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
said at the beginning of this chapter building upon Davids sharp punishment after he was forgiven and such like examples of executing the pedagogicall severitie their works of satisfactions as also upon the large promises of blessings temporall and eternall made unto legall workings do build their merits and magnifying of works And surely the Apples and Nuts and Cakes and the rod of temporall punishments with which as they themselves do write God did govern Bellarm concio 13. in Galat. 4. Gal. 3. 25. that first people as little children buried by S. Paul Gal. 3. 25. ever since the comming of Christ and now rotten are fit foundations for their childish and rotten buildings not only these I say doe thus play the children againe but also we Ministers of this glory of the Gospel too many among us doe not only limp in our practise and lisp in our speech but even halt downe right being so farre from passing Iohn Baptist in opening the kingdome of heaven that we come not neer him neither in his inward fulnesse of joy in hearing the voice of the Bride-grome that then was come to enrich so royally the Bride nor in outward washing the people from all their sinnes that is in not preaching and opening the glory of Free Iustification as he did much lesse doe we lay out the glory of the third time that doth exceed in glory But contrariwise wee slide back to the legall teaching of the Old Testament from which we not understanding the intent of God in such high commending and sharp exacting of works and legall righteousnesse doe fetch our principall veine of preaching and doe make it our common and chiefest manner of teaching only a little as the old Prophets did to glance at Free Iustification mercy and grace in generall termes but all our maine labour is to command things that are right and to forbid wicked doings to promise rewards to the followers of righteousnesse and to threaten punishments to the transgressors which seemes both in preachers and people a good and plausible course to flesh and blood because it is the teaching of reason and the light of nature Rom. 2. 14 15. described Rom. 2. 14 15. to bee thus in the very Gentiles namely that the Gentiles which have not the Law doe by nature the things contained in the Law much more then do they approve allow of the hearing of it For they have the effect of the Law written in their hearts accusing them with fear of punishment for their evill doings and excusing them with hope of speeding well for their well doings this kinde of teaching the people do like and applaud as agreeing with that light of nature but what comes hereof truly wee sow up againe in respect of the former Pedagogie of the morall Law the vaile that was rent in two pieces from the top to the bottome we shut up again the holy of holies we hide darken if not put out the benefits of Christ preaching as if the children of God were not made perfectly holy and righteous from all spot of sinne in the sight of God freely Wee confound the Old Testament with the new we bring back the full grown heir to Schoole again to be whipped of his School-master contrary to the expresse doctrine and direction of the holy Ghost saying that after faith is come wee are no longer under a Schoolmaster Gal. 3. 25. And if wee doe not pull off the Gal. 3. 25. wedding-garment over the Brides head yet wee bring forth rods to whip the Queen standing at the right hand of the King in the Vesture of the gold of Ophir Psalm 45. 9. We doe hinder true Sanctification and either Psal 45. 9. with legall threats or rewards doe cause but a constrained hireling sanctitie which is hypocriticall legall holinesse or else doe cause people to run though more cautiously yet the faster into the iniquities and sinnes so vehemently with legall terrors forbidden according to that old true saying nitimur in vetitum semper cupimusque negata wee rush the faster into things forbidden and alwayes desire the things denied us And all this because we doe not first stablish and root them in the assurance and joy of Free Iustification without works for the seeking for further assurance by works though not as causes but as effects makes people set the Cart before the Horse and to confound by the violence of the light of nature the effects with the causes and so to labour after the supposed works of sanctification more than after faith that should give to Christ only the sole glory of our assurance therefore they should first have assurance and then do that which they doe in thankfulnesse for their assurance True it is that I cannot assure thee of mee but by my confession with my mouth Rom. 10. 10. and thankfull obedience Rom. 10. 