vs vnto salvation Of the other sorte are those sayinges wherein we are saide by faith to overcome the Divill to quenche all his fierie dartes 1. Pet. cha 5. ver 9. Ephe. chap. 6. vers 16. By faith we are saide to overcome the world 1. Iohn chap. 51 ver 4. 5. and of these effectes of faith there is a large rehearsall made Hebr. chap. 11. by which it is evident that faith is a supernaturall gift seeing it produceth such supernaturall effectes For nature never did yeeld or produce any thinge no not in the integritie of it whereby wee could bee able in resisting to overcome the Divell and the world or to performe such great things and endure such heavie torments ioyfully as by faith wee are made able to doe and suffer And this may well be verified by the dolefull experience of the fall both of men and Angells who by all the strength of nature vncorrupted could not preserve them selves in their blessed estate nor overcome their temptations Which sheweth vs that the power which accompanieth faith in the heart of the beleever is more stronge and mightie then any power which God placed by creation in any nature whatsoever Seeing it is able to save a man even now in his corrupted estate and ro preserve him vnto salvation Whereas all the power naturall of man Angells could not keepe them Now being in safetie from falling from their felicitie as also that thereby a sinnefull fraile corrupted man is able to overcome the Devil whom man created in the image of God yet perfect and without sinne was not able to withstande For this cause it is that the Apostle doth so extoll and magnifie the exceeding greatnes of Gods power which is in them that beleeve Ephe. chap. 1. ver 19. By all this it is evident that faith is no worke of nature or the effect of anie power in nature but a supernaturall gifte flowinge from the supernaturall power of GOD. By the which GOD effectually worketh in vs and by vs supernaturall effectes as beeing the supernaturall instrument whereby his power is effectuall in vs as it was in Christ when he raysed him from the dead and crowned him with glorie and with honour and this gift of God cometh vnto vs in ordinarie dispensation by hearing of the word Rom. chap. 10. For there be three ordinarie meanes by which God vseth to bestow faith vpon vs and whereby his spirit is effectuall in vs to that end The first is the Gospell therefore is the Gospell called the power of God vnto salvation Rom. chap. 1. ver 16. as also the gospell is said to be written to this end that we might bileeve Iohn chap. 20. ver 31. and we are saide to bee called vnto the faith by the Gospell 2. Thess cap. 2. ver 14. but the speciall parte of the Gospell vnto faith whereby we are called is the promise For this cause Abraham is saide not to have doubted of the promise and we are saide to be children of the promise Gal. cha 4. ver 28. Rom. chap. 9. ver 8. The second ordinarie meane is the Sacramentes which are the signes and seales of the righteousnes which is by faith The third instrument and meane is the Ministers of the Gospell who therefore are called the ministers by whom we beleeve CHAPTER XXVII NOW it followeth that wee speake of the second point touching faith that is to whom it is given of which point some what may bee collected out of these three grounds and causes of beleeving set downe heretofore therefore wee wil be the shorter herein In handling this point we have two things specially to bee marked The first is what persons they are amongst men in whom the Lord doth worke faith that is whether he worketh it in all men indifferently or in some certaine nomber only The second is in what part power or facultie of man faith is wrought Touching the first The first ground or cause that wee laid downe of beleeving may alone sufficiently cleere this seeing our beleeving depends vpon the Lords ordayning vs to eternall life of his good will and pleasure It must follow that God giveth faith to no more then hee hath Predestinated and that faith is not indifferently given to all it is manifest by experiences in all ages and by the testimonie of Gods trueth Math. cha 11. vers 25. Where Christ giveth thankes vnto the Father because hee had denied faith vnto the wise and men of vnderstanding and had given it vnto babes And againe Math. chap. 13. vers 11. it is expresly said by Christ that it was given to his disciples to know the secretes of the Kingdome of heaven but vnto the rest of the Iewes it was not given Therefore the Apostle 2 Thes chap. 3. vers 2. affirmeth plainly that all men have not faith Or rather as the words seeme to importe that faith belongs not to all men And these testimonies preceeding doe prove that this is true not only in respect of the action of mans will reiecting the meanes of knowledge and faith offered by God but in respect of the action of God in denying the meanes yea which is more in blinding their eyes that they shall not see Esay 6. and Ioh. 12. and Rom. 9. 18. Besides this it is manifest by the description of those to whom faith is given First they are described to be the sheepe of Christ Ioh. chap. 10. ver 26. and therefore sayeth Christ to the Iewes that beleeved not but yee beleeve not for yee are not of my sheepe Whereby it is manifest that none save they which are Christes sheepe doe receyve faith and that because Christ did lay downe his life for none but for his sheepe Iohn chapt 10. ver 11. 15. For none can have faith in the bloud of Christ for whom Christ never shed his bloud The second thing whereby they are described is the Fathers giving of them to Christ and this is the ground of the former For none are Christes sheepe but such as the Father gives him and therefore he him selfe acknowledgeth those who are his sheepe to have bene given him by the Father Iohn cha 10. ver 29. and 17. 6. c. according to which ground Christ speaketh Iohn chap. 6. vers 35. 36. 37. shewing this to bee the cause why the Iewes beleeved not to wit because the Father had not given them vnto him while he takes his argument from the contrarie effect in this manner All that the Father giveth me commeth vnto mee Vpon the which it must followe that of the contrarie effect there must bee a contrarie cause that is that who do not come vnto him must not be given of God vnto him For it is the will of the Father that sendes Christ that he save those only whom he hath given him Ioh. chap. 6. ver 39. and 17. 2. For which cause Christ him selfe declareth that he did manifest his Fathers Name and give the words which his Father had
nothing vnto life and salvation but Christ and him crucified and this worke of the Father which is the beginning of all grace is expressed in the Scriptures by Gods teachinge vs according as Christ sayeth Iohn chap. 6. ver 45. Every one that hath heard of the Farher and hath learned of him cōmeth vnto me Shewing vs thereby that the first cause of our beleeving or rather the first parte and portion of the worke of faith wrought in our heartes by God consisteth in God teaching of vs according to his promise made in his covenant Esay chap. 54. ver 13. And all thy children shal be taught of the Lord. And Ierem. chap. 31. ver 33. 34. I will put my lawe in their inward partes and write it in their heartes and they shall teach no more every man his neighbour and everie man his brother saying knowe the Lord For they shall all knowe mee from the least of them vnto the greatest of them sayeth the Lord. For it is true which Christ speaketh Math. chap. 11. ver 27. No man knoweth the Sonne but the Father neyther knoweth any man the Father but the Sonne and he to whom the Sonne will reveyle him So that the knowledge of God is a secrete belonging to God alone which no flesh is everable to attayne vnto by any power of his owne naturall light and vnderstanding therefore saieth the Apostle that this is the wisedome of God hid in a mysterie which none of the Princes of this worlde have ever knowne 1. Cor. 2. For as he saith in that same chapter The naturall man perceyveth not the thinges of the Spirit of God For they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And this he confirmeth by a strong argument in that same chapter vers 11. saying For what man knoweth the thinges of a man saue the spirit of a man which is in him even so the thinges of God knoweth no man but the spirit of God For which cause also in that same place he attributeth the cause of all our knowledge vnto God reveyling vnto vs by his spirit the thinges that are given vs of God according to which Christ saieth vnto Peter when hee did confesse him to bee the Christ the Sonne of the living God that flesh and bloud had not reveiled that vnto him but his Father which was in heaven Math. cha 16. ver 17. thereby witnessing plainly that no naturall light nor information of mans owne minde can possibly make a man to know Iesus to be the Christ and sonne of the living God but that this knowledge commeth vnto our heartes by the supernatural gift and revelation of God by his spirit according to which the Apostle saith 1. Cor. chap. 1. ver 18. That the preaching of the crosse is to them that perish foolishnes but vnto vs that are saved it is the power of God For God hath cast away the vnderstanding of the prudent and hath made the wisedome of this worlde foolishnes For by that wisedome the world doeth not know God therefore sayth the Apostle in that same place VVee preach Christ crucified vnto the Iewes even a stūbling blocke and vnto the Graecians foolishnes but vnto them which are called both of the Iewes Graecians we preach Christ the power of God and the wisedome of God Thus it is playne that this wisedome and light of the heart whereby we know Christ crucified to be our onely Saviour and Sonne of God is a gift supernaturally given vs by God when he calleth vs and therefore saith Christ That it is not given to every man to know the secretes of heaven Math. chap. 13. vers 11. shewing vs thereby that the power to knowe these things is givē vs of God Which is yet more cleere by the speech of Christ touching them to whom this gift is not given when he sayeth that seeing they doe not see and hearing they heare not neither vnderstande And this worke of God in the scriptures is signified by opening of the eyes of our vnderstanding Ephes chapt 1. ver 18. and sometymes by opening of the heart Actes chapt 16. ver 14. And in this firste worke of God by his grace consisteth the chiefe foundation of our strength as is showen by Ioh. 1. Epi. chap. 5. vers 5. saying VVho is it that overcommeth the worlde but hee that beleeveth that Iesus is the sonne of God As likewise this is the seale of out Adoption as witnesseth the same Apostle 1. Epi. chap. 5. saying Every one that beleeveth that Iesus is the Christ is borne of God And thirdly on this dependeth our ereruall life as witnesseth Christ him selfe Iohn chap. 17. ver 3. This is eternall life that they knowe thee the onely true God and whom thou hast sent Iesus Christ and therefore whosoever is ignorant of this point and so much more they that impugne it shal never inherit eternall life according to Christs owne testimonie Ioh. ca. 8. ver 24. Therefore I said vnto you that ye shall die in your sinnes for except yee beleeve that I am hee yee shall die in your sinnes To conclude this point then the first action of God in man and so the first gift bestowed vpon the heart of man vnto life is the power and facultie of conceyving and knowing God in Christ the Saviour as he is reveyled in the worde accordinge to the saying of Iohn Epi. 5. 20. But we knowe that that sonne of God is come and hath given vs a minde to knowe him that is true and wee are in him that is true that is in that his Sonne Iesus Christ this same is that very true God and that eternall life The second worke of God wherein our faith consisteth is in giving a wil to come to Christ and to enioy him to obey him according to the saying of the Prophet Psalm 110. 3. Thy people shall come willingly at the time of the assemblinge of thine armie in holy beautie For as the vnderstanding power of man is darkened al his wisdome is but foolishnes so his will is rebellious against Gods will in all thinges so that as he cannot naturally perceyve nor know the thinges of God so can he not naturally will nor desire the thinges of God and this oftentymes is signified in scripture by the hardnes of mans heart that cannot repent and by his stiff-neckednes and by resisting of the holy Ghost according to the words of God by the Prophet Esay ca. 65. ver 2. 3. I have spred my hands out all the day to a rebellious and gaine-saying people c. And this worke of God is expressed in scripture by the phrase of Gods drawing vs Ion. 6. 44. No man can come vnto me except the Father that hath sent me drawe him as likewise is signified by the opening of the eare as Esay cha 50. ver 5. The Lord GOD hath opened myne eare and I was not rebellious neyther turned I backe This also is
