee to deserve it nor no unworthinesse in thee to hinder thy free taking of it but only pittying thy misery doth give it thee freely to this end to declare the glory of his free Grace and to heale freely all thine unworthinesse and to make thee freely worthy of all the other benefits and blessings of God both temporall and eternall Thus Christian Reader if Christianly passing by all my weaknesses in handling this glorious free benefit yet if thou shalt here finde that the learned Writers collected have said some thing that may edifie thee in thy most holy faith then shall I be well content and fully satisfied Commending thee to God and to the word of his Grace which is able to build further I with all my poor endeavours doe wholly rest Thine in true Christian affection JOHN EATON The Contents of this Treatise according to the order of the Chapters CHAP. I. OF the necessity of Free Iustification and of the right and joyfull knowledge thereof shewne 1 Because of Gods extreme hatred of sin 2 Because Iustification is the summe of the Gospel 3. The foundation of the Church both before and since the comming of Christ 4 The strongest Armes against assaults of the Devill pag. 2. 3. infra CHAP. II. OF the nature of Free Iustification as 1 What it is pag. 7 2 Who are capable of this glorious benefit ibid. 3 How it is wrought upon us pag. 20 Three maine things revealed in the word of God concerning sinne pag. 8. infra A pithie opening of the tenne Commandements pag. 11 A fivefold punishment belonging to the least sin pag. 17 That wee are two manner of wayes made righteous p. 22 CHAP. III. OF the parts of Iustification as 1 Of the first part p. 24 2 Of the excellency of this first part described by six Emphaticall Scripture phrases expressing the same where the said Texts are opened and explained p. 29 CHAP. IIII. OBjections against this first part of Iustification especially against the fifth emphaticall Scripture phrase expressing the excellency of this first part of free Iustification answered and the faith thereof described and cleered pag 43 1 The distinction and difference of the Objectors is to bee marked ibid. 2 Their objections from places of Scripture are answered as first Sins we have in us 1 Ioh. 1. 8. and who can say his hart is pure for in many things we sin all Iam. 3. 2. Ergo God who is Almighty and searcheth the hearts and reines seeth them in us Can any thing bee hid out of his sight pag. 47 Secondly He that made the eye shall not he see Psal 94. p. 52 3 God knoweth the sinnes of his justified children infinitly more perfectly than they themselves doe as you your selfe confesse Ergo hee seeth them in them because knowing and seeing are all one in God All which places are fully discussed and cleered Two reasons shewing how knowing and seeing in God may be said to differ p. 68 How God knowes the sinnes of his children and of Reprobates p. 71 CHAP. V. WHerein other Scriptures objected are cleered and answered as 1 That all things are open and naked to Gods eyes c. Heb. 4. 13. p. 73 2 God knoweth our sitting down and rising up and understandeth all our thoughts Psal 139. p. 76 3 Against thee have I sinned and done evill in thy sight Psal 51. 4. p. 80 Paul complaineth of sinne and saith O wretched man that I am who shall deliver me c. Ergo. p. 87 5 If our hearts condemn us God is greater than our hearts and knoweth all things 1 Ioh 3. 20. p. 88 6 God saw sin in the justified Church of Corinth and punished them for the same 1 Cor. 11. And also in divers of the Churches of Asia Revel 2. 3. Ergo the children of God are not made so perfectly holy and righteous in the sight of God that God sees no sinne in them p. 92 7 Paul had remnants of sin in him and prayed thrice against the same that it might depart from him 2 Cor. 12. 7 8. Ergo the children of God are not made by Iustification so perfectly holy and righteous from all spot of sin in the sight of God that God sees none in them p. 84 The maine essentiall difference between the Law and the Gospel p 83 How the Iustification of a Church and of a particular man are different p. 92 CHAP. VI. WHerein is contained an answer to the second rank of objections of such examples of David and others as were justified persons and yet God saw and took notice of sin in them and corrected punished some of thē for the same p. 97 A distinction between the time of the Law the time of Ioh. Baptist and the time of Christs death upon the crosse p. 98. infra Two reasons why sinnes were not punished in Iohn Baptists time p. 104 A threefold prerogative of the New Testament p. 110 CHAP. VII COntaining answers to the third rank of objections expressing certaine Reasons proving that the justified children of God are not made so perfectly holy and righteous from all spot of sinne in the sight of God that God sees no sin in them as 1 God doth correct with crosses and afflictions yea and punish his justified children for sin ergo p. 120 Where are discussed two severall sorts of crosses 1. Legall 2. Evangelicall p. 121. deinceps Together with the uses of Evangelicall crosses p. 127 3 Scriptures explained p. 129 Twelve Absurdities arising from the confounding of the aforesaid crosses p. 135 CHAP. VIII COntaining answers to three other objected Reasons as 1 If wee bee made so perfectly holy and righteous from all spot of sinne in the sight of God freely that God sees no sin in us what need we to pray daily in the Lords prayer forgive us our trespasses p. 147. 154 2
impossible for saith he how can wee that are dead to to sinne live yet therein That is if a man be by Justification as perfectly freed from all sinne in the sight of God as hee is freed from the traffick and businesse of this life that is dead which must needs bee if we be made perfectly holy and righteous from all spot of sinne in the sight of God freely how can such an one practise and live in sinne nay he cannot chuse but shew and declare the same by holy and righteous living to the sight of men and mortifie them to himselfe and to his own feeling as hee is by Justification dead to them in the â—ight of God And this Luther testifies very aptly saying thus Delectio bonaque tua opera delent peccatum tuum sed coram te ut tu quoque deleta sentias quae nimirum fides delet coram Deo id quod non sentis that is thy love and good works do put out and abolish thy sinnes but before thy selfe that thou mayst also feele them to be abolished which yet thy Justification only puts out before God but this being above thy sense and feeling thou dost not feele But the manner hereof the holy Ghost himselfe doth cleerly illustrate An apt similitude of a Lantern unto us by an apt similitude of a Lantern for as the Lanterne is both darke in it selfe and doth cast forth no light to abolish the darknesse round about it untill the candle be in it but when the candle is put into it then the darknesse of it is abolished and it also casteth forth light to the abolishing of the darknesse round about it and yet it is not the Lantern that puts out the darknesse properly but only the candle in the Lantern and the Lantern doth only declare by casting out beames of light the candle that properly puts out the darknesse Just so it is in the case of our Justification the children of God before and untill they bee justified are like dark Lanterns both dark in themselves and casting forth no beames by sanctification of any light to enlighten others but when the spirit of God by the hand of his Ministers hath set into their soules by the socket of faith the candle of Free Iustification then doe they cast forth the beames of Sanctification and holy walking to the abolishing of the darknesse of sinne in themselves and round about them to the enlightening of others and yet their Sanctification doth not put out the darknesse of their sins properly but doth only shew and declare the candle of Free Iustification to be in them that properly before God puts out and abolisheth all the darknesse of their sinnes by making them perfectly holy and righteous from all spot of sinne in the sight of God freely And for the confirmation of this as in the mouth Three places places of Scripture for confirmation of two or three witnesses every word doth stand so three places of Scripture may be sufficient The first is of our Saviour Christ Mat. 5. 