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
the Gospel and that these are the things which the holy Ghost shewes unto them Christ himselfe testifies saying When the spirit of truth is come hee shall glorifie mee mark that but how or after what manner shall hee glorifie Christ it followes for hee shall take of mine namely that the blood of Jesus Christ the Sonne of God doth make us cleane in the sight of God from all sinne 1 Ioh. 1. 7. Ioh. 1. 7. Ioh. 16. 14. And shall shew it unto you Ioh. 16. 14. certainly if the spirit doe not shew us this nobody will shew it us for the whole world the flesh our own sense and feeling and the Devill do all shew us the contrary but yet saith Christ when the spirit shall come he shall judge contrary to all these for he shall judge the whole world of Beleevers in my ascension of nothing but righteousnesse verse 10. Because as Luther truly saith Verse 10. upon that place In eo enim transitupeccatum in justitiam absorptum est that is in that passage of his into heaven the sinne of Beleevers is absorpted and swallowed up into righteousnesse Whereupon it followes of necessity that such preachers as blend these two glasses and intermix them and so do darken them and such people as see not that they are cleane from all sinne in the sight of God freely may justly suspect themselves to be sensuall as Iude saith not having the Spirit shewing plainely that they see no more of the foulnesse of sin then the light of nature teacheth and so did never look rightly by the spirit into the glasse of the Law to be truly touched with the foulnesse of sin it selfe Secondly they did never look rightly into the glasse of the Gospel to see themselves translated out of sin into righteousnesse and unbeliefe being blind to discern these things of the spirit 1 Cor. 2. 14. 1 Cor. 2. 14. as before shee went about to make God blind so now shee falsifies the witnesse of the holy Ghost saying that he testifies of â—inne the work of the Divell in the justified children of God when taking only of Christ and of his benefits and shewing them to Beleevers he testifieth only of righteousnesse Iohn 16. 10. and so glorifies Ioh. 16. 10. 1 Ioh. 1. 7. Christ and his blood 1 Iohn 1. 7. THe sourth reason objected is this The Lord by Fourth Reason objected his spirit doth mortifie our sinnes daily Rom. 8. and shall he not see those sinnes which by his spirit he doth mortifie ergo the children of God are not with the wedding-garment of Christs righteousnesse made perfectly holy and righteous from all spot of sinne in the sight of God freely To which I answer That as this reason doth seeme Answ most plausible to naturall reason so it is that by which these Objectors doe not only most of all delude and deceive themselves and others but also is the Papists cunningest thiefe which they use after the cleanliest manner to rob Christ of his glory against which my heart yearns But oh that it did burne more against it But that we may understand the deceit of this argument we must mark two things first that the expresse words of the Text in this objection serpent-like suppressed are these If ye that is the faithfull doe mortifie the deeds of the body by the spirit Rom. 8. Rom. 8. 13. 13. Secondly we must mark that this mortifying is all one with that saying of S. Iohn And he that hath this 1 Ioh 3. 3. hope doth purifie himselfe c. And with that saying of S. Paul who although as an elect vessell to preach unto the Gentiles did most of all urge and presse free Act. 9. Iustification yet hee saith Let us cleanse our selves from all filthinesse of the flesh and spirit 2 Cor. 7 1. Now 2 Cor. 7. 1. wee must not understand that wee purifie that wee mortifie that wee cleanse our selves no not by the spirit properly to the sight of God For this is the meere and only and proper work of Christs blood and of the spirit cloathing us with Christs righteousnesse who thus alone by himselfe only purifieth us from our sins properly in the sight of God as the Apostle saith Heb. 9. 14. For if the blood of Buls and Goats sprinkling Heb 9. 14. the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall sprit offered himselfe without spot to God purifie your conscience from dead works c. and is set downe to be one of the maine things that declare the glory of Christs â—od-head Heb. 1. 3. where among other praises Heb. 1. 3. of the power of his Godhead this is one That hee hath purified us from our sins by himselfe and therefore it is rightly said in the Doctrine of our Church taught by the first Restorers of the Gospel in this land in King Edward dayes That it is the greatest arrogancie and presumption of man that Anti-christ could set up against God to affirme that we take away that we purifie that we cleanse our own sinnes out of the the sight of God either in whole or in part But how then will some say doe we purifie and Quest cleanse our selves I answer that wee cleanse and mortifie and purifie Answ our selves only Declaratively to the sight of men that is we only declare both to our selves and to others in the way of thankfulnesse that the holy Ghost hath by cloathing us with the wedding-garment of Christs righteousnesse purified mortified cleansed and utterly abolished all our sins out of Gods sight freely Whereby the holy Ghost sees us not properly mortifying cleansing and purifying our sins out of the sight of God our selves for then hee should see us robbing Christ of that glory which his blood hath freely done before wee begin but when the wedding-garment wrought by his blood hath freely purified them out of Gods sight then the spirit we being thus first clean in his sight enters into us to dwell in us which otherwise he would not doe but being entred and dwelling in us he enables us by walking holily and righteously to avoyd and purifie out of our own sight sense and feeling and out of the sight of other men that sin which the wedding-garment hath purified and abolished before out of the sight of God and so we meerely declare before the spirit that hee himselfe and Christs righteousnesse have originally and properly cleansed and purified away and utterly abolished them out of Gods sight freely And this is that which S. Paul expresly teacheth in the sixth to the Romans for having shewed in the three next precedent Chapters how freely of unjust we are made just that is perfectly holy and righteous from all spot of sin in the sight of God freely unto naturall reason objecting that then we may live freely in sinne as we list hee answers nay that is