in the same Adoption is distinguished from both The worke of the Father is our Vnion with Christ when he brings vs vnto him and makes vs to receive him by beleeving in his name And this is our comming to the Sonne Which is the proper worke of the Father For none can come vnto the Sonne except the Father drawe him And this is the principall act of our Adoption which most properly is to be called Adoption and as we have said consisteth chiefly in our calling For seeing most properly it is the worke of the Father to adopt certayne it is that our Adoption most properly must consist in the action of the Father For which cause the Fathers worke in making vs to receyve the Sonne that is to beleeve in his name is in this place expounded by way of similitude in a borrowed speech that is to be borne of God For the begetting and working of faith in our hearts is the chiefe and principall part of our spirituall birth beeing the roote ground of all that followeth The worke of the Sonne is next subioyned which stands in giving to those who have receyved him prerogative or as some do render the word dignitie as others authoritie and as others power to bee the Sonnes of God Of all which significations of the word there is none which doth not fitt this place without giving any advantage vnto the Papists in their forged sense of the word power Which benefite proceeding from the Sonne is alwayes to bee distinguished in our Adoption from our Vnion and communion with him by faith which is the worke of the Father vpon which as the cause dependeth the other as the effect for to those whom the Father doth give to the Sonne to be his brethren and in vnitie with him to be the Sonnes of God the sonne doth give the prerogative the dignitie the authoritie and the power belonging to the sonnes of God And this work consisteth in the sonnes bringing vs to the Father For none can come to the Father but by the Sonne for Christ suffred for vs that he might bring vs to God 1. Pet. chap. 3. vers 18. And this is that which is so often spoken of in scriptures by Christ himselfe that to those whom the Father giveth him to those he giveth eternall life and that he giveth the glorie that the Father hath given him vnto those that beleeve in him For whatsoever prerogative dignitie c. the Father hath given vnto the Sonne the same doth the Sonne impart to vs that are his brethren For the prerogatives and priviledges of sonne-ship appertayne onely to Iesus Christ as the onely sonne of God and therefore it belongeth to him alone to communicate those prerogatives to such as the Father doth first by Adoption make his brethren For the prerogative of a sonne is a dignitie depēding not vpon the essence and nature of our Redeemer but vpon his subsisting and personalitie For as the prerogative of a father is proper to the first person so the prerogative of a sonne is proper to the second person and therefore as we doe holde that to adopt is the prerogative of the first person because he onely is the Father so to communicate the prerogatives belonging to those who are adopted to bee children is the prerogative of the second person because he only is the Sonne And therefore is it said if the Sonne make vs free wee shall bee free indeed Iohn chap. 8. ver 36. for freedome is the prerogative of a Sonne and not of a servant And therefore the whole libertie and freedom bee it from ignorance Sathan sinne or death which the saints enioy in Christ is called by the Apostle the libertie of the Sonnes of God in which libertie is comprehended both our wisdome righteousnes sanctification and redemption Which prerogatives when we doe enioy them then may we bouldly esteeme our selves the Sonnes of God And this is that which it seemes the spirit of God doeth meane when he sayeth that Christ doth give vs the prerogative to be the Sonnes of God that is that he bestowes vpon vs such priviledges and blessings or such authoritie and power over all our spirituall enemies as may make vs not only to glorie in God the Father of Christ as our God and our Father but also to carrie our selves in our whole conversation as becommeth the sonnes of God For we do esteeme that to be adopted or made sonnes and to receyve prerogative to be sonnes are two distinct benefites of the two first persons of the Trinitie For a man may bee a Sonne and yet wante the prerogative dignitie authoritie and power of a Sonne For as saith the Apostle Gallath chap. 4. vers 1. 2. The heyre while hee is a childe differeth nothing from a seruant though he be Lord of all but is vnder Tutors and Governours vntill the time appointed of the Father Which custome of men the Apostle applyeth to the Church of God to let vs know that it is a thing to be considered in the children of God aswell as in the children of men so the oversight standes in the not distinguishing betwixt the being of a sonne simply which comes by procreation and birth and the being of a sonne in prerogative dignitie authoritie and power of a sonne which comes by age and fulnes of time appointed by the Father For every child is a sonne to his Father as soone as he is borne yet longe after he receyveth not the prerogative of a sonne but still is in condition as a servant But when the time appointed for his freedome commeth he who was before a sonne by birth but a servant in condition becōmeth to be a sonne likewise by condition aswell as by birth when as the prerogative or dignitie or authoritie or power to be a sonne in estate is given vnto him And in this sense is this place to be vnderstood if it be rightly taken that is that vnto them who were borne of the Father and so which were sonnes by the Fathers begetting of them Christ the sonne did give prerogative or dignitie or authoritie or power to be sonnes in cōdition and state For as we have said before the benefit of being sonnes simply by begetting or birth or by adoption is the proper worke of the Father but to make vs sonnes in the condition and estate belonging vnto sonnes is the proper worke of the Sonne For we have no boldnes to call the Father our Father nor have wee any accesse vnto him as vnto our Father but through Christ alone Neither have we the libertie of the sonnes of God from sinne either by righteousnes or sanctification nor any part of the glory of the sonnes of God but frō Christ alone in whom doth all fulnes dwell and out of whose fulnes we all receyve and by whom only we come vnto the Father And this distinction of these two works of the Father and of the Sonne shineth cleerly in the wordes of the Evangelist
according as it is set downe in the truth of God And intreating of these three we shall touch by the way everie one of these points mentioned in doing whereof if we shall insist somewhat more largely then shall seeme expedient to riper iudgements yet we hope that heerein we shall easily be pardoned seeing we take this paynes not for the instruction of those that are of greater iudgement then our selfe but for the helpe and cōfort of the simplest sorte Who in this mayne point of salvation may through the diversitie of opinions be brought in danger of destruction For seeing there is no hope of life to anie but such as are iustified by the righteousnes of God which is by the faith of Christ it must followe that this Iustice being taken away and any other whatsoever put in the place thereof all ground and certeyntie of salvation must needes bee also taken away To come then to the first point there be foure principall different opinions beside the opinion of Osiander which beeing odious to all we need not to speake of The first is of those who devide the worke of Iustification betwixt God and man Christs merit and mans merit faith and works grace debt the Law the Gospell but in divers respects and considerations For in respect of that which they call the first righteousnes which they esteeme nothing but a preparation of a man to iustifie himself by a formall righteousnes infounded in vs by grace they give place to God as the author worker and to his grace as the cause moving him and vnto Christs sufferings as the cause meriting that grace vnto faith as the benefit in founded into vs by grace and vnto the Gospell as the instrument whereby this benefit is wrought in vs. Yet with God his grace they ioyne man in this worke ascribing vnto him freedome of will so that God by his grace man in his will concurre in the worke God by his grace helping mans will to beleeve But in respect of that which they call the second righteousnes wherein they place the merit of eternall life they seclude God from beeing the Iustifier and ascribe iustification to man him selfe they seclude grace and establish workes of free will they seclude Christ and the merit of his obedience and place them selves and the merit of their owne workes they seclude beleeving and establish working and for the Gospell place the Law The second opinion is of those who in iustification make God to be the Iustifier and that of his grace and that by faith but as our worke of our free will yet not of the Law but of the Gospel secluding Christ and his obedience wholy from our righteousnes as likewise the Law and the workes thereof So they give to God the worke of Iustifying but the matter of their righteousnes they wholy ascribe to their owne worke and act in beleeving and place grace in nothing but in Gods gracious accepting of mans imperfect faith in place of the perfect righteousnes of the Law and attribute vnto the merit of Christes obedience this gracious acceptation of our faith as though hee had dyed and suffered not for our Iustification but to merit and obtayne at Gods hande that our owne worke of beleeving should bee graciously accepted as perfect righteousnes albeit in it selfe imperfect and where they may seeme to agree with the papist in asscribing righteousnes to their owne working they thinke that they doe sufficientlie purge them selves from that blott by this subtill evasion that they doe not attribute their righteousnes to a worke of the Lawe but to a worke of the Gospell The third opinion is of those who attribute the worke of Iustification vnto God but place their righteousnes partlie in their faith as their owne worke and partly in the obedience of Christ and make two actions of God in Iustifying In the one whereof they give place vnto grace in the other not The first action is the imputation of our imperfect faith for righteousnes and that by grace The second action is the imputatiō of Christs perfect obedience for the supplying of that which is wanting in our imperfect faith for righteousnes and that by Iustice All these three opinions doe attribute Mans righteousnes either wholy or in parte to his owne working The first and last doe ioyne grace merit together in Iustification Which things are most contrarie to the truth of God whether the workes bee of nature or of grace of the Law or of the Gospell The fourth and last opinion is of those who attribute the worke of Iustification to God alone and placeth our righteousnes onely in Christes obedience and doe acknowledge saith to be nothing but the applying and apprehending instrument of Christes obedience and the Gospell to bee the instrument of faith and all to be of grace because God giveth Christ to bee righteousnes vnto vs by grace and imputes his obedience vnto vs by grace and by grace giveth vs faith and vnto faith the Gospell so that they attribute the whole prayse of the Iustification vnto God and place the whole matter of righteousnes in the obedience of Christ secluding all workes of men eyther of the Lawe or of the Gospell and acknowledge the grace of God to be the onely cause moving God to iustifie vs by Christes obedience as likewise of the giving of vs faith to apprehend it and this opinion only agreeth with the trueth CHAPTER XXI NOw we come to these things wherein especially stands the chiefest controversies whereby the trueth of Iustification is most darkened which we will reduce all to these foure points The first shal be touching the efficient cause of Iustification The second shal be touching the materiall cause of it The third shal be touching the formall cause The fourth shal be touching the subiect that is iustified Vnder these foure are comprehended the chiefe controversies touching this matter For touching the finall cause there is no great disagreement therefore we have no need to speake much of it yet notwithstanding because it serves to cleare that which we have so much insisted in before touching the order of Adoption and Iustification we will speake something thereof after the other foure First then touching the efficient cause of Iustification the controversie is only with the Papistes for in this point albeit they agree with vs in parte or rather in shew yet they disagree from vs in the chiefest substance of this question For wee saye that God onely doeth Iustifie but they albeit they graunt the first Iustification to God in parte yet they asscribe the second Iustification wherein they place the merit of eternall life wholy to man him selfe Now for discussing this controversie wee have three thinges that may sufficientlie cleare our iudgement therein The first is the manner and forme of the Scripture phrase touching the Iustification of a man The second is the testimonie of the Scripture declaring who it is that