16. saying 1 Mâ—th 5. 16. Let your light namely of Justification which only was that that enlightened the blinde Pharisee Nicodemus Iohn 3. 14 15. so shine before men namely by Sanctification that they may see the beames of your good works and so glorifie you Father which is in heaven The second place of Scripture teaching this more 2 Ephes 5. 8. plainly is Ephes 5. 8. where the Apostle saith thus You were once darknesse there is the dark lanterne without the candle in it but now are light in the Lord mark how he saith not light in themselves but light in the Lord there is the lanterne made light with the candle of Justification set into it walk as the children of light there is Sanctification as the beames shewing and declaring that the candle of Justification is in us that only makes us light in the Lord. The third place of Scripture teaching this yet more 3 Phil. 2. 15 16 17. fully and largely is Philip. 2. 15 16 17. where the Apostle saith Be yee blamelesse and pure as the Sonnes of God without rebuke in the midst of a naughty and crooked generation but how may we doe all this thus powerfully mortifying in our selves the corrupt conversation reigning in the world by shining by Sanctification as lights and lanterns in this dark world But by what meanes may we be made such shining lanternes By holding out saith he as a lanterne doth a candle the word of life that is Free Justification by which only we live Rom. 1. 17. and therefore is Rom. 1. 17. Rom. 5. 18. expresly called the Iustification of life Rom. 5. 18. the holding out of which candle of Justification is to shew and declare in the mortifying of our sinnes by Sanctification that this candle is in us that properly abolisheth our sins and makes us originally and properly blamelesse and pure as the Sonnes of God without rebuke first in the sight of God freely Colos 1. 22. Colos 1. 22. and then makes us declaratively blamelesse and pure as the Sons of God to the eyes of men unto which similitude he subjoynes the very essence of a Minister of the Gospel and the essentiall mark by which he is to bee discerned saying that if they did shew by shining like bright lanterns and declare that the candle of Justification is thus in them that only gives to Christ such great glory and to men assuredly eternall life and if they did constantly hold out this candle of the word of life for which he counted his owne holy walking of Sanctification as nothing and dung Philip. 3. 8 9. then although he were slaine upon the Phil. 3. 8 9. Altar and service of working this faith in them yet he would be glad and rejoyce with them all And this doctrine that we doe not purifie mortifie and clense our sinnes out of Gods sight but only declare that Christs blood hath truly originally and properly abolished them out of Gods sight freely the doctrine of Doctrine of our Church our Church also taught by the first restorers of the Gospel in this land doth cleerly witnesse and testifie saying good living and good works of fasting liberall almes and such mortifications of our corrupt natures doe not purifie and clense away the spots of our iniquities out of the sight of God for that were indeed to deface Christ and to defraud him of his glory But by cheerfull doing them in thankfulnesse of heart they declare openly and manifestly unto the fight of men that Christ hath washed away all our sinnes and that his blood hath purified us in the sight of God and clensed us of all the spots of our iniquities freely whereby we shew evidently that we are not hypocrites only making by a legall zeale a faire shew of good fruites like choke-pears but are in truth the Sons of God and elect of him unto salvation for it is
or to pull their noses out of the Earth they only give an hoggish grunt and away they goe to the rooting more eagerly in the earth and earthly things But the nature of the Dogge is that if one goe about to drive him from his vomit or from his stinking carrion he will presently flie in ones face and bee ready if he can to pull out ones thtoat so these especilly Iusticiaries Iusticiaries worse enimies to the Gospel than the openly prophane enamoured with their own holy walking and legall righteousnesse if one goe about to draw them from the high prizing of the menstruous cloathes of their own righteousnes lay before them the inestimable riches of Christ and the precious wedding-garment of his righteousnesse they are ready for thy good will with calumniations reproaches and slanders all to rend and teare thee and with false accusations if they can to pull out thy throat but they will not leave their stinking carrion both agree in this to set light of the wedding-garment of Christ righteousnesse that only puts them in possession of heaven and heavenly things though for their ingratitude and grievous contempt of the same they be justly bound hand and foot and cast into utter darknesse where is weeping and gnashing of teeth Matth. 22. 5 6. 12 13. Matth. 22. 5. 6. 12. 13. And to conclude this point if wee would but mark and remember how the world that is the greatest multitude of all sorts that we shall have to doe with all in the world with all their wisdome judgement gravitie and righteousnesse are described in the word of God we would make them no pattern either of our beleeving or doing to the hindering of our walking in the narrow way of the true justifying faith And therefore How to arme our selves against the multitude to aâ—me our selves against this great multitude neither knowing nor discerning nor believing the excellency of Free Iustification and thereby driving us to doubting wee must remember first that Christ would not pray for the world Ioh. 17. 9. Secondly that therefore Ioh. 17 9. the world cannot receive the Spirit of God to know the things of God Ioh. 14. 17. Thirdly that therefore the whole world lieth dead in darknesse and Ioh. 14. 17. wickednesse 1 Ioh. 5. 19. Fourthly that therefore the 1 Ioâ— 5. 19. world shall bee damned 1 Cor. 11. 32. and therefore no president for us to lead us into doubting though 1 Cor. 11. 32. they by their dead faith deny the excellency of Free Iustification and the excellency of the other benefits of Christ never so impudently because it is notably well said of Calvin upon those words of Christ Verily verily I say unto thee That wee speak that which we know and testifie that which we have seene but yee receive not our testimony Ioh. 3. 11. That this is the complaint of Calvin upon Ioh. 3. 11. Christ against many such jolly grave and learned heads as Nicodemus was saying that wee are hereof to gather that it is as it were a fatall thing to the word of God in all ages to obtain credit but with a few whereupon Christ spake in the plurall number saying But yee receive not our witnesse because this belongs to the greater number and in a manner to the whole body of the people with which we ought to bee armed as with a buckler that notwithstanding all the wilfulnesse of men we may goe forward in the obedience of faith and of the Gospel this principle indeed is to bee holden that our faith be founded and grounded upon God speaking but then when wee have God for our Author being as it were lifted up thereby above the heavens we ought boldly to trample the whole world rather under our feet and set light of it from aloft than that the unbeliefe of any should trouble us or cause us to waver But here it is replyed No I am not so fond as to A reply respect the prophane world or the greatest multitude either led by their great wit or enamoured with their blind devotion But other Ministers being both zealous Preachers and such Teachers as are of great knowledge and of excellent learning doe hold the contrary namely that the children of God are not freely without works made so perfectly holy and righteous in the sight of God that God sees no sinne in them To which I answer that although the expresse Answ Scriptures before alledged were the only ground that first wrought faith in mee