10. in my deeds But the having of Christ alone and his righteousnesse with his other free benefits depending thereupon must assure me And these are they that are only able to change mens hearts and to amend their naturall preposterous perversnesse and to carry them with all joy and love and zeale as strong as fire and death to glorifie God in all holy and zealous conversation which nothing but the seeing of the bounty of God in these riches freely bestowed with the excellency and unsearchable worth and glory of them powerfully preached with joy and zeale can effect and bring to passe Which for Preachers now to faile in is bad enough But if wee bee offended at the mighty voyces of faith and Justification used by the learned to expresse the glory of this third time and when we dare not for shame deny the glory of Free Iustification thus testified by the common consent of the learned yet will say I dare not say so of Justification as Luther saith that is as Luther truly saith I dare not say my Creed in the true meaning thereof and thereupon to traduce calumniate and to persecute them that use these sayings testified by the learned to be but speeches full of spirituall majestie and glory this is farre worse For this is to bee like the Owle An apt similitude that can see a little if she have but a little glimmering light but if the Sunne be up and shine forth with her bright beames she is strucken starke blind But faithfull Ministers should above others like John the Evangelist not only mount a loft with the Eagle but also be Eagle-eyed to look against such bright beames Solis Justitiae of the Sunne of Righteousnesse without dazzling But if the sayings of the faithfull Dispensers of Gods mysteries expressing the glory of this third time doe dazzell our eyes let us as the best remedy annoint our eyes with eye-salve that so with the Eagles brood wee may look more directly upon the glorious beames of the Snnne of Righteousnesse lest failing hereof we beat length cast downe out of the Eagles
time hitherto these witnesses Now when the rising Solis Iustitiae of the Sun of righteousnesse had dispelled the mist of this pedagogie Iohn Baptist being filled with joy in hearing the voyce of the Bridegroome began so to open the Kingdome of Heaven by preaching and sealing by Baptisme such a cleere manifestation of free justification that not only unperfect Apollos that knew but the Baptisme of Iohn only became servent and zealous in the way of the Lord Acts 18. 25. but also many others were so replenished Acts 18. 25. with joy and zeale that they even pressed with violence into the Kingdome of Heaven and the violent tooke it by force Mat. 11. 11 12. And such were the children of Mat. 11. 11 12. the middle time in the time of Iohn Baptist But now thirdly the third time from which Christ Thirdly the time from which Christ groaned out his blood and life Iohn 19. 30. groaned out his blood and life upon the Crosse crying out it is finished Iohn 19. 30. namely that both Culpa the sinne it selfe and reatus the guilt and poena the punishment and all by the full exhibiting of the wedding-garment by this infinite meanes of his owne death upon the crosse are so utterly and infinitly abolished and such an everlasting righteousnesse is so fully brought in upon Gods children and his glorious resurrection manifesting this righteousnesse to bee so fully wrought upon us that this time is most glorious of all yea as the Apostle saith Exceeding in glory 2 Cor. 3. 9. 10 11. For now is fulfilled and finished that 2 Cor. 3. 9 10 11. Zechat 13. 1. Prophecy of Zechary saying In that day there shall bee a fountaine opened to wash away sinne and uncleanesse Why were not the sins of Gods people washed away before that day that the Prophet speakes of Yes but whereas they had before vessels as the Brazen Sea and such like to wash in signifying their spirituallwashing then at that day of Christs death the full flowing fountaine of Christs blood should so abundantly wash them cleane from all their sins that they should from all their uncleanesse be made in the sight of God whiter than snow Now is fulfilled and finished that Prophecy of Daniel saying Seventy weekes are determined upon thy people to finish transgressions and to make an end of sins and to make a reconciliation for iniquity and to bring in everlasting righteousnesse Doth the Prophet promise here no more than the people of God had before those seventy weekes what a kinde of prophecy were that yes although all the children of God had as Calvin saith a little sip taste of all these graces by which they were saved yet the full fountaine and flowing streame of them were after those seventy weekes of yeares at the death of Christ poured out upon the holy City of Gods Church in a more excellent manner and in a more abundant measure And this the Prophet Ieremie also testifieth to be proper to the time of Christ saying thus in those daies and Ierem. 50. 