with self-deceiving and appearing zeales of God as S. Paul testifieth saying I beare them record they have the zeale of God why what is the zeale of God which they had that is First for matter not following now as in ancient times their owne inventions and false worships of grosse idolatry but now zealously following the law of righteousnesse even the works of Gods owne Law Rom. 9. 31. 32. And secondly for end Rom. 9. 31 32. ayming at the glory of God why what was more to be desired yes but it was not according to knowledge why but they wanted no knowledge as wee may see granted by Paul himselfe Rom. 2. 17. to 20. and Rom. Rom. 2. 17. to 20. and 9. 4. 9. 4. for they knew the whole word of God and how often any word of moment was repeated from the beginning of Genesis to the end of Malachy True but yet they were ignorant of one maine point by which Iustification the heart and life of all knowledge they were ignorant of all for they only knew not free Iustification which is the forme soule heart and life of all the rest because that alone giveth both unto God and unto Christ their full glory for so it followeth in Paul for they being ignorant of the righteousnesse of God did goe about to establish their owne righteousnesse For because the nature of man dares not think The ground of the establishing of our owne righteousnesse of any fellowship and communion with God without a righteousnesse therefore they being ignorant of the righteousnesse of God freely and compleatly wrought upon them by God must needs goe about to establish their owne righteousnesse that is to winne and retain the love and favour of God by their fervency of good works and zeale of Gods glory in doing his law and when this blinde affection of false-doing Gods will doth reign in men being ignorant of the excellency and full and true doing of Gods will in free Iustification then they desire by some notorious zealous good works to out-passe the ordinary course and road-way of walking every man within the limits of his vocation doing the duties of the same comfortably and faithfully to Gods glory in winning and Blinde and rash zeale profiting his neighbours but out-starting others will have some singular zealous works to winne and retaine the said love and favour of God towards them hence flow the superstitious inventions of Popery hence commeth the rash zeale of the Brownists hence commeth the blinde holinesse of Familists hence commeth the painted zeale and holinesse of Anabaptists little differing in truth from Papists they do so stablish their owne righteousnesse of holy duties and works but that encroaching and returning neere to Judaisme they keep themselves closer as they think to the Morall Law of performing universall obedience to all Gods Commandements and so likewise of all other Sects and Religions and of all other Ape-Saints and Peacock-Christians as Luther truly calleth them whatsoever being ignorant of free Iustification But when they come by true faith to see rightly into free Iustification how utterly their sins by the imputation of Christs perfect righteousnesse are freely abolished out of Gods sight and how perfectly and compleatly holy and righteous they are made freely without works and what a full entrance there is hereby into the full favour of God peace and joy of conscience and to all the rest of the glorious benefits of the Gospel then they begin to say Here are the words of eternall life and whither shall we goe then they begin to see that God hath placed them in their vocations for them thereby to practise and testifie their thankfulnesse for those free-given benefits of the Gospel that doe make them so compleat before God and therefore they care for nothing but to keep themselves within the limits of their vocations and to doe the duties of the same faithfully and zealously to Gods glory in benefiting their neighbours And thus they serve God in spirit and truth of faith when all the world runneth awhoring after their owne inventions both of false-supposed true worships and also of doing their vocations in a false manner And therefore doth Luther truly say thus of this powerfull operation and effect Luth. in Gal. 2. 20. of free Iustification Wherefore I say as I have oftentimes said That there is no remedy against Sects or power to resist The only remedy against all Sects them but this only Article of Christian righteousnesse if we lose this Article it is impossible for us to withstand any errors or Sects As we may see at this day in the fantasticall spirits the Anabaptists and such like who being fallen away from this Article of free Iustification will never cease to fall erre and seduce others untill they come to the fulnesse of all iniquity except they be reduced home to rest only in free Iustification For whiles this doctrine pacifying and quieting Luth. in verse 16. the conscience remaineth pure and uncorrupt Christians are made judges over all kindes of doctrine Idem in Chap. 1. 4. The danger of work-mongers whereby a light is opened and a sound judgement is given unto us so as we may most certainely and freely judge of all kindes of life whereby we easily discerne all such Sects as trust rely and hang upon their works to be wicked and pernicious whereby the glory of Gods wrath against sin and Christs works and doings are not only defaced but also utterly taken away and our owne advanced and established Yea upon faith alone of Free Iustification by Christ followeth a most certain knowledge and understanding a most joyfull conscience and a true judgement of every Chap. 3. 28. kinde of life and of all things else whatsoever For they which know and understand it can judge of faith they can discerne a true feare from a false feare they Chap. 3. 23. can judge of all inward affections of the heart and discerne all spirits c. So that if we stick to this anchor-hold of the true manner of free Iustification both the Pope and Satan shall be put to flight because where this knowledge of free-Iustification is retained and this doctrine preached all Heresies and Sects are easily overthrowne Fifthly the laying out of the excellency of free Fifth Effect It rooteth up Covetousnes the root of all â—â—ill Iustification worketh also this powerfull effect namely it is the only meanes to eradicate and utterly root out that inbred originall corruption called Covetousnesse the root of all evill and the love of all vaine pomp and earthly riches so deeply rooted and inwardly infecting the heart that if the heart be not seisoned with some feeling of the worth of the heavenly riches the naturall man in the dead Faith is violently carried upon the least occasion for a little lucre not only to break all lawes both of God and man but also to betray himselfe his soule his