the worde knowledge is put which is when it signrfieth the naked and bare vnderstanding of thinges that are reveyled but it is taken for an infallible science when as the heart knoweth God and knoweth him vndoubtedly to be God and when as it knoweth Christ and knoweth him vndoubtedly to bee the sonne of God and when it knoweth Gods trueth and knoweth it vndoubtedly to be the trueth of God therefore saieth Iohn the Baptist Hee that receyveth his testimonie hath sealed that God is true Iohn chap. 3. ver 33 And againe Iohn 1. Epi. chap. 5. ver 10. Hee that heleeveth not God hath made him a liar because he beleeved not the record that God witnessed of his soune Neither is this all which is meant by the knowledge of faith but a third thing is yet to be added for the full vnderstandinge thereof For besides the sight and knowledge of the thinges which are reveiled by God and also besides the knowledge of the vndoubted veritie and trueth of them it is required that wee knowe them to bee reveyled by God vnto vs and knowe the vndoubted trueth and veritie of them toward vs in our particular person that is that whatsoever God reveyle to vs he reveyleth it vnto vs as a thing which he hath appointed for vs and when he giveth vs the sight and knowledge of the vndoubted veritie of the things reveyled he maketh vs assuredlie to knowe that they shal be truely verily accomplished in our persons conforme to that ground which we have laide downe before concerning faith that is that what we beleeve we must beleeve it concerning our selves in particular according as it is said of Abraham that he beleeved God that he should bee the Father of many Nationâ—s And as Iob speaketh of him selfe chap. 19. verses 25. 26. 27. I am sure that my Redeemer liveth and I shall see God in my flesh whom I my selfe shall see and my eyes shall beholde and none other for mee According to which certaintie the Apostle Paul speaketh also of him selfe Rom. chap. 8. and for this maner of knowledge which commeth by faith the Fathers doe call faith the eye whereby we see the invisible things of God as also the ingraveÌ„ forme of the sonnes of God and for this same cause it is called by the Apostle Heb. chap. 11. the evidence of things which are not seene where by the word evidence is vnderstoode that faith doeth not onely shew them but by evident demonstration confirme the vndoubted veritie of them and that to vs in particular so that it letteth me not only see life eternall in Christ and this eternall life to belong to all that are in Chtist but particularly it letteth me see my selfe in Christ and this life to belonge to me in him and that so certainlie as nothing in heaven nor earth can bee more certaine and thus much for the first vse of faith The seconde ende wherefore faith is given is possession and this confirmeth evidently and plainely the former ground touching knowledge that it is so to be vnderstood as we have spoken For the knowledge of faith is never without possession according to thar saying of Christ Ioh. cha 14. ver 17. speaking of the spirit whow the world can not receyve because it seeth him not neyther knoweth him but yee knowe him for hee dwelleth with you and shal bee in you According to which ground it is that Ioh. sayth Hee that beleeveth in that sonne of GOD hath the witnes in him self 1. Epist chap. 5. ver 10. Thus faith maketh vs to know nothing but that which it also maketh vs to possesse therefore doeth the Apostle pray to God for the Ephesians that Christ might dwell in their hearts by faith chap. 3. vers 27. For as the heart of man can never know Christ by it owne light but by the supernaturall light of faith so it can never apprehend Christ nor any blessing in Christ by any natural power that is in the will affection thereof Therefore God giveth to his elect the supernaturall gift of faith in their hearts that his elect whose heartes could never by any naturall strength ever attaine to the possession of Christ nor ever desire to have him nor yet embrace him with vnfayned love as their only treasure righteousnes and life might chose him and count all things but dunge to gaine him forsaking them selves and their owne righteousnes and to love him and embrace him with such affectioÌ„ that they prefer him to all things eveÌ„ to their owne life so that man by faith is not only made to know his redeemer but also to possesse him and all blessings in him And for this cause is it that in the scriptures we are saide to be the children of God by faith in Christ to be iustified by faith in him to bee saved by faith in him and as saith the Apostle Peter beleeving in him we carrie about with vs the end of our faith the salvation of our soules 1. Epist 1. 9. And for this working of faith it is called by the Apostle the subsisting of things hoped for Hebr. 11. 1. because it giveth a certaine being and subsisting vnto things that are yet invisible and are yet only expected and hoped for and maketh theÌ„ to subsist in our hearts therfore saith Christ he that beleeveth is alreadie translated from death to life and hath everlasting life Ioh. 5. 24. Thus we see that faith being taken away the heart of man should never be able to possesse nor apprehend Christ nor righteousnes or any other spirituall blessing in him Therefore because it is the effectuall instrument of Gods supernaturall power in our heartes whereby we apprehende and possesse Christ and all blessings in him The Fathers doe call it the hand of a Christian as also the mouth of a Christian and likewise the bound of a Christian because by faith as by a hand we lay holde on him and by faith as by a mouth wee receyve him into our heartes and by faith as by a bande that never can be broken wee are so vnited to him and hee with all the benefites that are in him vnto vs that we never can possibly bee seperated from him nor he or his blessinges from vs for this cause is it that Augustine sayth Beleeue onely and thou hast eaten him And for cleering of this grounde it is that these phrases of speech are vsed to wit that Christ is the ende of the lawe vnto righteousnes to all that beleeve that the promise is given to them that faithfully beleeve That the Gospell is the power of GOD vnto salvation to everie one that beleeveth c. all to teach vs that neither the Gospell can helpe vs to salvation neither is the promise made ours nor Christes righteousnes belongeth vnto vs except we beleeve because there is no mean to make any thing conteyned in the Gospell especially the promise or Christ him selfe to be ours but faith onely And for this same
by it may make vs righteous before him or be righteousnes vnto vs in his sight Thus this sentence rightly vnderstoode giveth no advanvantage eyther to the Papistes to prove that by workes we are iustified or yet vnto others who doe make the very act of our beleeving to be our righteousnes but rather doeth evidently convince both these opinions of manifest etror The first because faith is no worke of ours neither yet is the matter but the meane only of our righteousnes The second for the same foresaid reason for it is not the act of beleeving but the thing purchased and possessed by the act of beleeving which is our righteousnes before God And thus much concerning imputation CHAPTER XXXII NOW we come to the third pointe touching the forme and manner of our iustification which consisteth in the grace of God for we have said before that God iustifieth by gift by imputation and by grace therefore giving and imputing doth not simply make the full forme of our iustification but it is further required that both gift and imputation bee by grace Therefore are we said to be iustified freely by his grace Rom. chap. 3. ver 24. Tit. chap. 3. ver 7. Now we are first to consider what is meant by the name of grace and secondly to consider how we are iustified by grace Touching the name of grace leaving that generall signification of grace whereby it is extended to all Creatures in respect of the goodnes of God in some measure vnto all we will only treate of these two significations of grace where it is taken in the worke of our salvation The first signification of grace is when it signifieth the free favour love and good will of God in God him self and his good will towards man which from himselfe and of him selfe without any respect of any thing without him selfe moveth him to make man gracious and acceptable to him selfe in which sense it is taken Tit. chap. 2. ver 11. For that grace of God that bringeth salvation to all men hath appeared And Rom. cha 3. ver 24. Being iustified freely by his grace And Ephe. chap. 1. ver 6. To the praise of the glory of his grace c. And chap. 2. ver 5. By whose grace ye are saved Secondly the name of grace is taken for the benefits and gifts which God of his grace doth bestowe vpō vs in Christ in which sense it is takē 1. Pet. cha 4. ver 10. Let every man as he hath receyved the gift minister the same one to another as good disposers of the manifolde graces of God In which sense our righteousnes is called grace Rom. chap. 5. ve 17. much more shall they which receyve that aboundance of grace and of that gift of that righteousnes c. and not onely righteousnes but all the remaynant blessinges which wee receyve from God in Christ and therfore they are all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is gratious gifts or giftes of grace Rom. chapt 12. ver 6. 1. Cor. chap. 12. ver 4. And as grace is taken in this sense Christ him selfe and his death and mediation c. may iustly be accompted grace Therefore is hee also him selfe called the gift of God moreover faith love hope peace ioye patience perseverance life and salvation are all comprehended vnder the name of grace as it is taken in this sense In which sense the foolish Papistes doe call it gratia gratum faciens that is the grace that maketh vs acceptable or gratious whereas it is cleer by scripture that it is grace taken in the first sense whereof it evidently appeareth that the papists are vtterly ignorant whereby we are made acceptable vnto God as Eph. cha 1. ver 6. To the praise of the glorie of his grace by the which he hath made vs freely accepted in his beloved And this is the grace which onely should bee called the first grace because it goeth before all other grace taken in the seconde sense yea before the gracious Decree or Predestination of God eyther of vs to adoption or of Christ to bee our Redeemer as wee have showen before But the ignorant Papist calleth the very gift of GOD whereby a mans hearte is drawen backe from evill and stirred vp to goodnes the first grace Which opinion were not amisse in respect of the grace that is dispensed to vs if hee did acknowledge the particular love of God and his grace remayninge and resident in him selfe towarde his elect to goe before it as the cause but the reason of his stumblinge is this the foolishe opinion of the vniversalitie of grace when as they esteeme Gods grace generally to bee extendede alike to all and have no light nor iudgement to discerne betwixt the generall and vniversall grace of God to all Whereby hee maketh his Sunne to arise vpon the evill and the good and sendeth raine vpon the iust and vniust Math. chap. 5. ver 45. and that speciall grace and love of God which moveth him to love Iacob when he hated Esau of the same lumpe whereof he maketh all mankind to make certaine vessells vnto honour while as the rest are prepared for dishonour This being shortly spoken of the signification of grace wee have next to consider in what sense wee are said to be iustified by grace First we are to marke that we are not said to be iustified by grace in the second sense wherein grace is taken howsoever the thing whereby we are iustified be a grace for in this phrase grace is not referred to any of the thinges that are given vs and imputed to vs vnto righteousnes but vnto the manner and forme of Gods giving them and imputing them And that we may knowe this more cleerlie we are to vnderstand that grace taken in the first signification hath a three-folde place in the worke of our iustification First it hath place in the efficient cause in which sense it is taken 2. Tim. cha 9. VVho hath saved vs and hath called vs with a holy calling not according to our workes but according to his purpose and grace For the grace of God is the cause moving God to predestinate call iustifie and glorifie and of this wee have spoken of at length before in the cause of Gods Decree Secondly the grace of God hath place in the formall cause in which sense we are said to be iustified by grace Thirdly it hath place in the finall cause in which sense it is taken Ephe. chap. 1. ver 6. 12. where he is saide to doe all to vs Vnto the praise of the glory of his grace When it is referred to the manner of Gods iustifying vs it is opposed specially to two thinges First the word grace secludeth all price given by vs to God for iustifying vs. Secondly it secludeth all merit of ours from the worke of our iustificatiō so that it importeth as much as that in our iustification whatsoever God doeth he doeth it freely of his love and gratious