1â—â— at that time saith the Lord the iniquity of Israel shall be sought for but there shall be None This None spoken as God speakes in truth is a glorious condition but when shall this be even in those dayes and at that time that Daniel before spake of namely at the death and resurrection of Christ wherein as Calvin speakes The flowing store of Christs riches are disbursed unto us Hence come those mighty voyces of the dispensers of Gods mysteries before set downe full of spirituall Majesty and glory passing the Ministery of Iohn Baptist Namely first of Luther saying And that there is no more sinne in the Church since Christ now reigneth marke here is the third time specified since Christ now reigneth wee daily confesse in the Apostles Creed when we say I believe that there is an holy Church which is indeed nothing else but as if we should say I believe that there is no sin in the Church of God for they which believe in Christ are no sinners but are holy and righteous Lords over sin and death and living forever But faith only sees this c. So likewise doth Calvin magnifie this third time saying Now therefore under the new Testament God doth not so much as remember our sins because there is now made one cleansing for them all once making us perfect for ever Otherwise the Prophet should say in vaine or to no purpose that this should be the benefit and glory of the new Testament that God will not so much as remember our sins any more Ierem. 31. 34. Hence from the glory Ierem. 31. 34. of this third time is that saying of Luther That whosoever have not confidence in this one point that his sins are so perfectly taken away and utterly abolished out of Gods sight now by the blood of Christ that God doth see no sin in us without doubt they are damned viz. so long as they continue to rob this third time of her glory and Christ of this full revealed efficacy of his blood And what should I stand to recite any more of the witnesses of the glory of free justification before set down seeing as one saith of Luthers speeches so I may say of all their testimonies before expressed that they are sayings of high contemplation of Christ and mighty voyces of free justification full of spirituall Majesty describing the glory of this third time which Saint Paul saith doth exceed in glory and wherein as Calvin truely saith the least Minister doth now in his Ministery Calv. Institut lib. â— cap. 94 Sect. 5. excell and passe Iohn Baptist because he could not thus expresse this same incomparable strength and glory which after Iohns time appeared in his resurrection which glory Peter doth generally describe to consist 1 Pet. 1. The glory of the new Testament consists in three things mainely in three things First that the old Prophets did diligently search into this glory but found that the full streame thereof should not bee administred unto them but unto us Secondly that it should consist in the sufferings and most wonderfull actuall death of the very Son of God Thirdly in such glorious effects ensuing the same that the very Angels stand in admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the glories that follow upon those actuall sufferings of the Son of God For now the vaile of the Paedagogie before mentioned is rent into two pieces from the top to the bottome Mat. 27. 51. Now the way to the holy of Math. 27. 51. Heb. 9. 8. holyes before shut up is gloriously opened Heb. 9. 8. Now the Queen comes forth cloathed with the vesture of gold of Ophire being all glorious within Psal 45. 9. 13. Psal 45. 9 13. and enters with joy and gladnesse into the Kings palace verse 15. that is into the Kingdome of heaven here Verse 15. set up on earth by Christ which is
the glory of his blood neither let that man think that he shall receive any thing of the Lord that letteth goe this foundation of all blessings that only gives him acceptable and approved entrance unto God to finde all experimentall outward blessings whatsoever The third place of Scripture declaring the true nature of these Evangelicall crosses and afflictions is that of 1 Pet. 1 6 7. laying out also the fruits effects and 1 Pet. 1. 6. 7. explained profits of the same saying Now for a season you have manifold temptations mark againe how Peter also cals their afflictions by the name of temptations trials but to what end and use are they namely That the triall of your faith in Christ the Son of God freely justifying you being much more precious than gold that perisheth though it be tryed in the fire may be found to your praise and honour glory at the appearing of Iesus Christ More examples of these crosses and afflictions meerely Evangelicall are these places 2 Corinth 11. In stripes 2 Cor. 11. above measure in prison more plenteously in death often Of the Iewes five times received I forty stripes save one I was thrice beaten with rods I was once stoned I suffered thrice shipwracks in journying often in perills of waters in perills of Robbers in perills in the City in perills in the Wildernesse in perills in the Sea c. In wearinesse and painfulnesse in watchings often in hunger and thirst in cold and nakednesse What sundry varietie of crosses and afflictions are here and yet all Evangelicall Againe 2 Cor. 12. 9. Very gladly therefore will I rejoyce rather 2 Cor. 12. 9. in my infirmities that the power of Christ which is Free Iustification Rom. 1. 