to God or thy neighbour although thou consent not to it but dost check and reprove thy selfe for it or if thou dost any of these good duties with any spice of vaine-glory or with any other by-respect and not in perfect zeale of Gods glory and good of thy neighbour thou art guilty of lust and concupiscence and breach of this tenth Commandement which defiles both thee and all thy good works and holy walkings and makes them all like a menstruous cloath that is abhominable in the sight of God Esay 64. 6. Maist thou not in a due examination Esay 64. 6. of thy conscience in these premises both of the horriblenesse of the least sinne before described and now in the multitude of them cry out with the Lepers under the old Law I am uncleane I am unclean maist thou not truly cry out I am a Leper I am a Leper maist thou not justly say with S. Paul the Law is spirituall but I am carnall sold under sinne maist thou not in a feeling of the multitude of thy sinnes say with David My sinnes have taken such hold upon me that I am not able to look up yea they are more in number than the haires of my head therefore my heart hath failed me O Lord touch our hearts with the sight of our manifold sinnes But adde hereunto the third and last maine thing The tâ—iâ—d and last maine thing revealed concerning sin is the fiâ—efold punishment revealed in Gods word concerning sinne and it will shew thee thy full misery in this lost condition namely the fivefold punishment belonging to the least sinne as First the everlasting curse of God saying Cursed is every one that continueth not in all things that are written in the book of the Law to doe them Gal. 3. 10. Gal. 3. 10. In which definitive sentence of God thou must mark the perfection of his justice against the least sinne namely that hee must needs curse the creature that hath the least sinne in his sight for who knowes not but that if a man could continue in all things as God created him he should not have the least sinne in the sight of God but bee perfectly holy and righteous from all spot of sinne in the sight of God but if he have the least sinne in the sight of God he doth not continue in all things and so is certainly accursed or else God should bee changeable and false seeing one jot or tittle of this word cannot passe away untill it Math. 5. 18. be fulfilled Mat. 5. 18. the reason whereof the Prophet Hab. expresseth saying God is of purer eyes Habak 1. 13. than to see sinne hee cannot behold wickednesse but he must needs destroy the sinne or else the sinner from before him Secondly upon this curse of God follows hardnesse of heart as God denounceth saying So I gave them Psal 81. 12. up to hardnesse of heart and left them to walk in their owne counsels Whereby if thou beest not under this curse thy selfe thou maist see the greatest multitude round about thee both of high and low rich and poore young and old to lie under this plague of plagues even hardnesse of heart that is to have by the dead faith no sense and feeling of this their cursed estate and lost condition and fearfull misery by sinne as the Apostle testifieth saying Being past feeling they commit sinn even with greedinesse Ephes Eph. 4. 19. 4. 19. whereby under this hardnesse of heart they live like Pharaoh but to heap up unto themselves as treasure wrath against the day of wrath and of the declaration Rom. 2. 5. of Gods just judgements Rom. 2. 5. Thirdly hereupon all manner of miseries and afflictions to body goods and name are ready to attach and seize upon us to admonish us as they did Pharaoh of this cursed estate as it is expressed Deut. 28. saying The Lord shall send upon thee cursing Deut. 28. 20. trouble and shame And the Lord will smite thee with a consumption and with the fever and with a burning ague and with fervent heat yea hee shall smite thee with the botch and with the Emerods and with the scab and with the itch that thou canst not be healed Yea the Lord will smite thee with madnesse and with blindenesse and with astonying of heart c. verse 20. to the end of the chapter Fourthly uncertaine death is ready for the least sinne to strike us we knowing neither the time when nor the place where nor the manner how as God saith Deut. 28. 66. Thy life shall hang before thee as Deut. 28. 66. it were upon a twine thred and thou shalt have just cause to feare both day and night for thou shalt have no assurance of thy life And againe This night shall the Devils fetch away thy soule So is every one that by Justification is not rich in God Luke 12. 20 21. Luke 12. 20 21. Fifthly and lastly when death which is so uncertaine is come then followes the full execution of the justice and wrath of God in hell fire and everlasting torments because we being accursed by the least sinne God saith Goe yee cursed into everlasting fire prepared for the Devill and his Angels Matt. 25. 41. Math. 25. 41. Verse 48. And these shall goe into everlasting paines ver 48. O fearfull sentence more terrible than was ever any thunder-clap that beat the poore creature all to pieces may wee not now see with feeling horror what lost wretches we are by sinne is there any to turne us unto for help in this case God is angry with us all his creatures are ready at his beck to execute judgements upon us what can we doe then but only sigh up to Christ for help who infinitely gratiously saith come unto me all yee that feele your selves weary and heavy laden and I will ease you which he doth by no other means but by free Justification the manner whereof how he worketh it upon us to ease and refresh us is as here followeth This heavie laden conscience thus sighing up to How Iustification is wrougâ—t upon us Christ for help and ease being like the wounded Israelites looking up to the brazen serpent first God imputeth to such his sonnes righteousnesse as the holy Ghost testifieth saying Blessed is the man to whom God imputeth righteousnesse without works Rom. 4. 6. But Rom. 4. 6. because Gods imputation is an immediate act of God himselfe it is not a weak imaginary thing as the Papists blasphemously scoffe like mans imputation but it is of such a strong and powerfull reall working and effectuall operation that it conveyeth as the Sunne conveyes his beames into a dark house that perfect righteousnesse of Christ to bee as S. Paul Rom. 3. 32. saith in us and upon us so powerfully that we thereby are made of unjust just before God but how not inherently and actively but objectively and passively as the dark house