yet they were zealous Preachers of Free Iustification and learned Teachers that have greatly strengthned my faith herein who in their judicious Interpretations upon the same Scriptures and other Writings of great knowledge and of excellent learning have so concurred in one consent that they have and doe put mee out of all doubting And if any man will shew me that these zealous Preachers and grave Teachers have in their Writings and Interpretations of those Scriptures said or writ more of the excellency of Free Iustification than they may say by the truth of those Scriptures or that I have said more than they doe say then oh doubting Objector will I also doubt with thee and grant that thou hast some just cause by reason of some learned Teachers to doubt But if thou repliest That thou speakest not of such A Reply learned Teachers as are Writers but of such learned men as are now living Speakers and Preachers And again even of those learned Writers all doe not write of those Scriptures after the same manner and if they doe yet those that are learned can alledge many sayings of the same learned Writers and Interpreters of those Scriptures that in other places doe seeme to unsay and to hold the clean contrarie to that which they have written upon those Scriptures namely shewing that the children of God are not by Free Iustification made so perfectly holy and righteous from all spot of sin in the sight of God that God sees no sin in them A threefold Answer Unto which I give a threefold answer First that thou hast more cause to take heed that the unbeliefe of thine own heart doe not rather beguile thy selfe with a prejudicate opinion that those learned Preachers that thou speakest of now preaching with lively voyce doe hold the contrary than that they disagree from the foresaid learned Writers and Interpreters or that these learned Writers and Interpreters dissent from themselves in other places and unsaying that which they have said doe hold contraries For S. Paul saith truly that if we love not the truth to hold fast unto it God by our prejudicate opinion will in justice send us strong delusions to beleeve our own â—es namely that the learned Teachers doe speak and hold contraries when indeed they doe not true it is that it is possible for good and faithfull men in their writings and preachigns to appeare to speak and so to appeare to
not for such an one as is in this literall knowledge doth not keep that which he professeth that he knowes and that also two manner of wayes that is neither in word nor in deed For first he failes in the foundation that is hee I Not â—â— judgement keepeth it not in judgement for how can he keep that which he hath not that is doth not understand Indeed let a man runne with them in the same round of the ordinary letter or usuall phrase that they like blinde mill-horses are customably without understanding used unto thereby rocking themselves and others asleep in the cradle of custome what in Christs mysteries is carnally and customarily conceited and ordinarily spoken rather than caring to understand what is said and whilst they are applauded for learned men so long they are reasonably quiet and will sing the same song of the dead letter containing the outward shell of Christs mysteries and will some of them run as fast as you will with you in a legall zeal flowing from the light of nature of works works works and a preposterous holy walking But if a man presse the same truth which they seeme to hold and to awake them out of their lethargy of Custome doe preach Novè but not not Nova nay if one expresse the same truth which they seeme to hold but even with an old phrase used of the best Interpreters that understand rightly the mysteries of Christ which they have not before heard of or which they are not customarily acquainted withall especially if it be a phrase going to the quick of the truth and expressing the excellency of the matter which they daily like Parrots doe blindefoldly prattle of then although it be but one and the same truth and the old doctrine which is daily taught yet upon presumption and high conceit of their great learning they cry out New doctrine errors false doctrine heresie blasphemy and what not adding ever something thereto out of their owne Cimmerian darknesse to make the matter more odious and thus they keep not no not in word and judgement to that which they seemed to hold but when the excellency of Christs benefits are pressed upon them by the expresse word of God then they fall to sophisticating equivocating and plaine deniall if they cannot fashion it to agree with their naturall reason and earthly conceit and humane wit even of that truth which they seemed before to hold at leastwise in letter so that by not understanding what they have spoken in one sentence they are so farre from keeping to that which they have said especially dealing in the mysteries of Christ that are above humane wit and the light of reason that they often times speak the flat contrary in another sentence thus as I said not keeping neither in judgement nor in word and confession to that truth which they themselves professe in other termes An evident example hereof is Nicodemus who being a great learned Rabbin and teacher in Israel knew by the dead literall knowledge those usuall places often repeated in the Prophets where God promiseth to give unto his people new hearts and new spirits that they might serve him in walking holily in all his Commandements And yet because he felt not the power and truth of it in himselfe being but in this dead literall knowledge although in his daily teaching he talked of these promises and called for a new life in holy walking in all Gods Commandements yet when Christ giving an example to all preachers how they should awake people rocked asleep in the cradle of custome not by teaching Nova but yet by preaching Novè spake of the same truth which he daily beat upon but in a new phrase that he had not heard of expressing but the excellency of the doctrine namely that A man must be new borne then was Nicodmus quite beside his books and thought that Christ spake very absurdly if not erroneously the old doctrine uttered with a new phrase expressing but the truth and deepnesse of it made it seeme new and false doctrine to the old blinde literall Doctor and therefore it is well noted upon the same place by Musculus saying Exemplar quoddam in hoc viro propositum est in quo deprehenditur doctos alioqui prudentes viros nondum renatos ad doctrinam regni Christi capiendam plane stupidos esse ineptos that is there is in this man a certaine example set before us wherein we may see That men although wise and learned yet not being new borne againe are to the conceiving of the mysteries of Christ and of the doctrine concerning his kingdome meerely blockish and sottish Yea and he addeth further saying ut non solùm rem ipsam non intelligant sed neque declarationem illius Christi verbis propositam capiant that is they are so farre from understanding the matter it selfe that they conceive not the very declaration thereof set before them by the words of Christ himselfe Whereupon as the learned well note Christ seeing that he lost both his time and labour in teaching a man so high in his owne conceit and yet so greatly ignorant is constrained to fall to chiding of him saying Art thou a principall teacher in Israel and knowest not these things quasi diceret O miseram ovium conditionem c. as if hee should say oh miserable condition of those sheep whereof the Pastor that hath the cure of them is so grossely blinde and so unskilfull in divine matters hitherto thou hast been reverenced as a principall Teacher in Israel and yet knowst not those things of which it is a shame that thy very schollers should be ignorant and lest any should think that this was a blindenesse and just reproofe peculiar and proper only to Nicodemus and not of all such as are in this dead literall knowledge it is upon the same place well noted of the learned saying Est autem haec generalis objurgatio qua Christus c. But this is a generall reproofe wherewith Christ reproveth all such Rabbins and great Teachers as lie by the literall knowledge in the same blindenesse with Nicodemus And thus we see the first way how they that are in this literall knowledge do only but sophisticate about the mysteries of Christ seeing many things but they keepe them not viz. they doe not keepe to them in word and judgement but professe them one way and deny them and speake contrary to themselves divers other wayes The second way how these doe see many things but they keepe them not consisteth herein that what they professe that they know they keepe not in life practice and conversation their life conversation and Not in life and conversation action nothing agreeing with that which they professe and seeme to know and see As for example such as are in the meere literall knowledge of Free Iustification doe finde by reading and thereupon doe professe that Free Iustification is the strong Rock and foundation
