learned interpreters doe well expresse must not bee so understood as if no man at all doth receive Christs testimony seeing both the Apostles and many others beleeving have and daily doe receive the same but because very few in comparison doe receive it who if they bee compared with the huge multitude that make a shew of receiving it by the dead faith but in truth doe not doe appeare to be in a manner none Indeed almost all doe professe that they doe beleeve and doe think in a generall confused manner that they doe receive Christ and his benefits so that Abraham himselfe could not see the day of Christ more Iohn 8. cleerly than they doe saying and thinking by the dead faith I am rich and encreased in goods and have need of nothing when they know not that they are wretched and miserable and poore and blinde and naked Rev. 3. 17. Revel 3. 17. this is not to receive Christ and the rich benefits testified by him but only to dreame that we have received To receive Christ truly includeth four things Christ but to receive Christ and his benefits truly doth necessarily include in it these foure particular points First to know the time when wee were without Christ and had him not therein feeling our misery and our lost state by the least sinne and what need we had to receive him Secondly to see the excellency and worth of having Christ and his benefits how worthy they are to bee received and retained for no man will take and advisedly receive that which he sees to be little worth except it be for custome and fashion sake because all men do so with whom we live Aesops cock contents himselfe with a barley corne neglecting a pearle because he knowes not the worth of it Thirdly it imports an having of Christ and his benefits to ones owne selfe in particular for he that receives a thing and that also to himselfe doth take it to his owne selfe and so hath and enjoyes the profit use and benefit of it to himselfe in particular as when a sick man hath received a cordiall of his Physitian hee hath it within him there working strength health and livelinesse in himselfe in particular Fourthly and lastly he that hath received to himselfe the enjoying of Christ and his benefits of such excellent worth is filled with great joy according to the excellency of the things received and becomes to the giver of the same full of thankfull zeale highly prizing them according to the worth of them above all other things whatsoever all which is evident by the testimony of Christ saying The Kingdome of heaven that is the true enjoying of Christ and his benefits is like a treasure hid in the field which when a man hath found he hideth it and for joy thereof goes and sells Matth. 13 44. all that he hath and buyeth that field But alas how few are there at this day that doe thus and therefore how few have found this treasure how few receive and consider this very testimony of Christ may we not well say in a manner none but what is the kore of this sore even this because it is a difficult and hard matter to beleeve with Abraham the excellency of the things that God speaketh contrary to our sense sight and feeling and to reason builded upon the same and therefore the paradoxes and mysteries of Christ must be wrested to agree with reason or else the world that is the greatest multitude will be so farre from receiving With what cunning Christs is by many rejected them that they will utterly reject them But how and after what manner will they dare to reject Christ and his benefits even with a threefold cunning device First to palliate their unbeleefe for we must suppose that they are no unbeleevers of any old ancient truth therefore although God himselfe the ancient of daies hath spoken it and hath the unanimous testimony of the Orthodox Interpreters and Dispensers of Gods mysteries yet it must beare the title first of new Doctrine and then it is enough to reject so when Christ came a Minister of the old and ancient truth of God but to confirme the promises made of old unto the Fathers Rom. 15. 8. yet when he began to preach Rom. 15. 8. the same the greatest multitude cried out what new Doctrine is this Marke 1. 17. whereupon it is most Mark 1 17. true that is testified by the Apologie of the Church of England saying We wot not by what meanes but wee Part 5. have ever seene it come to passe from the first beginning that as often as God did give but some light to any people and open his truth unto men though the truth were not only of greatest antiquity but also from everlasting yet of the foresaid greatest multitude it was called newfangled and of late devised Yea Eusebius writeth that the Christian Eusebius Religion that was ever of old from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say New and strange But as Christ unto the Scribes and Pharisees objecting that he brought in a certaine new Religion said If ye beleeved Moses ye would beleeve me also So it may be answered to these that if they beleeved the excellency of Free Iustification they would