creatures These have bene the causes of my vnwillingnes to give any thing in write and that now being overcome by your request I doe follow a plaine maner of declaration of my minde without contention with anie or direct disputing against anie as being resolved to have no parte in the noysome wrangling of this contentious age But as one desirous to walke honestlie in all things I endevour to keepe mee within the measure of my owne faith and to benefitt the Church of God with that which he hath given me not hindring nor envying that others who have receyved more do more good in our common Lords worke Of whom as hee who is onely able to give it I most humbly crave the gratious direction of his spirit in this and all my labours with his blessing therevpon to your comfort and theirs who shall have the vse thereof His grace be with you Middelburgh 20. Iuly 1615. Yours in the Lord Jo. Forbes A Table of things contayned in this Treatise according to the order of the Chapters CHAPTER I. FOure groundes proponed which serve to make vs conceyve aright of the nature of the benefits dispensed vnto vs by God in Christ 1. The knowledge of Gods Decree 2. Of Christ as Mediator 3. Of the order of the benefits 4. Of their difference Chap. II. Of the two chief things to be considered in Gods Decree to wit the substance and chief cause of it The twofold description of Gods Decree or Predestination And of that which is the most proper Chap. III. Of the substance of Gods Decree consisting in three things 1. the persons who are ordayned 2. that wherevnto they are ordayned 3. the meane whereby Of which the first two are spoken of in this chapter Chap. IV. The third part of the substance of Gods Decree touching the meane of adoption that is IESVS CHRIST Chap. V. Of the cause moving God to decree that is the will of God cleared from the Persons who are ordayned vnto adoption Chap. VI. The same cause cleared from that thing wherevnto they are ordayned Chap. VII The same cleared from the meane whereby they are ordayned to be adopted Chap. VIII Of the second groūd which is touching Christ the Mediator Chap. IX Of the third ground touching the order of Gods benefites specially of Adoption and Iustification and of five things serving to cleare the same Chap. X. Of the first of those fiue touching the order of subsistinge of the persons of the Trinitie Chap. XI Of the second of these five touching the severall obiectes wherein the grace of God is to be considered Chap. XII Of the third of these five touching the difference of order betwixt Gods dispensation and our perception Chap. XIII Of the fourth of these five touching the different extent or largenes of Gods benefites amongst them selves Chap. XIIII Of the last of these five touching the covenant of God Chap. XV. Of the first reason why most men place Iustification in order before Adoption Chap. XVI Of the second reason why most men place Iustificatiō before Adoptiō drawen from Io. 1. 12. examined in the first point that is touching the persons there described Chap. XVII The examination of the same reason from the second and third pointes therein to be considered that is the benefit bestowed and him who bestoweth it Chap. XVIII Of the fourth and last ground serving to cleare the nature of Gods benefites touching the difference of these benefits and first of the divers manner of speach vsed in scripture touching them 2. Of these things wherein they agree and vse hereof Chap. XIX Of the twofold distinction of the benefits 1. according to the maner that we enioy them 2. according to their particular nature Chap. XX. A proposition of the doctrine of Iustification things therein to be intreated And first of the divers opinions of men touching iustification in generall Chap. XXI The foure principall points controverted 1 touching the efficient cause 2. touching the materiall cause 3. touchinge the formall cause 4. touching the subiect iustified and the first handled Chap. XXII Of the second point touching the materiall cause of Iustification the different opinions of men reduced to foure principall and examination of them Chap. XXIII Of the true matter of our righteousnes what it is wherein the first handled shewing that Christ only is the matter therof Chap. XXIIII Of the second point touching that wherein Christ is our righteousnes the different opinions of men therein and the truth examined by six grounds out of the word Chap. XXV Of those things in Christ which are required to make that wherein he is our righteousnes to be righteousnes both in his Person Priesthood and actions Chap. XXVI Of the formall cause of iustification cōsisting in three things 1. in Gods giving 2. in his imputing 3. in the maner of both that is by grace The gift being two fold the first which is faith is first intreated of in foure pointes and first what kinde of gift it is Chap. XXVI Of the second point touching faith to whom it is given and in what part or facultie it is wrought Chap. XXVIII Of the third point touching faith what it is of the divers significations of it of the true signification of it when it is said to be imputed vnto righteousnes of the particular nature thereof both as it is wrought by God in our hartes and as our heartes worke by it Chap. XXIX Of the fourth and last point touching faith that is the end vse wherefore it is given vnto vs consisting in foure things Chap. XXX Of the second gift which God giveth in iustifying which is Christ crucified Chap. XXXI Of the second point touching the forme of Iustification consisting in imputation the signification of the word the thinges that are said to be imputed and what it is that in iustification is imputed Chap. XXXII Of the third point touching the forme of iustification consisting in the grace of God Chap. XXXIII Of the obiect of iustification both what man is in him selfe and what by grace when he is iustified Chap. XXXIIII Of the finall cause of iustification Chap. XXXV Of the description of iustification considered in the particular points thereof gathered out of the former grounds FINIS A Treatise tending to cleare the Doctrine of Justification CHAPTER I. THE Evangelist Luke willing to make Theophilus to acknowledge the certaintie of those things whereof he had bene instructed did search out perfectly all thinges from the beginning and then did write vnto him frō point to point According to whose example for giuing the more full assurāce to mindes desirous of knowledge it shall not be amisse being to treat of the true nature of the Iustification of a sinner that we first beginning at the very foundation do shortlie speak of those points vpon the knowledge whereof chieflie dependeth the light and evidence of this matter Amongst divers others there are foure principall groundes vpon the
Christ onely being the immediate and absolute necessarie Meane appointed of God for the enioying of these blessings as being the onely matter substance of them in him selfe The word Sacraments and Faith being in them selves neither part nor portion of the Matter and substance of these benefites but onely the signes or seales or instrumentes of enioying him who alone is the substance And that onely vnto such as are partakers of the outward dispensation of the covenant others who die before they either heare faith preached or are made partakers of the Sacraments such as are many children of the faithfull such also as are called like vnto the thiefe in the last houre being adopted of God and iustified through Christ without them and therefore when in the Scriptures the spirit of God doth indifferently attribute our adoption iustification salvation c. vnto Christ and vnto â—aith yet they are not of a like large extent nor alike relatiue in all persons adopted iustified and saved c. For albeit actuall beleeving doth necessarily imply Christ yet to be adopted and iustified through Christ doth not alwayes in all persons necessarily imply actuall beleeving seeing that faith commeth of hearing the word preached and therfore is to be restrayned to such as are by outward dispensation called which all that are adopted and iustified are not for we are to distinguish betwixt these two things that is to be partakers of the covenant and to bee partakers of the outward dispensatioÌ„ of the couenant and therefore when it pleaseth God by outward dispeÌ„sation to call those who are within the covenant these meanes are then necessarily required vnto salvation For we are bound to these outward Meanes when it pleaseth God to vse them towards vs for our calling but God is no wayes bound to them nor his grace in Christ but that he may freely by his grace without them performe his Decree through Iesus Christ in vs after the manner knowne to him selfe whose wayes are past finding out els if those meanes were absolutely necessarie in all who are within the covenant then certainly the children of the faithfull who according to the Scriptures are within the covenant dying without externall dispensatioÌ„ of the covenant should contrarie to the scriptures not be accounted holy Of this it followeth that wheÌ„ it is said in scripture that without faith it is vnpossible to please God that wee are to vnderstand that saying prudently least we fall in a dangerous error so as to esteeme the children of whom coÌ„sisteth the kingdome not to be acceptable to God who notwithstanding are baptised as belonging to God in Christ and heyres of that righteousnes which is by faith although they haue never heard saith preached Of all these things we may easily perceive that seeing Christ who is the matter of our righteousnes life is not the cause why but the Meane whereby God doth decree to adopt vs iustifie vs c. that faith which is no material but instrumental Meane can much lesse be the cause why but a meane wherby God doth predestinate vs to be adopted iustified and glorified otherwise faith which is powerfull onely in respect of Christ should be of greater respect with God then Christ himself which were abominable to thinke In danger of which sinne many notwithstaÌ„ding do fall in defining both Gods decree and our iustification When as they distinguish not first betweene the thing which is decreed and the cause moving God to decree that which he decreed Secondly wheÌ„ they distinguish not in the thing which is decreed that whervnto we are ordeyned from the Meane wherby God doth ordayne to adopt vs. thirdly wheÌ„ in the meane they distinguish not betwixt that which is absolutly necessarie in all within the covenant froÌ„ those things which only are necessarie in such as not only are within the covenant but also are called by outward dispensation thereof and which are not substantial partes of our righteousnes but accidentall meanes therof except we will say that to be iustified by Christ and by faith is one and the same thing in proper and not borrowed speach which is impossible except we hold that faith in proper and not figurative speach doth signifie Christ These oversights cause some to make faith the cause moving God to predestinate vs to adoption c. and others to esteeme faith not to be the Meane and that instrumentall that in some case only but the very matter of our righteousnes and that not in borrowed or figurative but in simple and proper speach of which matter we shall have occasion to speak heereafter CHAPTER V. THis much being spoken of the substance of the Decree we are next to consider what is the cause that moved God to make this Decree Where we are to observe that we doe not speak of the final cause which is the prayse of the glorie of Gods grace neither yet of the Materiall cause and that which in the schooles is called causa procataretica that is the formost after the first or after the beginning which in the substance of Gods Decree we haue already declared to be Christ but the cause we inquire of is that which in the schooles is called proegumena that is to say which goeth before all causes and doth leade order guide al the rest Which the Apost setteth down in these words according to the good pleasure of his will by which words it is evident that nothing either in Christ as Mediator or in Man himself or any thing els without God but only Gods owne will in him selfe was the cause that did move God to predestinate such as are predestinate and to predestinate them vnto that wherevnto they are predestinate that is adoption and to predestinate them to be adopted by no other Meane except through Iesus Christ alone so that both Gods action of decreeing the persons who are predestinate and the thing wherevnto they are predestinate the Meanes whereby they are predestinate doth depend vpoÌ„ no cause without God but vpon the cause that is in God him self and vpon no cause in God him selfe except only his will Which sometimes is called in the scriptures his Mercie his love his grace his purpose his gift his good pleasure and counsell of his will And for the clearer vnderstanding of this point we are carefully to marke these two phrases conteyned in the description of predestination The first is that God is said to have predestinate vs in him selfe The seconde is that he is said to haue predestinate vs according to the good pleasure of his owne wil. By the first of these sayings the spirit of God would teach vs that God went not without him selfe neither consulted with anie thing but him self neither looked to any thing that was not in him self when he did predestinate vs. and so coÌ„sequently that the Decree of God or predestination is an action of God not in Christ the Mediator nor in vs that are