of Christian Religion the head Article of salvation the sole-saving grace of Christ the cause of sanctification and of all godly living the advancer of the true glory of Christ but yet because by this literall knowledge of it they feele not the truth and power thereof in themselves therefore whose feet doe such labour to fasten upon this strong Rock of Christian Religion whose house of Religion almost is not builded upon the sands of their repentance and holy walking having this rocky foundation laid in their hearts no more in a manner than the Papists lay it whose Religion is not headlesse for want of sound joy for this head point of salvation how many are truely sanctified and serve God cheerfully joyfully and zealously by the joyfull knowledge of it yea rather although such seeme to hold strongly contrary to Papists yet they are in this chiefe point of salvation of the Papists mindes comming forth with the Papists objections against it that people learne it too fast and although it be the only sacred ordinance that God in his high wisedome hath appointed to be the only cause and meanes to make men to live truely a godly life yet such stick not in their rotten wisedome of Reason to belch out this blasphemy that it opens the gate to all loose and wicked living and are so farre from continually pressing this point by shewing the horriblenesse of the least sin in the sight of God and the excellency of this benefit perfectly healing us from all sin in Gods sight and so planting it soundly in mens hearts to effect these happy ends that almost they never speake of it but finde themselves grieved with them that doe or if their text chance to presse them to it they lightly touch it and soone passe it over being as it were glad when that text is past Is this to keepe to those foresaid most glorious Titles of the excellency of Free Iustification which they so gloriously professe in words and is it not rather before God and men a Three sorts be in this Iâ—terall knowledge 1 Prop ane 2 Civill denying them in deeds and thus doe they in all the rest for these that are in this literall knowledge first either they live prophane lives or secondly but outwardly civill honest lives caring no more than for their profits honours and pleasures or thirdly at 3 〈◊〉 â—â—alo â— the best which is worst of all doe but delude the simple blinde devoted people with a legall zeale of holy walking for feare of punishment or hope of reward and speeding well for the same seeming yea and being as hot as a toste against outward vices and earnestly calling for all active morall duties which they call holy walking in all Gods Commandements as if herein did consist the maine point of salvation Doe this and live and yet abound themselves with all These last are inwardly most abomiâ—able manner of inward hidden corruptions as envy calumniating slavish feare and glorious outward painting of their rotten old Adam All which is notably testified by the Doctrine of our Church taught by the Martyrs and first Restorers of the Gospel in this Land saying thus By outward shewes of good workes they appeare to the world How the most religious and holy men of all others making the outside of the cup and platter that is the outward appearance both of their persons and vocations so cleane that they seeme to the world What most perfect men Wherein so perfect both in teaching and living And yet because the inside is not cleane which as it is shewed in the Sermons before only the comfort and joy of Free Iustification truely worketh and effecteth Christ who sees their hearts not justified with his owne righteousnesse knowes that they are in the sight of God most unholy most abominable and farthest from God of all men their judgement being preposterous their doctrine sowre leven of mingling the Law and the Gospel together and so marring both and their life the hidden secret hypocrisie that is not suspecting themselves of hypocrisie they delude their owne selves with supposed sincere hearts respecting as they thinke only Gods glory being inwardly full of all manner of filth as pride envy covetousnesse ambition vaine-glory hatred disdaine unbeleefe conceitednesse of themselves contempt of those whom they like not calumniating them and such like and yet as I said so adorning and painting their old Adam that reignes in them with such a fair outward new coate not of Christs righteousnesse able utterly to abolish their corruptions freely from before God but of their owne righteousnesse that they seeme not only unto others but also to their owne selves in all respects admirable and excellent men and such were they that because they excelled in great learning and were zealous towards God Rom. Rom. 10. 2. 10. 2. in following righteousnesse by holy walking in all Gods Commandements Rom. 9. 31. serving Rom. 9. 31. God instantly day and night Acts 26. 7. said hereupon Acts 26. 7. unto Christ in the high conce it of their literall knowledge Are we blinde also Iohn 9. 40. unto whom Christ Iohn 9. 40. answering said If ye were blinde ye should have no sin but now ye say we see therefore your sin remaineth vers 41. And thus much of the description of the literall Veâ—sâ— 41. knowledge whereby men only sophisticating about the mysteries of Christ would be Doctors and Teachers of the Word but by not understanding what they say nor whereof they affirme 1 Tim. 1. 7. they neither in 1 Tim. 1. 7. word nor deed keepe to that which they seeme to hold but speake flat contraries But on the other side the spirituall knowledge 2 Thespirituall knowledge and right illumination by the true spirituall learning whereof the Prophet thus speaketh saying And they shall be all taught of God is likewise that we may not be babes in the knowledge of it as largely described by the Apostle 1 Cor. 2. from verse 9. to the very end of the Chapter also saying thus the things which neither eye hath seene nor eare hath heard neither have entred into the heart of man are they which God hath prepared for them that love him But will some say if they 1 Cor. 2. 9. c. be such things as neither eye hath seene nor eare hath heard nor have entred into the heart of man what is any man the better for such things true saith the Apostle not into the heart of the naturall man verse 14. but yet God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deepe things of God for saith he what man knowes the things within a man save the spirit of man which is in him even so the things of God knowes no man but the Spirit of God Now we have received not the spirit of the world but the Spirit which is of God that we might know the things
