A survey of the spiritual antichrist opening the secrets of familism and antinomianism in…A survey of the spirituall antichrist opening the secrets of familisme and antinomianisme in…
A survey of the spiritual antichrist opening the secrets of familism and antinomianism in the antichristian doctrine of John Saltmarsh and Will. Del, the present preachers of the army now in England, and of Robert Town, by Samuel Rutherfurd ...A survey of the spirituall antichrist opening the secrets of familisme and antinomianisme in the antichristian doctrine of John Saltmarsh and Will. Del, the present preachers of the army now in England, and of Robert Town, by Samuel Rutherfurd ...
Samuel Rutherford 1600?–1661London: printed by J.D. & R.I. for Andrew Crooke, 1648
[48], 354 [i.e. 344], 239 p. · 248k words · Wing R2394 · ESTC R22462
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
In this regard Luther doubteth not to say,1 that the Law is simply and absolutely abolished to a just man. 2. That the law is not the law, if it be not a condemning law. But he taketh the law strictly as a covenant of Works, and as opposite to Grace, as Paul doth, Rom. 7. Ye are not under the Law, but under Grace.
In this regard Luther doubteth not to say,1 that the Law is simply and absolutely abolished to a just man. 2. That the law is not the law, if it bee not a condemning law. But hee taketh the law strictly as a covenant of Workes, and as opposite to Grace, as Paul doth, Rom. 7. Yee are not under the Law, but under Grace.
sThen the law is absolutely abolished to a just man, it hath no power to accuse them, for they do willingly, what the law requireth.
tThe law is not given for this end to justify, but to discover sin, terrify, accuse, and condemn.
uThis is the fruit of the law, when it is alone, without the Gospel, and the knowledge of grace, that it leadeth men to despair, and final impenitence.
The law (without Christ and the Gospel) is omnipotent — Yea,x⟨p. 122⟩
its invincible omnipotency, the conscience compared to it, most weak and poor, for its a tender thing, so that except it be strengthened, it is terrified, waxeth pail, and despaireth for the least sin, therefore the law in its proper use, hath more strength and might then heaven and earth can comprehend, so that one tittle or iota of the law can destroy whole mankind.
Hic legis effectus est quando sola est, sine evangelio, & cognitione gratiae, ut adducat in desperationem, & finalem impaenitentiam.
Lex in suo usu — est omnipotens;
omnipotentia - ad quā collata conscientia est infirmissima et pauperrima, et enim tam tenera res, ut propter leviss mum peccatum, ita pavefi•t, & pallescat, ut disperet, nisi rursus erigatur. Quare lex in proprio suo usu plus virium & opum habet, quam coelum & terra comprehendere potest, ita ut etiam unus apex & unum iota legis totum genus humanum occidere possit.
Per legem non adiutorium, sed nostri mali indicium & monitorium habemus.
sThen the law is absolutely abolished to a just man, it hath no power to accuse them, for they doe willingly, what the law requireth.
tThe law is not given for this end to justifie, but to discover sin, terrifie, accuse, and condemne.
uThis is the fruite of the law, when it is alone, without the Gospel, and the knowledge of grace, that it leadeth men to despaire, and finall impenitence.
The law (without Christ and the Gospel) is omnipotent — Yea,x⟨p. 122⟩its invincible omnipotency, the conscience compared to it, most weake and poore, for its a tender thing, so that except it bee strengthened, it is terrified, waxeth paile, and despaireth for the least sin, therfore the law in its proper use, hath more strength and might then heaven and earth can comprehend, so that one tittle or iota of the law can destroy whole mankinde.
yBy the law we have no helpe, but the revealing and warning of our misery.
sLuther, Itaque lex eis simpliciter est abrogata, non habet igitur, jus accusandi eos, Sponte enim faciunt, quod lex requirit.
tLuther, non data est lex ut justificet, sed ut ostendat peccatum, terreat, accuset, & condemuet.
uHic legis effectus est quando sola est, sine evangelio, & cognitione gratiae, ut adducat in desperationem, & finalem impaenitentiam.
Lex in suo usu — est omnipotens;x imo est invinbilis ⟨p. 122⟩omnipotentia - ad quā collata conscientia est infirmissima et pauperrima, et enim tam tenera res, ut propter leviss mum peccatum, ita pavefi•t, & pallescat, ut disperet, nisi rursus erigatur. Quare lex in proprio suo usu plus virium & opum habet, quam coelum & terra comprehendere potest, ita ut etiam unus apex & unum iota legis totum genus humanum occidere possit.
yPer legem non adiutorium, sed nostri mali indicium & monitorium habemus.
