teach you but as the same anointing teacheth you of all things and is truth and no lâ—e 1 Ioh. 2.27 That is not for them the Apostle there entends but to plead for the Apostolike Doctrine that they needed no other Doctrine but what God had delivered unto them He gives himselfe explained in the former verse that hee would arme them against seducement Iran l 4. cap 43. These things have I written unto you concerning them that seduce you The Apostolike Church it selfe had the Spirit the Holy Ghost came downe upon them yet they had Preaching likewise witnesse their Sermons frequently recorded in the Acts. But how dare they so much dishonour the wisedome of Christ seeing he pleased to Institute them to call the Sacraments needelesse Would that onely wise God institute things to no purpose But though wee have the Spirit already yet wee may use the Sacraments Christ had the Spirit and yet hee was baptized Mat. 3.15 Non ratio ne sui sed spectantiuÌ„ Quâ—a vita mea moruÌ„ disciplina Glos Ord. Hee then received the Spirit in the form of a Dove for our sakes not his owne Cornelius had the Spirit before he was baptized Wee must examine whether we be in the Faith and so wee must eate And what though no other thing bee in the Seale than in the Promise yet though I trust a man well I have more ground for my trust when I have his Bond so the Sacraments are intended for the strengthening of our Faith I 'le not longer pursue these Io. Sleid. Hist lib 10. Lamb. Hortensi lib. Tumult Anab Henr. Dorpius Edit 1536. they have beene strange Pitches to which many of these Enthusiasts have beene lifted They called David Georg their singular prophet and himselfe was blasphemously bold to call himselfe The Christ the Messiah 'T is enough to name such horrible blasphemies now let others enter to their part and acting 4. Against Anti vetera testamentaries 4. Against such as receive not the Testimony of the old Testament They say the face of Moses is vailed we neither can nor may see him They urge that of the Apostle to the Hebrewes In that he saith A new Covenant hee hath made the first old Heb. 8.13 But while they destroy the old they destroy the new together with the old That very quotation of their owne is urged by the Apostle from the old Testament Christ made use of it when hee Preached upon the Booke of the Prophet Esaiah Luk. 4.17 And after his resurrection beginning at Moses and all the Prophets hee expounded unto them the Scriptures Luk 24.27 And Peters Sermon Act. 2. hath much from that Tesâ—ament But if they say This was for the Iewes sake wee have to oppose that example of Philip to the Eunuch a Gentile an Aethiopian at that time a Christian to him Philip expounded Esaiah And how often are such Scriptures urged by Paul the Apostle of the Gentiles But Moses is vailed What will they inferre Most of the Antients understood it onely of his darke way of delivery Longe aliter nos Evangelâ—um promulga mus quam Moses veterem legem â—llo p lam ac apertè loqui non â—usus est ed velo faciem obduxit nos vero nihil patimur esse opertum aut ocâ—uâ—tum Chry in loc Tert. lib de Resur c. 55 Idâ—m lib. 5. Aâ—vers Mar ca 1 Israelâ—tae rudes non potuerunt videre quod finem hahe ret lex quodque abroganda forâ—t Thâ—ophil Cyril in Io. lib. 3. cap 34. Orig. hom 12. in exod He gave things obscurely by the Gospell they are more Theophilact indeed speakes a little to what they seeme to meane The rude Israelites could not see that the Law should have an end and should bee abrogated But hee speakes soundly enough in that and not to their purpose But the Apostle hath best interpreted the mystery We use great plainnesse of speech and not as Moses which put a veile over his face that the children of Isâ—ael could not stedfastly looke to the end of those things but their mindes were blinded for unto this day remaineth the same veile untaken away in the reading of the old Testament which veile is done away in Christ But even unto this day when Moses is read the veile is upon their heart 2 Cor. 3.12 13 14 15. 'T is Anselms note There is a double veyle one of Obscurity in those Typicall things another of want of faith in our hearts neither of these will be plea for them to deny acquaâ—ntance with old Scriptures I shall deale but with one other adversary but a dangerous 5. Against Pure Sinlesse Anabaptists 5. Against pure Anabaptists such as were the Novatians and Catharists of old They say They are pure without sinne the glorious Church not having spot or wrinkle or any such thing Eph 5.27 Yea that they cannot sinne Hee that committeth sinne is of the Divell Whosoever is borne of God doth not commit sinne and he cannot sinne because he is born of God 1 Ioh 3.8 9. But we may answer Saint Iohn by Saint Iohn If wee say we have no sinne wee deceive our selves and the truth is not in us 1 Ioh. 18 Wee must therefore Reconcile him to an answer Interpreters are not agreed 1 