than a sound understanding of the Excellency of the same whereof ensueth either a luke-warme carelesse life led unthankfully for the same or else a breaking forth into a blinde zeale of some new strange works and life by which we may provide as we think more safely for our salvation Because it is most true which the Apostle testifieth that these false-false-zealous ones whilst they are ignorant of the righteousnesse of God cannot choose but goe about to stablish their owne righteousnesse and so doe not submit themselves to rest contented in the righteousnesse of God Rom. 10. 2 3. What other salve is there then to cure the cold disease of this dead faith and selfe-loving zeale than to lay forth the Excellency of free Justification that may enflame the heart so with the fiery coales of Gods love towards us that it may flame forth with a right zeale of keeping within our lists of obedience to our Protestnt godly governours and within the limits of our vocations to doe them thankfully and zealously to the glorifying of God and benefiting of our brethren and neighbours for so excellent and glorious and full sufficient a benefit Yea this is the benefit by which we are new borne againe and reclaimed from all prophanenesse Sects Schisms and Divisions whatsoever Which made S. Paul to travell in birth againe like a loving mother with the distracted and seduced Galathians untill by reducing them to the truth and purity of free Iustification defaced Christ was formed in them againe Gal. 4. 19. And yet they professed that they constantly embraced Christ and held Justification by him but because the false brethren had perswaded them it was not sufficient for their salvation except they joyned therewith the obedience and keeping of the Law thereby they lost Christ life and their free salvation by him Which evidently declareth that then only are people new borne againe truly and Christ is formed truly in them when for the assurance of their salvation they wholly rest in the joyfull knowledge full sufficiency of their free Justification then is Christ rightly formed in them This is the Antidote and preservative against all sweet poysonous doctrines of our works and vain-glorious well-doings this is the preservative against these infectious and contagious times this is the Ark of Noah that will beare us up above all the floods and billowes of these tempestuous dayes of sundry Sects Schismes and stragling opinions this is the anchor whereunto the cable of our faith being firmely fastened will make us to stand strong against all the violent wayes and winds of Satans blusterous temptations both on the right hand and on the left Yea let us know for a certainty that free Iustification is the very head heart and soule of all Christian religion and true worship of God without the true and joyfull knowledge whereof our religion is headlesse our profession and worship is heartlesse and our very zealous conversation is a meere corruption of the Gospel and rottennesse like a body without a soule that stinketh before God Briefly in a word as the perfect righteousnesse of Christ is only worthy to be acknowledged for the wedding-garment because all the righteousnesse of our unperfect Sanctification is as the Prophet saith as filthy menstruous stained rags Esay 64. 6. so true faith of free Iustification being the having on of this wedding-garment because it alone doth truly abolish all the filthy nakednesse of our sins out of Gods sight and it alone doth make us perfectly holy and sufficiently righteous in the sight of God freely without works Therefore it alone doth make us fit Brides as I said before and is only meet to marry us to so glorious a Bridegroome as is the King of glory Christ Jesus Yea though a man doe abound in the riches and honours of this world having his Barnes full of Corne and his Coffers full of Coyne and hee himselfe being cloathed in purple and fine linneâ— doth fare well and deliciously every day yet if he not freely taking by the hand of a thankfull rejoycing faith and so not putting on this wedding-garment of Christs perfect righteousnesse that may make him rich in God can sleep one night in his bed in any security he is not only the foole in print mentioned Luke 12. 20. but also this night may the Devils fetch away his soule from him and then whose shall these things be which he hath provided In this case saith the Lord of wisedome is every one be he rich or be he poore that by not putting on by free Justification the wedding-garment of Christs perfect righteousnesse is not rich in God vers 21. Oh then let not such an one dare to lay downe his head upon his downe-pillow to sleep one night in safety nor as David said suffer his eye-lids to slumber untill by taking freely this joy full benefit and by putting on this wedding-garment hee hath attained this heavenly wisedome better than his fine gold by which hee may lie downe safely and sleep sweetly Prov. 3. 13. to 26. But I have here laid forth this Excellency of free Justification in the words testimonies and common consent of the faithfull Expositors and Dispensers of Gods mysteries 1 Cor. 4. 1 2. for three principall Reasons First because as this mystery of free Justification only and freely saveth us so by the rebelliousnesse of our blinde and sinfull natures and unbeliefe of our hearts and the exceeding subtlety of Satan it is of all the rest of the benefits of the Gospel which all depend upon this benefit the most difficultly learned and the most hardly beleeved It being most true that Mr. Fox saith in his Preface before Dr. Luther upon the Galathians That Learning cannot reach it wisedome is offended at it Nature is astonied Devils doe not know it Men doe persecute it And briefly as there is no way to life so easie so there is none so hard Easie to whom it is given from above but hard to the carnall sense not yet inspired the ignorance whereof is the cause and root of all the Errours Sects and Divisions that are in all Christendome Therefore I thought it fit in this case to imitate the example not only of learned and ancient Bede who maketh an exposition of all the Epistles of S. Paul with the meere sentences sayings and expositions of S. Augustine collected and gathered together as the expounded texts and verses are dispersed and scattered here and there in all S. Augustins works and therefore are called Collectanea Bedae but rather to imitate S. Paul himselfe who discerning how hardly free Justification is rightly understood soundly embracing contentedly rested in and constantly retained as is for ever recorded by the example of the soone and dangerous fall of the Galathians Gal. 1. 6. doth therefore in writing to the Galathians come forth not singly by himselfe alone but as it were guarded with the association company and consent of all his beleeving and faithfull brethren saying