not stumble at the saying of the Scriptures and unanimous consent of the learned Interpreters as they expresse the same Their next manner of rejecting the benefits of the Gospel is That going about to measure them by humane reason and finding that reason agrees with them no righter than a Rammes horne that Reason may not leese her glory no fault must be found with Lady Reason but Christs benefits must beare the blame namely that they are foolish and absurd and so The Gospell is foolishnesse to Reason foolish and absurd things are not to be received of such wise men as the whole world is these little remembring and lesse regarding to lay the blame where it is namely That the naturall man not only perceives not the things of Gods spirit but they are also foolishnesse unto him 1 Cor. 2. 14. but least of all practising 1 Cor. 2. 14. that admonition of the Apostle That if any man will be wise let him become a foole that he may be wise 1 Cor. 3. 18. but this is an hard saying to such wise heads 1 Cor. 3. 18. who can heare it Then thirdly when they have concluded of Christs benefits that they are not only strange but also foolish Doctrine lest they should be blamed of unbeleefe they think it the best to sharpen the uttermost of their wits by contradicting sophisticating wrangling gaine-saying especially by absurd calumnious consequents of their own collections hatchings as with meer Niocdemicall conclusions yea and by mockings jestings and deridings utterly to beat it down But weighty is that admonition of our Church taught by the first
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
faithfully no man charitably serveth the necessity of his brother the griefe hereof maketh mee sometime so impatient that many times I wish such Swine which tread pretious pearles under their feet were yet still People of Gomorrah nâ—t governed by the Gospel of peace remaining under the tyrannie of the Pope For it is impossible that this people of Gomorrah should be governed by the Gospel of peace But wee tell such carelesse contemners although they beleeve us not but laugh us to scorne that if they use their bodies and their goods after their own lusts as indeed they doe for they neither help the poore nor lend to the needy but beguile their brethren in bargianing snatching and scraping unto themselves by hook and by crook whatsoever they can get we tell them I say that they be not free brag they never so much of their liberty neither are they in Mount-Zion that Celestiall Heb. 12. Rom. 14. 17. Revel 22. 15. Ierusalem Heb. 12. the Kingdome of heaven Rom. 14. 17. but without Revel 22. 15. and have lost Christ and Christian liberty are become bond-slaves of the Divell and are seven times worse under the name of Christian liberty than they were before under the tyrannie of the Pope for the divell which was driven out of them hath taken unto himselfe seven other fiends worse than himselfe and is returned into them againe Therfore the end of these men is worse than the beginning because they are worse Idolaters under the name of Christ than they were before under but the Pope But to conclude let every one of us remember that saying of S. Paul that Circumcision that is all outward forme of true religion and of the true worship of God availeth nothing nor uncircumcision that is all outward wisdome polity and excellency whatsoever availeth nothing before God but faith that maketh a new creature First new before God by Justification Secondly new to ones own selfe by Sanctification And thirdly new to our neighbours by love out of a pure heart Thus doth a Christian first fulfill and accomplish the Luth in Gal. 5. 23. The Law two wayes fulfilled Law inwardly by faith for Christ is the perfection and fulfilling of the Law unto righteousnesse to all that doe believe Rom. 10. 4. and then outwardly by works thus is he justified in heaven and earth the Gospel justifieth him in heaven and the Law on earth Rom. 10. 4. and thus is this new creature created unto the Image of God in righteousnesse and true holinesse which inwardly is perfectly righteous in the sight of God with an heavenly righteousnesse by Iustification and outwardly is holy and cleane in the flesh by Sanctification And as many as walk according to this rule peace shall be upon â—al 6. 16. them and mercy as upon the Israel of God Gal. 6. 16. FINIS Free Justification was first enjoyned to be diligently taught for the Reformation of the Church by King Henry the eighth but was by King Edward the sixth and Queene Elizabeth principally established by Parliament and singled out from all the rest of the established Articles of Religion and reduced into Sermons and Homilies to be after the Peoples sight of their lost estate and wofull misery by sin principally taught and chiefly knowne and understood of all the Subjects and Commons of the Land for these foure causes especially FIrst because it is the onely immediate cause and means of our peace with God For Being justified by faith we have peace with God Rom. 5. 