All this is true of the Law as a Covenant of works without Christ and the Gospel, as Luther saith, quando est sola si•e evangelio, Tom. 1. in Gen. c. 3. f. 57. Then Luther thinketh that the Law conjoined with the Gospel, and as it is in the hand of Christ, hath the being of the law, and not such terrible effects, 2. Luther acknowledgeth that the law as it condemneth is to be preached to believers, that they may crucify the flesh with the lusts thereof, to the wicked, that they may feel sin and be humbled. 3. He will have the law, as it condemns to be the only law that is opposed to grace, and so meaneth the Apostle, Rom. 7.1, 2, 3, 4, 5, 6, 7, 8, &c.
All this is true of the Law as a Covenant of works without Christ and the Gospel, as Luther saith, quando est sola si•e evangelio, Tom. 1. in Gen. c. 3. f. 57. Then Luther thinketh that the Law conjoyned with the Gospel, and as it is in the hand of Christ, hath the beeing of the law, and not such terrible effects, 2. Luther acknowledgeth that the law as it condemneth is to be preached to beleevers, that they may crucifie the flesh with the lusts thereof, to the wicked, that they may feel sin and be humbled. 3. Hee will have the law, as it condemnes to bee the only law that is opposed to grace, and so meaneth the Apostle, Rom. 7.1, 2, 3, 4, 5, 6, 7, 8, &c.
yLuther, Lex docenda promiscue — impiis — ut territi agnoscant peccatum suum— humilientur. Piis ut admoneantur carnem suam crucifigere cum concupiscentiis.
zLuther, Qui legem damnantem negat Docendam ⟨p. 123⟩esse reipsa legem simpliciter negat, ac siquid de lege docet, velamen Mosi, non faciem clarem ac veram, id est carnaliter intellectum docet. Lex non damnans est Lex ficta & picta, sicut Chimera & trag•laphus. Nec politica ac naturalis Lex quicquam est, nisi sit damnans & terrens peccatores, Ro. 3.
yLuther, the law (condemning) is to be preached promiscuously to the wicked, that they may feel sin, and wrath, and be humbled; and to the godly, that they may crucify the flesh and the lusts thereof.
zThose that deny the condemning law should be preached. Deny ⟨p. 123⟩absolutely the Law (as Paul opposeth the Law to the Gospel) — the Law not condemning, is a fancied and painted Law, a chimera — for the civill and natural Law is nothing, if it be not a Law condemning and terrifying sinners.
yLuther, Lex docenda promiscue — impiis — ut territi agnoscant peccatum suum— humilientur. Piis ut admoneantur carnem suam crucifigere cum concupiscentiis.
zLuther, Qui legem damnantem negat Docendam ⟨p. 123⟩esse reipsa legem simpliciter negat, ac siquid de lege docet, velamen Mosi, non faciem clarem ac veram, id est carnaliter intellectum docet. Lex non damnans est Lex ficta & picta, sicut Chimera & trag•laphus. Nec politica ac naturalis Lex quicquam est, nisi sit damnans & terrens peccatores, Ro. 3.
yLuther, the law (condemning) is to be preached promiscuously to the wicked, that they may feel sin, and wrath, and be humbled; and to the godly, that they may crucifie the flesh and the lusts thereof.
zThose that deny the condemning law should be preached. Deny ⟨p. 123⟩absolutely the Law (as Paul opposeth the Law to the Gospell) — the Law not condemning, is a fancied and painted Law, a chimera — for the civill and naturall Law is nothing, if it be not a Law condemning and terrifying sinners.
1. It is clear both that the Law, as the Law, and as its opposed to the Gospel, and as it condemneth all the world, is abolished to the believer, as we teach with Paul, and all our Divines. 2. That Paul in this notion compareth Law and Gospel as opposite, and so we, with him, teach that believers are not under the Law, in its rigour, exaction and condemnation, but under grace. 3. Yet is the Law not made void, but established by grace, in that the sinner is justified by Christs passive obedience to the Law, not in any sort by his own active and personal obedience. And so his justification is to him passive, for both the Law is a mere patient to justify the believer, for it condemneth him, but justifieth him not, and he is a mere patient in being justified by the Law, for he never doth, nor can by his own holiness active and personal be justified; for that holiness is contrary to, and swerveth from the perfect and spiritual Law of God. 4. It is evident that Paul, that Luther, Calvin, and our Divines following Paul teach that believers are under the Law as a rule and a commanding and obliging Law laying on them a necessity of living according to the Law.