or to pull their noses out of the Earth they only give an hoggish grunt and away they goe to the rooting more eagerly in the earth and earthly things But the nature of the Dogge is that if one goe about to drive him from his vomit or from his stinking carrion he will presently flie in ones face and bee ready if he can to pull out ones thtoat so these especilly Iusticiaries Iusticiaries worse enimies to the Gospel than the openly prophane enamoured with their own holy walking and legall righteousnesse if one goe about to draw them from the high prizing of the menstruous cloathes of their own righteousnes lay before them the inestimable riches of Christ and the precious wedding-garment of his righteousnesse they are ready for thy good will with calumniations reproaches and slanders all to rend and teare thee and with false accusations if they can to pull out thy throat but they will not leave their stinking carrion both agree in this to set light of the wedding-garment of Christ righteousnesse that only puts them in possession of heaven and heavenly things though for their ingratitude and grievous contempt of the same they be justly bound hand and foot and cast into utter darknesse where is weeping and gnashing of teeth Matth. 22. 5 6. 12 13. Matth. 22. 5. 6. 12. 13. And to conclude this point if wee would but mark and remember how the world that is the greatest multitude of all sorts that we shall have to doe with all in the world with all their wisdome judgement gravitie and righteousnesse are described in the word of God we would make them no pattern either of our beleeving or doing to the hindering of our walking in the narrow way of the true justifying faith And therefore How to arme our selves against the multitude to aâ—me our selves against this great multitude neither knowing nor discerning nor believing the excellency of Free Iustification and thereby driving us to doubting wee must remember first that Christ would not pray for the world Ioh. 17. 9. Secondly that therefore Ioh. 17 9. the world cannot receive the Spirit of God to know the things of God Ioh. 14. 17. Thirdly that therefore the whole world lieth dead in darknesse and Ioh. 14. 17. wickednesse 1 Ioh. 5. 19. Fourthly that therefore the 1 Ioâ— 5. 19. world shall bee damned 1 Cor. 11. 32. and therefore no president for us to lead us into doubting though 1 Cor. 11. 32. they by their dead faith deny the excellency of Free Iustification and the excellency of the other benefits of Christ never so impudently because it is notably well said of Calvin upon those words of Christ Verily verily I say unto thee That wee speak that which we know and testifie that which we have seene but yee receive not our testimony Ioh. 3. 11. That this is the complaint of Calvin upon Ioh. 3. 11. Christ against many such jolly grave and learned heads as Nicodemus was saying that wee are hereof to gather that it is as it were a fatall thing to the word of God in all ages to obtain credit but with a few whereupon Christ spake in the plurall number saying But yee receive not our witnesse because this belongs to the greater number and in a manner to the whole body of the people with which we ought to bee armed as with a buckler that notwithstanding all the wilfulnesse of men we may goe forward in the obedience of faith and of the Gospel this principle indeed is to bee holden that our faith be founded and grounded upon God speaking but then when wee have God for our Author being as it were lifted up thereby above the heavens we ought boldly to trample the whole world rather under our feet and set light of it from aloft than that the unbeliefe of any should trouble us or cause us to waver But here it is replyed No I am not so fond as to A reply respect the prophane world or the greatest multitude either led by their great wit or enamoured with their blind devotion But other Ministers being both zealous Preachers and such Teachers as are of great knowledge and of excellent learning doe hold the contrary namely that the children of God are not freely without works made so perfectly holy and righteous in the sight of God that God sees no sinne in them To which I answer that although the expresse Answ Scriptures before alledged were the only ground that first wrought faith in mee yet they were zealous Preachers of Free Iustification and learned Teachers that have greatly strengthned my faith herein who in their judicious Interpretations upon the same Scriptures and other Writings of great knowledge and of excellent learning have so concurred in one consent that they have and doe put mee out of all doubting And if any man will shew me that these zealous Preachers and grave Teachers have in their Writings and Interpretations of those Scriptures said or writ more of the excellency of Free Iustification than they may say by the truth of those Scriptures or that I have said more than they doe say then oh doubting Objector will I also doubt with thee and grant that thou hast some just cause by reason of some learned Teachers to doubt But if thou repliest That thou speakest not of such A Reply learned Teachers as are Writers but of such learned men as are now living Speakers and Preachers And again even of those learned Writers all doe not write of those Scriptures after the same manner and if they doe yet those that are learned can alledge many sayings of the same learned Writers and Interpreters of those Scriptures that in other places doe seeme to unsay and to hold the clean contrarie to that which they have written upon those Scriptures namely shewing that the children of God are not by Free Iustification made so perfectly holy and righteous from all spot of sin in the sight of God that God sees no sin in them A threefold Answer Unto which I give a threefold answer First that thou hast more cause to take heed that the unbeliefe of thine own heart doe not rather beguile thy selfe with a prejudicate opinion that those learned Preachers that thou speakest of now preaching with lively voyce doe hold the contrary than that they disagree from the foresaid learned Writers and Interpreters or that these learned Writers and Interpreters dissent from themselves in other places and unsaying that which they have said doe hold contraries For S. Paul saith truly that if we love not the truth to hold fast unto it God by our prejudicate opinion will in justice send us strong delusions to beleeve our own â—es namely that the learned Teachers doe speak and hold contraries when indeed they doe not true it is that it is possible for good and faithfull men in their writings and preachigns to appeare to speak and so to appeare to