1. and our assurance of free salvation by Jesus Christ and therefore is called the Justification of life Rom. 5. 18. For Whom God justifieth them he also glorifieth Rom. 8. 30. Secondly because it is the ordinance of God and cause contrary to the judgement of Popish and Carnall Reason that powerfully causeth people to leave their sinnes and to live a true sanctified and godly life Titus 2. 11. to 15. Rom. 5 and 6. Chapters Thirdly because it is the chiefest cause and meanes to discover and suppresse the Romish Antichrist Popery Arminians Brownists Anabaptists Familists and all other Superstitions Sects Errors and Schismes out of the Land and to establish unity peace and concord in matters of Religion and of assurance of free salvation and makes every man to keepe in a lawfull vocation and to doe it profitably in love Galat. 5. 13. Fourthly to direct Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe with a right foot to the truth of the Gospel Galat. 2. 14. in sound preaching and pure declaring of the Word of God by true faith of Free Justification Because saith the established Doctrine of our Church sincere Preachers ever were and ever shall be but a few and their preaching of Gods Word most sincere in the beginning by processe of time waxeth lesse and lesse pure and after is corrupt and last of all quite laid downe and left off because Free Justification is a Doctrine hardly learned in a Church and soone lost againe Galat. 1. 6. and yet is the true strength happinesse and safety of the whole Land Esay 52. 1. to 6. Hereupon the fifth part of the Sermon against disobedience and rebellion established by Queene Elizabeth teacheth the Commons that such Bishops or Ecclesiasticall persons as by pride and ambitious rule doe by termes of Error Schisme or Heresie hinder this maine light of Gods Word from the people and the chiefest Traytors in the Land And the sixth and last part largely teacheth that such Subjects and Commons to whom through ignorance of Gods Word this light of righteousnesse and Sun of understanding doth not shine although they may bragge as did sometimes the Jewish Clergy and people that they cannot lacke knowledge yet are such by the blind dead faith Traytors to God Traytors to their King Traytors to their owne soules and bodies and Traytors to the whole Land and Country And hereupon the testimony of the learned Protestant Writers is most true saying Sicut sola fide in Christum veram Justitiam Salutem consequrmur it a nihil difficilius quam hoc hominibus persuadetur nihil Satan praesertim candidus ille Satan aquè oppugnat Certaine fundamentall Positions or Doctrines of Religion tending to peace and to the reducing of Popish Arminians and Anabaptisticall Ministers and people to the true saving faith and to the established Protestant Doctrine of the Church of England by the Godly authority and publique consent of Parliament to be faithfully taught and diligently observed and kept of all the subjects for the quieting of their consciences in the assurance of their free salvation by Jesus Christ and for the suppressing of the Romish Antichrist in all Superstitions Errors Sects and Schisms for the beating down of sin and all vitioâ—snesse of life out of the Land for the maintaining and keeping of peace and unity in the matters of Religion by the pure preaching of the Law and of the Gospel as followeth in these five Poynts
2 part before God is the strong Rock and foundation of Christian Religion Upon this foundation of Gods free promise and Acts and Monuments in the history of Luther grace first builded the Patriarks Kings and Prophets upon the same foundation also Christ the Lord builded his Church upon the which foundation the Apostles likewise builded the Church Apostolicall and Catholicall For this doctrine advanceth and setteth forth the Hon ilâ—e of Iâ—stification 2 paâ—t true glory of Christ and suppresseth the vain glory of man this whosoever denies is not to be reputed for a Christian man nor for a setter forth of Christs glory but for an Adversary to Christ and his Gospel Yea herein lieth the Touchstone of all truth and Acts and Moâ—â—â—mâ—nts in the history of Luther doctrine as the only principall originall of our salvation Yea this doctrine briâ—geth with it all good things as well ghostly as bodily namely forgivenesse of sins Luther upon the Galathians chap. 1. ver 6. true righteousnesse peace of conscience and everlasting life Moreover it bringeth light and sound judgement of all kinds of doctrine and trades of life It approveth and stablisheth civill government houshold government and all kindes of life that are ordayned and appointed of God It rooteth up all doctrines of error sedition confusion and such like and it putteth away the feare of sinne and death and to be short it discovereth all the subtle sleights and works of the Devill and openeth the benefits and love of God towards us in Christ And to conclude this point by the preaching of Luther upon the Galathians chap. 