1. It is cleare both that the Law, as the Law, and as its opposed to the Gospell, and as it condemneth all the world, is abolished to the beleever, as we teach with Paul, and all our Divines. 2. That Paul in this notion compareth Law and Gospel as opposite, and so we, with him, teach that beleevers are not under the Law, in its rigor, exaction and condemnation, but under grace. 3. Yet is the Law not made void, but established by grace, in that the sinner is justified by Christs passive obedience to the Law, not in any sort by his owne active and personall obedience. And so his justification is to him passive, for both the Law is a meere patient to justifie the beleever, for it condemneth him, but justifieth him not, and he is a meere patient in being justified by the Law, for he never doth, nor can by his owne holinesse active and personall be justified; for that holinesse is contrary to, and swerveth from the perfect and spirituall Law of God. 4. It is evident that Paul, that Luther, Calvin, and our Divines following Paul teach that beleevers are under the Law as a rule and a commanding and obligeing Law laying on them a necessity of living according to the Law.
1Of the union between Christ and a believer, holden by Luther, opposite to that fancied union of Familists and Antinomians.Of the union between Christ and a beleever, holden by Luther, opposite to that fancied union of Familists and Antinomians.
In regard of the strict union between Christ and a believer, Luther hath many pithy and hyperbolic expressions, that made Antinomians, as they pervert Scripture to their own destruction, to pervert Luther's doctrine, to say a believer is Godded with God, and Christed with Christ, and that God is manned, and humanized by a believer. Its necessary to set down some of Luther's expressions ⟨p. 124⟩and the reasons, why he speaketh so, and both out of his own writings.
In regard of the strict union between Christ and a beleever, Luther hath many pithy and hyperbolick expressions, that made Antinomians, as they pervert Scripture to their own distruction, to perverr Luthers doctrine, to say a beleever is Godded with God, and Christed with Christ, and that God is manned, and huma•ized by a beleever. Its necessary to set downe some of Luthers expressions ⟨p. 124⟩and the reasons, why he speaketh so, and both out of his own writings.
aLuth. Re vera quicquid de Christo ipso dicitur, mox de quolibet ejus membro vivo & proprio dicitur.
bLuth. Vita Christiani non est ipsius, sed Christi in eo viventis.
cChristianus est filius Dei, heres regni, frater Christi, socius Angelo rum, dominus mundi, particeps divinae natura.
dLuth. Christianus non vivit, non loquitur, non operatur, non patitur, sed Christus in eo, omnia opera ejus sunt opera Christi, tam inestimabilis est gratia fidei.
eLuther. Tunc fiunt bona opera quando Deus ipse solus ac totaliter ea facit in nobis, ut operis nulla pars ad nos pertineat.
fChristus ergo (inquit Paulus) sic inhaerens & conglutinatus mihi, hanc vitam, quam ego, vivit in m•; imo vita qua sic vivo, est Christus ipse: itaque Christus & ego jam unum in hac part sumus.
gLuther. Fide homo fit Deus. 2. Pet. 1.
hVerum est hominem Dei gratia adiutum plus ⟨p. 125⟩quiddam & Augustiorem esse, quam hominem, atque adeo gratia Dei ipsum deiformem reddit, & quasi deificat, ut Scriptura ipsum dominum & Dei filium vocet.
aLuther. What ever is said of Christ, may be said of every living and true member of his; so every Christian is a Lamb, just, holy, a rock, a foundation.
bThe life of a Christian or a believer, is not his own, but the life of Christ living in him.
cA Christian is the Son of God, heir of the Kingdom, brother of Christ, a fellow of Angels, Lord of the world, partaker of the divine nature.
dLuth. The Christian man liveth not, speaketh not, acteth nothing, suffereth nothing, but Christ in him, all his works are the works of Christ, so invaluable and incomparable is the grace of faith.
eThen are good works done when God himself only, and wholly doth them in us, so that no part of them belongeth to us.