himselfe the spirituall worker and Author of them making them in our apprehension correspondent and agreeable to the Almighty nature and glorious working of so wonderfull a workman Fifthly the literall knowledge although it bee never so great doth not change him that is in it but leaves him in his former old nature and corrupt conversation as if he were prophane it leaves him still prophane if he were meerely civill honest it leaves him still meerely civill honest if he were blindly zealous with a legall zeale it leaves him still blindly zealous with a legall zeale of advancing works works and doing as wee may see by the example of S. Paul who before his conversion followed the righteousnes of the Law Rom. 9. 31. and was zealous towards God Act. Rom 9. 31. Aâ—ts 22. 3. 26. 7. 22. 3. serving God instantly day and night Act. 26. 7. And yet was but in this literall knowledge Yea as this literall knowledge findes a man in death and condemnation so it leaves him in death and condemnation saving that it leaves him in greater condemnation than if hee never knew any thing at all Bâ—â— the spirituall knowledge wholy changeth him that is in it and makes him to leave his old corrupt course of life and to live a godly conversation and not only makes him that was prophane or meerly civill to become zealous of Gods glory but also changeth the legall zeale of advancing works into the Evangelicall zeale of advancing Christs benefits and to doe all good duties zealously in meere thankfulnesse for the same because he that by this spirituall knowledge with open face beholdeth as in a looking glasse the glory of the Lord is changed into the same image from glory to glory as by the Spirit of the Lord. Sixthly and lastly as the spirituall knowledge discerning the deep things of God counts them and embraceth them as precious and glorious so the literall knowledge resting in the bare letter cannot perceive nor receive the deep things of God that is the excellency of Christs benefits because it counts and rejects them as absurd and foolish yea very foolishnesse it selfe 1 Cor. 2. 14. and because great learning 1 Cor 2 14. The ground of contention and wrangling againstâ—râ—e justification counts it her wisdome to confute that which she takes for foolishnesse hereupon ariseth unfallibly against the preaching of the excellency of Christs benefits strong sophisticating and bold contention because the literall learning being mounted up upon the horse of pride for this knowledge puffeth up 1 Cor. 8. 2. 1 Cor. 8. 2â— And being pricked forward with two spurres the one of envie at her brothers gift of preaching the glory of Christ and the other of vaine glory lest this literall learning loose some of her praise she rusheth out like a warre-horse into the battle of contention and yet layes all the blame hereof upon the preaching of the excellency of Christs benefits yea so strongly doth this literall knowledge judge the excellency of Christs benefits to be meere foolishnesse and thereupon so impudent in contention against the same that Luther upon these words Then is the slander of the â—uther upon Gal. 5. 11. Crosse abolished Gal. 5. 11. proveth with many arguments that Paul taketh it for a most certaine signe that the Gospel of Christ and righteousnesse of faith are not rightly preached and is not the Gospel if it be preached without contention against it for saith hee when the crosse is abolished and the rage of the false Apostles wrangling sophisticating and persecuring ceaseth on the one side and offences and scandals on the other-side and all things are in peace this is a sure token that the Devil keeping the entrie of the house the pure doctrine of Gods Word is taken away Because saith he it cannot be but as long as the Gospel flourisheth the crosse and offence thereof must needs follow it or else truly the Devil is not The Devill rageth against the Gospel rightly levelled at and hit but slightly glanced at but if he be rightly hit indeed he resteth not but beginneth horribly to rage and to raise up by these literall vaine-glorious men all the troubles he can And again notably writeth Luther upon these words but as then he that was borne after the flesh persecuted him that was borne after the spirit even so is it now whose whole exposition is worthy to be often read of the children of faith the sum and effect whereof is thus This persecution Luther on Gal. 4 29 vers alwaies remaineth in the Church especially when the word of God is powerfully brought to light and the doctrine of the Gospel flourisheth to wit that the children of the flesh mock the children of the promise and persecute them And therefore Paul in this place armeth the godly asore-hand that they should not be offended with these persecutions sects and offences As if he should say if we be the children of the promise and born after the spirit holding that righteousnesse commeth without works meerely by the promise we must surely look to bee persecuted of our brother which is born after the flesh that is after the Law and works and yet shines in the righteousnesse and glorious works of the Law that is to say not only our open enimies which are manifestly wicked shall persecute us but also such as at the first were our deare friends with whom we were in religion familiarly conversant in one house which received from us the true doctrine of the Gospel shall become our deadly enimies persecute us extreamely for they are brethren after the flesh and will persecute their brethren which are born after the Spirit and so raise hurries and molestations Indeed they lay the blame and fault in our doctrine when they themselves are the authors of these troubles and persecutions But because they are perswaded by this literall knowledge that they persecute that which is absurd and but meere foolishnesse they cannot beleeve this that they are the authors of these troubles and much lesse can they beleeve that it is they which murmur rise up and take counsell against the Lord and his annoynted nay rather they think that they maintaine the Lords cause that they defend his glory and doe him acceptable service in persecuting us The reason whereof is this expressed by Luther in other places upon the Galathians speaking against vaine-glory and therefore as worthy the often reading as the former the summe also whereof is thus That such is the nature of these literall and vaine-glorious Ministers of Satan That they can make a goodly shew that they are very charitable humble lovers of concord and are indued with all other fruites of the Spirit also they protest that they seek nothing else but the glory of God and the salvation of mens souls and yet being full of vaine-glory and doing all things to seeme learned and godly and so to get praise and estimation among