1. ver 1. this doctrine the Devill is overthrown his kingdome is destroyed the law sinne and death wherewith as most mighty and invincible tyrants hee hath brought all mankinde in subjection under his dominion are wrested out of his hands Briefly his prisoners are translated out of the kingdome of darknesse into the kingdome of light and liberty Should the Devill suffer all this Should not the father of lies employ all his force and subtle policies to darken to corrupt and utterly root out this doctrine of salvation and everlasting life Indeed S. Paul complaineth in all his Epistles that even in his dayes the Devill shewed himselfe a cunning work-man in his businesse by darkening and hindring this doctrine of Justification Now for use let this suffice in this place to stirre up Gods children by these and the like reasons to fortifie their judgements in this maine point of Christian faith The Article of Justification is the very summe of the Gospel that once corrupted there can be no soundnesse that truly and thorowly understood and beleeved and applied armes against all assaults of Satan and let us be exhorted as to edifie our selves in all other points of our most holy faith so specially in this which who so holds not aright surely he holds not the head nor ever can be saved Thus we see the necessity of earnest teaching and diligent learning of this doctrine of Justification Let us now proceed to shew the nature of it and what it is CHAP. 11. Of the nature of Iustification what it is who are capable of the same and how it is wrought upon us IUstification is when we feeling what lost creatures we are in our owne selves and in all our works and holy walkings by reason of our sins and sighing up unto Christ for help are by the power of Gods imputation so cloathed with the wedding garment of Christs owne perfect righteousnesse that of unjust we are made just before God that is all our sinnes are utterly abolished out of Gods sight and we are made from all spot of sinne perfectly holy and righteous in the sight of God freely And this is Gods pardon or forgivenesse which few understand great above mans and glorious and wonderfull like God himselfe Acts 13. 38 39 40. the joyfull faith Acts 13. 38 39 40. whereof sanctifieth us and makes us to doe the duties of our vocations faithfully and to walk to the glory of God in the spirituall meaning of all Gods tenne Commandements zealously Tit. 2. 14. Tit. 2. 14. In this description of Free Justification first are described the persons who they are that are capable of this benefit namely such as truly feele what lost creatures they are in themselves and in all their works this is all the preparative condition that God requireth on our part to this high and heavenly work for hereby is a man truly humbled in himselfe of whom God speaketh saying Thus saith he that is high and excellent he that inhabiteth the eternity whose name is the holy one I dwell with him that is of an humble and contrite spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Esay 57. 15. Esay 57. 15. For Christ came to seek and save that which was lost Luke 19. 10. Luke 19. 10. Secondly is expressed the cause of this lost state namely their sinnes for siane only and nothing but sinne is the cause of all our misery this is the true plague-sore of the soule this is the deadly leprosie of hell of this spake David when hee said There is no whole part in me by reason of my sinnes Psal 38. Psal 38. Thirdly wee must not have only a glymmering knowledge of this by the light of nature as the Gentiles that had not the word who living in unrighteousnesse wickednesse covetousnesse maliciousnesse envy murther debate dâ—ceit and such like did yet know by the light of nature that they that commit such things are worthy of death Rom. 1. 30. But this Rom. 1. 30. light of nature must by the word given by the mercy of God reveale our reveale our misery more fully bee so Psal 147. encreased that the terrors of the Almighty doe work in our hearts a true and thorough feeling of our lost condition which is brought to passe by marking out of the word of God three maine things revealed in the same concerning sinne First the infinite horriblenesse of the least sinne Three nâ—aine tâ—iâ—gs reâ—ealâ—d cen erning sinne in the sight of God there being no sinne little before God for God would not in the equity of his justice pronounce such infinite punishment as his everlasting curse and endlesse torments upon the least sinne Galat. 3. 10. if the least sinne were not an infinite Galat 3 10. horrible thing in his sight and why because all sinne is the image of the Devill and spirituall high treason against the highest spirituall Majesty and so was horrible before the law was given but after that God himselfe appeared in such fearefull Majesty and gave a law forbidding the least sinne in such terrible thundering and lightening now is the least sinne become double horrible because now the doing of the least sinne is in respect of the law forbidding it in such terrible Majesty First a