fChrist therefore (saith paul) so remaining in, and glued to me, liveth in me, the life that I live, yea the life by which I live, is Christ himself, therefore Christ and I am one in this part, or respect; then we are not one simply.
gA man by believing becometh God. 2 Pet 1.
hIt is true a man helped by the grace of God, is more, yea and more ⟨p. 125⟩excellent then a man, and therefore the grace of God maketh him of the form of God, and as it were Goddeth him, so as the Scripture calleth him, the Lord, and Son of God.
aLuth. Re vera quicquid de Christo ipso dicitur, mox de quolibet ejus membro vivo & proprio dicitur.
bLuth. Vita Christiani non est ipsius, sed Christi in eo viventis.
cChristianus est filius Dei, heres regni, frater Christi, socius Angelo rum, dominus mundi, particeps divinae natura.
dLuth. Christianus non vivit, non loquitur, non operatur, non patitur, sed Christus in eo, omnia opera ejus sunt opera Christi, tam inestimabilis est gratia fidei.
eLuther. Tunc fiunt bona opera quando Deus ipse solus ac totaliter ea facit in nobis, ut operis nulla pars ad nos pertineat.
fChristus ergo (inquit Paulus) sic inhaerens & conglutinatus mihi, hanc vitam, quam ego, vivit in m•; imo vita qua sic vivo, est Christus ipse: itaque Christus & ego jam unum in hac parte sumus.
gLuther. Fide homo fit Deus. 2. Pet. 1.
hVerum est hominem Dei gratia adiutum plus ⟨p. 125⟩quiddam & Augustiorem esse, quam hominem, atque adeo gratia Dei ipsum deiformem reddit, & quasi deificat, ut Scriptura ipsum dominum & Dei filium vocet.
aLuther. What ever is said of Christ, may be said of every living and true member of his; so every Christian is a Lambe, just, holy, a rocke, a foundation.
bThe life of a Christian or a beleever, is not his owne, but the life of Christ living in him.
cA Christian is the Sonne of God, heire of the Kingdome, brother of Christ, a fellow of Angels, Lord of the world, pertaker of the divine nature.
Such hyperbolic and Rhetorical passages in Luther, 1which he softened with a (quasi) and a (ut ita loquar) that I may so speak, as Catachrestical and hard sounding speeches, have driven blasphemous Familists to think and say, as the Bright Star, Theologia Germanica, Hen. Nicholas, Dav. Georgius say, Christ incarnate, or God manifested in the flesh, is nothing but a believer doing by grace greater works then Christ, and that the Saints have by love and faith communicated to them the being, essence, and nature of God, that H. Nicholas that so was Godded with the being of God. That every Saint hath a more excellent Spirit of grace then Christ, as is maintained of late in Oxford, by a Socinian Sectary, so the Familists of new England isay the holy Ghost is turned in the place and stead of the natural faculties of the soul, of understanding, conscience, will, memory. 2. That love kis the Holy Ghost himself. 3. That lthe new creature, or new man, is Christ himself. That mby love and the Armour of God is meant Christ. That nChrist is made flesh in the Saints. That othe living Christ worketh in a man in Christ, as in a dead passive creature, so speaketh a Familist, in a blasphemous pamphlet. That pthere is no inherent grace in the Saints, but Christ immediately worketh all in them, and grace is only in Christ, and therefore we qare not to pray, but when the Spirit acteth in us. That rwe are mere patients in all we do, and God the immediate agent, and sthat God (as say the Libertines) w is the author of sin and righteousness, no man is to be rebuked for sin, nor to be touched in conscience for sin, xbecause God is the Author and worker thereof, and there is no letter of a command yof either Old or New Testament, that doth oblige a believer, The Law is now (saith Saltmarsh) in the Spirit. There be no Laws z(saith Del) now in Gods Kingdom, but Gods Laws, and they are these three.