16 17. may dwell in me Therefore Rom. 1 16. 17. I take pleasure in infirmities in reproaches in necessities in persecutions in anguish for Christs sake For when I am weak then am I strong And again 1 Pet. 4. 13. 1 Pet. 4. 13. But rejoyce in as much as you are made partakers of Christs sufferings c. And again Heb. 10. 34. Yee suffered Heb. 10. 34. with joy the spoyling of your goods And that place to the Heb. 12. 5 6 7 8. necessary to bee explained and Heb. 12 5 6 7 8. necessary to bee explained answered because it is so much objected where the Apostle saith For whom the Lord loveth hee chastiseth and scourgeth every Sonne whom hee receiveth But if yee be without chastening whereof all are partakers then are you bastards and not Sonnes c. Although the Apostle speaking to a whole Nation as the plurall number shewes it is as I said before beside our question because an whole Nation and Church consisteth of divers sorts of Professors collectively reproved yet I answer more fully and plainly thus that the place is most true and verified upon all Gods children two manner of wayes For if we understand the place of the common and worser sort among the Hebrewes in the dead generall calling not yet converted and effectually called or putting their hand to the plough were ready to look back as it may seem that he did meane such by his telling them of their hands that hung down and of their weak knees and of their halting that their turning out of the way may be healed as he doth with much sharpnesse reprove them divers times in that Epistle then that place is legall and to be understood of legall corrections and punishments that must be the School-master to drive them home effectually to Christ that so they may be soundly healed by being truly and in sincerity made partakers of Gods holinesse and righteousnesse by Justification and so bring forth better fruits of righteousnesse by sanctification and so belongs to the first sort of crosses and afflictions that as I said are legall But if the place be to be understood of the better sort of Professors truly converted and absolutely justified such as he saith in another place of the same Epistle as suffered with joy the spoiling of their goods and of these he seemes to speak most properly because hee saith that although they suffered with joy the spoiling of their goods yet they had not resisted unto blood then this place is Evangelicall and to be referred to Evangelicall crosses and afflictions not only because he makes no expresse mention of suffering for any sin but also because he saith expresly that by those crosses and afflictions their faith was exercised for their profit that they might be made partakers of Gods holinesse which is principally done by Free Iustification for although being by their faith once justified they are ever justified having all the imperfections of their Sanctification that they daily feele in themselves ever abolished out of Gods sight being made cleane and whiter than snow in his sight from 1 Iohn 1. 7. all sinne 1 Iohn 1. 7. and they ever perfectly holy and righteous from all sin and rebuke before God and in his sight Colos 1. 22. yet the trialls and exercising of Colos 1. 22. that faith that hath made them such before God makes them still partakers of Gods holinesse and righteousnesse both of Justification and Sanctification more and more experimentally in themselves by the encrease of their faith from faith to faith as I said before Rom. 1. 17. Yea God hath so wonderfully Rom. 1. 17. dignified faith that although the least graine of mustard-seed of true faith doth make the true child of God perfectly holy and righteous from all spot of sin in the sight of God freely yet be he never so perfectly holy and righteous in the sight of God yet he findes the fruit experience and benefit thereof but according to his faith according to that maine Axiome of the Gospel Be it unto thee according to thy faith whereupon it is most certaine that God chasteneth every son whom he receiveth and that also with a double or twofold A twofold chastisement of Gods people chastisement both with the chastisement or crosses and afflictions of correction and with the chastisement or crosses and afflictions of trialls but yet not to be mixed and mingled and confounded together but first before faith with the afflictions and crosses of corrections to bee the lashes of the Schoolmaster of the Law to drive them to Christ but after faith is come with the glorious crosses and afflictions of trialls and exercisings of our faith to make our faith strong that may bring us into reall experience of all Gods blessings and graces Neither is this distinction any new device but such as not only walketh in the old and good way of Gods word but also is testified by the Dispensers of God mysteries Ante remissionem esse supplicia peccatorum post remissionem autem certamina exercitationesque justorum Aug. de peccat merit remis lib. 2. cap. 34. Vide D. Abb. against satisfactions Twelve absurcities in