Properties of the good § . 1. THE Spirit of God is described by the Apostle ( 1 Cor. 13. ) in its properties to be — long-suffering , kind , not envying , nor vaunting it self , not puffed up , not easily provoked , thinking no evil , bearing all things , &c. and the fruits thereof to be — love , joy , peace , long-suffering , gentleness , goodness , meekness , continency , temperance , Gal. 5.22 . — And the wisdom that is from above to be — pudica , pacifica , modesta , suadibilis : chast , pacific , modest , easie to be intreated . Jam : 3.17 . — And the Spiritual man to be — Non litigans , mansuetus ad omnes , docibilis , patiens , cum modestia corripiens , &c. No wrangler , mild towards all men , docible , patient , correcting with modesty . 2 Tim. 2.24 , 25. When he is reviled , to bless ; when he is defamed . to intreat ; when persecuted [ without resistance ] to suffer it . 1 Cor. 4.12 . — Is described to wage a continual war against the flesh ; in watchings , in fastings , in various castigations , subjections , and mortifications of the body , 1 Cor. 9.27 . 2 Cor. 11.27 . These are the Properties of the good Spirit .

And evil Spirit . On the contrary , the Spirit of Satan , and of this world , and those acted therewith , are described by the Apostle Rom. 1.29 . to be — Pleni invidia , contentione , malignitate , detractores , contumeliosi , superbi , parentibus [ superioribus ] non obedientes , inventores malorum , incompositi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : — full of envy , contention , malignity , detractors , contumelious , proud , disobedient to parents [ superiours , ] inventers of evil , unsettled , and dissolute , without natural affection , without fidelity . — And ( 2 Tim. 3.1 . ) to be , seipsos amantes , elati , superbi , parentibus [ superiorbus ] non obedientes , sine pace , incontinentes , tumidi , voluptatum amatores , pietatis speciem habentes , virtutem ejus abnegantes : lovers of themselves , haughty , proud , disobedient to parents [ superiours , ] unpeaceable , incontinent , puffed up , lovers of pleasures , having an appearance of piety , but denying the virtue of it . And by St. Jude , v. 8. &c. to be carnem maculantes , dominationem spernentes , Majestatem blasphemantes , in via Cain abeuntes : Defilers of the flesh , despisers of Dominion , blasphemers of Majesty , who have gone in the way of Cain . [ departing out of the Church . ] ( Gen. 4.19 ) . ) And — Errore Balaam effusi : " have poured out themselves in the error of Balaam ; [ cursing the Church and people of God : Num. c. 22. ] And , in contradictione Core theuntes ; " Perished in the contradiction of Corah : [ opposing Moses the Law-giver , and Aaron the High-Priest , Num. c. 16. ] And much-what the same by St. Peter , ( 2 Ep. 2.10 . &c. ) to be — Dominationem contemnentes , audaces , sibi placentes , Sectas non metuentes introducere , blasphemantes , or , Majestates non metuentes blasphemare : Contemners of Dominion , bold , self-pleasers , not fearing to introduce Sects , blasphemers , or , not fearing to blaspheme Majesties . I recite so many places , to shew the unanimous consent of the Holy Scriptures , and writers , in describing the qualities of this evil Spirit , reduced principally to these two . 1. Fleshly Lusts . 2. Contention and disobedience . These are the properties of the evil Spirit , by which the Spirit of new Teachers is to be tryed .

Now so often as the Teachers of new and strange Doctrines come into the world , professing opposition to those received from our present Superiours , and to the common tenents of the Church , Christians are directed by St. John c. 4. v. 1. to try such Spirits whether they be of God . — And are instructed , by our Lord , Mat. 7.16 . that they shall know and discern them by their fruits ; and then , by the Apostles ( as you have seen ) what in particular these fruits are .