an exceeding weighty point worthy the diligent marking and yet not sufficiently marked that there are Two kindes of mortification of sinne two kindes of mortification of sin the one legall the other Evengelicall And this is the difference between them that the 1 Evangelicall Evangelicall mortification beleeving with the heart and confessing with the tongue Rom. 10. 10. that the Rom. 10. 10. blood of Christ hath made us cleane in the sight of God from all sinne 1 Iohn 1. 7. that only poysons us before God unto the death of hell and so we are freely and 1 Iohn 1. 7. preciously healed of the same hereupon by crucifying our corruptions so abolished out of Gods sight wee will not eat of this deadly poyson of hell any more as David said of the delightfull and well-pleasing conversation of the wicked in sinne Let me not eat of their delicates But let the righteous rather smite mee friendly and reprove me And thus the Evangelicall zeale doth mortifie sinne to our selves in meere thankfulnesse that the spirit of God dwelling in us shewes us that we are cleane and by the blood of Christ have no sin to mortifie in the sight of God But the Legall mortification desiring to bee her 2 Legall owne Physician and striving for feare of punishment either temporall or eternall or upon a secret hope lurking in the heart of procuring and retaining Gods favour and good will by her diligent endeavours of crucifying and mortifying sinne out of the sight of God by the assistance as she saith of Gods spirit by her selfe thus robs Christ of the foresaid glory of his blood and by all her diligent labouring against sin doth never obtaine the assistance of the spirit which comes only by the foresaid healing by Free Justification Gal. 3. 2. And so hath her sinnes by all her diligent Galat 3. 2. labouring in mortification never truly mortified nor abolished neither before God nor themselves And this was the old Pharisaicall mortification who as the Apostle testifies did with a legall fervent love of God Rom. 10. 2. follow the law of righteousnesse Rom. 10. 2. Rom. 9. 31. Acts 26. 7. Rom. 9. 31. instantly serving God day and night Acts 26. 7. for they had certaine speciall points and sentences of the Law written round about in the borders The Plâ—aâ—isaicall stâ—ictâ—esse of their garments that they might never be out of their eyes they praied no men more they fasted twice in the week the bed that they lay upon as Epiphanius writeth was but little more than a span broad and yet that they might sleep with lesse ease they strewed sharpe things under them Briefly all their life in appearance was such and all their apparell and behaviour so seemely and decent that if a man would paint out wisedome sobriety mortification and perfect holinesse he could have no better patterne And therefore they were called Pharisaei that is divided Why called Pharâ—â—â—â— as men in holinesse and perfection of life farre passing all the rest of the people and that also by the assistance of Gods Spirit as they thought and professed for as the good Jewes professed that they had the benefit of all spirituall graces but by the Spirit of God confessing that God gave them his good Spirit to instruct them Nehem. 9. 20. and acknowledge that Nehem 9. 20. Verse â—0 it was the Spirit that spake in their Prophets vers 30. And as David said Stablish and uphold me with thy free Spirit Psal 51. 12. so these meerely legall devout Psal 51. 12. ones that by their devoutnesse drave Paul out of their coasts did professe that all their devotions and mortifications were by the spirit whereupon Zidkiab that struck Micaiah a box on the eare said When went the 1 Kings 22. 24. Spirit of the Lord from me unto thee But because they sought not mortification at the fountaine of the Spirit which is Free Iustification Galat. 3. 2. but as Galat. 3. 2. the Apostle saith Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse did not submit themselves to the righteousness of God Rom. 10. 3. therefore they were utterly voide of the Rom 10. 3. Spirit and had not one sparke of true mortification Yea this very opinion of mortifying sinne our selves The heart of Pâ—pâ—ry by the Spirit properly out of the sight of God is the very heart of Popery the very essentiall forme of Anabaptisme the very root of all Justiciaries the very pride of Lucifer the very joyning in check-mate with Christ or rather in parting stakes with him to take the greater part of glory to our selves in granting that he doth abolish and take away the guilt and the punishments which are the lesser but we purifie away and mortifie and cleanse our selves by the spirit from sinne it selfe which is the cause and greatest of all evills when as it is the sole glory of Christ alone properly to to purifie and cleanse away from before God by himselfe alone all sinne especially Heb. 1. 3. for by this selfe mortifying Heb. 1. 3. and selfe-cleansing our sins by the spirit properly out of the sight of God such must needs goe about to make themselves good and every day better and better in the sight of God which is the patching with God before spoken of and just the Papists second Justification and flat deniall and nullifying of the true Justification yea this legall mortification is the ground-work and foundation of the Eremites first The foundation of the Eremites and of Anchorites of Nunneries living by rootes in the Wildernesse even to mortifie their sinnes by the spirit out of the fight of God of Anchorites shutting themselves up in walls to mortifie their sinnes out of Gods sight by the spirit and was the first foundation stone in the building of all Nunneries and Abbies to mortifie their sinne out of Gods sight by the spirit and although these devout legall morter-makers mortifiers I should say of their sinnes doe appeare both in their owne opinion and in the judgement of others to be by their legall zealous holy and godly living the most religious and most holy men in the world yet they are nothing so in truth but doe overflow with all manner of hidden corruptions which they themselves see not as envy malice disdaine preposterous judgement selfe-conceitednesse pride contempt of God in his chiefest matters slavish feare and utter retracting under faire pretences to doe zealously the duties of their vocations where any danger appeares being blindenesse it selfe in the right understanding of the Gospel full of secret grudgings whisperings evill speakings and manifold breakings or rather flat contemnings of the ninth commandement by evill surmisings and misconstruings of the words and deeds of others wherein especially they bewâ—â—y themselves And to conclude these Saints as Luther saith are the bondslaves of Satan and therefore are driven to thinke