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
not for such an one as is in this literall knowledge doth not keep that which he professeth that he knowes and that also two manner of wayes that is neither in word nor in deed For first he failes in the foundation that is hee I Not â—â— judgement keepeth it not in judgement for how can he keep that which he hath not that is doth not understand Indeed let a man runne with them in the same round of the ordinary letter or usuall phrase that they like blinde mill-horses are customably without understanding used unto thereby rocking themselves and others asleep in the cradle of custome what in Christs mysteries is carnally and customarily conceited and ordinarily spoken rather than caring to understand what is said and whilst they are applauded for learned men so long they are reasonably quiet and will sing the same song of the dead letter containing the outward shell of Christs mysteries and will some of them run as fast as you will with you in a legall zeal flowing from the light of nature of works works works and a preposterous holy walking But if a man presse the same truth which they seeme to hold and to awake them out of their lethargy of Custome doe preach Novè but not not Nova nay if one expresse the same truth which they seeme to hold but even with an old phrase used of the best Interpreters that understand rightly the mysteries of Christ which they have not before heard of or which they are not customarily acquainted withall especially if it be a phrase going to the quick of the truth and expressing the excellency of the matter which they daily like Parrots doe blindefoldly prattle of then although it be but one and the same truth and the old doctrine which is daily taught yet upon presumption and high conceit of their great learning they cry out New doctrine errors false doctrine heresie blasphemy and what not adding ever something thereto out of their owne Cimmerian darknesse to make the matter more odious and thus they keep not no not in word and judgement to that which they seemed to hold but when the excellency of Christs benefits are pressed upon them by the expresse word of God then they fall to sophisticating equivocating and plaine deniall if they cannot fashion it to agree with their naturall reason and earthly conceit and humane wit even of that truth which they seemed before to hold at leastwise in letter so that by not understanding what they have spoken in one sentence they are so farre from keeping to that which they have said especially dealing in the mysteries of Christ that are above humane wit and the light of reason that they often times speak the flat contrary in another sentence thus as I said not keeping neither in judgement nor in word and confession to that truth which they themselves professe in other termes An evident example hereof is Nicodemus who being a great learned Rabbin and teacher in Israel knew by the dead literall knowledge those usuall places often repeated in the Prophets where God promiseth to give unto his people new hearts and new spirits that they might serve him in walking holily in all his Commandements And yet because he felt not the power and truth of it in himselfe being but in this dead literall knowledge although in his daily teaching he talked of these promises and called for a new life in holy walking in all Gods Commandements yet when Christ giving an example to all preachers how they should awake people rocked asleep in the cradle of custome not by teaching Nova but yet by preaching Novè spake of the same truth which he daily beat upon but in a new phrase that he had not heard of expressing but the excellency of the doctrine namely that A man must be new borne then was Nicodmus quite beside his books and thought that Christ spake very absurdly if not erroneously the old doctrine uttered with a new phrase expressing but the truth and deepnesse of it made it seeme new and false doctrine to the old blinde literall Doctor and therefore it is well noted upon the same place by Musculus saying Exemplar quoddam in hoc viro propositum est in quo deprehenditur doctos alioqui prudentes viros nondum renatos ad doctrinam regni Christi capiendam plane stupidos esse ineptos that is there is in this man a certaine example set before us wherein we may see That men although wise and learned yet not being new borne againe are to the conceiving of the mysteries of Christ and of the doctrine concerning his kingdome meerely blockish and sottish Yea and he addeth further saying ut non solùm rem ipsam non intelligant sed neque declarationem illius Christi verbis propositam capiant that is they are so farre from understanding the matter it selfe that they conceive not the very declaration thereof set before them by the words of Christ himselfe Whereupon as the learned well note Christ seeing that he lost both his time and labour in teaching a man so high in his owne conceit and yet