Dr. Luther then being one of these , and the last that hath appeared ( when the Church of God was at peace , and unanimous in her doctrine and discipline ) to have broached new ones , and departed out of this fold , and become the Founder of another Model of Religion ; it seems reasonable , and of much concernment , that all Christians , so soon as any is acquainted herewith , do put themselves in the same posture now , as they should have bin in , had they lived at the first appearance of Luther , when all remain'd in the bosom , communion , and faith of that Church which he opposed ; and first try his new Spirit by the marks or fruits here premised , before they any longer follow it ; or stray from the fold of this Church , to hearken to the voice of that Stranger . Which trial the more to facilitate to them , it seemeth to me no uncharitable act , having heretofore for my own satisfaction made some search into this man's writings , opinions , and actions , to present them with a brief relation of such passages of his Life , and branches of his Doctrine , drawn chiefly from his own Testimony , or those of his Friends , and fellow-Reformists , ( i.e. the persons most favourable to his good reputation ) as I esteem to serve best to this purpose . I pray God it may any way serve for advancing his glory , and his truth , for which it is intended . Amen .

§ . 2 This man then , after having taken his degree of Master of Arts at Erford , an University in Germany , 〈◊〉 holy 〈◊〉 w●●●st 〈◊〉 . being much terrified by the sudden death of an intimate friend and companion , slain ( some say ) by a thunderbolt , put himself into a Monastery of the Augustine Fryers there , against his Parents consent ; and after his Probationer-ship ended , took the three Vows of Religion , Poverty , Celibacy , and Obedience , about the 22th . year of his age . [ See Melancthon , in praefat. 2. tom . op. Luther . — Luther . de votis Monastic . praefat. ad Patrem . where he saith , Se terrore & agone mortis subitae circumvallatum , vovisse &c. That being surrounded with the terror and agony of a sudden death , he had vowed &c. ] Here for some time he lived in his profession a very strict , chast , and sober life , and most obedient to his Superiours . Himself several times professeth so much of it : — Vixi Monachus ( saith he , De votis Monasticis , ) non sine peccato quidem , sed sine crimine : I liv'd whilst a Monk , tho not sinless , yet without grievous crime . And on Gal. 1.14 . ( in imitation of the great Apostle , ) — Si quisquam alius certe ego , ante lucem Evangelii , pie sensi , & zelavi pro Papisticis legibus , & Patrum traditionibus ( saith he . ) — Qua potui diligentia conatus sum eas praestare : plus inedia , vigiliis , orationibus , & aliis exercitiis corpus macerans , quam omnes illi qui hodie tam acerbe oderunt , & persequantur me , &c. Before the light of the [ new ] Gospel , if ever any , certainly I , had pious sentiments , and was zealous of the Papistical laws , and traditions of my Fathers . — I endeavoured to keep them as diligently as I could ; macerating my body with fastings , watchings , prayers , and other [ spiritual ] exercises , more than they all , who at this day so bitterly hate and persecute me , because I now detract from those [ good works ] the glory of justifying . For in the observation of them I was so over-diligent , and superstitious ; that I laid a greater burden on the body , than without endangering its health it could well bear . I reverenc'd the Pope out of pure conscience , not for the sake of preferments . — Again , ibid. on vers. 15. Ego in Monachatu externe non eram sicut caeteri homines , raptores , injusti , adulteri ●●sed servabam castitatem , obedientiam , paupertatem ; denique liber a curis praesentis vitae totus eram deditus jejuniis , vigiliis , orationibus , legendis Missis , &c. Whilst a Monk , I was not outwardly , as other men , extortioners , unjust , adulterers ; but I observed chastity , obedience , and poverty : and lastly , dis-engag'd from the cares of this present life , I wholly gave my self up to fastings , watchings , prayers , saying Mass , &c. And — Tanta erat autoritas Papae apud me , ut vel in minimo dissentire ab Ipso putarem crimen aeterna damnatione dignum . So great with me was the authority of the Pope , that in the least to dissent from him I judg'd a crime worthy of eternal damnation . And thus Melancthon of him , ( Praefat. in 2. tom . Luther . ) Receptus [ in Monasterium ] jam non solum acerrimo studio doctrinam Ecclesiae discit , sed etiam summa disciplinae severitate se ipse regit , & omnibus exereitiis lectionum , disputationum , jejuniorum , precum , omnes longe superat . Vidi continuis quatuor diebus , cum quidem recte valeret , prorsus nihil edentem , aut bibentem . Being admitted [ into the Monastery ] he not only learns by very hard study the doctrines of the Church , but practises her discipline also with the utmost rigor and severity ; in all exercises of lectures , disputations , fasts , prayers , &c. surpassing all others . I have known him , when in perfect health , neither eat nor drink for four days together . [ For there was also a Monastery of Augustine Fryers at Wirtenberg , wherein Luther lived for many years , after he was removed from Erford to that new-founded Vniversity for his pregnant parts and learning . ] Neither did Luther leave off his Monks hood till 1524. sixteen years after his coming thither ; after which the means of this Monastery was given to the Elector , and he became a private House-keeper ; and the next year after , a married man . ( See Melch. Adams vita Luther . p. 128. 131. ) — And it appears by what is objected to him by the Devil , in his book de Missa angulari , or privata , & unctione Sacerdotum , that for fifteen years after his entry into the Priesthood , ( which was in 1507. a year before his remove to Wirtenberg , ) he ceased not almost daily saying Mass ; against the idolatry of which he afterward so much enveighed . — Audisne Excellentissime Doctor , ( saith Satan here , ) num ignoras , te quasi per annos quindecim privatas Missas quotidie fere celebrasse ? Hear you this , most excellent Doctor ? Don't you know , there was scarce for fifteen years together a day , in which you miss'd saying private Mass ?