Restorers of the Gospel in this Land saying The worldly Doctrine of our Church wisemen scorne the Doctrine of Christ as foolish to their understandings yea will some say to some of that blinde time nay say the foresaid faithfull witnesses These scorners have ever beene and ever wil be to the end of the world And therefore let us that have one sparke of the true feare of God if we cannot understand the sense and reason of the sayings of the holy Scriptures yet let us not be scorners jesters and deriders for that is the uttermost token and shew of a Reprobate of a plaine enimy to God and his wisedome c. And therefore if we will be profitable hearers and readers of holy Scriptures we must first deny our owne selves and keepe under our carnall senses Reason must give place to Gods holy Spirit c. For indeed by gaine-saying wrangling jesting deriding the things which men understand not what doe they else but stumble at the stumbling stone laid in Zion which the Apostle teacheth is chiefely done in gaine-saying and wrangling against Free Iustification as these Scriptures testifie Rom. 9. 30 31 32 33. Rom. 9. 30 31 32 33. Rom. 10. 3 4. 10. 21. and Rom. 10. 3 4 10 21. whereby they pull that stone upon their owne heads which falling upon them will grinde them to powder Mat. 21. 44. And yet when Christ Matth. 21. 44. in the excellency of his benefits is powerfully preached the greatest multitude stick not violently to rush upon him with their contradictions wranglings derisions and calumniations the reason whereof Calvin truely expresseth saying thus Whereas all the Calvin mysteries of God are to fleshly reason Paradoxes yet is reason of such impudency that she will not stick to set up her bristles against the same and to purse that which she doth not understand with malapert and saucy gaine-sayings and wranglings And although it dares not for shame of the world oppose it selfe directly and grossely against the person of Christ yet if Christs words may not be wrested to sort agree with naturall reason they shall be condemned to be very foolish his Ministers that pronounce and maintaine them to bee very absurd in their opinions if no worse so that although it is true that a Minister ought to be exceeding watchfull that he speake especially in this carping age very circumspectly of God and his mysteries left by any meanes he give an occasion to the wicked to calumniate Gods truth yet it is most true that Calvin testifies proving it in the example of Paul that there was never such warinesse and sobriety of speaking in the servants of God which could make silent uncleane and poisonous tongues because it is most true which againe he noteth upon those words of Paul Rom. 3. 5. I speake as a man that Saint Paul sairh not Rom. 3. 5. I speake as the wicked but I speake as a man wherein sharply taxing humane reason he shewes that it is the proper nature thereof to be alwaies wrangling against the wisedome of God and calumniating his faithfull Ministers that teach the same And therefore Luther set it downe for an unfallible marke that Galat. 5. 11. the Gospel is not truely preached and is not the Gospel indeed if it be so brewed and so fitted agreeable to reason that all approve of it and yeeld unto the meaning of it peaceably for then indeed how should the Prophesie of old Simeon be verified that Christ should be set up for a signe and marke of contradiction Luke 2. 34. how should he be a stumbling Luke 2. â—4 stone and rock of offence laid in Zion how should wise Festus judge Paul to be mad Acts 26. how should Acâ—s 6. Christ be to the Gentiles foolishnesse yea the deep things of God which Beza expoundeth to be but the excellency of Christs benefits being judged of naturall wise men to be foolishnesse is it possible for the wisedome of the world to hold her peace from speaking against foolishnesse especially if the foolishnesse of Christ dare offer to preferre it selfe above their wisedome and to conclude how else should Christ be not only the rising but also the fall of many in Israel The truth whereof is notably testified by the Doctrine of our Church delivered by the foresaid first restorers of the Gospel in this Land saying thus The holy man Simeon saith that Christ is set forth for the fall and rising of many in Israel and as Christ Iesus is a fall to the Reprobate which yet perish by their owne default So is his word yea the whole Book of God a cause of damnation unto them through their owne incredulity And as Christ himselfe the Prophets the Apostles and all the true Ministers of his Word yea every jot and tittle in the holy Scripture have beene is and shall be for ever more the savour of life unto eternall life unto all those whose hearts God hath purified by true faith so likewise Christ himselfe the Prophets before him the Apostles after him marke all the true Ministers of Gods holy Word marke further yea every word in Gods Book is unto the Reprobate the savour of death unto death The reason whereof Calvin upon those words of the Evangelist From that time many of Iesus his Disciples went back and walked no more with him most truely expresseth Calâ—in in Ioh 6. 66. Nunquam enim â—anta poterit cautâ—o adbiberi quin multis saying thus Never can there be so great wariness used but that the Doctrine of Christ is an occasion of scandall to many because the reprobate devoted to destruction scandali occasio sit Christi doctrina quia reprobi exitio devoti venenum ex cibo saluâ—errimo seâ—â—x melle sâ—gunt doe draw poyson out of most wholsome meat and doe suck gall out of honey And mark saith Luther where this fall is even in Israel that is in that people that will seeme to bee Christs own people and being in the Chruch as the Apes and Peacocks were in Solomons Familie that is apish Saints and painted Peacock-Iusticiaries will prosesse nothing lesse than to be contradictors of Christ yet thus is Christ ever oppugned of the greatest multitude both in his word and in his true Ministers under the name of greatest friendship with Christ Briefly Luther well notes that a wise Minister doth ayme but at the gathering of the Elect by the example of S. Paul who said I suffer all things for the Elects sake that some may be saved as for the rest that are the greatest multitude he or rather Christ himselfe divides them but into two sorts Swine and Dogges between which there is only this difference that a Swine if one go about to drive him from the mire or from his sâ—vill only gives a grunt and away hee goes to the rooting in the earth so prophane and worldly men if one goe about to drive them from sinne