that are freely given to us of God but the naturall man or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man endued only with a meere humane soule perceiveth not nor receiveth the things of the spirit of God for they are foolishnesse Verse 14. unto him neither can he know them because they are spiritually discerned and so forth to the end of the Chapter out of which two descriptions both of the literall knowledge before expressed and of the spirituall knowledge he hath so largely described by the Apostle let us because to discerne these two knowledges the one from the other is a point of great moment the one being but a condemning knowledge making our damnation only the greater and the other being a true saving knowledge let us I say for further perspicuity and cleerenesse herein marke some maine and principall differences whereby they may be discerned the one from the other wherein for brevities Sixe maine differences betweene the literall and the true spirituall knowledge 1 sake I will only briefly touch these sixe following First the spirituall knowledge apprehends the things which neither eye hath seene nor eare hath heard nor heart of naturall man can conceive that is it conceives the mysteries of God above reason yea and contrary to naturall reason sense and feeling but the literall knowledge apprehends not the mysteries of God but after a carnall manner as they are new-fashioned as it were and made agreeable to reason sense and feeling and hence come so many objections from reason sense and feeling Secondly the literall knowledge doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 18. but it doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. 12. that is the Rom. 2. 18. literall knowledge so knowes the mysteries of Gods Word as a man knowes a thing by reading of it or 1 Coâ— 2. 12. as a man knowes a thing that is told him of a strange Countrey but he hath no experimentall certainty of it in himselfe whereby it is true in such that is Matth 13. 14. written Matth. 13. 14. by hearing ye shall heare but not understand and by seeing ye shall see and not perceive but the spirituall knowledge doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is so knowes the mysteries of Christ as he knowes a thing that sees it with his very eyes and hath experimentall feeling of it in his owne selfe so that hee that is in the literall knowledge only is like a man that lying in the morning in his bed and hearing that the day is broke and peradventure seeing a little at the holes and crevisses of his windowes may talke of the day light and of the actions of the day light to be done in the same but because his windowes and doores are close shut he still without doing any thing lies in darknesse when as he that is in the spirituall knowledge is like one that is abroad in the open cleer morning working and walking by the light of the same Thirdly the literall knowledge being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the literall knowledge doth know as it were by heare-say many things by which they think themselves rich and encreased in goods and have need of nothing but it doth not see the deep things of God whereby they are raysed up to no joy and zeale for the deepnesse and greatnesse of the same but the spirituall knowledge doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2 10. see the deep things of God 1 Cor. 2. 10. that is as Bezâ— well expoundeth it excellentiam Evangelicae Doctrinae the excellency of the benefits of the Gospel working joy and zeale of Gods glory by discerning the greatnesse and excellency of the benefits wrought upon us from whence flowes the cold and formall working of great learned Clerks making a shew of doing something and think in their own hearts that to proceed any further is needlesse when they that are in the spiritual knowledge do think both that there is need and also that they can never doe enough Fourthly the literall knowledge judgeth of the mysteries of the Gospel by the Spirit of the world that is after an humane witted fashion saying the same thing that the spirituall enlightened child of God doth as farre as naturall reason and humane wit can reach but pulls down Gods thoughts in the mysteries and benefits of the Gospel and makes them like unto mans thoughts for whereas the Spirit of God useth by certain humane phrases and similitudes to descend down to our weak capacity not to the intent that wee should dwell in them but that we should as it were by a ladder reached downe to Why the holy Ghost speaketh in humane phâ—asâ—s us ascend up to the heigth and excellency of Gods working and dealing upon us correspondent to the glory of his great majesty they that are in tâ—is literall knowledge doe stick fast in the humane phrase as it were in the foot and first step of the Ladder but ascend not to the greatnesse and excellency of the work of God correspondent to the greatnesse and excellency of his Majesty whereby they hold fast to those phrases that are correspondent to humane reason and to good humane wit but cannot abide to have those humane phrases reduced and understood according to other Phrases expressing in the same case the true nature and excellent working of God above reason and passing those humane similitudes and so compare and flatly measure spirituall things with earthly things because as a learned Dispencer of Gods mysteries saith habent literam sed non habent spiritum whereby they can say in the mysteries benefits of Christ Sibboleth but not Shibboleth Iudg. 12. 6. That Iudg. 12. 6. is they come very neere the truth and are as Christ said to the young man not farre from the kingdome of heaven but they cannot frame to pronounce the asperate that hath God in it that is they cannot yeeld to the truth and mysterie correspondent to the nature and perfect working of God for that is foolishnesse unto them 1 Cor. 2. 10. But on the other side â— Cor. 2. 10. they that are in the spirituall knowledge have received not the Spirit of the world to judge worldly carnally and after an humane witted fashion of the mysteries and benefits of the Gospel but have received the Spirit which is of God that they may see after a spirituall manner the things freely given of God that is correspondent to the high nature perfect operation and glorious working of God whereby although they gladly use the similitudes and humane representations in the Scriptures as an help to their weak capacities yet they stick not in them but ascend by them as it were by steps to the high working of God above all humane representations and earthly excellencies not comparing or measuring spirituall things with earthly things but measuring spirituall things as the Apostle saith with spirituall yea even with â—od
himselfe the spirituall worker and Author of them making them in our apprehension correspondent and agreeable to the Almighty nature and glorious working of so wonderfull a workman Fifthly the literall knowledge although it bee never so great doth not change him that is in it but leaves him in his former old nature and corrupt conversation as if he were prophane it leaves him still prophane if he were meerely civill honest it leaves him still meerely civill honest if he were blindly zealous with a legall zeale it leaves him still blindly zealous with a legall zeale of advancing works works and doing as wee may see by the example of S. Paul who before his conversion followed the righteousnes of the Law Rom. 9. 31. and was zealous towards God Act. Rom 9. 31. Aâ—ts 22. 3. 26. 7. 22. 3. serving God instantly day and night Act. 26. 7. And yet was but in this literall knowledge Yea as this literall knowledge findes a man in death and condemnation so it leaves him in death and condemnation saving that it leaves him in greater condemnation than if hee never knew any thing at all Bâ—â— the spirituall knowledge wholy changeth him that is in it and makes him to leave his old corrupt course of life and to live a godly conversation and not only makes him that was prophane or meerly civill to become zealous of Gods glory but also changeth the legall zeale of advancing works into the Evangelicall zeale of advancing Christs benefits and to doe all good duties zealously in meere thankfulnesse for the same because he that by this spirituall knowledge with open face beholdeth as in a looking glasse the glory of the Lord is changed into the same image from glory to glory as by the Spirit of the Lord. Sixthly and lastly as the spirituall knowledge discerning the deep things of God counts them and embraceth them as precious and glorious so the literall knowledge resting in the bare letter cannot perceive nor receive the deep things of God that is the excellency of Christs benefits because it counts and rejects them as absurd and foolish yea very foolishnesse it selfe 1 Cor. 2. 