Such hyperbolick and Rhetoricall passages in Luther, 1which he softned with a (quasi) and a (ut ita loquar) that I may so speak, as Catachresticall and hard sounding speeches, have driven blasphemous Familists to think and say, as the Bright Starre, Theologia Germanica, Hen. Nicholas, Dav. Georgius say, Christ incarnate, or God manifested in the flesh, is nothing but a beleever doing by grace greater workes then Christ, and that the Saints have by love and faith communicated to them the being, essence, and nature of God, that H. Nicholas that so was Godded with the being of God. That every Saint hath a more excellent Spirit of grace then Christ, as is maintained of late in Oxford, by a Socinian Sectary, so the Familists of new England isay the holy Ghost is turned in the place and stead of the naturall faculties of the soule, of understanding, conscience, will, memory. 2. That love kis the Holy Ghost himself. 3. That lthe new creature, or new man, is Christ himself. That mby love and the Armour of God is meant Christ. That nChrist is made flesh in the Saints. That othe living Christ worketh in a man in Christ, as in a dead passive creature, so speaketh a Familist, in a blasphemous pamphlet. That pthere is no inherent grace in the Saints, but Christ immediately worketh all in them, and grace is onely in Christ, and therefore wee qare not to pray, but when the Spirit acteth in us. That rwe are meere patients in all wee doe, and God the immediate agent, and sthat God (as say the Libertines) w is the author of sin and righteousnesse, no man is to be rebuked for sin, nor to bee touched in conscience for sin, x
1Luthers expressions mistaken drew Antinomians into their heresy.Luthers expressions mistaken drew Antinomians into their heresie.
Farewell Scripture then. But Luther expoundeth himself, in what sense he meaneth Christ and a believer is one, and a believer is God, and as it were Christed, to wit▪ in regard of the union of the grace of Faith, and the marriage between a believer and Christ. and the legal interest that the broken man hath in Christ his surety. and of the new birth, so saith Luther, aFides est res omnipotens & virtus ejus inestimabilis, & infinita, Faith is an omnipotent thing, and the power thereof unvaluable and infinite. Now faith is not Christed, nor Godded with the infinite essence of God or Christ, no more is a believer.
Farewell Scripture then. But Luther exponeth himself, in what sense he meaneth Christ and a beleever is one, and a beleever is God, and as it were Christed, to wit▪ in regard of the union of the grace of Faith, and the marriage between a beleever and Christ. and the legall interest that the broken man hath in Christ his surety. and of the new birth, so saith Luther, aFides est res omnipotens & virtus ejus inestimabilis, & infinita, Faith is an omnipotent thing, and the power thereof unvaluable and infinite. Now faith is not Christed, nor Godded with the infinite essence of God or Christ, no more is a beleever.
bLuther, fides pure docenda est, quod scilicet per •am sic conglutineris, ut ex te & Christo quasi fiat una persona, quae non possit segregari, ut cum fiducia dicere possis: Ego sum Christus, hoc est, Christi justitia, victoria, vita est mea, & vicissim Christus dicat: Ego sum ille peccator, hoc est, ejus peccata et mors mea sunt: Quia adhaeret mihi, & ego illi. Conjuncti enim sumus per fidem in unam carnem & os. Ephe. 5. Ita ut haec fides Christum & me arctius copulet quam maritus uxori copulatus est.
cChristus quod ad suam personam attinet, est innocens, ergo non debet suspendi in liguo. Quia vero omnis latro secundum legem suspendi debuit, debuit ⟨p. 127⟩& Christus secundum legem Mosis suspendi, quia gessit personā peccatoris & latronis, non unius sed omnium peccata portat — non quod ipse commiserit ea.
Quaecunque peccata ego & tu, & nos omnes (clecti) fecimus & in futurum faciemus, tam propria sunt Christi, quam si ea ipse fecisset.
bLuther, Faith is purely to be taught, because by it thou art so glued to Christ, that of thee and Christ, there is as it were quasi, made one person, which cannot be segregated, so that with confidence thou may say, I am Christ, that is, Christs righteousness, victory, and life is mine, and again, Christ may say: I am that sinner, that is, his sin and death are mine, because he adhereth to me, and I to him. We are conjoined by faith, in one flesh and bone, Ephes. 5. so that this faith does more nearly couple Christ and me, then the husband to the wife.
cChrist in his own person is innocent, then he ought not to be hanged on a tree, but because every robber ought to be hanged, Christ according to Moses Law, ought to ⟨p. 127⟩be hanged, because he did bear the person, not of one sinner and robber, but of all sinners and robbers, — He behoved to be the robber— He beareth the sins of all, in his body, — not that he committed them.