his members but in God him self For the benefites of God towards Mankinde and the fruites of his love to the vessels of honour are clearely distinguished in scripture in three degrees The first is of those things which God doth in him selfe of which kinde are his purpose foreknowledge predestination The second is of those things which he doth in Christ the Mediator of which kinde are our election redemption and blessing of vs with all spirituall blessings c. The third is of those thinges which he doeth in vs through Christ of which kinde are our adoption or calling our iustification and sanctification and glorification c. By the second pharse the spirit of God would teach vs that albeit in God there be many things set downe in scripture to be considered as the fountaynes of Gods working as namely his infinite wisedome his omnipotent power his infinite goodnes c. yet this action of predestinating vs to adoption is only attributed to the will of God which limiteth the infinitenes both of his wisedome power goodnes in all his actions outward toward the creatures both in their creation and government dispensation of all blessings towards vs both bodily spirituall Heereby we may learne that our blessednes if wee shall examine it in the cause doth surmount all reason and all the capacitie of the reason of man and Angell seeing it is builded vpon no reason of any creature or ground of reason in any creature but vpon the will of the Creator which is not mooved directed or ruled by any thing that is in the creature but by it selfe alone and is the rule of all reason in the creature and of things done by the Creator vnto the creature This shall yet be more easily perceyved if we shall severally consider it in those three pointes of the substance of Gods Decree before mentioned that is in the persons predestinate in the thing whereto they are predestinate and the Meane whereby Concerning the persons who can give a reason why Iacob should be beloved and Esau hated before any of them had done either good or evill except onely the Will of God as it is written I will shew mercie to whom I will shew mercie and will haue compassion vpon whom I will haue compassiō Exod. chap. 33. ver 19. Rom. chap. 9. ver 15. And the spirit of the Lord giving the reason why the Lord did set his loue vpon Israell and did choose them doth remove all respectes which can bee considered in them First their number Deut chap. 7. saying The Lord thy God hath chosen thee to be a precious people vnto him selfe above all people that are vpon the earth the Lord did not set his loue vpon you nor choose you because you were more in number then any people for you were the fewest of all people Secondly he removeth their power and strength Deutero chap. 8. saying Beware least thou say in thy heart My power and the strength of myne owne hande hath prepared me this aboundance And thirdly he remoueth their righteousnes Deut. chapt 9. saying Speake not thou in thine heart saying For my righteousnes the Lord hath brought me in to possesse this Land And shortly after in the same chap. Vnderstand therefore that the Lord thy God giveth thee not this good Lande to possesse it for thy righteousnes for thou art a stiffnecked people Fourthlie he cleareth this ground most evidently in the 10. chapter of Deutero by removing all praerogative and respect of right or reason in respect of right why the Lord should haue chosen thē aboue any other people all people being alike belonging to the Lord saying Behold heaven and the heaven of heavens is the Lord thy Gods and the earth and all that therein is notwithstanding the Lord set his delight in thy Fathers to loue them and did choose their seed after them even you above all people as appeareth this day Moreover the same point is yet further cleared by the Lord him selfe in the Prophesie of Ezechiel chap. 16. by removing all respect of their worthines or perfection declaring their wretched estate in them selues in filthines and naturall corruption in the very tyme when the Lord did choose them saying In thy nativitie when thou wast borue thy navell was not cut c. And when I passed by thee I saw thee polluted in thy owne blood and saide vnto thee When thou wast in thy blood thou shalt live c. And this ground is made cleare by Christ him selfe Math. chap. 11. vers 25. 26. when he speaketh of the persons vpon whō the Lord bestoweth his grace and of the reason moving him thereto saying I thanke thee O Father Lord of heaven and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes It is so Father because thy good pleasure was such These wordes doe plainely teach vs that the will of God onely without any reason in the creature yea which is more contrarie to all reason that may seeme to bee in the creature is the cause of Gods mercy towards man When the simple are preferred to the wyse the weake to the strong the poore to the rich the vyle to the honorable and which is yet more strange the sicke to the whole and sinners to the righteous Therefore to conclude this point we shall see sufficiently the evidēce of it by comparing the first of Iohn vers 13. with the first of Iames vers 18. in the 1. of Iohn it is said That the prerogative to bee the fonnes of God is given to those who are borne not of bloods nor of the will of flesh nor of the will of man but of God And in Iames it is said That of his owne will God begate vs. Of which it appeareth evidently that the persons who are ordayned vnto adoption are pre destinate chosen and called for no cause without God either in Christ as Mediator or in them selves but only of Gods free will good pleasure For it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. chap. 9. ver 16. CHAPTER VI. WE are next to consider the same ground in that wherevnto we are ordayned which is adoption including in it our conformitie with Christ in righteousnes holines life and glory c. of all which benefites there is not one which is not the gift of God and that of meere grace according to his wil good pleasure For albeit al blessings be in Christ yet neither he nor any of thē in him are given to vs but according to the wil of God so that he is a Saviour Redeemer of none but of such as pleaseth God of his good will so that his death satisfaction for sinne is not for any nor imputed as righteousnes vnto any for any cause either in Christ or Man but only to such as it is the wil of God to give it
for vs but as sayth Iohn cha 10. vers 18. He receyved this commandement from the Father to laye downe his life And the Apostle Peter Acts chap. 2. ver 23. sayeth plainly That he was delivered by the determinate counsell and foreknowledge of God And the scriptures doe witnes Hebr. chap. 3. ver 2. Hebr. chap. 5. ver 5. that Christ did not take this office to him selfe to be either King Priest or Prophet of the house of God but that the Father did give it him and as he receyved it from the Father so doeth he performe it not according to his owne will but according to the will of the Father that sent him that is hee layes downe his life for none but such as the Father willeth that is the sheep which the Father giveth him that he should give them eternall life Ioh. chap. 10. 14. 15. 16. compared to Ioh. chap. 17. ver 2. and Esay chap. 8. ver 18. compared with Hebr. chap. 2. ver 13. 14. and 15. 16. 17. neither doth he make intercession for any but for such as the Father had given him but secludeth all who were not given him of the Father from al benefite of his intercession and fruit of his death Ioh. cha 17. ver 9. Thirdly he manifesteth the name of God and giveth the wordes and the glorie which the Father hath given him to no others saving those alone whom the Father had given him In the same chapter 6. vers 22. and 26. Fourthly he giveth eternall life to none but such as the Father hath given him Iohn chapter 6. verses 37. 38. and 39. And Iohn chapter 10. vers 26. 27. 28. 29. And Iohn chapter 17. vers 2. for the worke which he performed on earth the Father did give it him that hee should doe it as he him self witnesseth Iohn chapter 17. and verse 4. Wherefore also in the performing thereof when the bitternes of that cuppe which the Father had given him to drinke maketh him in his agonie to will If it were possible that it might passe from him He rangeth his owne will in order and submitteth him selfe to the will of his Father saying But not my will but thy will be done Mathew chap. 26. vers 39. and 42. Of all which groundes it evidently followeth that what Christ is as Mediatour and what he doeth as Mediatour and to whom he doth any thing by Mediaton and intercession is all by the will and appointement of GOD according to his good pleasure Whose Decree and free election according to his will boundeth and limiteth IESVS Christ the Mediatour in his suffering intercession and whole performance of his office and dispensation of all blessings vnto righteousnes and life as is cleare in the 11. chapt to the Romanes verses 5. and 7. Of all that is spoken touching either the substance or cause of Gods Decree we may easilie perceyve that the whole Decree of God in all the substance of it dependeth vpon nothing but onely vpon the will of God so that he predestinates because it is his will and he predestinates so many and no moe because it is his will And hee predstinates them to adoption because it is his will and he predestinates this adoption to be thorough Iesus Christ because it is his will Whilest men in humble reverence doe not acknowledge this and acquiesce in it as the trueth of this matter they not onely fall in blasphemouse errores against God but involve themselves in the daunger of that curse pronounced by the Prophet Esay chapt 45. vers 10. Woe be to him that striveth with his Maker Woe vnto him that sayeth to his Father what hast thou begotten Or to his Mother What hast thou brought foorth Which surelie they doe which search for a reason of this will of GOD as though the Lord could not be iust in ordayning some vnto adoption and not others vpon his onely will but that some cause there must be in the creatures of this difference of his will what is this else but to buyld the equitie of Gods doeings vpon the creature and not vpon God the Creator him selfe making things iust not because he willeth them but because he willeth them according to that which he findeth in the creature and which in the iudgement of man seemeth to be a iust reason why God should doe so even as though the Potter of one the same lumpe of clay did not freely according to his owne will make one vessel to honor another to dishonor without any respect of any worthines or any reason whatsoever taken frō the clay Surely it is a wretched Divinitie which doth not simply acknow ledge all things iust which God willeth evē because he willeth thē although they not only passe the capacitie but also appeare most cōtrary to humane reason For are not his iudgements vnsearchable his wayes past finding out who thē shal finde out the reason of his counsels and declare the causes of his will We will conclude this point with the saying of Augustin touching these mē lib. pri ca. 2. de Genes cont Manich. They seeke to know the causes of Gods will when as the will of God it selfe is the cause of all things that are for if the will of God have a cause there is something that goes before the will of God which is not lawfull to beleeve The vse we are to make hereof in the doctrine of iustification is great for first heereby wee learne that Gods Decree is not buylded vppon our righteousnes as the cause thereof but by the contrarie that our righteousnes is builded vpon Gods Decree For God doeth not predestinate vs because of our righteousnes but he maketh vs righteous because he hath predestinate vs so that whether our righteousnes consist in Christ and his sufferings or as some doe thinke in workes or as others doe esteeme in faith yet it still holdeth that this righteousnes is never the cause why God predestinateth vs. Secondly wee learne of this point that whatsoever be our righteousnes we must goe aboue our selves aboue our righteousnes to search the cause why it is ours For it is not any thing in vs nor any thing in that that is our righteousnes but the will of God in God himselfe which is the ground of our enioying it Thirdly we learne heereby that whatsoever we seclude from the Meanes of our righteousnes iustification and life yet Christ can never be secluded seeing God Decrees to doe all what he decrees thorough him alone Thus much concerning the Decree of God and the nature thereof CHAPTER VIII NOW followeth the second point which standeth in the knowledge of Christ as he is Mediatour Whereof because divers things have bene already spoken we wil be the shorter The mayne point chieflie to be considered in this head is this that no man is made that vnto the which GOD doth predestinate him in him selfe and through him selfe but in and through another which is IESVS