Luther having begun thus in the works of the Spirit , §. 3. n. 1. The several degrees of his Fa●● . if shutting out the cares of this life , chastity , temperance , fasting , and most strict obedience to his Superiours , ( which usually is joyn'd with great humility , and low esteem of our selves ) may be called so ; now see how by gentle degrees he fell from them , and finished his course in the liberties of the flesh . Which thing came to pass in this manner . Melancthon relates of him , ( Praefat. in 2. tom . Luth. ) — Saepe eum cogitantem intentius de ira Dei & mirandis poenarum exemplis , subito tantos terrores concussisse , ut pene exanimaretur . That oft-times , whilst meditating intently on God's wrath and wonderful examples of judgments against sinners , on a suddain such terrors struck him , that he was left almost dead . And in this desolation ( saith he ) Senis cujusdam sermonibus in Augustiniano Collegio Erphordiae saepe se confirmatum narrabat ; cui cum consternationes suas exponeret , audivit eum de fide multa disserentem ; seseque deductum aiebat ad Symbolum , in quo dicitur , Credo remissionem peccatorum . Hunc Articulum &c. He us'd to tell , how he had been confirm'd by the words of an old Fryer of the Monastery at Erford ; whom upon his relating to him his consternations , he often heard discoursing many things about Faith , and was at length brought by him to that article of the Creed , in which it is said , I believe the forgiveness of sins . This Article the old man expounded thus : That it was not enough to believe only in general ( as the Devils also do ) the remission of sins to others ; but that God commands every one to believe his own sins remitted to him in particular . [ True , we performing some conditions besides only believing this ; but these are not spoken of . ]

The ●●degree of his fall , his taking upa new Doctrine , whilst yet a M●nk , as more consolatory , of Justification by Faith alone . Thus the old man taught him ; and this , as himself saith ( de Missa privata , ) the Devil also urged to him , and he believed him . Primum nosti ; nullam tunc [ i.e. when a Monk , and a Roman Catholick ] habuisti cognitionem Christi , nec veram fidem ; & quod ad fidem attinet , nihilo melior fuisti quovis Turca , &c. First you know , you had then [ i.e. when a Monk and a Roman Catholick ] no knowledge of Christ , nor true faith ; in point of which you were no better than any Turk . For the Turks , and even the Devils themselves believe the history of Christ's Nativity , Passion , &c. but Turks and we damned Spirits do not trust in God's mercy , [ i.e. towards our selves . ] And in the same manner teacheth he himself , ( in Peter 1.2 . ) Cognitio Dei veraea est , quod sentias Deum & Christum , tuum esse Deum , tuum Christum ; id quod Diabolus , & falsi Christiani non possunt credere . — Hujusmodi fiduciam nequeunt habere malae conscientiae , i.e. [ saith he , expounding malae conscientiae ] sincera fide vacantes . The true knowledge of God is this ; That you believe God and Christ to be your God , and your Christ : which thing the Devil and false Christians cannot do : — Such a firm confidence as this guilty consciences cannot have : guilty consciences , i. e. [ saith he , expounding himself ] void of true faith . Accordingly he saith in his 11th . Article , asserted by him against the condemnation of Pope Leo. — Crede fortiter te absolutum , & absolutus vere eris , quicquid sit de contritione : Do but stoutly believe that you are absolv'd , and absolv'd you will be , whether you have contrition or no. Where if he say , that none not-contrite can possibly credere se absolutum ; whence gathers he this ? For in other things we often believe , or are strongly perswaded of , things not true . Again , if he hold every one so believing to be necessarily contrite ; why saith he quicquid sit , " whether contrite or no , and not rather quoniam sic constat de contritione ? " from your contrition it must be so . Again , in his 15th . Article : — Magnus error ( saith he ) est eorum , qui ad Sacramentum Eucharistiae accedunt ; huic innixi , quod sint confessi ; quod non sint sibi conscii alicujus peccati mortalis ; quod praemiserint orationes suas , & praeparatoria ; omnes illi judicium sibi manducant , & bibunt . &c. They erre greatly , who come to the Sacrament of the Eucharist , relying on this ; that they have confess'd to a Priest ; that they are conscious to themselves of no mortal sin ; that they have said their prayers , and done other preparatories