that which is worse by a perverse and preposterous judgement wee refuse the better things and approve the worse Yea in one and the same Authors we attribute and apply that authoritie and Title of holinesse to their worser things which they have deserved for their best things spoken after the Spirit and not after the flesh and naturall light of reason My second answer to this objection that other Ministers doe speak and seeme to hold the contrarie is this that it is an undoubted truth that although all brethren in the Ministry may bee enlightened with one and the same truth yet all are not â—enlightned All are nor enlightened with the same measure of truth with one and the same measure of truth who thereupon may disceptare that is argue about a matter but not dissentire that is bee of a contrary judgement and resolution flatly to hold the contrary And it is possible that one man may have laboured more and so see further in some one point than another though he come behinde many others that are rich in all other gifts and of excellent learning who yet should shew themselves to be of Cains brood and Devils incarnate if wee should willingly and wilfully envie an higher talent in our brother in some one gift non omnia possumus omnes and wee bee all of us set and appointed by God to bee by our particular gifts mutuall helpers of another but not hinderers and enviers one of another And thirdly I answer that although some one or more of seeming great learning will in the heigth of their owne conceit and in the opinion of their great learning oppose themselves against this common consent of the learned Orthodox writers and so flatly hold the contrary yet is their great knowledge and great learning no sufficient cause to drive thee into wavering and doubting of the excellency of Christs benefits because the holy Ghost hath so sufficiently armed us against this scandall in teaching so plentifully in his word that there is a twofold knowledge A twofold knowledge or learning the one a literall knowledge or a literall learning and the other a spirituall knowledge the understanding and marking of which point because it is of so great use that thereupon depends in a manner the whole essence of salvation both to discerne in what state thou thine owne-selfe dost stand that makest this objection who peradventure maist bee learned and of great knowledge and also to keep thee from many scandals and delusions by others that seeme to be of great learning and knowledge therefore to leave us without all excuse is the holy Ghost most diligent to describe these two knowledges unto us very largely First the literall knowledge is described Rom. 2. 1 Literall Rom. 2. 17. from verse 17. to the very end of the chapter after this manner Behold thou art called a Iâ—w that is thou art called to bee a member of the Church of God even of one called and professing Gods revealed glorious truth and restest in the Law that is thou takest the word of God and the doctrine from heaven to be thine only rule and warrant and wilt not as thou sayest goe one haires breadth from the word yea and gloriest in God namely that he is thy Father Saviour and Redeemer and knowest his will that is thou art skilfull in the word of God and canst try the things that differ and are excellent by reason thou arâ— instructed and very learned in the word of God Neither only hast thou thus knowledge enough for thy selfe and for thine owne use alone but also art a rich store-house for others for thou art confident and takest upon thee to be a Guide to the â—linde a Light to them that are in darknesse an Instructer of them that lack discretion a Teacher of the ignorant and hast the whole forme of knowledge and of the truth in thy breast is it possible that the exquisitest knowledge that is can be more gloriously described and yet all this is there shewed to the end of the chapter to be no knowledge indeed but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a meere shadow or shew of great knowledge and of the truth quans vulgo apparentiam vocant which as Calvin Calvin ibid. saith men commonly call an appearance of knowledge because as the Apostle saith in divers verses following it consisteth but in the letter only that is is meerly literall learned by good wit and good memory but is not by the working of the spirit of God in spirit and in truth being agreeable with that which the Apostle saith in another place habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have a shew of very godlinesse but they deny the power of the same for they had which is the Apostles scope in this description a confession of the forgivenesse of their sinnes by Gods mercy in the Messiah but they had not a joyfull spirituall feeling knowledge of the excellency of Free Iustification which is the soule of all this great knowledge and when the soule is away all the rest is nothing else but a dead carcasse of knowledge as the Apostle shewes in all the whole Epistle following Chap. 9. 30 31. and 10. 2 3. Whereby they that are in this literall knowledge although they seeme to bee greatly enlightned in the whole word of God and to be excellent learned men yea and very zealous with a legall zeale Rom. 9. 31. and 10. 2. yet because they are in Rom 9. 31. and 10. 2. this point destitute as Calvin speaketh interiore luce of the true inward spirituall light it is incredible to think how blinde they are in understanding the excellency of Christs benefits so that none is so blinde as such as are in this literall knowledge as it is plainly testified by the Propher Esay 42. 18 19. saying Heare Esay 42. 18 19. yee deafe and look yee blinde that you may see Who so blinde as my servant or deafe as my messenger that I send yea who so blinde as the perfect that is that by this literall knowledge think themselves perfect and who so blinde as the Lords servants yea such in this literall knowledge are not only more blinde than the very plough-boy but also more blinde and ignorant than the oxe and the asse that the plough-boy drives before him as the same Prophet witnesseth saying The oxe knowes his owner and the asse his masters crib but Israel hath not knowne my people as by this literall knowledge they professe themselves hath not Esay 1. 3. Object understood Esay 1. 3. But how then will some man say may these blinde men seeming so learned in this literall knowledge be discerned from such as are truly enlightened I answer this the same Prophet Esay Answ plainly expresseâ—h in the former place saying thus Two manner of wayes how we may see know many things and yet not keep them Seeing many things but thou keepest them