Iustifies a man The third is the nature of the worke it selfe Touching the first the Scripture speaking of Iustification even whereas it is supposed to bee by the workes of the Lawe speakes passivelie of man and never activelie to shewe it is a worke which he him selfe doeth not but which is done vnto him by another as for example Rom. chapt 3. vers 20. by the workes of the Lawe shall no flesh bee iustified And againe Gal. chap. 2. ver 16. Knowing that a man is not Iustified by the workes of the Law And againe Gall. chap. 5. vers 4. And yee are abolished from Christ who soever are Iustified by the Lawe As likewise when Iustification is attributed vnto faith the same passive forme of speach is vsed as Rom. chapt 3. vers 28. VVe conclude then that a man is Iustified by faith without the workes of the Lawe And againe Rom. chap. 5. ver 1. Being then Iustified by faith c. And Tit. chap. 3. ver 7. That beeing Iustified by his grace c. Which forme of speech is most cleerely vsed Matt. chap. 12. v. 37. For by thy wordes thou shalt bee iustified and by thy wordes thou shale be condemned All these testimonies doe shew plainlie that the worke of Iustification is not the worke of man him selfe but of some other And therefore Christ Luke chap 16. 15. layes this to the Pharises charge as a speciall iniquitie saying Yee are those who iustifie your selves And that this is to bee vnderstood not only of a man in iudging him selfe but also of one man in iudging an other it is plaine by the Apostles doctrine Rom. 14. 4. 10. 13. where he takes al power from all men of iudging one another and to conclude this point the Apostles testimonie touching him selfe is sufficient 1. Corint cha 4. ver 3. whereby he cleereth both these pointes to witt that no other man had power to iudge him and that he had no power to iudge him selfe saying I passe little to be iudged of you or of mans iudgement no I iudge not my owne selfe In which places all power of iudging as it is referred either to iustifying or condemning in pardoning or not pardoning sinne in the absolving or not absolving from sinne is vtterly taken from all men whether in respect of them selves or others Touching the second grounde which cleereth who it is that Iustifies there is nothing whereof the holy Scripture giveth more cleere testimonie then of this still affirming that is is God onely who Iustifieth as is manifest Rom. chap. 8. ver 33. where expressely it is sayde It is GOD that Iustifieth and in that same Chapter 30. verse it is saide Those whom hee hath predestinate those hee hath called and whom hee hath called those also hee hath iustified which place sheweth playnely that it can belong to none but to God alone seeing that he who iustifieth must bee he who calleth and hee who calleth must be he who predestinateth which is onely God And againe the same Apostle giveth a cleere testimonie heereof Rom. chapt 3. ver 30. saying For God is one who shall iustifie circoncision of faith and vncirconcision thorough faith The like testimonie is conteyned 1. Corinth cha 4. vers 4. where the Apostle sayeth Hee that iudgeth mee is the Lorde Therefore sayeth the same Apostle Rom. chap. 14. ver 12. That every one of vs shall give accompt of him selfe vnto God Nowe wee come to the third ground which consisteth in the nature of Iustification it selfe which is not as some interprete it to be the making of vs inhesively iust by renovation or change of our nature as though the word Iustificare that is to Iustifie did signifie Iustum facere that is to make just By which opinion our Iustificatiō and our Sanctification are confounded and made one thinge As though to Iustifie were the action of GOD in regeneratinge and recreatinge vs whereas it is the worke of God in iudging vs. so that Iustificar◠doeth signifie Iustum pronuntiare that is to pronounce righteous which is manifest by two reasons The first is because in Scripture Iustification is opposed to condemnation as is cleere by the testimonie cited before Mat. 12. 37. The second reason is taken from the description of Iustification set downe in the Scriptures where sometymes it is defined to consist in the remission of sinnes sometymes in the forgiving of wickednes in the covering of sinne and not imputing of iniquitie sometyme by the imputation of righteousnes Which all doe prove manifestly that Iustification is the Action of him who is the Iudge of mankinde in absolving man from sinne and the punishment thereof Of this it followeth that vnto God onely it belongeth to Iustifie and that for two speciall reasons The first is because the Lord is the onely Iudge of all Hebr. 12. 23. And therefore Acts 17. 31. it is sayd He hath appointed a day in the which he will iudge the world in righteousnes Of which day the Apostle also speaketh Rom. 2. 5. 16. and the reason heereof is given by the Apostle Rom. 14. 7. 8. to witt because hee is our onely Lord to whom we both live and die and therefore according as in that same place the Apostle concludes VVe all shall appeare before the iudgement seate of Christ and every one of vs shall give accompt of him selfe to God Whereby it is cleere seeing God is the onely Iudge of the world that to iustifie and to cōdemne must onely belonge to him The second reason is seeing Iustification consistes in remission of sinnes and not imputing of iniquitie it followeth that not any except God alone can iustifie because none save God alone can forgive sinne as is cleere Mark 2. 7. and Luke 5. 21. therefore doeth the Lord him selfe saye Esa 43. 25. I even I am he that putteth away thy iniquities for myne owne sake And againe 44. cha vers 22. I have put away thy transgressions like a Cloud and thy sinnes as a mist Likewise David doth attribute the not imputing of iniquitie to the Lord Psal 31. 2. saying Blessed is the man to whom the Lord imputeth not iniquitie which also the Apostle cleerely sheweth 2. Corinth 5. 19. saying That God was in Christ reconciling the world to him selfe not imputing to them their sinnes Now whereas it might seeme that in treating of the efficient cause of Iustification we should speake not onely of God himselfe but also of his grace yet because the question touching his grace doeth also fitly belong to the formall cause therefore wee referre it vnto that place CHAPTER XXII NOw followeth that we speake of the materiall cause and in this pointe out of the former thinges it may be easilie gathered that there be foure different opinions The first is that the workes of the Law done by man are the matter of our righteousnes The second is that the onely act of mans heart in beleeving is the matter of it The third is that
partly faith and partly Christes obedience is the matter of our righteousnes The fourth and last is that onely Christ in his obedience is the whole matter of our righteousnes The vanitie of the first 3. opinions will more fully appeare when we speake of the formal cause of iustification when we shall treat of Iustificatiō it selfe as likewise when we shall cleere the truth of the fourth opinion therefore we wil speak the more shortlie of them now Against all three this ground generally serveth to witt that no man is iustified before God by any worke inherent in himselfe or done by him selfe whether it be of nature or of grace or whether it be a worke of the Lawe or of the Gospell The reason is If man be iustified in any sorte by workes Iustification can not be by grace according as sayeth the Apostle Rom. 11. 6. If it be of grace it is no more of workes els were grace no more grace and if it be of workes it is no more grace els were worke no more worke Thus none of these three formost opinions can stande excepte we will destroy the grace of God and abolish it altogether frō the worke of Iustification for grace and workes even though they bee of grace can never stande together in the worke of our Iustification Which also manifesteth the grosse impietie of all these three opinions in placing faith either in whole or in parte in our righteousnes as it is our owne worke seeing by no worke of his owne can man possibly be iustified For otherwise it cannot be but Christ must have died in vaine Secondly our righteousnes consisteth not in Gods acceptation of any thing that proceeds from vs to Godward but in Gods imputation of that that comes from him to vsward by his gift as is cleere Rom. 5. 15. 16. 17. where our righteousnes is still called the gift of God we are saide to receyve righteousnes as a gift Whereby it is most evident that no worke of the Law nor faith as it is the worke of our heart can possibly be our righteousnes For our act of beleeving is an action passing from vs to God-ward and being attributed as it is by them to mans free will is no lesse the worke of man then any other worke of the Law what soever But our righteousnes is called in the Scriptures the righteousnes of GOD and not of man because it goeth not from vs towardes him but it commeth from him to vs. Thirdly it is manifest by the Scriptures that no man is iust in him selfe but in another For among men there is none righteous no not one Psal 14. But if that whereby hee is iustified which is the matter of his righteousnes bee in him selfe he must not onely bee iust but iust in him selfe which both doe playnely contradict the trueth of God which plainlie denies that there is any man righteous and that any man is made righteous in him selfe but whom soever God iustifieth he iustifieth them in Christ and maketh them the righteousnes of God in him 2. Corinth 5. 21. Fourthly the nature of Iustification consisting in the remission of sinne it can not possibly stande in that that is the direct contrarie But all these three opinions maketh it stande in the contrarie that is in Gods acceptation of obedience For whether the Lorde iustifie vs for doeing the workes of the Lawe or for fulfilling the condition of the Gospell required by God of vs vnto Iustification it is alwayes for and by our obedience that he iustifieth vs. so that Iustification shall never consist in pardoning of sinne and covering of iniquitie but by the contrarie in the acceptation of obedience Which saying is so impious that nothing can be devised more contrarie to the grace of God and mans salvation These groundes serve generally to shewe the wickednes of all these three opinions Nowe we come to speake somwhat concerning the first alone against which these groundes conteyned in scripture shall sufficiētly serve of which divers make against the rest also First that which excludes not mans gloriation can not have place in his righteousnes for God will have no flesh to glory in his sight in any thing except in him alone wherevppon it followeth that no man can bee iustified by the workes of the Law For as sayeth the Apostle Rom. chap. 3. vers 27. gloriation is not excluded by the lawe of workes For if Abraham was iustified by workes hee hath wherein to glory Rom. chap. 4. vers 2. and the reason heere of is declared in the fourth verse saying That to him that worketh the wages is not compted by favour but by debt Wherevpon it followeth that if man bee iustified by workes he hath wherein to glorie because he is not iustified by grace but by deservinge and Gods iustifying of him is not a worke of his favour but a worke which hee is indebted to doe And this is the same very thing which the Romish Church doeth meane by their merit ex condigno whereby Gods free grace iniustification is quite overthrowen Secondly man can not be iustified by that which makes the death of Christ of none effect but as sayeth the Apostle Gallat chapter 2. verse 21. If righteousnes bee by the Lawe then Christ hath died without a cause Which place doeth evidently convince them all of errour and proove them all to bee enimies to the crosse of Christ and to his death that make righteousnes to bee by any other thinge then by his death for if Christ died without a cause if righteousnes bee by the Lawe he must have much more died in vaine if it bee by any other thing For righteousnes is not to be found in any other thing but either in the Law of God or Christ By this we may perceyve that the opinion of those men who place our righteousnes in faith properly taken as it is the acte of our heart without relation of it as an apprehending instrument vnto Christ is much more pernitious then the opinion of the Papistes and that by cleere evidence of both their doctrines cōpared together For the Papist placeth his righteousnes in that which conteynes in it selfe perfect righteousnes in deed so that if their other ground could holde wherein also the other sorte doeth agree with them that is that it were in mans power to fulfill the Lawe certaynlie they should be iustified by the works of the Law For the doers of the Lawe shal be iustified Rom. 2. 13. And if there had bene a lawe given which could have given life surely righteousnes should haue bene by the Lawe sayeth the same Apostle Gal. 3. 21. But these other men doe place their righteousnes in that which they them selves confesse to be imperfect and not to contayne in it selfe perfect righteousnes For when faith is not relatively or instrumentally taken in respect of Christ apprehended by it it can never contayne perfect righteousnes and so the Lord can never