thereto : All such eat and drink damnation to themselves . But if they did but believe , and were confident , that they should obtain grace there , this faith alone were sufficient to render them clean , and worthy . Again , Article the 6th . — Contritio quae paratur per discussionem , collectionem , & detestationem peccati , qua quis recogitat annos praeteritos vitae suae , &c. The contrition that is got by examining , recollecting , and detesting ones sins ; whereby a man calls to mind his whole life past , in the bitterness of his soul , pondering on the hainousness , the multitude , and the filth of his sins , the loss of eternal bliss , and condemnation to everlasting woe : this contrition , I say , makes a man a hypocrite , nay even a greater sinner than he was before . Of which being questioned , he expounds himself ; — Se loqui de contritione naturali , & impia , extra fidem : " that he speaks of a contrition natural , and impious , without faith . But why so freely then condemneth he such a contrition as he describes with facit hypocritam &c. as if these are not , or cannot be consistent with faith ? unless he means with his faith , believing our sins are forgiven , for this cause only on our part , because we believe they are so . So in Captiv . Babyl . cap. de Baptismo , he saith , — Quam dives est homo Christianus , vel baptizatus , qui etiam volens non potest perdere salutem suam quantiscunque peccatis , nisi nolit credere ? O the riches of the grace of a Christian , or one baptiz'd ; who cannot , if he would , loose his salvation , tho by never so great sins ; unless he obstinately refuse to believe . [ As if this ( his sort of faith ) were the only condition required of us to be made partakers of the application of Christ's merits to us ; a compendious and easy way of salvation . ]

§ . 3 So he disparaged , and vilified all his former acts of piety and devotion when a Monk , as increasing his sin , on this manner . n. 2. ( Com. ment. on Gal. c. 1. v. 15. ) — Ego in Monachatu Christum quotidie crucifixi , & falsa mea fiducia , quae tam perpetuo adhaerebat mihi , blasphemavi . — Servabam castitatem , obedientiam , & paupertatem ; denique liber a curis praesentis vitae totus eram deditus jejuniis , &c. Whilst a Monk , I daily crucified and blasphemed Christ by my false confidence , which so perpetually adher'd to me . — I observ'd Chastity , Obedience , and Poverty : finally , being free from the cares of this world I gave my self wholly to fastings , watchings , prayers , saying Mass , &c. — Mean-while , under this sanctity and confidence in my own righteousness , there lurkt in me a perpetual diffidence , [ viz. then destitute of his own new-minted faith , crede fortiter te absolutum , & vere eris absolutus ; Stoutly believe that you are absolved , and absolv'd you shall be , ] ' doubting , dread , hatred , and blasphemy towards God . And that righteousness of mine was no other than a meer stinking jakes , and most delightsom kingdom of the Devil . For Satan loves dearly such kind of Saints , as destroy themselves body and soul ; and defraud and deprive themselves of all the blessings and good things of God . Mean-while in such there reigns their own impiety , blindness , doubting , contempt of God , ignorance of the Gospel , &c. And — Quo sanctiores fuimus , hoc magis excoecati eramus , & purius Diabolum adorabamus . Nemo nostrum non erat vir sanguinis , si non opere , tamen corde . The more holy we were , the greater our blindness , and the more entirely did we worship the Devil . Not one of us but was a man of blood , in Thought at least , tho not in Deed. Here not to meddle out of what intention himself did perform , and live in , such pious practices , which , it seems , was as expecting , Justification , or Salvation from the perfect righteousness of these his works , abstracting from God's mercy , ( for Christ's merits and perfect righteousness ) forgiving sins ; yet , why presumes he to condemn any other Religious at all , as if they did their good works on this account ? For who can we imagin amongst them , since it was the common doctrine of the Church then as now ( excepting himself ) that did not hold their liability to commit sin still , as long as they lived ; and who believed not remission of these their sins , as well those after Regeneration , as those before , through and for the Merits of Christ , and his perfect righteousnes and sufferings , or that held all their own good works pure and void of all imperfection , or venial sin ?