becommeth us to fulfill all righteousnesse Mat. 3. 15. Math. 3. 15. so that the perfect holinesse and righteousnes not of the Godhead but of the humane nature of Christ wherein he performed perfect obedience both active and passive in fulfilling the whole law of God is the formall cause of our Justification which only after the nature of the forme dat nomen esse that is giveth unto us not only the name but also the true being of righteous men in the sight of God and that it is this obedience of Christ alone that is the only forme that makes us perfectly righteous in the sight of God is flatly expressed by the Apostle Rom. 5. 19. saying Rom. 5. 19. that as by the disobedience of one man Adam many were made sinners so by the obedience of one man Christ shall many he meanes both Jewes and Gentiles present and to come bee made righteous Upon which place the words of the learned Expositors are very effectuall saying thus The Apostle flatly pronounceth that we are made righteous with Christs righteousnesse and withall sheweth what manner of righteousnesse it is when he calleth it obedience saying By the obedience of one man many are made righteous where it is to be marked what it behoveth us to bring into the sight of God if we will by works be made righteous namely the obedience of the Law and Perfect obedience our righteousnesse that also not in one or two parts perfect but in all points absolute which because we are not able to attaine unto by our holy walking therefore this of meere grace he communicateth unto us And this I say is only that which formes us and makes us perfectly righteous in the sight of God which Luther Luther in his Treatise of threefold righteousnesse in his Treatise of threefold Righteousnesse handles notably the short summe whereof is thus As there is a sinne that is essentiall originall and another mans which yet makes us sinners whereof is mention Psal 5â— Behold I was borne in iniquity and in sinnes hath my mother conceived me and whereof Christ speaketh saying An evill tree cannot bring forth good fruit And Rom. 5. By one mans disobedience many are made sinners Rom. 5. and againe By the offence of one man the fault is come upon all men unto condemnation So there is a justice or righteousnesse contrary to this which likewise is essentiall originall and another mans and yet makes us righteous which is the righteousnesse of Christ whereof Christ speaketh Iohn 3. 3. Except a man be borne again Iohn 3. 3. of water and the holy Ghost in this free righteousnesse figured in beholding the brazen Serpent he cannot see the kingdome of God and Rom. 5. By the righteousnesse Rom. 5. of one man is the free gift of righteousnesse come upon all men unto Iustification of life and againe By the obedience of one man are many made righteous this is as I said our Lot our capitall Foundation our Rock and our whole Substance in which we rejoyce and glory for ever wherein we are made the righteousnesse of God 2 Cor. 5. 21. and wherein Christ is made unto us wisdome 2 Cor. 5. 21. righteousnesse sanctification and redemption 1 Cor. 1. 30. and whereof the Apostle saith Other foundation may 1 Cor. 1. 30. 1 Cor. 3 11. Rom. 1. 17. Rom. 10. 10. no man lay 1 Cor. 3. 11. This is made ours by faith Rom. 1. 17. The just by faith shall live and againe Rom. 10. 10. With the heart man beleeves unto righteousnesse This is bestowed upon us in Baptisme this is that which properly the Gospel preacheth Rom. 1. Rom. 1. and it is not the righteousnesse of the law but the right ousnesse of free grace By this a man is made Lord of all things because his righteousnesse hath looked downe from heaven and herein mercy and truth are met together righteousnesse and peace have kissed each other truth shall spring out of the earth for without this mercy a man in all his righteousnesse is an hypocrite and without this righteousnesse his conscience is unquiet this grace makes a man true and just and this true righteousnesse brings peace thus Christ frames all them that belong to him with this same one righteousnesse of his owne strange and undeserved of others and makes them just righteous and saved that as by another mans sinne we were made sinners lost and damned so by another mans righteousnesse we are made righteous and saved and therefore I called this righteousnesse an essentiall righteousnesse and eternall and as Daniel saith everlasting because when a man hath it it alwayes abides and remaines neither doth sometimes faile as the actuall righteousnesse doth as it is said Psal 111. Psal 111. 3. 3. his righteousnesse endures for ever and ever Only Christ is eternall and everlasting and therefore his righteousnesse is everlasting and yet ours and makes us everlasting This is the mercy of God the Father this is the grace of the new Testament wherein the Lord is sweet to them that taste him In this must we be saved and in no other for there is no other name given under heaven by which we must be saved Acts Acts 4. 12. 4. 12. and therefore said David deliver me in thy righteousnesse But as there is another sort of sinne called actuall sin which is the fruit of originall and these whether they arise in thought word or deed are our owne proper sinnes so contrary unto this there is a righteousnesse called actuall righteousnesse flowing from faith and from the foresaid essentiall righteousnesse and this is our righteousnesse and our owne proper righteousnesse not because we alone doe work it but because we work together with the foresaid first righteousnesse called the righteousnesse of another hitherto Luther but this first righteousnesse called the righteousnesse of another is the forme that makes us perfectly righteous in the sight of God as we see before wherewith Zanchius speaking by the same spirit although he differ a little in words yet agrees all one in sense saying thus The formall cause that is to say the righteousnesse wherewith we are justified or made righteous is twofold A twofold righteousnesse the one by which we are reputed and also are truly and perfectly righteous to God-ward whereof the Apostle speaketh Rom. 5. saying By the obedience of one are many made righteous this is our true righteousnesse But saith he there is another righteousnesse which being communicated unto us by the spirit of Christ and indeed inherent in us and shewing it selfe outwardly by works consisteth of the mortification of the old man and quickening of the new man of an hatred of sinne and love of righteousnesse by which we are just but how before men and are acknowledged and counted for righteous before them And this righteousnesse we affirme to be an effect of that former and although the Apostle doth not separate this