because as I said before he hath now revealed in his Gospel that nothing is welcome and acceptable before him but that which is perfectly holy and righteous in his sight but that herein he manifesteth the bottomlesse gulfe of his mercy that hee mâ—kes mercy and truth so to meet together and righteousnesse and peace so to kisse each other That he makes all things new and all the works of his children with the meere tincture of his sonnes righteousnesse to bee mystically above their sense and feeling perfectly holy and righteous in the sight of God freely that so they may bee a well pleasing sacrifice before him Which as it is expresly so taught every where in the Word of God and namely in that saying of Peter That the true beleevers doe offer up spirituall sacrifices acceptable by Iesus Christ that is in the tincture of Jesus Christs righteousnesse only made perfectly holy and righteous in the sight of God freely so is it as plainly and truly testified together with many other witnesses by a faithfull Dispenser of Gods mysteries in our Church testifying thus against the Papists If any Papist stand out here and say that Christ taketh our works and dyeth them in his blood and then offereth them to his Father who accepteth them as meritorious not for our sakes nor their own but only for Christ I answer That Christ in deed dieth the works of the godly in his blood and so presenteth them unto his Father and his Father accepteth them at his hands but no way in respect of any satisfaction of sinne or merit of salvation but only as testimonies of our thankfulnesse and duty and not otherwise Where we see it is plainly testified that our works although they be made perfectly holy and righteous in the sight of God doe merit nothing yet notwithstanding that they may be welcome sacrifices of our praise and thanksgiving and testimonies of our thankfulnesse acceptable before God and have the testimonie of God that like the sacrifice of Abel they are excellent before him they must in the tincture of Christs blood and righteousnesse be new died perfectly holy and righteous in the sight of God freely which new die and tincture nothing can ingraine upon them but only the blood and righteousnesse of Christ which therefore is called often in the word and Gospel the righteousnes of God not only because it is the righteousnesse of that person that is both man and God or because it is a righteousnesse given freely by God but also because it being an Hebrew phrase to call whatsoever is excellent to be of God seeing this righteousnesse is so excellent in it selfe and secondly makes the person cloathed in the same excellent in the sight of God and thirdly makes not only his person but also all his works excellent in the sight of God Is it not worthily called the righteousnesse of God But hereupon we may conclude this second proofe of Scripture That if Christs righteousnesse do make not only us our selves excellently and perfectly righteous in the sight of God but also all our works excellently and perfectly holy and righteous in the sight of God freely The saying of the Apostle must needs bee true that wee are so holy that wee are without all blame and without all fault in the sight of God freely Coloss Colos 1. 22. 1. 22. Whereunto Erasmus in his Paraphrase upon the Erasmus in his Paraphrase upon the place same place addeth the reason and necessity thereof drawn from the horriblenesse of sinne saying thus Because there can bee betwixt God and sinners no peace it hath pleased him not by the ministry of Angels but by the bodily death of his own sonne to forgive you all the offenses of your former life and shewing further the power of Gods forgivenesse how great it is hee proceedeth with the Apostle saying And makes you holy unblamable and faultlesse in Gods sight which to bee the meer operation of the righteousnesse of God only able to effect this upon us Beza in his larger Notes Beza in his larger Notes upon Rom. 1. 17. upon Rom. 1. 17. doth thus cleerly testifie saying Haec autem diligenter considerata c. These things being diligently considered doe manifestly declare what is meant by that word of the righteousnesse of God namely that perfection and high integritie revealed in the Gospel with which whosoever is endued hee is presented before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaketh Col. 1. 22. that is holy and unblameable qui nullius criminis possit postulari one that can be reproved and blamed of no fault And I add what can a man wish and desire more for full perfection THe third proofe of Scripture proving that we by 3 The third plaâ—e of Scrâ—pture thaâ— the iustâ—â—â—â—d are perfectly holy and â—ighteoâ—s in gâ—ds sight is Colos 1. 28. â— 10. being cloathed with Christs righteousness are not only truly made righteous but also perfectly holy and righteous in the sight of God freely is Colos 1. 28. and 2. 