§ . 4 Hence mis-interpreting the 7th . chapter to the Romans , he went on to disparage the goodnes of man's works proceeding from sanctifying Grace , And devises new Comments on the Epistle to the Romans and Galatians , prejudicial to g●od works , proceed●ng from ●race . which is infused by God into the Regenerate , for Christ's Merits ; maintaining , in the 32 Article asserted by him , that — Opus bonum optime factum est veniale peccatum secundum misericordiam Dei , sed mortale peccatum secundum judicium Dei . That a good work , never so well done , is a venial sin in respect of God's mercy ; but a mortal one in respect of his justice . And that — Nemo est certus se non semper peccare mortaliter , propter occultissimum superbiae vitium : " No man is certain , that he does not sin always mortally ; by reason of that hidden pride lurking in every one . Therefore also he expounds that text , 1 Pet. 1.17 . [ Qui judicat secundum uniuscujusque opus " who judges according to every ones work , ] and other the like texts on this manner : i.e. saith he , ex operibus te Deus judicabit , & evincet , si eredideris : By thy works God will judge , and manifest thy faith , if thou believest . Much also he spoke of the captivity of man's Will , and its servitude , as unable to do any good ; and of liberum arbitrium , ' Free-will , that it is figmentum in rebus , and titulus sine re ; " a meer fiction , and empty name ; of which he speaks thus . ( Assertio Artic. 36. ) — In caeteris Articulis , de Papatu , de Conciliis , Indulgentiis , aliis non necessariis , magis ferenda est levitas & stultitia Papae , & suorum , &c. In the rest of the Articles about the Papacy , Councils , Indulgencies , and other unnecessary matters , the levity and folly of the Pope and his followers is somewhat more tolerable : but in this the very chiefest and best article , and indeed the summe and substance of our religion , their miserable error and madness is to be lamented and bewailed . And he is said to have preferred his book de servo arbitrio , before any other part of his works , ( Melch. Adams vitae Luth. p. 170. ) which thing I suppose was done by him , the stronglier to support his new doctrine of imputative Justification solely by Christs righteousnes : but which seems to have a very malignant influence upon men , inducing the neglect of their endeavour to observe the divine commands ; unles at the same time man's ability to do good by God's grace be maintain'd as great , as it is , in our own corrupted will , small , or none ; but Luther here made no such recompence . And in this new doctrine of his , he saith , ( Comment. on Gal. 1.11 , 12. ) he was much encouraged , and confirmed by the commendations which he then received from one Dr. Staupitius , one of the same Order ; who said , It pleased him much , that the doctrine , which he preached , yeilded glory , and all things else unto God alone , and nothing unto man . This Staupitius , a great man amongst the Augustine Fryers , was at first a great encourager of Luther in his disputations concerning Indulgencies , but afterwards withdrew himself from him , exhorting him to humility , and obedience to the Pope . To whom Luther afterwards in an Epistle to him , ( see Adams vit. Staupitii , p. 19. ) — Quantum tu me ad humilitatem exhortaris , tantum ego te ad superbiam exhortor : tibi adest nimia humilitas , sicut mihi nimia superbia . Et reprehendit ( saith Adams ) quod judicio Papae se submisisset . I exhort you as much to Pride , as you me to Humility , You are as much too humble , as I too proud . And he reprehends him for submitting to the judgment of the Pope .