Moon or rather a candle for brightnesse so farre doth our glorifying of God directly to his own eyes the first way by joyfull embracing the greatnesse of his benefits passe the glorifying of him by works to the eyes of men the second way Because the first is meerly passive in us suffering God to glorifie himselfe upon us by working his inestimable benefits freely upon us The second is declarative and active in us by which wee declare the free goodnesse of God freely bestowed upon us The first is inward spirituall and divine wholly tending to the prayse of God first creating as it were the glory of God in us For whereas it is the nature of unbeliefe as Brentius well describes to be very curious and inquisitive and at the smallest appearance contrary to the promise doubts of God speaking it one while making question whether the Word be the Word another while making question of the meaning of the Word another while ☞ looking to the fewnesse and simplenesse of them that hold the Word another while looking at the multitude and greatnesse of them that hold otherwise but ever seeking some witty evasion whereby it may seem to do honestly in not believing the Word of God as it plainly speaks And sorobs God of the glory of his truth and of his power and with seeming wit makes him a liar So on the contrary side faith resting upon the naked and plain word spoken because it seemes contrary to reason and outward sense and feeling it flies to the truth and power of the Promiser making him true in his speaking and able to perform it and so gives him the glory of his Living and Being and true working in us whereby as Luther truly speaks faith is as a man would say the Creator of a certaine Divinity not in the substance of God but in us and so by putting us in possession of Gods bounteous divine benefits doth truly make us divine people And for this first kinde of glorifying God is Abraham so often called in the Word the friend of God But the second kind of glorifying God is outward more fleshly and humane not creating and making but shewing after a grosser manner to the eyes of worldly men that we are made divine persons whereof S. Peter speaks saying By the exceeding great and precious promises you are partakers of the Divine nature But how manifested and declared In that saith he yee flie the corruption that is in the world through lust 2 Pet. 1. 4. And this second active kinde of glorifying God because we are Agents in it and doe it by the spirit greatly inclines to the glorifying of man as S. Paul speaking of the sanctified works and holy life of Abraham saith What shall we say then that Abraham our Father hath found concerning the flesh For if Abraham were justified that is made righteous in the sight God by the holy works of his sanctification he had wherein to rejoyce or glory viz. before men but not before God But what saith the Scripture Abraham believed that God himselfe took in hand to make him righteous by clothing him with his Sons righteousnesse whereby he was made spiritually divinely heavenly and perfectly righteous not for mans account which counteth of righteousnesse by halfes but in Gods account whose count is perfect and counts it not righteousnesse except he himselfe alone by himselfe doe make his creature perfectly and gloriously holy and righteous from all spot of sin in his own sight freely This Abraham believed enjoyed the benefit thereof and gave glory to God and therefore was called the friend of God because he glorified him in this principall glory wherein hee will be glorified in the greatnesse of his benefits freely bestowed which especially in his Gospel are correspondent and agreeable to his great and glorious nature and therefore being above humane capacitie and to reason impossible is principally glorified by taking them by faith and this faith seeing and discerning the greatnesse and glory of them makes the true Believer to rejoyce with joy unspeakable and glorious 1 Pet. 1. 8. 1 Pet. 1. 3. But alas here wee may take up Luthers complaint That this knowledge and benefit of Christ to come the Saints of the Old Testament rejoyced more in and so glorified God more for the same than wee now doe when hee is so brightly and comfortably revealed and exhibited unto us Indeed saith hee we do confesse that this knowledge of Christ and of the righteousnesse of faith is an inestimable treasure but wee conceive not thereby such a full joy of spirit as the Prophets and Apostle did But what is the reason hereof Because saith Luther in another place They did not consider so coldly the promises made unto the Fathers as wee doe but did reade them and weigh them with great diligence But they that understand not this benefit of fee Justification whereof the Gospel specially intreateth and so doe prize no other righteousnesse besides the righteousnesse of works works when they heare this righteousnesse of faith pressed and the excellencie thereof advanced they are offended objecting that it is so farre from glorifying God two wayes that it makes men secure and carelesse to all good works But what saith the Doctrine of our Church is the cause hereof Even this as Luther also testifieth Because they understand nothing of Free Iustification or else they understand it carnally for their minds are occupied with other cogitations and fantasticall imaginations of their own works therefore things seeme unto them strange matters and no meanes to glorifie God neither passively by faith nor actively by works but the children of wisdome will imitate the Prophets and Apostles who because they conceived the great glory thereof and felt true joy of spirit for the same therefore saith Luther did they especially Paul so plentifully set forth and so diligently teach the Article of Justification For saith he this is the proper office of an Apostle or as one may say the essence of a Minister of the Gospel to preach among people the unsearchable riches of Christ Ephes 3. 8. especially Ephes 3. 8. the cause and fountaine of all the rest namely Free Justification wherewith as David saith Psal Psal 119. 32. Gal. 5. 1. 119. 32. when our heart is set at liberty Galat. 5. 1. wee will runne the way of Gods Commandements Hence it is that the Prophet Ieremy also set out so magnificently the glory of Free Justification as it should be fully revealed under the time of the Gospel saying I will make them cleane from all their iniquities whereby they have sinned against mee and whereby they have rebelled against mee c. Yea saith he in an other place Ierem. 31. I will make a new covenant with Ierem. 31 33. the house of Israel and this shall be the Covenant That I will so forgive their iniquities that I will remember their sinnes no more And it shall bee to mee a name a