10. where when the Apostle in the first place hath shewed in his own example what is the proper office and duty of all Ministers and Preachers of the Gospel generally namely to labour every where to present every man perfect in Christ Iesus presently hee addeth in the next chapter in way of application unto the Colossians that were by his labour converted saying And yee are complete in him which is the Head of all principalitie and power where we are to mark that he saith not that being ingraffed into Christ you shall bee complete hereafter in time to come but now in the present time yee are full complete and perfect not by your owne doings but freely because you are the members of such an Head that is the Head of all principalities and powers rich enough to make you also without your owne doings rich in all fulness and completeness of his own sufficient fulness freely and perfectly Of which place of Scripture the learned Interpreters speak worthily thus Est autem sententia valdè insignis digna quam omnes pii semper in conspectu habeant c. that is This is a very notable saying worthy that the godly should have it alwayes in their sight For first it teacheth very cleerly of Justification before God for it shewes saith Calvin that the essence of the Godhead that is in Christ doth herein profit us that being in him nos quoque perfecti sumus we also are perfect As if he said That the whole Godhead dwels in Christ is even for this cause That having gotten and attained him we have and possess full perfection because with one oblation of himselfe he hath made perfect continually and for ever all them that are sanctified Therefore they doe a twofold or double wrong to God that rest not in Christ alone For beside that that they derogate from the glory of God by desiring something more than his
or remembrance of works but freely making them compleatly righteous seen and enjoyed by faith only apprehending this promise On this wise the promise of God doth give freely unto us that which the Commandement doth exact of us perforce and doth fulfill that which the Law doth straightly command By this meanes therefore the soule through faith only without works believing in the Word of God is justified sanctified pacified delivered replenished with all goodnesse and is truly made the daughter of God For such as the Word is as namely this The blood of Iesus Such as the word is such is the believing soule Christ the Sonne of God doth make us cleane from all sin 1 Ioh. 1. 7. Such becommeth the soule made by force of the Word even as a fiery plate of Iron doth glow 1 Ioh. 1. 7. and glister like unto fire by meanes of uniting the fire and the plate together thus is Gods Word glorified thus is the faithfull soule delivered from all sinnes made safe from death guarded from Hell and endowed with the everlasting righteousnesse life and saving health of her husband Christ and on this wise doth Christ couple her unto himselfe a glorious Spouse not having spot or wrinckle making her clean with the Fountaine in the Word of Life of Righteousnesse and of salvation Wherefore who is able to value the royalty of this marriage accordingly who is able to comptehend the glorious riches of this grace This I say must be secondly taught without any respect or remembrance of works and be throughly grounded and planted in the soule and reigning in the heart with joy Else should faith and works not remaine within their bounds but be confounded Therefore doth Paul prosecute this argument Luth. in Gal. 3. â—7 to the Gentiles very diligenâ—ly For he fore saw in spirit that this mischiefe should creep into the Church That the Word of God should be confounded that is to say that the promise should be mingled with the Law and so the promise should be utterly lost for when the promise is mingled with the Law it is now made nothing else but the very Law for whosoever In chap. 2. 17. doe not perfectly understand the Article of Iustisication must needs confound and mingle the Law and grace together But where this rich and loving husband Christ takes unto wise this poore and wicked Harlot redeeming her from all evills laying all her sins upon his own shoulders whereby they are swallowed up in him as darknesse is swallowed up in the Sun-beames Esay 44. Esay 4 22. 22. For it behoveth that all sin be swallowed up at the very sight of Christ cloathing and enrobing her with his own righteousnesse and garnishing her with all his own Jewels Whose hearts hearing these things will not melt for very joy and wax ravished for very love of Christ having received so great consolation To the which love he can never possibly attaine by any Lawes or works at all Then thirdly will follow works of love and thankfulnesse Works of love in a manner of their own accord with a little help of direction and exhortation flowing from a true right thankfull zeale of Gods glory making them willing and ready to grow and cheerfully to walk in all the holy duties of all his Commandements Thus The mighty power of the Goâ—pel to true sanctiâ—ication is Justification making us perfectly holy and righteous freely in the sight of God and works safely taught and not confounded the one with the other but both in their due bounds powerfully stablished works Lâ—th Serm. iâ— Tit. 3. 5. thereby joyfully flowing forth Yea as soone as thou feelest by true saith this bountisulnesse and love of God towards men not through works of righteousnesse which we have done Tit. 3. 4. thou canst not in this case be idle for surely that love of God and pleasure which thou enjoyest in him will not suffer thee to be idle thou shalt be enslamed with a marvellous study and desire to doe what things soever thou canst know will be an honour unto thy God so loving and bountifull unto thee and will turn to praise glory and thanksgiving unto him thou shalt passe for no precept thou shalt feele no compulsion of the Law having a most ready will pleasure to doe whatsoever things thou shalt know to bee acceptable unto God whether they bee contemptible The chiefe disposition of the believing soul or noble small or great thou shalt count them a like But first of all it shall be thy desire that this blessed knowledge of God and rich benefits and treasures by Christ may be common to all others Whereupon by and by thy love will shew it selfe and will assay all meanes to make this truth of Salvation manifest unto all rejecting and condemning whatsoever others either-teach or say that agreeth not with this truth whereby it will come to passe that Satan and the World which heare nothing so unwillingly as this truth will rise against thee with all their might will by and by trouble thee The Great Learned Rich and Mighty of the World will condemn thee of heresie and madnesse Howbeit if thou be endued with this joyfull faith it cannot bee but that thy heart being thereby cheered should even as it were laugh and leap for holy joy in God being voyd of all care and trouble and be made above measure confident Fourthly hence it is also manifest that it is this 4 True trust and confidence in God Eph. 1. 