14. and because great learning 1 Cor 2 14. The ground of contention and wrangling againstâ—râ—e justification counts it her wisdome to confute that which she takes for foolishnesse hereupon ariseth unfallibly against the preaching of the excellency of Christs benefits strong sophisticating and bold contention because the literall learning being mounted up upon the horse of pride for this knowledge puffeth up 1 Cor. 8. 2. 1 Cor. 8. 2â— And being pricked forward with two spurres the one of envie at her brothers gift of preaching the glory of Christ and the other of vaine glory lest this literall learning loose some of her praise she rusheth out like a warre-horse into the battle of contention and yet layes all the blame hereof upon the preaching of the excellency of Christs benefits yea so strongly doth this literall knowledge judge the excellency of Christs benefits to be meere foolishnesse and thereupon so impudent in contention against the same that Luther upon these words Then is the slander of the â—uther upon Gal. 5. 11. Crosse abolished Gal. 5. 11. proveth with many arguments that Paul taketh it for a most certaine signe that the Gospel of Christ and righteousnesse of faith are not rightly preached and is not the Gospel if it be preached without contention against it for saith hee when the crosse is abolished and the rage of the false Apostles wrangling sophisticating and persecuring ceaseth on the one side and offences and scandals on the other-side and all things are in peace this is a sure token that the Devil keeping the entrie of the house the pure doctrine of Gods Word is taken away Because saith he it cannot be but as long as the Gospel flourisheth the crosse and offence thereof must needs follow it or else truly the Devil is not The Devill rageth against the Gospel rightly levelled at and hit but slightly glanced at but if he be rightly hit indeed he resteth not but beginneth horribly to rage and to raise up by these literall vaine-glorious men all the troubles he can And again notably writeth Luther upon these words but as then he that was borne after the flesh persecuted him that was borne after the spirit even so is it now whose whole exposition is worthy to be often read of the children of faith the sum and effect whereof is thus This persecution Luther on Gal. 4 29 vers alwaies remaineth in the Church especially when the word of God is powerfully brought to light and the doctrine of the Gospel flourisheth to wit that the children of the flesh mock the children of the promise and persecute them And therefore Paul in this place armeth the godly asore-hand that they should not be offended with these persecutions sects and offences As if he should say if we be the children of the promise and born after the spirit holding that righteousnesse commeth without works meerely by the promise we must surely look to bee persecuted of our brother which is born after the flesh that is after the Law and works and yet shines in the righteousnesse and glorious works of the Law that is to say not only our open enimies which are manifestly wicked shall persecute us but also such as at the first were our deare friends with whom we were in religion familiarly conversant in one house which received from us the true doctrine of the Gospel shall become our deadly enimies persecute us extreamely for they are brethren after the flesh and will persecute their brethren which are born after the Spirit and so raise hurries and molestations Indeed they lay the blame and fault in our doctrine when they themselves are the authors of these troubles and persecutions But because they are perswaded by this literall knowledge that they persecute that which is absurd and but meere foolishnesse they cannot beleeve this that they are the authors of these troubles and much lesse can they beleeve that it is they which murmur rise up and take counsell against the Lord and his annoynted nay rather they think that they maintaine the Lords cause that they defend his glory and doe him acceptable service in persecuting us The reason whereof is this expressed by Luther in other places upon the Galathians speaking against vaine-glory and therefore as worthy the often reading as the former the summe also whereof is thus That such is the nature of these literall and vaine-glorious Ministers of Satan That they can make a goodly shew that they are very charitable humble lovers of concord and are indued with all other fruites of the Spirit also they protest that they seek nothing else but the glory of God and the salvation of mens souls and yet being full of vaine-glory and doing all things to seeme learned and godly and so to get praise and estimation among
ever all them that are sanctified This is the onely Purgatory say these Our onely Purgatory is Christs blood first Restorers of the Gospel amongst us Where in all Christian men must put their whole trust and confidence Now that Gods imputation and spirituall cloathing with his Sonnes righteousnesse doth so really make us righteous that after the manner of the forme dat nomen esse that is it gives us both the name and being righteous although it be cleare and manifest by this former point because whatsoever is made so or so we see by dayly experience that they bee and are so called accordingly yet because it makes to the confirmation of the former point as evident effects of the truth of the former let me briefly touch this also And first that this spirituall cloathing with Christs righteousnesse doth so really make us righteous that only that gives us the name of truly just and righteous persons in the sight of God is manifest by that often repeated axiome of the Apostle The Iust by faith shall live For although some doe darken the sense both of the Prophet and of the Apostle by saying The Iust shall live by faith by joyning the word Faith to the Verb or Predicate shall live yet the true sense and meaning of the Apostle as it is in the Hebrew and Greek is that by faith should bee joyned with the subject Iust as if the Apostle had said they that are by faith made just shall live for the Apostle shewing that the righteousnesse that saves us is offered onely in the Gospel and is revealed to every one from faith to faith that is the more faith hee hath and the more it doth encrease the more hee sees and embraceth this righteousnesse that truly makes him just and righteous in the sight of God he confirmes the same by the Prophet Habakuk saying The just by faith shall live wherein he teacheth two things evidently First that it is faith only embracing and applying the righteousnesse revealed in the Gospel that makes a man just and righteous in the sight of God And Secondly that this righteousnesse not only names him just and righteous but makes him to live also a Christian godly life in this world and then to eternall glory in the world to come so that the Apostle likens this righteousnesse of the Gospel to the soule as if a Christian had two soules in him first as he is a man and secondly as he is a Christian his soule as he is a man is his naturall soule by which he lives truly only to this world but his soule as he is a Christian Christs righteousnesse is to a Christian as the soule is to the body is Christs righteousnesse that also sanctifies him and so is like the life that the soule works in the body and makes him live a godly Christian life in this world and also makes him to live unto eternall glory in the life to come And as the Physitians say that the vital spirits are they that knit and combinde the soule and body together so faith is like those vitall spirits that combinde the righteousnesse of Christ and the Christian together Whereby as the soule gives unto a man both the name and essentiall being of a man so doth the righteousnesse of Christ apprenhended by faith give unto a man both the name and essentiall being of a Christian and makes him to live the life of a Christian in this world and to live unto eternall glory in the life to come and as by reason of the Divine understanding soule made to the Image of God God is said to be neere and to dwell in us whereby as S. Paul saith Acts 17. 