so greatly ignorant is constrained to fall to chiding of him saying Art thou a principall teacher in Israel and knowest not these things quasi diceret O miseram ovium conditionem c. as if hee should say oh miserable condition of those sheep whereof the Pastor that hath the cure of them is so grossely blinde and so unskilfull in divine matters hitherto thou hast been reverenced as a principall Teacher in Israel and yet knowst not those things of which it is a shame that thy very schollers should be ignorant and lest any should think that this was a blindenesse and just reproofe peculiar and proper only to Nicodemus and not of all such as are in this dead literall knowledge it is upon the same place well noted of the learned saying Est autem haec generalis objurgatio qua Christus c. But this is a generall reproofe wherewith Christ reproveth all such Rabbins and great Teachers as lie by the literall knowledge in the same blindenesse with Nicodemus And thus we see the first way how they that are in this literall knowledge do only but sophisticate about the mysteries of Christ seeing many things but they keepe them not viz. they doe not keepe to them in word and judgement but professe them one way and deny them and speake contrary to themselves divers other wayes The second way how these doe see many things but they keepe them not consisteth herein that what they professe that they know they keepe not in life practice and conversation their life conversation and Not in life and conversation action nothing agreeing with that which they professe and seeme to know and see As for example such as are in the meere literall knowledge of Free Iustification doe finde by reading and thereupon doe professe that Free Iustification is the strong Rock and foundation
men they doe nothing else but with their cavills sophisticating and calumniations under a colour of cleering the truth paint over and hide their own ignorance bemuddy the cleer truth disquiet the minds of the simple and trouble mens consciences and so are the true and proper authors of dissention and sects And this Paul complained of not only respecting the present times but also foresaw in spirit that there should bee an infinite number of such in the Church even to the Worlds end for when God sendeth faithfull labourers into his harvest by and by Satan raiseth up his ministers also who will in no case bee counted inferiour to those that are rightly called here straightwaies riseth dissention the wicked will not yeeld one haires-bredth to the godly for they take themselves that they far passe them in wit in learning in godlinesse in spirit and in all other vertues And on the other side the godly although The godly in matters of charity are flexible but unyeelding in matters of faith in matters of charity they are as flexible as a reed enduring all things and suffering all things yet in matters of faith knowing that a little leven doth leven the whole lump they dare not and much lesse ought they to yeeld to the wicked lest the doctrine of faith doe come in danger For alas the faithfull Minister knowes that the Gospel is not delivered unto us that we should thereby seek our own praise and glory or that the people should honour or magnifie us which are the Ministers thereof but to the end that the benefits and glory of Christ might be published and known and that the Father might be glorified in the bounty and riches offered unto us in Christ his Son who thereby enricheth us with his heavenly and eternal good things as for the other they regard not this but to get praise and liking and estimation with the people doe rather sophisticate and wrangle against the benefits of Christ thus provoking one another and envying one another which is a sure token that neither such Teachers nor such Hearers doe live and walk after the spirit but after the flesh and works thereof and so consequently with the Galathians to hold the truth they with the Galathians doe loose the true Doctrine Faith Christ and all the gifts of the holy Ghost and by kicking against the benefits of Christ become worse than the heathens and prove meere ministâ—rs of Satan some of them never failing from time to time to accuse the benefits of Christ not only of error but also of heresie and blasphemie Whereupon comes most truly to passe that Luther saith in the former alleaged place That he that will preach Christ truly and confesse him to be our righteousnesse must be content to heare that he is a pernicious fellow and that he troubleth all things because it cannot be but that Ismael must persecute Isaac and yet Ismael was outwardly and in his own opinion a lover of religion he sacrificed and exercised himselfe in well-doing therefore he mocked his brother Isaac and so persecuted him But Isaac again persecuteth not Ismael Whereupon the same faithfull Dispenser of Gods mysteries concludeth with a weightie saying That who so will not suffer the persecution of Ismael let him not professe himselfe to be a Christian