evidently what is the matter and substance of our righteousnes before God Now in them nothing but water and the washing thereby and bread broken and wine poured out with eating drinking thereof is set before vs as either the signes or seales of our righteousnes To teach vs that our righteousnes consists in nothing but in Christs bloud shed and sprinkled vpon vs and in his body broken vpon the Crosse and his bloud communicated vnto vs. But it is most certayne that if there had bene any other thing in his obedience in which had consisted any part or portion of our righteousnes he would likewise have left it in the seales of the covenant to bee remembred of vs and vsed by vs for our instruction and comfort For nothing is to be esteemed to bee any part or portion of our righteousnes in Christ wherof Christ himselfe hath institute neither signe nor seale This ground is confirmed further vnto vs by divers sentences of the holy Ghost touching Baptisme which beeing answerable vnto circumcision is most properly both the signe and seale of the righteousnes which is by faith In which sentences Baptisme is made to have referēce to no part of Christs obediēce except vnto his death only as is manifest Rom. chap. 6. vers 3. Where it is said knowe yee not that all wee which have bene baptised into Iesus Christ have bene Baptised into his death Therefore also this same Apostle 1 Cor. chap. 1. vers 13. taketh his argument from no parte of Christs obedience but his death only and from Baptisme in the name of Christ as the signe and seale of our righteousnes in his death and suffering to remove the schismes and divisions that were amongst the Corinthians saying Was Paul crncified for you or were ye Baptised in the name of Paul For which cause also the Apostle to the Eph. chap. 5. vers 25. 26. 27. doth wholly attribute the worke of our iustification purgation from sinne vnto Christs giving himselfe vnto the death for vs the vertue whereof hee makes to bee applied vnto vs by the washing of water through the word And this point is most cleere by the words of the Apostle Peter who sheweth the veritie hereof in the practise of God towards his saints both before the comming of Christ and now after For hee affirmeth that Noach and these that were with him in the Arck were saved by water and that now we are saved by Baptisme as answering in analogie to the waters of the floud Thereby expresly teaching vs that from the beginning Christ was crucified and set forth in nothing but in his death and bloud to be the matter our righteousnes as by the Apostle Peter in the same place interpreting the benefite that redounds vnto vs by Baptisme or rather defining what Baptisme it self is whereby we are saved may easily be gathered when he saith that this Baptisme is uot a putting away of their filth of the flesh but a confident demanding which a good conscience maketh vnto God 1 Epi. chap. 3. vers 20. and 21. Which discription is nothing els in effect but iustification Which the Apostle in another place calleth the purging of our consciences from dead workes Heb. chap. 9. vers 14. and the sprinkling of our harts from an evill conscience Heb. chap. 10. vers 22. which by the Apostle Peter is discribed from the effect which is our accesse with confidence vnto God in calling vpon him as our Father vpon the sense and frelling of the remission of all our sinnes in the bloud of Christ This same also is manifest touchinn the other seale of the covenant which is the Supper of the Lord by the wordes of Christ himselfe Luke chap. 22. vers 19. 20. and of the Apostle 1 Cor. chap. 11. vers 24. 25. where expounding his owne minde touching the bread and wine he sayeth that the bread was his body which was given and as the Apostle sayeth which was broken for them and that the cup was the new Testament in his bloud which was shed for them For Iesus Christ flesh and his bloud are vnto vs no righteousnes vntill his body be broken and his bloud shed vpon the crosse for vs. For neither did hee destroy the Devill but by his death nor set vs at libertie from our bondage but by his death Heb. chap. 2. vers 14. 15. Neither did he put away our sinnes but by the offering of himselfe Heb. chap. 9. vers 26. 28. And therefore sayeth Christ himselfe Ioh. chap. 12. vers 24. except the wheat corne fall into the ground and die it abydeth alone but if it die it bringeth forth many fruite Thus by the seales of the righteousnes of faith and by the phrase of the spirit concerning them and by the testimonie of Christ himselfe touching his owne death it would evidently appeare that the matter of our righteousnes consisteth in no parte of his obedience proceeding his death but consisteth wholly in the onely one oblation of him selfe vppon the crosse The third grounde in holy Scripture confirminge this pointe is builded vpon the testimonie of Christ him selfe and the Apostles interpretation of his minde sett downe Hebr. chapt 10. where first out of the 40. Psalme the speech of Christ is cited wherein hee declareth what is the will of the Father touching the expiation of our sinnes in him Which is by his obedience vnto the Father in doeing his will Which will of the Father is expounded by the Apostle in the 10 verse in these wordes By the which will we are sanctified even by the offering of the body of Iesus Christ once Now the obedience of Christ in the matter of our righteousnes is not to bee esteemed of any larger extent then is the will of GOD which hee did obey and by which wee are sanctified Therefore seeing the will of GOD in the matter of our righteousnes is restrayned onely to the offeringe of Christ Surely his obedience as it is saide to make vs righteous must bee of no larger sense except we will be wise above that which is written If the Lordes owne interpretation of his owne minde touchinge his owne will and obedience of his Sonne therevnto whereby wee are iustified will not serve to satisfie mens mindes it is in vaine to labour by any other meanes to give contentement to those who cannot be content with that which God him selfe hath revealed touching this point Whose minde must needes be best knowne to him selfe and in the which we are to rest according as it is revealed And that this interpretation set downe in this same place is the vndoubted mynde of God him selfe it may evidentlie appeare by the cōstant course of his speech set down thronghout all the New Testament In the which still all the partes of our Redemption touching Iustification Reconciliation and Sanctification are ever attributed vnto the bloud of Christ◠vnto his death and vnto his crosse and sacrifice of him selfe And the killinge of
Jesus therefore also saith Iohn 1. Epist 5. That the commandements of God are not greevous to him that is borne of God And he addeth this reason takeÌ„ from the former ground which is because by faith they overcome the world and all thinges whatsoever within them or without them opposeth it selfe vnto their obedience For this cause the obedience of the Saints is called the obedience of faith Rom. cha 1. ver 5. and obedience to the Gospel is called obedience to the faith Acts cha 6. ver 7. And for the same reason whatsoever is not of faith is said to be sinne Rom. cha 14. 23. as also That without faith it is impossible to please God Heb. chap. 11. 6. which sentence sheweth cleerely the trueth of this point that there can be no strength in mans nature to performe any thing according to the will of God of it selfe but that all his strength and abilitie to doe according to Gods minde is from IESVS Christ dwelling in his hearte by faith By whose helpe strengthening vs we are able to doe all things as saith the Apostle of him selfe Phil. chap. 4. ver 13. Vpon the same respect it is that the Apostle interpretes his owne saying That Christ liueth in him in this speech The life that I nowe live in the flesh I liue it by the faith which is of the sonne of God Galat. chap. 2. ver 20. shewing vs that to haue Christ living in vs and to liue by the faith of Christ is all one thing albeit in divers considerations for our life is the life of Christ properlie because indeed from him alone floweth al goodnes and in him is the vertue of our well doing but our life is the life of faith not properlie but because it is the meane by the which onely Christ who is our life dwelleth in our heartes and liveth in vs. This thing it is that maketh one and the selfe same action externally performed according to the coÌ„mandement by two diverse persons to be acceptable obedience to God in the one and abhominable wickednes and sinne in the other according to the speech of the Apostle touching the sacrifices of Cain and Abel because the one did offer in faith the other not Now in respect of this fruit and efficacie of faith the Fathers doe call faith the seale of our election conforme to that of Peter 2. Epi. chap. 1. who willeth vs by the vertue that is in our faith to make our calling and election sure as also they call it the soule of our soule because as our soule quickeneth our bodies so doth faith our soules also they call it the root of a good life by which all fruit is good and without the which all fruit is rotten and corrupted Of all these things which we have spoken of faith wee may easily perceive that faith is neither a parte nor portioÌ„ of any naturall power or facultie in man neither the effect or work of anie power or facultie naturall in man neither serving for any naturall vse in any naturall thing vnto man but that it is a gift supernaturall given freely by God and wrought supernaturallie above al naturall power in our hearts vnto a supernaturall end that we might be able to obtaine and to performe things which by nature it is impossible that we either caÌ„ obtain or do And this supernatural gift is placed in our harts by God as the effectual instrument mean of his power whereby ro make vs able to be capable of heavenly and supernatural things and to performe heauenly and supernaturall obedience to God Of which it is evident that faith is the first blessing in order of all the blessings of God also that no other blessing is eyther possessed by vs or preserued in vs but by it alone so that it is not so much any parte of the matter of our blessednes as it is the mean instrument of it so that our righteousnes life and glorie doth not consist in it but rather subsisteth in vs by it Of these things we may collect what faith is both as God worketh it in vs as our hearts worketh by it as God worketh it in our harts it is a supernatural gift wrought by God of his free grace in al the powers of our soule to be the effectual instrumeÌ„t of his power in vs whereby our heartes are made able both to perceyve to embrace and constantly to keepe Christ and all spirituall blessings in him belonging to life godlines of life as also to be able to walke worthie of our heavenly calling As our heart worketh by it faith is the very motion of all the powers of our hart wrought by the former working of God in them whereby our heartes now beleeving lay holde vpon the promise and vpon Christ crucified for vs and vpon righteousnes and life in him and whereby all these are brought into our heartes and wee possessed with them and whereby the things possessed are kept in our heartes in the middest of all temptation overcomming all our spirituall enemies and whereby our hearts doe serve God so as to please him And vpon this worke of faith follow these effectes in our soules First our heartes reioyce boâ—â— in the sight of the salvation and in the hope of the glory of God Psalm 105. 4. 5. Rom. chap. 5. ver 2. Secondly our hearts are filled with a confident boldnes towardes God that wee dare drawe neare vnto him confidentlie and call him Abba Father Rom. chap. 8. ver 15. Gal. chap. 5. ver 6. Ephe. chap. 3. ver 12. Heb. chapt 4. ver 16. and chap. 10. ver 16. Thirdly our heartes are filled with the peace of God and a good conscience Rom. chapt 5 ver 1. Iohn chap. 14 ver 1. so that in patience we possesse our soules wayting for that blessed hope and that appearing of the glorie of that mightie God and of Iesus Christ our Saviour and this is the first gift that God in iustifying giveth a maâ— CHAPTER XXX NOW it followeth that we speake of the seconde gift whereby we are iustified and that is Chriâ—t Iesus himselfe For God first giveth vs faith vnto righteousnes and then by faith he giveth vs Christ as our righteousnes therefore is Christ also called the gift of God and that in two respectes First in respect of Gods sending him into the worlde to suffer the death of the crosse and by his death to redeeme vs in which respect it is saide That God so loved the world that hee hath given his onely begotten sonne c. Iohn chap. 3. ver 16. Secondly in respect of Gods particular giving of Christ now crucified vnto the beleeving heart according to which the Apostle speaketh Coll. chap. 2. ver 6. As therefore yee have receyved Ghrist Iesus the Lorde walke in him and Rom. chap. 5. Our righteousnes is called the gift of God For which cause also Christ is said to dwel in our heartes by faith and of