28. In him we live Acts 17. 28. and move and have our being and are of his generation so by reason of Christs righteousnesse apprehended by faith Christ himselfe dwelleth in us saith the Apostle by this faith Eph. 3. 17. Whereby in Christ Eph. 3. 1â— wee live and move and have our being and are of his generation or off-spring that is to say Christians All which S. Paul doth testifie Gal. 2. 20. by his own Gal. 2. 20. example in the plainest words that can be saying I live not now but Christ lives in mee and in that I now live I live by the faith of the Sonne of God who loved me and gave himselfe for mee namely to justifie me by his blood and make mee perfectly holy and righteous in the sight of God freely The truth whereof Luther cleerly seeing with the spirituall eye of faith doth with as excellent a spirit testifie the same against the whole world of Papists saying This is the true meane to become a Christian even to bee justified by faith in Iesus Christ and why Because it is most true that Master Downham testifieth of Justification Downham of Iustification saying The beleever is cloathed with the most glorious robe of Christ Iesusâ— his righteousnesse and so appearing before God both clean from all sinne and endued with a perfect righteousnesse he is justified reconciled and eternally saved Now what can bee required more to make a true Christian I grant that where this is there will follow unfallibly a renewed sanctified life with zeale of Holy life maketh not but only declareth a Christian Gods glory but this makes not a Christian but consequently declares and outwardly shewes that he is already before thus freely made a Christian because he being thus clean from all sinne in the sight of God as is here described hath not only the name and imaginary counting but also the essentiall being of a person perfectly just and righteous in the sight of God freely hence it is that the children of God are called by no other name in all the Psalmes and whole word of God more commonly than by the name of the righteous Iust and Saints because they Beleevers are Saints two wayes are so two manner of wayes First they are righteous Just and Saints to God-ward by Justification And Secondly They are righteous Just and Saints to man-ward by Sanctification the first way to God-ward is perfect because otherwise it is no righteousnesse to God-ward which cannot love any thing but that which is perfect but the second way to manward is unperfect which yet being done in sincerity is sufficient for man that is unperfect and therefore because this later way is so exceeding imperfect both in respect of the perfection of the justice and righteousnesse revealed in the Law as also in respect of the perfection of Gods righteous nature described in the Law that loves nothing but that which is perfect in his sight therefore all those large promises made in the Psalms and Old Testament unto the righteous cannot be understood as the Papists conceive of the Saints inherent righteousnesse because David that had so great a measure of inherent righteousnesse cryed out that by this inherent righteousness shall none be found
us not ignorantly and unwittingly as Isaac but truly and graciously for Christ having thus truly put on Christ himself And this the faithfull Interperters plainly testifie saying Cum dicit Galatas Christum induisse intelligit Christo sic esse insitos ut coram Deo nomen personam Christi gerant ac in ipso magis quam in seipsis censeantur that is Where as the Apostle saith that the Galathians have put on Christ he meanes that they are so ingraffed into Christ that before God they beare the name and person of Christ and are reputed and estimated rather in him than in themselves The second similitude expressing more reall and Husband and wiâ—e entire union than the former is taken from the union not only between ordinary husband and wife but also that we are as substantially and really united into Christ as Adam and Eva who was made of his very rib and thereby truly and really of his flesh blood and bone were one in Paradise for which cause Adam Eva are both called but one Adam Gen. 5. 2. of which Gen. 5. 2. perfect union Adam said thus this is now bone of my bones and flesh of my flesh shee shall bee called woman or as the Hebrew Wâ—rd importes a she-man because she is taken out of man Gen. 2. 23. which mystery S. Paul expounding Gen 2. 23. in the fifth to the Ephes saith thus of Christ and his Church For we are members of his body of his flesh and of his bones For this cause shall a man leave his Father and Mother and shall bee joyned unto his Wife and they two shall bee one flesh This saith he is a great mysterie for I speak concerning Christ and his Church Ephes 5. 30 31. 32. Whereupon true and excellent is Ephes 5. 30 31 32. the testimonie of a noble man and Martyr in France who writing of the dignity and excellency of a Christian man sayth thus By this spirituall bond o knot the Christian man is made one with Christ flesh of his flesh and bone of his bone yea even so farre that he beares Christs name and person before God Is not this wonderfull And yet S. Paul not herewith content shewes that the union betwixt Christ and every child of God is more close and entire than between husband and wife for saith he they are not only one flesh But also He that is joyned to the Lord Christ is one spirit 1 Cor. 6. Calvin upon 1 Câ—r 6. 17. 17. Which place Calvin expounding saith thus Hoc ideo adjecit ut doceret arctiorem esse conjunctionem Christi nobiscum quà m viri cum uxore that is Hee therefore addeth these words That he might teach us that the union betwixt Christ and us is closer and straighter than betwixt husband and wife Which Lutâ—er upon Gal. 2. 20. thing Luther also testifieth saying Gal. 2. 20. This faith therefoâ—e that Christ hath loved mee and given himselfe for mee to justifie me doth couple Christ and mee more neer together than the husband is coupled to his wife The third Similitude expressing this marvellous union is that wee are as truly and really united and 3 Tree Branches made one with Christ as a Tree and the branches thereof are one This Christ himselfe testifieth Ioh. 15. 5. saying I am the Vine yee are the branches As the branch cannot beare fruit of it selfe except it abide in the Vine no more can yee except yee abide in mee Upon which words Zanchius truly saith thus Quid etiam hoc Zanch. upon Iohn 15. 5. simili clarius quam nos verè ac realiter Christo insitos esse that is What is more cleere by this similitude than that ' we are truly and really ingraffed into Christ The fourth Similitude expressing this wonderfull union is That wee are as truly and really united and 4 Body members made one with Christ as the body and members thereof are one And this similitude if it were as well understood as it is often expressed in the Scripture wee should abound with more joy for the same than we doe For how plaine is S. Paul 1 Cor. 12. 12. saying As the 1 Cor. 12. 12. body is one and hath many members and yet all the members though they be many make but one body so also is Christ For saith he yee are the body of Christ and members for your part verse 27. Again to the same Cor. 6 15 17. Verse 17. Cor. 6. 15. 17. he saith thus Know ye not that your bodies are the members of Christ Nay more But hee that is joyned to the Lord is one Spirit What more perfect and more wonderfull union can there be Than to be one spirit and one body with the Lord Certainly saith Zanchias The union of the members with the head and with themselves is substantiall true and reall Wherby saith hee wee may further understand that the fruit of the passion of Christ and his gifts and graces cannot be received without a real participation of the very flesh of Christ for the members can receive neither motion nor life nor juice nor nourishment being separated from the head And hereupon it is that the ancient Dispensers of Gods mysteries doe so greatly extoll this our concorporation into Christ for thus saith Chrysostome Homil. 