But if those that lie in this literall knowledge bee such meere mocking and persecuting Ismaelites untill God opens their eyes and converreth them let any man judge whether they bee any just cause by their sophisticating and wrangling to stop our faith and to make us to doubt and waver in the excellency of Christs benefits though they excell in all literall learning and in the legall zeale shining as I said before in the righteousnesse and glorious workes of the Law and holy walking never so much THe fifth Remedy to overcome doubting to grow The fifth Remedy against doubting strong in saith is to set often before our eyes the dignity glorious nature and exceeding excellency of beleeving namely that the beliefe that the blood of Christ doth make us cleane from all spot of sinne in the sight of God freely is such a good worke in the sight of God as passeth all other good workes whatsoever nay rather if all the good workes and holy walking that were even done or shall be done in the world were heaped together and compared with this one work of beleeving yet all they joyned together are not comparable to beliefe which is not only testified by Christ himselfe in his answer to the Jewes when they asked him dreaming of workes What shall we doe that we may worke the workes of God He answered and said This is the worke of God that is the work of all workes that ye beleeve on him whom he hath sent namely to justifie and make you freely righteous in the sight of God but also many reasons grounded upon the very heart and Essence of the Gospel confirm the same as especially may appear by these three maine priviledges of faith As Three maine priviledges of saith 1 It giveth exceeding glory to God foure wayes to Iustice First for the exceeding honor glory that we give to God the Father that also foure manner of wayes as first this beliefe laying hold only of Christ his righteousnesse as only able and ful sufficient to make us from all spot of sinne perfectly righteous in Gods sight freely makes us as Chrysostome saith to conceive a right and high estimation of God for his perfect justice of hating all sin and loving perfect righteousnesse in that he could bestow no benefit upon us as a benefit excepthe had first given us so wonderfully his own Son to justifie and make us perfectly righteous in his own sight and so we give him the praise honour glory of his justice Secondly if we beleeve and take 2 Of truth fast hold of this benefit that God by washing us in his Sonnes blood hath made us cleane from all spot or wrinkle of sinne in the sight of God freely thus perfectly blessing us Galath 3. 8. we give him the glory Galat. 3. 8. of his truth having so gloriously and manifoldly promised the same and by beleeving doe set to our seale that God is true Iohn 3. 33. Thirdly if so farre beyond Iohn 3. 33. our carnall sense and feeling and outward appearance 3 Of power and all outward likelihood we beleeve that God by clothing us with his owne Sons righteousnesse hath made us cleane from all spot of sin in his owne sight freely truely performing upon us such unlikely to present sense and feeling yea and impossible things wee give him the glory of his omnipotent Rom. 4 19 20. power Rom. 4. 19 20. Fourthly by beleeving that God by cloathing us with the wedding-garment of 4 Of rich grace his Sons perfect righteousnesse hath made us perfectly holy righteous from all spot and wrinkle of sin
Quam ut peccatrix an plius inbenda c. Sed saâ—cta justa been overwhelmed with many sins yet the mercy of God was more abundant upon her than that she was as Simon thought to bee accounted a sinner any more but holy and righteous But the manifest signes Manifesta auâ—â— signa c. that she was righteous were these That she omitted no kinde of duty whereby she might testifie her thankfulnesse Insignibus offlciis but did witnesse by what meanes soever she could how greatly she was indebted unto God for she Solicita omnibus pietatis officiis defungi sludebat shewed by notable duties that she was wholly enflamed with the love of Christ yea she endeavoured to performe all duties of godlinesse carefully thus it appeareth by the whole similitude brought in by Ex totasimi tudine apâ—aâ—eat c. Marlor ib. Christ that Iustification is the cause of love and love is the effect of Justification Hence through love and admiration or through admirable love doth the Prophet cry out saying Who is a God like unto thee that takest away iniquity and dost cast all our sinnes into the bottome of the sea Micah 7. 18. Micah 7. 18 19 Nam quisque quaÌ„tò magis sentit c. Matl in Luke 7. 19. For every one by how much the more he feeleth this rich forgivenesse of his sins and apprehendeth the glory of Free Iustification so much the more vehemently he loveth God and the more feeling of love we have by so much we shall know that we have profited in the knowledge of Justification By faith therefore wee attaine the making of us Fide justificationem assequimur charitaâ—e gratias agimus c. righteous and by love we are thankfull and testifie the bountifulnesse of God towards us Thirdly that it is the joyfull knowledge of Justification Thirdly true feare of God Psal 130. 