What ever sins, I, or thou, or we all have done, or shall hereafter do, are as proper Christs sins, as if he himself had done them.
bLuther, fides pure docenda est, quod scilicet per •am sic conglutineris, ut ex te & Christo quasi fiat una persona, quae non possit segregari, ut cum fiducia dicere possis: Ego sum Christus, hoc est, Christi justitia, victoria, vita est mea, & vicissim Christus dicat: Ego sum ille peccator, hoc est, ejus peccata et mors mea sunt: Quia adhaeret mihi, & ego illi. Conjuncti enim sumus per fidem in unam carnem & os. Ephe. 5. Ita ut haec fides Christum & me arctius copulet quam maritus uxori copulatus est.
cChristus quod ad suam personam attinet, est innocens, ergo non debet suspendi in liguo. Quia vero omnis latro secundum legem suspendi debuit, debuit ⟨p. 127⟩& Christus secundum legem Mosis suspendi, quia gessit personā peccatoris & latronis, non unius sed omnium peccata portat — non quod ipse commiserit ea.
Quaecunque peccata ego & tu, & nos omnes (clecti) fecimus & in futurum faciemus, tam propria sunt Christi, quam si ea ipse fecisset.
bLuther, Faith is purely to bee taught, because by it thou art so glewed to Christ, that of thee and Christ, there is as it were quasi, made one person, which cannot be segregated, so that with confidence thou may say, I am Christ, that is, Christs righteousnesse, victory, and life is mine, and againe, Christ may say: I am that sinner, that is, his sin and death are mine, because he adhereth to me, and I to him. We are conjoyned by faith, in one flesh and bone, Ephes. 5. so that this faith does more neerly couple Christ and mee, then the husband to the wife.
cChrist in his own person is innocent, then hee ought not to bee hanged on a tree, but because every robber ought to be hanged, Christ according to Moses Law, ought to ⟨p. 127⟩be hanged, because he did beare the person, not of one sinner and robber, but of all sinners and robbers, — He behoved to be the robber— He beareth the sins of all, in his body, — not that he committed them.
What ever sins, I, or thou, or we all have done, or shall hereafter doe, are as proper Christs sinnes, as if he himselfe had done them.
Not that they were Christs intrinsically, 1in the fundamental guilt, and law-obligation to suffer for them, as Crisp saith, but legally the believers sins are Christs, the client and the advocate are in Law one law-person, they have but one cause, the surety and the broken man are one, the debt owed by both is one, therefore Christ is the sinner legally.
Not that they were Christs intrinsecally, 1in the fundamentall guilt, and law-obligation to suffer for them, as Crisp saith, but legally the beleevers sins are Christs, the client and the advocate are in Law one law-person, they have but one cause, the surety and the broken man are one, the debt owed by both is one, therefore Christ is the sinner legally.
1How our sins were Christs, not intrinsically fundamentally, or personally, but legally.How our sins were Christs, not intrinsecally fundamentally, or personally, but legally.
hLuther, The believer in doing nothing, (but believing in his surety) doth all things. and in doing all things (in Christ) doth nothing.
iOne Christian tempted, can do more (by faith in him who doth all things for him) quam centum non tentati, than a hundred not tempted can do.
kA Christian by faith becometh a conqueror of sin, Law, and death, so as the Ports of hell cannot prevail against him.
lLuther, Omnipotency is conjoined with nothingness and weakness, and causeth the weak to do things unpossible and incredible.
mSo incomparable is the grace ⟨p. 128⟩of faith, that it conjoineth the soul with Christ, as the Bride with the Bridegroom, by which mystery Christ and the Soul are made one flesh, and if they be one flesh, then are all things common, whether good or evil things, and what ever Christ hath, the believing soul may presume and glory in them, as its own, and what-ever things are the souls own, Christ may ascribe these to himself.
mLuther, Faith in Christ causeth him live in me, and move, and work as a saving ointment worketh on a diseased body, and is made with Christ one flesh, one body, by an intimate and unspeakable transmutation of our sin into his righteousness.
nFaith bringeth to us Christ, that is, makes us one flesh with him, bone of our bone, and makes all things common with him.
oA man in faith may glory in Christ, and say, it is mine that Christ lived, did, said, suffered, died, no otherwise then if I had lived, done, spoken, suffered, dyed, as the Bridegroom hath all the Brides, and the Bride all the Bridegrooms, for all ⟨p. 129⟩are common to both, they are one flesh, so Christ and his Church are one Spirit.
hPius nihil faciendo facit omnia, & faciendo omnia nihil facit.