60. ad populum Antioch Non satis fuit homosieri colaphis caedi verùm semet ipsum nobis commiscet Chrysost Hom. 6. non fide tantùm verùm et reipsa nos suum efficit corpus that is It was not enough to become man to be buffetted with fists but also he doth mix and mingle his own selfe together with us and not by faith only but also he makes us in very deed his own body Which doctrine of the ancient Fathers of our wonderfull union although the Papists goe about to misapply it and say this great work and union is wrought upon us by the Sacrament of the body and blood of Christ in that say they the bread becomes transubstantiated into the body and blood of Christ and so wee eating the same the body of Christ is mingled and united into one body with us yet it is well proved of the Learned Protestants to bee utterly false For the Sacrament is not the bond of this so mysticall and wondersull union after so grosse fleshly and carnall a manner but it is wrought only by the holy Ghost after a spirituall and unsearchable manner Who yet notwithstanding because he is true God hiîc exerit and herein doth shew forth the power of his God-head in thus wonderfully knitting and reall and substantiall uniting us into Christ hereupon doe the ancient Fathers confesse that no tongue of men or Angels is able to lay forth sufficiently the reallnesse substantiallnesse and excellency of the same though sealed unto us by an outward sign and figure in the supper of the Lord. For hence it is that
c. Gal. 5. 22. This is the voyce of the Bridegroome and of the Bride that is to say sweet cogitations of Christ wholsome exhortations pleasant Songs and Psalmes praises and thanksgiving whereby the godly doe instruct stirre up and refresh themselves Therefore God loveth not heavinesse and dulnesse Heavinesse must be abandoned and why of spirit he hateth uncomsorrable doctrine heavie and sorrowfull cogitations and loveth cheerfull hearts for therefore hath he sent his Sonne not to oppresse us with heavinesse and sorrow but to cheere up our soules in him Mark what great joy all the Prophets doe prophesie of and even extort at our hands for the first comming of Christ so do the Psalms so doth Christ and so doe his Apostles not only exhorting us but even commanding us to rejoyce Rejoyce thou Daughter of Zion bee joyfull thou Daughter of Ierusalem â—ach 5. for behold thy King commeth to thee Againe for the fruits of his comming Rejoyce yee heavens for the Esay 44. 12 23. Lord hath done it Shout yee lower parts of the earth burst forth into prayses yee mountaines why what is done and wherefore must there be such great joy For I have put away thy sinnes as darkness and thy transgressions as a mist And thus hath the Lord redeemed Iacob and will be glorified in Israel And albeit wee Luth. Seâ—m in Phil. 4. 4. fall sometimes into sinnes which by nature bring sadnesse and sorrow with them yet forasmuch as they cannot bring so much hurt as Christ if we believe in him bringeth power of abolishing them with profit and safety Joy in the Lord ought alwayes to have the first place with us and farre to overcome the sorrow and sadnesse that commeth by reason of our sinnes Hence doth the truly faithfull soule the Bride of Christ burst forth into this extasie saying I will greatly rejoyce in the Lord and my soule shall bee joyfull in my God Why Because hee hath cloathed me with the garments of Salvation What garments are those He hath covered me with the Robes of righteousness he hath decked Esay 61. 10. me as a Bride tireth her selfe with her Iewells Esay 61. 10. And hereupon saith Luther Beholdhow for this knowledge Luth. in Gal. 3. 13. and benefit of Christ to come the Saints of the Old Testament rejoyced more than we now doe when he is so comfortably revealed and exhibited unto us Indeed we do acknowledge that this benefit of Christ the righteousnesse of faith is an inestimable Treasure But wee conceive not thereby such a full joy of spirit as the Prophets and Apostles did Hereof it commeth that They especially Paul doe so plentifully set forth and so diligently teach the Articles of Justification for this is the proper office of an Apostle and of a Minister of the Gospel to set forth the glory and benefits The proper office of a Minister of the Gospel of Christ to the working of this joy and therefore doth S. Paul define a Minister to be but an help to the peoples joy 2 Cor. 1. 24. When such a rejoycing 2 Cor 1. 24. faith possesseth the heart and the Gospel is so received indeed then God appeareth sweet and altogether loving neither feeleth the heart any thing but the favour and grace of God it standeth with a bold and strong confidence Luth. serm in Phil. 4. 4. it feareth not least any evill come unto it it being quiet from all feare of displeasure is merry and glad of so incomparable grace and goodnesse of God given unto it freely and most abundantly in Christ Wherfore there must needs forthwith proceed from such a faith love joy peace gladnesse giving of thanks praise and a certaine marvellous delight in God as in a most deare and favourable Father which dealeth so fatherly with us and poureth forth his gifts so plentifully and in so great measure upon them also which doe not deserve them Behold of such joy Paul speaketh here which â—ruly where it is there can be no place for sin or feare of death or hell yea nothing is there but a joyfull quiet and omnipotent trust in God and in his favour wherefore it is called joy not in gold silver delights singing health knowledge wisedome power glory friendship favour no nor in works holinesse and such like but joy in the Lord wherefore Paul speaketh saying Rejoyce in the Lord alway and againe I say rejoyce Phil. 4. 4. And Peter Phil. 4. 4. testifieth that the faithfull by beleeving did rejoyce 1 Pet. 1. 8. with joy unspeakable and glorious For in this righteousnesse wherein I am made passively righteous I Luthers argument in Galat. have no sin no feare no sting of conscience no care of death for where Christ is truly seene indeed there must needs be full and perfect joy in the Lord. Wherefore if any man feele himselfe oppressed with Luther in Gal. 2. 20. heavinesse and anguish of heart he must not impute it unto Christ although it come under the name of Christ but unto the Devill who oftentimes commeth under the colour of Christ and transformeth himselfe into an Angel of light for if there be any feare or any griefe of conscience it is a token that this passive The cause of feare and sadnesse of heart righteousnesse wherewith I am freely made perfectly holy and righteous is withdrawne that grace is hidden and Christ is darkned out of sight wherefore we must Luther in serm of the lost sheep in Gal. 4. 7. fight against sadnesse and heavinesse of spirit caused by the law and give no place to the Devill who would by the law break up the bride-chamber of Christ and thrust himselfe into his place that is take away from the conscience her joy and comfort whereby he may not bee able cheerfully to lift up his heart and head before God ever remembring that the Kingdome of heaven into which we by our effectuall calling are translated as the Bride of Christ into his bride-chamber is righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. Rom. 14. 17. Fourth Effect Good judgement right discerning of all spirits The fourth effect or fruit declaring the utility of Free Iustification is that it worketh a good judgement and right discerning of all Religions works and worships to the utter overthrowing of all Superstitions Sects and Schismes and doth reduce people from their contentious and dangerous by-paths and doth rectifie their blinde legall zeales mentioned Rom. 10. 3. Rom. 10. 3. declining to sundry Sects and contentious opinions and brings them to the pure and sincere worship of God in spirit and truth that is in one faith only and one Baptisme Ephes 4. 2. to 6. unto which they Ephes 4. 2. to 6. cannot be wonne but by understanding the excellency of Free Iustification and how compleat they are made by it alone before God Colos 2. 10. but will be carried Colos 2. 10. away
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