Ambrose Aug. l 4 ad Boniâ— c. 7. as Augustin relates his opinion Aug de nat et grat c. 14 understands it of the state of future glory But he speakes of this life 2. Others as the same Augustine relates not de facto that they doe not sinne but de iure that they ought not Electos adverâ—t quasi nunquam pecâ—asse quoniam et si qua deliqâ—isset in tempore vid ntur non apparent in aeternitate quia charitas patris ipsorum operet multitudinem peccatoruÌ„ Beâ—n serm â—â— in Cant. Bern serm 1. Septuag But thus they are not differenced from unregenerate for they also ought not to sinne 3. Bernard yet more straines it to that covering love in Gods praedestination But 't is not meant of imputation for that phrase he cannot sin it cannot bee meant God cannot impute sinne 4. Augustine in one place seemes to understand it of the different condition of man that the Regenerate in this liâ—â— Renatos in hac 〈◊〉 partim esse filios Dei ratione generationis et inchoatae renovationis partim filios huius seculi respectu vetustatis in caernâ— vel huc reliquae quod ergo dicuntur non peccare id de illis dici quatenus sunt Dei fisii quod verò iuben tur fateri se adhuc habere peccatum id â—â—illâ— dici quaetenus sunt filii huius seculi Aug. lib. 2. De pecs mer et Remis cap 8. Aug. Tract 5. in Io. Hier. lâ—b 1. adven Pelag Idem lib 2. adven Iovin Gernard Dâ—sp 1. cont Fanat Thesibus 53 59. ad 70. are partly the sonnes of God in regard of generation and inchoate renovation partly the children of this
the name the word Iustifico is not of ancient use as not being found in old Latin Authors but signifies to make one just Now a man may be made just 1. By infusion when an habituall quality of Iustice is wrought any way in any person So was Adam just God made man righteous but they sought out many inventions Eccles 7.29 So are regenerate Christians just being sanctified having grace infused This the Schoole cals formall righteousnesse and the corrupter Schoolemen say that Christian righteousnes is such so in them as whitenesse is in a wal Inherent and that a man is in this sense Iustified But the sense is different from our usual acception and therefore 2. A man may bee Iust by Plea that is when being accused he is Iudicially acquitted when his Iustice being questioned is cleared Such formes wee have in our usual speaking I 'll make him a knave wheÌ„ we mean to convict a man or I 'll make him an honest man when wee meane to cleare him So the word is used Esa 5.23 Woe to them which iustifie the wicked for reward and take away the righteousnesse of the righteous from him Not that our undue praises can make a wicked man just nor that our unjust slanders can make a good man unrighteous Take the sense but in one other expression we say when a Iudge condemnes a malefactor the law will justifie him not that the law doth make the Iudge just but doth approve and justifie the sentence that he gives This is the more proper sense And thus much of the name 2. Of the Thing it selfe herein 1. The nature of it 2. The Degrees 3. The Kinds 1. The nature of it this It is the declaring or approving one Iust when suspect and accused So we gather it Deut. 25.1 The matter of Iustification is Iustice which must be before this in nature as the ground The forme is the pleading of such a justice Then it is little differenced from Plea or Apology 2 The degrees are 1. In regard of matter 1. Compleat which is full or incompleat to which referre Iustification by comparison 2. Vniversal which we cal Iustification of the person or particular which we cal Iustification of the cause 2. In regard of forme 1. By assertion onely or both by assertion and demonstration 2. In colour or in truth separately or joyntly 3. The kinds are 1 Of one inherently just here Iustification is made either by pleading the act committed no fault or if a fault not committed This is to bee justified by a righteousnes of ones own by declaring the party cleare the accusation false It is of use and onely in the Court of man Ierem 26.15 16. 2. Of such as are not inherently just here Iustification is by confessing the fault done and by pleading satisfaction For satisfaction and Non-commission are alike equall in Iustice Now satisfaction may bee made legally in a mans owne person or Evangelically by another a Surety These things in the generall premised we proceed to the other particulars to be explicated where wee shall apply what hath been laid The second is the Exclusion of false causes A man is not justified by the works of the Law The whole law is here meant therefore the morall too The Papists have an untoward conceit of a double merit whereby they would bring in works Take what they say plainly and briefly There is a Merit of congruence It is the doing of that worke which is good in it selfe and though it deservedly merit not yet being good there is a congruence or fitnesse that God should reward it hee being