iLuther, Unus Christianus tentatus plus prodest, quam centum non tentati.
kChristianus fide constituituitur victor p•ccati, legis, & mortis, ut ne quidem inferorum portae ei praevalere possint.
lLuther, Omnipotentia conjungitur cum nihilitudine —eò perducit infirmum ut faciat impossibil•a et incredibilia.
mLuther, Fidei gratia ⟨p. 128⟩incomparabilis hac est, quod animam copulat cum Christo, sicut sponsam cum sponso, quo sacramento Christus & anima efficiuntur una caro, quo•si una caro sint, sequitur & omnia eorum communia fieri, tam bona, quam mala, ut quaecunque Christus habet, de iis tanquam suis presumere & gloriari possit fidelis anima;
hLuther, The beleever in doing nothing, (but beleeving in his surety) doth all things. and in doing all things (in Christ) doth nothing.
iOne Christian tempted, can doe more (by faith in him who doth all things for him) quam centum non tentati, than a hundred not tempted can doe.
kA Christian by faith becommeth a conquerour of sin, Law, and death, so as the Ports of hell cannot prevaile against him.
lLuther, Omnipotency is conjoyned with nothingnes and weaknesse, and causeth the weak to doe things unpossible and incredible.
mSo incomparable is the grace ⟨p. 128⟩of faith, that it conjoyneth the soule with Christ, as the Bride with the Bridegroome, by which mystery Christ and the Soule are made one flesh, and if they be one flesh, then are all things common, whether good or evill things, and what ever Christ hath, the beleeving soule may presume and glory in them, as its own, and what-ever things are the soules own, Christ may ascribe these to himself.
mLuther, Faith in Christ causeth him live in me, and move, and work as a saving oyntment worketh on a diseased body, and is made with Christ one flesh, one body, by an intimate and unspeakable transmutation of our sin into his righteousnesse.
nFaith bringeth to us Christ, that is, makes us one flesh with him, bone of our bone, and makes all things common with him.
oA man in faith may glory in Christ, and say, it is mine that Christ lived, did, said, suffered, died, no otherwise then if I had lived, done, spoken, suffered, dyed, as the Bridegroom hath all the Brides, and the Bride all the Bridegroomes, for all ⟨p. 129⟩are common to both, they are one flesh, so Christ and his Church are one Spirit.
hPius nihil faciendo facit omnia, & faciendo omnia nihil facit.
et quaecunque animae sunt, ea sibi arrogat Christus tanquam sua.
mLuth. Fides in Christum facit eum in me vivere, moveri, agere non secus atque salutare unguentum in aegrum corpus agit, efficiturque cum Christo una caro & unum corpus per intimam et ineffabilem transmutationem peccati nostri in illius justitiam.
nFides nobis Christum affert, hoc est, unam carn•m, os ex ossibus nostris, & omnia communia cum illo facit.
oLuth. Homo eum fiducia possit gloriari in Christo & dicere. Meum est, quod Christus vixit, egit, dixit, passus est, mortuus est, non secus quam si ego illa vixissem, egissem, dixissem, passus essem, mortuus ⟨p. 129⟩essem, sicut sponsus habet omnia quae sunt sponsae, & sponsa habet omnia, quae sunt sponsi, omnia enim sunt communia utriusque: sunt enim una caro: Ita Christus & ecclesia sunt unus spiritus.
Luth. The Christian man liveth not, speaketh not, acteth nothing, suffereth nothing, but Christ in him, all his workes are the works of Christ, so invaluable and incomparable is the grace of faith.
Christ therefore (saith paul) so remaining in, and glewed to me, liveth in me, the life that I live, yea the life by which I live, is Christ himselfe, therefore Christ and I am one in this part, or respect; then we are not one simply.
It is true a man helped by the grace of God, is more, yea and more
⟨p. 125⟩
excellent then a man, and therefore the grace of God maketh him of the forme of God, and as it were Goddeth him, so as the Scripture calleth him, the Lord, and Sonne of God.
because God is the Authour and worker thereof, and there is no letter of a command
incomparabilis hac est, quod animam copulat cum Christo, sicut sponsam cum sponso, quo sacramento Christus & anima efficiuntur una caro, quo•si una caro sint, sequitur & omnia eorum communia fieri, tam bona, quam mala, ut quaecunque Christus habet, de iis tanquam suis presumere & gloriari possit fidelis anima;