Chrysostome saith again Homil. 61. thus Vnum Corpus sumus membra ex carna ejus ossibus ejus non tantùm hoc per charitatem fiamus Chrysost in Hom. 61. verùm reipsa in illam misceamur carnem that is Wee are one body with him and members of his flesh and of his bones and we are made this not only by love but wee are mingled in very deed into his flesh Christ being desirous thus to shew his uttermostlove upon us Againe in the same place hee saith thus Propterea semet ipsum nobis immiscuit suum in nos Corpus contemperavit ut unum quid efficiamur tanquam Corpus capiti coaptatum ardenter enim amantium hoc est That is For this cause he hath mingled his own selfe into us and hath tempered together his own body into us that wee may be made one same thing with him as the body is conjoyned with the head for this is the manner of such as love ardently Also Calvin saith thus Non solùm individuo societatis nexu nobis adhaeret sed mirabili quadam Communione in unum corpus nobiscuÌ„ coalescit indies magis magis donec unum penitus nobiscum fiat That is Christ cleaveth unto us not only by an unseparable knot of fellowship or friendship but by a certaine wonderfull communion he growes every day more more into one body with us untill at length he be made altogether one thing with us Master Deering Master Deering upon Heb. 2. 11. also upon Heb. 2. 11. testifies As by joynts and sinewes our members bee really knit and made one body to the head so really truly and indeed by one Spirit are we knit into Christ and as perfectly and substantially made one with him as our members are one with our head The fifth Similitude expressing this wonderfull union 5 Graines of Coâ—ne one Loafe into Christ is that we are as truly with all the children of God united and made one with Christ as many graines of corne make one Loafe of Bread and many grapes make one Vine And this is plainly taught by the Apostle 1 Cor. 10. 17. saying For we that are many are one 1 Cor. 10 17. bread and one body because we are all partakers of one bread and have been all made to drink into one spirit 1 Cor. 12. 13. Upon which place the learned Interpreters 1 Cor. 12. 13. say thus Qui ergo Christi corpus accipiunt non multa sunt corpora sed unum corpus For saith Augustine quemadmodum panis ex multis granis unitur c. As one loafe is united together of many graines so that the graines doe not appeare and yet they are graines but joyned together with an uncertaine discerning so are wee joyned one with another into Christ The sixth and last Similitude of this wonderfull union 6 Bread Wine in the Lords Supper becomes one with the receiver Ioh. 6. 56. in to Christ is That we are as truly really and substantially united and made one with Christ as the bread that we eat and the wine that we drink in the Lords supper is made one with us As Christ himself testifieth Ioh. 6. 56. saying Hee that eateth my flesh and drinketh my blood dwelleth in me and I in him Whereupon Zanchius truly inferreth saying thus An non substantialiâ—er realiter unitur cibus potus illi qui edit bibit c. That is is not the meat and drink substantially and really united to him that eateth and drinketh Yes certainly so that of the meat eaten and of him that eateth the meat is mâ—â—â— but one substance neither can the meat and drink bring life except they bee united with him that eateth and drinketh it in one substance And therefore he concludes saying Sicut realiter c. As therefore the bread is truly and really united and made one with us that eat it so also truly and in very deed is the flesh of Christ united and made one with us that spiritually eat the same Thus we see how really unsearchably miraculously and wonderfully we are united and made Iustification is the ground and cause of our union with Christ Phil. 3. 8. one with Christ Now that it is our Free Iustification that works and brings this glorious benefit to passe upon us Is most evident and plaine by S. Paul Phil. 3. 8. where the Apostle saith thus Yea doubtlesse I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord c. That I may win Christ and be found in him That is be sound united and ingraffed into him but how or by what meanes is this brought to passe he shewes saying By not having mine own righteousnesse which is of the Law but that which is through the faith of Christ even the righteousnesse which is of God by faith Where we see evidently that the true meanes to bee found united into Christ is to be clothed in this rich robe of Christs righteousnesse Hence is the truth of that usuall speech That in Christ wee are pure and cleane from all our sinnes And this also Beza witnesseth plainly in his notes upon this place saying thus This is to be in Christ to bee found not in a mans own righteousnesse but clothed with the righteousnesse of Christ imputed unto him The Reason hereof â—â— because Christ will have no Reason â—oul leprous members united and made one with him and therefore hee first washeth us in his blood and makes us cleane from all our sinnes and then knits and unites us as fit members into his own selfe The order also and naturall dependencie of these benefits upon one another confirme the same for we cannot bee knit into Christ before we have the holy Ghost dwelling in us the holy Ghost comes not to dwell in us before we be reconciled to God and we are not reconciled to God before we have all our sinnes abolished out of Gods sight But when all our sins are abolished and wee made perfectly holy and righteous from all spot of sinne in the sight of God freely Then the holy Ghost comes and dwells in us and knits us and unites us as fit members into the blessed body of Jesus Christ then we are by the Wedding-garment alone of Christs righteousnesse made above our sense and feeling fit Brides for so glorious a Bridegroome For saith Augustine Such an head must have condignum corpus a body suteable to it selfe such a Bridegroome must have condignam uxorem non habentem rugam aut maculam as we heard before a Bride agreeable to himselfe not having to God-ward one spot or wrinkle or any such thing Ephes 5. 27. For say the learned Interpreters upon Ephes 5. 27. 1 Iohn 3. 5. 1 Ioh. 3. 5. In Christ that is in his body the Church is no sin For say they Non de Christi persona hic agit sed de toto corpoâ—e that is