13. joyfull knowledge of Iustification which worketh in us a sound trust and true confidence in God making us to goe forward in our vocations both common of Christianitie and particular of our places against all the oppositions of the whole world doing the duties of the same with courage boldnesse and constaney whatsoever come of it The reason and ground of which trust and courage is expressed by S. Paul in Rom. 8. 32. saying If when we were sinners God spared Rom. â— 32. not his Son but gave him for us all to death to justifie us how shall he not with him we being now justified that is made perfectly holy and righteous in his sight but give us all things also so that wee know that all things work together for the best unto us For the cause that bringeth all evill upon us and keepeth away good things from us is sinne saith the Prophet Ierem. 5. 25. But if our sinnes be by the blood Iereâ— 5. 25. of Christ so utterly abolished that we are cleane in his sight from all sinne 1 Ioh. 1. 7. then what is there 1 Ioh. â— 7. left to bring any evill upon us or to hinder good things from us Againe seeing the only thing that separates between us and our God and the only thing that hideth his face from us that he will not heare is sin Isa 59. 2. If the Lamb of God have taken away our sins
and Regeneration Popishly and falsly understood and other phrases of the Gospel and being herein carryed with a blind legall zeale that they must and can keep by their endevours the law of God the blind zealous multitude doe beare them record and give them the applause that they have the zeale of God but it is without knowledge not but that they seeme to have all knowledge save onely that they want the right knowledge and true faith of Free justification Because being ignorant of the righteousnesse of God namely how complete it makes us before God wanting nothing Colos 2. 10. they and their applauding Disciples cannot chuse but got about to stablish and set up the Golden Calfe of their owne dâ—ng-righteousnesse Phil. 3. 8 4. and have not submitted themselves to rest and rejoice onely in the righteousnesse of God Rom. 10. 23. whereby they being thus blinde Leaders of the blind both Preachers and applauders doe fall into the ditch of destruction Matth. 15. 14. And thus are such Ministers the false Ministers of Satan and teach a Satanicall righteousnesse and good works as both are described 2 Cor. 11. 13 14 15. and yet transforme themselves as if they were the true Ministers of Christ and therefore doe stand accursed and damned by the Holy Ghost and excommunicated by Saint Paul Gal. 1. 8 9. untill they repent of their erroneous manner of teaching And thus are they those grievous wolves that should stand up in the allowed Ministry teaching not false things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preposterous things or things out of order setting the Cart before the Horse that is calling for works and a good life before people have the right knowledge joyfull faith and true assurance of their full and perfect Iustification and free salvation by Iesus Christ whereby good words and good works and good life may follow as the good fruit of their thankfull hearts for the same and thereby doe not spare but make havocke of the flock of Christ Act. 20. 29 30 Because Popishly and carnally and ignorantly thinking that Free Iustification is soon and easily learned and blasphemously conceiving that it opens the gate to all loosenesse of life they drowne in silence Christ their Free Iustification destroy the true faith of hanging onely upon the spirituall and invisible benefits and riches of Christ marre true sanctification and superstitiously carry way the blind zealous multitude of Professors in the fools Paradise of a false bastard Pharisaicall and legall sanctification Phil. 3 6. Act. 22. 3. and vaine glory and opinion of their good works and well doings into hell and eternall destruction And thus in this blind zealous dead faith are foursold Traitours namely Traitours to Christ and his Gospel Traitours to his Church and Children disobedient Traitours to their King and whole Countrey that they live in and lamentable Traitours to their owne souls and bodies seeming the greatest friends to all these and yet betraying all these with a Judas his kisse into the wrath of God and his jealous displeasure into most dangerous ruine and fearfull destruction and are therefore openly to b◠〈◊〉 〈◊〉 the face of the whole congregation for not going with a right face to the truth of the Gospel far more sharply than Peter was Gal. 2. 11 14. Because such do sinne against souls far more grievously All which these and such like Scriptures plainly teach 2 Pet. 2. 1 2 3 4 5 6 Ier. 23. 2 Cor. 11. 13 14 15. 2 Tim. 3. 1. to â— 1 Tim. 7. Rev. 3. 1 2 3. Gal. 1. 6 7 2. 4 5 11. 5. 7 8 9 10 12. Esay 29. 9 14. 42. 18 19. Ezek. 14. 9 10. But here mark and observe for the distinguishing of these five points FIrst that the third point is of highest esteem in the hearts and affections of the truly faithfull and is most earnestly followed after of true Protestant and right saved Christians as it is manifest Phil. 3. 8 9 12 13 14 15 16. Rom. 9. 30. Secondly That the fourth point is of highest esteem in the hearts and affections of them that are yet in the light of reason and religion of nature described Rom. 2. 14 15. and thereby preposterously and most eagerly followed after of blind zealous hypocrites and work-mongers whereby they run into the manifold inconveniences and dangers of the fifth point Rom. 10. 2 3. Phil. 3. 6. Rom. 4. 31 32 33. Summa summae the short and long and upshot of all is this Remember that God will not be dallied or trifled withall in the blood death and dear-bought righteousnesse of his onely Sonne Ioh. 3. 16. freely and perfectly justifying and so freely saving us as the wretched multitude of Ministers and of people in the dead faith both on the left hand and on the right hand Prov. 4. 27. doe dally and trifle with God contrary to those Scriptures Heb. 12. 25. to vers 29. Matth. 22 11. 12. 13. and therefore let us search and look diligently into these five points and keep them faithfully and then we are certainly saved Pro. 4. 10 11 12 13. Mar. 16. 15 16. 2 Cor. 11. 2 3. therefore I say again remember Pro. 4. 25. 26. 27. Io. Eaton THese foure foregoing Reasons why the Doctrine of Free Iustification is by Parliament chiefly enjoyned to be preached in this Land as also the five positions were gathered by the said JOHN EATON Preacher of Wickham-Market in Suffolk and now faithfully set forth according to his originall copy RO. LANCASTER