4. that worketh in us the true feare of God and in thankfull zeale of Gods glory cheerfully to obey him Is testified plainly by David saying For with Deus non timetur ubi non creditur grataita justitia Luther in loc thee there is propitiation mercy or forgivenesse yea and plentifull redemption therefore shalt thou be feared Psal 130. 4. Whereupon Luther saith God is not feared where free righteousnesse is not beleeved for this grace Quâ—dnam est timâ—re Deâ—m aliud quam agnoscere quam sit nobus â—enefiâ—â—â— ideo e. obeliâ—e being taken away the Prophet pronounceth that there also the seare of God is taken away for what is it else to feare God than to acknowledge how bountifull hee is towards us and therefore to obey him this David in another place testifieth where he saith Knit my heart unto thee the only bond whereof is Free Iustification that I may feare thy name Psalm 86. 11. Psal 86. 11. The mighty force whereof to guide and make a man to walk in the wayes of godlinesse hee testifieth in another place by his own experience saying Thy loving kindnesse is ever before mine eyes therefore have I walked in thy truth Thus the true feare of God the true worship of God Sic verus timor Dei verus cultus vera râ—verentia imò agnitio Deivera c. true reverence yea the true knowledge of God doth rest wholy upon this Grace That we are confident that God by Christs justifying us is reconciled and made favourable unto us Whereupon elsewhere saith he Luth. in Psal 130. I think and teach that it is a pernicious kind of teaching by which men are taught to repent by beholding Id assert articu per bull Leo condem Tom. 2. the punishments of sin and the rewards By these Doctrines indeed men are bridsed from the work and they fashion to themselves a seared and constrained conscience or good purpose and with a greater mischiefe they never understand nor mark that hidden and secret affection of the Law despised and of sin loved Nay rather by these endeavours of good works they hide it and are content that they have given some satisfaction and content to that wicked opinion of works to whom notwithstanding if you will leave to speak their minds freely they would presently confesse that they doe not repent from the heart And but that Hell is a Law they had rather with full violence fulfill their evils especially being tempted and provoked thereunto How much better were it that they were soundly taught to acknowledge that capitall hainous and secret affection and that untill they begin to repent for love of the Law they should know themselves to be hypocrites and should have no hope of such hypocrisie but rather should grieve more for it than for their sinnes at the sight whereof they have wrung out that counterfeit griefe and sorrow Indeed I grant that those grosse and hardned wicked ones which as yet have no touch of conscience ought with those terrors as unruly servants to be constrained to repentance even as the Magistrate restraineth the wicked with the sword But where there is a touch and feeling of conscience there they are to be instructed that first they begin at Christ that truly believing and apprehending his rich mercy of Free Iustifying them then may change their lives For then doth true repentance first begin it when floweth from love and not for love of commodity nor for fear of punishment But they begin to weigh there sinnes in love and affection only of righteousnesse which wee never doe except we first lay the ground-work of Iustification by faith in the hearts of them which begin to feele their sinnes It is a hard and dangerous matter to teach that wee are freely made righteous by faith without works and yet to require works withall here except Wisdome in the Ministâ—y the Ministers of Christ be faithfull and wise Disposers of the mysteries of â—od rightly dividing the word of truth faith and works are by and by confounded both these Doctrines as well of faith as of works must bee diligently taught and urged Yet so that both may remaine within their bounds As thus First unto secure ones and to the proud seeming-humble 1 Luth in Gal 3. 19. 20. ones that have the least opinion of their own holinesse and sanctity must the Law be brought forth not vailed as Moses spake it that is mitigated which makes hypocrites but as God spake it that is in the spirituall Majesty of it that people may feel it to be the hammer of death the thundring of Hell the lightning of Gods justice wrath beating to powder the obstinate sensless hypocrites to terrifie and rend in pieces the beast which is called the opinion of ones own righteousness that they may see that that way they are altogether wretched miserable poor and blind and naked Then secondly being touched and terrified in conscience must follow onely and meetly Free Iustiâ—ication without any consideration respect