to the true Christ who hath by Justification by his blood and by his spirit of Sanctification eso wonderfully knit us into his own body That he makes us happy and blessed only in his own selfe alone for ever that we need not to hearken after any false Christ for more happinesse any other way Why Because to assure us that hee doth communicate both himselfe and all his riches unto us he communicates also unto us his very name That as a wife as Calvin saith is intitled with the name of her husband so is the Church and true children of God truly intitled with the name of her husband Christ And again saith he In hoc verò sita est nostra consolatio quod sicut Christus pater unum sunt ita nos cum eo unum sumus Vnde haec nominis communicatio ita Christus that is Herein consisteth our consolation that as Christ and his Father are one so wee are one with him from whence comes this communicating of name so is Christ But the sweetnesse and comfort of this consolatior consisteth herein That as every one is married by his true Justifying faith particularly to Christ so he must apply this union to his own selfe in particular without which it becomes unfruitfull and unprofitable yet not swarving hereby from the former doctrine but a making of that which is generall to all to bee thine own in particular by applying it to thine own selfe in particular Thus did Paul saying I live not now then Paul belike is no Paul but who lives then Christ lives in me that is as Luther expounds it I live not in mine onw person nor in mine own substance but Christ lives in me Indeed saith he the person liveth but not in himselfe and therefore he saith I live not now but Christ lives in me Is est mea forma Hee is my forme more neerly joyned and united to me than the colour or whitnesse to the wall Christ therefore saith Paul thus joyned and united unto mee and abiding in me liveth this life in me which I now live Now Christ living in me I am dead to the Law that is He abolisheth the law to me damneth sin destroyeth death At Christs presence the Law sinne and death doe vanish away For it cannot bee but at his presence all these must needs vanish away for Christ is everlasting Righteousnesse everlasting Peace Consolation and Life and to these sin the terror of the law heavinesse of minde hell and death must needs give place So Christ living and abiding in me taketh away and swalloweth up all evills which vex and afflict mee This union and conjunction then is the cause that I am separated from my selfe and translated into Christ and his kingdome which is a kingdome of grace righteousnesse peace joy life salvation and glory yea by this unseparable union and conjunction which is through faith Christ and I mark this particularity I are made as it were one body in spirit Hence it is for this particular application of applying this close union to our selves in particular did Origen say as we heard before quod per unum Christum fiunt multi Christi that by one Christ there are many Christs because they are transformed to the Image of him who is the Image of God But Luther upon Pauls foresaid application describes the manner of this particular application with fuller demonstration saying thus Quare fides purè est docenda c. Wherefore faith must be purely taught namely that thou art so entirely and neerly joyned unto Christ that he and thou are made as it were one person which cannot be severed but is perpetually joyned together so that thou mayst boldly say Ego sum Christus I am Christ that is to say Christs righteousnesse victory and life are mine And againe Christ may say Ego sum ille peccator I am that sinner that is his sinnes and his death are mine because he is united and joyned unto me and I unto him For wee are so united together by the spirit that wee are become one flesh and one bone For so saith the Apople Ephes 5. Wee are members of the body of Christ of his Ephes 5. flesh and of his bones So that this faith doth couple Christ and me more neere together than the husband is coupled unto his wife The fourth excellent benefit of Free Iustification is 4. Adoption our most glorious adoption whereby wee are made the true sonnes and daughters of the living God Therefore doth S. Iohn say As many as received him namely to justifie them by his blood and death Ioh. â— 1â— To them he gave the prerogative or dignity to be the Sons of God as verily and truly as ever they were the Sonnes and Daughters of their naturall Parents And the Apostle Paul testifieth That Christ hath redeemed us from under the Law that we might receive the adoption of Sonnes And because wee are Sonnes God hath sent forth the Spirit of his Sonne into our hearts to cry Abba Father Gal. 4. 5 9. also S. Iohn crying out in admiration Gal 4. 5. 6. of this great dignitie saith Behold what love the Father hath shewed towards us that we things of nothing Psal 144. 4. Should be called the Sonnes of God! And Psalm 144 4. now are we the Sonnes of God But it is not made manifest what we shall be but wee know that when he that is the Sonne shall appeare we shall be like him 1 Ioh. 3. 1. 2. 1 Ioh 3. 1. 2. Yea we are so truly made the children of God that we are become also heires of eternall life so saith the Apostle Tit. 3. 7. Wee being justified by his free grace Tiâ— 3. 7. are made heires according to the hope of eternall life and againe Rom. 8. If we be children we are also heires Rom. 8. even the heires of God and fellow or joynt-heires with Christ But neither is this high benefit conferred upon us except we be first justified that is made perfectly holy and righteous by his grace according to that saying of a learned Dispencer of the mysteries of the Gospel which is this If we bee Sonnes then are wee justified in Gods sight freed from sinne and indued with righteousness so fully reconciled unto God seeing the Lord infinite in Iustice would never admit any into such an high degree of favour who were yet polluted in their sins and destiâ—ute Nemo sit hâ—râ—s sautis â—teâ—nae 〈◊〉 sitâ—u 〈◊〉 fide Pic. in Heb. 11. 7. of righteousness Whereunto agreeable is also that saying of Piscaâ—oâ— nemo fit haeres c. No man is made an heir of eternall salvation but first he is made just and righteous by faith Thus God by the meanes of Free Iustification having delivred us from the power of darknesse and translated us into the kingdome of his deare Sonne hath made us meet to be pratakers of the inheritance