also good and a lover of good where he sees it So that if a man meerely naturall do say a Masse give an Almes or the like there is a fitnes or congruence to reward There is a merit also of condignity which is a just deserving upon the former merit A man by doing a good worke deserves by Congruence though he be yet natural that God shold give him grace and having grace now hee justly deserves because Gratia gratum facit and being gracious in Gods eye God must needs reward him This is all and all is nothing comming under this strict exclusion with the workes of the Law But they have one refuge somwhat more subtill They say the workes of the Law which are excluded from Iustification are the works of Free-will such as goe before faith but such as follow after faith are not excluded They would seeme to draw this glosse from the words of the Text reading them according to the vulgar Latin Translation Non ex operibus nisi per fidem Not of the workes of the Law unlesse by faith Thus they argue Indeed works are excluded unlesse they be done by faith but from faith they receive a Iustifying power and thus they bring in workes to share in the businesse But to this we answer 1. That the works of the Law and the workes of Faith are not set in opposition but the workes of the Law and Faith For they would have a false supposition granted that though Works of Law are excluded yet Workes of Faith are not 2. That such workes as are done in Faith are peremptorily excluded Look onely upon Abraham a faithfull man the father of the faithfull his workes were many they were glorious nor can wee deny them to proceed froÌ„ faith yet the Apostle fully enough proves it Rom. 4. that hee had not in his workes whereof to glory before God 3. But wee answer more pressely by vindicating the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they translate Nisi unlesse is not Conditionall but either exclusive so it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely or adversative so it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but and thus it is used in many Scriptures Gal. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there are some that trouble you Matth. 12.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to the Priests onely Revel 21.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they that are written in the Lambs booke Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to be the same in the very word for Alla is of the Syriacke Ellós which is from the Hebrew Im ló and that is in Greeke rendring Ean mé Moreover to clear Hierome by Hierome hee though he translate it Nisi unlesse So Aug. de Spir. lit c. 13. yet in the allegation of the place hee frequently useth Sed But. But there neede no other words where Saint Paul determines it so plainly in another place Rom. 3.28 We conclude that a man is iustified by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absque operibus Without the workes of the law I will but name one other cavill because 't is obvious They say If workes be excluded then are we iustified by faith alone if by faith alone then would â—atch iustifie if it were alone Si sola tum si esset sola I answere That faith
Scripture They shal beare their owne burthen for our Saviour hath spoken it Whosoever shall breake one of these least Commandements and shall teach men so he shall be called the least in the kingdome oâ— heaven Mat. 5.19 The faith of the Fathers was the same with ours and though they lived in the Law yet not under the Law Euseb eccl hist l. 1. c. 1 Idem de vita Const l. 2 Philastr cont Haer. cap. 61. Aug in Io. Tra. 45 Prosper Aquit Obâ— 8 Niceph Caâ—â—iâ—t â—câ—â— hisâ— l. 1. c. 2 3 4 5. but had the same Christ with us Therefore our Saviour gave testimony to that ancient Abraham He saw the day of Christ and reioyced Obiect 7. They say wee doe much injury to joyne together what God hath separated Ans Nay we confound them not but say the Gospell is more glorious than the Law and the mysteries in it are farre clearer 'T is Chrysostoms expression that the Doctrines differ as a picture rudely drawn with a Cole or lined forth more exactly with a pencill These are their weapons and their strengths but ye see how invalid But where they have not strength they have enough of humour for as the Apostle gravely unto Titus There are many unruly and vaine Talkers and Deceivers whose mouthes must be stopped who subvert whole houses teaching things which they ought not for filthy Lucres sake T it 1.10 11. The holy Spirit of Calvin Pacessat longe ex animis nostris profana istaec opinio Caâ—v Inst l. 2. c. 7 sect 13. was zealous against this iniury done unto the Law when he dared peremptorily to call that opinion profane Away with that profane opinion out of our mindes But we will follow them no longer in their triflings but proceede to a new encounter against other confederates of theirs who build much upon the same grounds 3. 