§ . 5. n. 1. Upon this , this man began to make new Comments on St. Paul's Epistles to the Romans and Gal. to extoll his new fiduciary faith , depress good works in the manner you have heard ; and this nine or ten years before the Controversy about Indulgences began ; his doctrine herein ( as new things usually do , especially those that tend to liberty ) taking many ; and applause making him still to seek after the discovery of more faults in the Church's former doctrines . At this time ( saith his Scholar Melancthon , Praefat. in 2. tom . Luther . who also was translated to the new-founded University of Wirtenberg , some years after Luther , for his famed learning in the Greek tongue , ) Eruditis gratum erat , quasi ex tenebris educi Christum , Prophetas , Apostolos ; conspici discrimen legis , & Evangelii ; promissionum legis , & promissionis Evangelicae ; quod certe non exstahat in Thoma , Scoto , & similibus . The Learned were well pleased to see the doctrine of Christ , the Prophets , and Apostles , as it were brought to light ; and the difference betwixt the Law and Gospel , the Legal promises and the Evangelical one now cleared to 'em ; which in the writings of the Schools , Thomas , Scotus , &c. were not at all , or but obscurely , to be met with . Concerning which error in Justification ( the chief matter surely in all our Christianity ) he there also saith ; That — Origenica aetas effudit hanc persuasionem , mediocrem rationis disciplinam mereri remissionem peccatorum , & esse justitiam , de qua diceretur , Justus ex fide sua vivet . Haec aetas pene amisit totum discrimen Legis , & Evangelii ; & sermonem Apostolicum dedidicit . In Origen's time first arose that perswasion , That a little disciplining of reason was sufficient to merit remission of sins ; and was that Righteousness , whereof it is said , The Just shall live by faith . We of this age have well nigh lost all distinction of law and gospel , and unlearnt the doctrine of the Apostle . [ O ridiculous pride , and self-conceit ! ]

§ . 5. n. 2. Hence Luther also proceeded to such bold speeches both concerning the Fathers , and also in comparing the writings of the New Testament in order to his doctrine of sole Justification by Faith , of which in his Preface to his Enarrations on Pet. he saith , — Qui hoc potissimum & majori prae caeteris studio tractarunt , quod sola in Christum fides justificet , ii omnium optimi sunt Evangelistae , &c. Those , that more particularly and diligently than the rest treat of this doctrine , That Faith alone justifies , they are the best Evangelists of all . Hence may you more properly say , The Gospel of St. Paul , than of Matthew , Mark , Luke ; these latter being little more than a bare Historical narration of the works and miracles of Christ . [ What not of his Doctrines , and Sermons also , and of the way to salvation he taught us ? ] And afterwards , censuring the Fathers , on c. 1. v. 8. Benedictus Deus &c. O Deus ( saith he ) quam parum de hac praedicatione [ viz. Omnia nobis dona a Patre donata ex mera misericordia citra nostrum meritum ] in omnibus libris invenitur , etiam iis , qui optimi habentur ? &c. O God! How little of this doctrine [ viz. All our Gifts bestow'd on us by the Father , out of his meer mercy without our merits ] is there to be found in all even reputedly the best books ? In all the writings of St. Hierome , and St. Augustine , how is there nothing at all , not so much as the words ? [ i.e. his sense of the words of St. Peter , a sufficient autocatacrisis . ] We ought thus to preach Jesus Christ , viz. That he dyed , and rose again ; and why he dyed , and why he rose again ; that men mov'd by such preaching may believe in him , and believing be sav'd . [ Here must be interpos'd his solum , else what more frequent in St. Austine , and St. Hierome ? ] This is indeed preaching the true Gospel ; and whatsoever by whomsoever is preach'd otherwise , Gospel it is not . And a little below : Inde facile discitur , Epistolam Divi Jacobi nomine scriptam haud quaquam Apostolicam esse Epistolam &c. Thence may we easily learn that to be no Canonical Epistle that is ascrib'd to St. James ; [ this makes sufficient way for his straminea & arida , worthle●s , and dry as a straw , ] there being scarcely the least tittle of this doctrine in it . [ But then , how much do we read there contrary ? ]