3. Against Enthusiasts Against the Enthusiasts and vision-boasters who neglect the Law and presume altogether upon the Spirits revelation In Saxony about the yeare of Christ 1521. there were divers together with Nicholas Storke who preached that they had visions and revelations that there should be a new world all wicked Princes should be kild and that righteousnesse should reigne Thomas Muncer followed this Sect and Preached against the Ministers and Magistrates they did brag of the Spirit which they said was efficacious in them Some of them were extasied and used strange gestures in their bodies Some affirmed they had visions which revealed unto them that Infants must not bee baptized Some that in their visions they saw Zuinglius and such as he in hell Some that it was revealed unto them when the day of Iudgement should come Fancies which men are led unto by the Father of lies Mahomet that great impostor had such wayes of delusion So many of those Popish Fathers of Brotherhoods when they would institute their Orders have pretended vision Hence these men had their name Spirituals or Enthusiasts whom Luther that hammer of Anabaptisticall Heretickes opposed in their greatest heat 'T is true that in the prophecy of Ioel there is mention of dreames I will powre out my Spirit upon all flesh and your sonnes and your daughters shall prophecie your old men shall dreame dreames your young men shall see visions Ioel 2.28 But let mee adde to that of Ioel out of another Prophet I have heard what the Prophets said that doe prophecy lyes in my name saying I have dreamed I have dreamed they are Prophets of the deceit of their owne heart which thinke to cause my people so forget my name by their dreames Hee that hath my Word let him speake my Word faithfully Behold I am against the Prophets saith the Lord that use their tongues and say Hee saith Behold I am against them that prophecy false dreames Ier. 23.25 26.28 31 32. Talmud in Sanhedr c. 1 The Hebrew Doctors have a Prouerbe and are wont to say That after the latter Prophets were dead the Holy Ghost went up from Israel They meane after Zachary and Malachy and those other Prophets none had any more that extraordinary gift In this sense we may understand that in the Acts when Paul asked the Disciples at Ephesus Whether they had received the Holy Ghost they answered We have not so much as heard whether there bee any Holy Ghost Act. 19.2 Paulus Fagius in exod 28. They doubted not of the distinction of persons having beene instructed in that mysterie but had not bin acquainted with those extraordinary abilities of prophecying and visions Wee reiect such Impostures and therefore cannot but be agrieved at that Popish Scandall who call it The Instinct of the Lutherans Ioh. Vigu natu et Christi Philos c. 15. §. 2. That holy Luthen opposed these fooleries and wee may oppose the life of Luther against the foule mouth of that railing Viguerius But let us deaâ—e with them a little more particularly in their Tenents They said that our Preachers were not sent of God that they Preached not the true Word that the Scriptures and externall Word is not the true Word of God but wee mâ—st onely have the Testimony of the true Word whicâ— is Christ which is taught not by Scriptâ—res and Sermons but inwardly And therefore if we alleage Scripture unto them they answer What have I to do with the dead letter when I have the living Word of God in the living Spirit Thus they purposely reiect Scriptures that they may more freely bring in their fancies But is not that which is in the Prophets mouth the same that is from the Spirit Therefore the Prophets in all their Preachings declared their Authority Thus saith the Lord And though the Inke and Paper be not the Word yet thus is the word conveyed unto us Ieremiah had the Word from God Baruch from Ieremiah the Inke and Paper from Baruch and we from that have Gods will and message to that people Then Baruch answered Hee pronounced all these words unto me with his mouth and I wrote them with Inke in the Booke Ier. 36.18 It was the Thessalonians prayse that they entertained the Ministry and saw God in the Ministry For this cause also thanke wee God without ceasing because when ye received the word of God which ye heard of us yee received it not as the word of men but as it is in truth the word of God 1 Thes 2.13 And when they oppose the Spirit unto the Word they make the Inditer contradict his owne writings But the word of the Lord endureth for ever and this is the Word which by the Gospell is preached unto you 1 Pet. 1.15 Againe they say That Preaching must now cease for We are all taught of God Ier. 31.34 And that wee need not the Sacraments because we have the Spirit and the Thing signified by them They still abuse Scripture though in the generall they will reiect Scripture and that which they most strongly urge Ye need not that any man