favour Man neyther any wayes deservinge it by his worthines nor paying any thing to God for it and that this is the meaning of the worde it is most evident by this other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is indifferently put for grace the one being sometimes interpreted by the other as Rom. chap. 3. ver 24. Being iustified freely by his grace where the word which is rendered freely is dorean which word secludeth both price and merit Concerning price it is cleere Math. chap. 10. ver 8. Yee have receyved freely give freely And 2. Thess chap. 3. ver 8. Neither tooke we bread of any man freely Concerning merite it is likewise manifest that this word secludeth it by Ioh. chap. 15. ver 25. They hated me freely that is without cause or deserving so that this word maketh iustification to be a worke of God freely done And this we marke that we may know it secludeth not the merit of Christ although that merit be imputed to vs by grace and by this consideration we shall learne to reconcile two sayings of scripture that seeme to be repugnant The first is Esay chap. 52. ver 3. Yee shal be redeemed without monie The other is 1. Cor. chap. 6. ver 20. For yee are bought for a price The one seemeth to make our redemption free without price the other seemeth to say the contrarie Yet both are true for in respect of man him selfe hee hath paide no price at all to God for his redemption but as concerning Christ he hath given a deare price even his life bloud for our redemption So the word Grace secludeth not the merit of Christ nor the price that he hath payed for vs nor ought els ordayned of God by his grace as causes and meanes subordinate to his grace for our iustification but onely secludeth whatsoever thinge is in man or can proceed from man who hath nothing of him selfe whereby to deserve righteousnes neither hath any thing to give to God to obtayne righteousnes For who hath given to God first that he should recompence him Rom. chap. 11. vers 35. And this third pointe of the forme of our iustification is necessarie to be added to the other two First for the right knowledge both of Gods giving and imputing of faith and Christ to our iustification Secondly for preserving vs from the errours of those who mistake the true meaning of the word grace in our iustification Concerning the first there is a distinctiō of the giftes of God and also of the imputation of God Touching the giftes they be eyther such as are natuall given by God indifferently to al are belōging to our natural life or thē they are gifts supernatural belonging to a supernatural life The first sorte the Lord giveth by naturall meanes as by procreation by naturall generation and by his generall providence extended over all But the second he giveth not but by speciall grace and by a speciall providence and particular love in the Lord IESVS there being no ground nor cause in them to whom hee giveth them why they should have thē nor any meanes in their power to procure them Thus faith and Christ by faith are given vs of God not for any worthines in vs nor for any thing given to God by vs but the Lord giveth vs both faith and Christ vnto iustification freely of his meere grace Secondly touching imputation there is an imputation by debt and an imputation by grace therefore that it may bee knowne that neither faith nor Christes merite is imputed to vs by debt the scripture plainly sheweth that this imputatiō is by grace that is first that faith which is now givē vs secondly that Christ who is givē vs by faith is ours not by any right that we have vnto thē by iustice that accompting of them ours is not by debt but of meere mercy grace so that our whole iustificatiō in al that is either given vs or imputed vnto vs to iustifie vs both in the giving in the imputing is of Gods free grace The secōd vse of the knowledge hereof is to preserve vs from their errors who take the name of grace in our iustification for the gifts of grace inherent in vs be it faith or sanctification or the fruites of our righteousnes And secondly from their error who take the name of grace for a gratious acceptatiō of our imperfect faith whereas grace in iustification is relative to the giving imputing of faith not to the accepting of it For in respect of faith given by grace and imputed by grace wee are said to be iustified by grace not in respect of Gods accepting of it at our handes by grace And thus much concerning the forme of our iustification CHAPTER XXXIII IT olloweth that we now speake of the obiect of iustification that is the man whom the Lord doeth iustifie who is two maner of wayes to be confidered First as he is in him selfe by nature Secondly what he is by grace before he be iustified As concerning him selfe wee have two places of scriptures which doe manifestly instruct vs what man is in him self when God iustifieth him The first is Rom. 4. 5. where God is said to iustifie the vngodly the other Rom. 5. 10. where God is said to have iustified vs while we were enemies and this sheweth the vanitie of the Papists who wil have a man formalie iust before he be iustified Touching that which he is by grace it is in many parts of the scripture evidently declared that he must beleeve before he be iustified that is must have faith wrought in his heart in that sorte that he may be iustified for like as Acts 14. it is saide that Paul perceyving that the creeple mā had faith to be made whole he did heale him even so the Lord first giveth vs faith to bee made iust and then iustifieth vs. For we are to consider that although faith bee the instrument of Gods power to make vs able to apprehende Christ and all his blessings in him yet in the worke of iustification it is particularly to be restrayned both as it is wrought by God in our heartes and as our heartes worketh by it vnto the particular benefite of righteousnes in Christ like as in all the rest of the benefites faith is alwayes to be particularly restrayned to every one of them in the particular apprehension of them Moreover we see the truth of this same in the order set downe by the Apostle Rom. 8. when he sayth whom he hath called them he also hath iustified whereby it is evident that God iustifieth not a man vntill first he hath obtayned that degree of grace which God bestoweth vpō a man whē he calleth him of which it followeth that he must have Christ reveyled vnto him he must likewise be come to Christ must have embrased him by faith and that not only as the sonne of God for in that point of faith consisteth his
righteousnes sometime by the making of a man righteous by the obedience of Christ sometime by the making of Christ sinne for vs and vs the righteousnes of God in him and somtime by healing of vs by Christ his stripes and all these are to one effect the iustified man is sometimes shortly described in one worde the iust by faith sometime in relatiō to the action of God more amply he that hath received the aboundance of grace of the gift of that righteousnes which is by one man Iesus Christ somtime he whose sinnes are remitted to whom sinne is not imputed and whose sins are covered c. out of which and the consideration of the points preceeding wee may gather a more full and cleare definition of the action of iustificatiō in this maner Iustification is that seconde gratious action of the free dispensation of GOD in Christ towarde those whom accordinge to his foreknowledge and purpose hee had predestinated to bee Adopted through Christ whom nowe hee hath adopted through him havinge effectuallie called them to the fellowship of Christ by faith by the which action he maketh them who in them selves are sinners to bee righteous in Christ crucified that is whom albeit he knew no sinne hee had made sinne for them and that by the free imputation of Christs obedience and satisfaction vnto them as their owne righteousnes even as they them selves had performed it and by the imputation of faith which he hath given vnto them as their owne to this end that the righteousnes of God which they possesse no wayes but by faith might be their owne righteousnesse and so they might have remission of sinnes in his bloud of Christ whom God had not onely ordayned but also made a propitiation for them in his bloud In this definition we cal iustification first the action of God because it is he only which iustifieth Secondly wee call it the action of his dispensation to distinguish it from the action of Predestination or of Gods Decree in it selfe Thirdly wee call it the second action of his dispensation to distinguish it from the first action which is our calling preceeding it Fourthly wee call it a gratious and free action because it is dispensed for no merit or deserving of those which receyve it neither for any thing given by them to God before whereof it should be the recompence but is given freely of his grace Fiftly Wee call it the worke of God in Christ to distinguish it from the Decree of God which is a worke of God in him self and to shewe iustification to be a worke of externall dispensation which wholy is performed by God in Christ in whom all the blessings of grace are comprehended as our filiation or iustification and glorification in whom and through whom only God maketh vs his sonnes righteous and glorious he being made of God vnto vs wisedome righteousnes sanctification and redemption And these five pointes are to bee considered in the nature of this action The next thing that is to be considered is the subiect that is iustified And this we make not simply to be a man foreknowne and fore-purposed neither yet a man simply predestinate but moreover a man effectually called and made one with Christ by faith and in that vnitie the sonne of God For a man simply and nakedly foreknowne is the onely obiect of Gods Decree and Predestination For those whom hee foreknew hee predestinate sayeth the spirit of God And a man predestinate is the only obiect of Gods calling according to his purpose For whō hee had predestinate them also hee called sayeth the spirit of God And the man now called effectually to the faith of Iesus as the sonne of God and promised seed in the which all the nations of the world should be blessed is the onely obiect of Gods iustification like as a iustified man is the onely obiect of Gods glorification Thus to goe backward againe the Lord in glorifying a man hath before him especially his righteousnes for none but the iust shall live next in iustifying a man hee hath particularly before his eyes his vnion with Christ by faith without the which not any man shal be iustified of God And in giving this blessing to bee one with Christ by faith and so in that vnitie the sonne of God in which cōsisteth the calling of God Hee onely hath before his eyes the man predestinate to be Adopted through Christ that is the man whom hee hath ordayned to call that is to Adopt and to make his sonne by faith in Christ And in predestinating a man to this blessinge hee had not any thing before his eyes but his owne foreknowledge of the person of that man his purpose or the good pleasure of his will which are all one in substance and different onely in respect The will of God which limiteth all the actions of his power seeing hee doeth all thinges accordinge to the counsell of his owne will being the highest and the first cause of all thinges created and done by GOD in the world of the which no cause possiblie can bee given and therefore it is in some respect the cause of Gods purpose or counsaile which therefore is called the counsaile of his will although his will and his counsaill in effect bee both one For his will is his purpose and his purpose is his will in all thinges and especiallie in the whole worke of his grace towardes the vesselles of mercie vnto the which his purpose is especiallie restrayned oftentimes in the booke of God which purpose is nothing save a setting of such persons before him from all eternitie as hee him selfe willeth or pleaseth which may cleerlie be perceyved by the holy bread set vpon the Table in the Sanctuarie being twalfe in number representinge the twalfe Tribes of Israell that is the whole elect of God which are called the shew bread in the vulgar translation the worde beeing the same which is called the purpose of God as is cleere by Christ his owne wordes Math. chap. 12. ver 4. Luke chap. 6. ver 4. that is the bread of the purpose of God or of the setting before the face of God And therefore the action of the Priest in settinge those bread vpon the table before the Lord is called by the Apostle Heb. chap. 9. ver 2. Prothesis ton arton that is the setting before or the presenting of bread to shewe vs that by that worde which is commonly called the purpose of God which was shadowed in that type of the Lawe is to bee vnderstood the eternall action of God in settinge before himselfe as in the sight of his owne eyes the persons of such as hee willed And in the same sense the same word is referred vnto Christ Rom. chapt 3. ver 25. whether it be referred to Gods eternall purpose touching the humane nature of Iesus Christ in setting it particularly before him as that which should be the onely expiation of the sinnes of his
make neither of the two necessarie stable or constant but variable and subiect to change affirming that the Saintes may fall from saving grace they must needes agree with the former touching the sense and meaning of the word faith as it is the action of our heartes in iudging and apprehending of our salvation The third sorte are they who esteeme faith to signifie the assured confidence of the heart vpon certayne knowledge of the best parte without any feare of the worst And this opinion onely agreeth with Gods truth For nothing can be more contrarie to the nature of faith then an vncertayne opinion seeing no demonstration can ever make a surer conclusion then faith maketh in the heart of man of all whatsoever it beleeveth So that iustly we may say that salvation beleeved and embrased by faith is more sure and stedfast and certayne vnto vs by faith then ever it was in the beginning to Adam or Angells by possession For he that beleeveth shall never perish and the gates of hell shall never prevaile against him For hee that beleeveth is perswaded that neither death nor life nor Angells nor Principalities nor powers nor thinget present nor thinges to come nor height nor depth nor any other ereature shall be able to seperate him from the love of GOD which is in Christ Iesus his Lord. And for confirmation heereof wee referre the Reader to that which we have spoken before touching the supernaturall effectes of faith and to that which heereafter followeth in the description of the true nature of faith vnto the which we nowe come leaving to speake of the error concerning the imputation of faith vntill we come to treate of imputation it selfe Wee have heard alreadie that faith is the supernaturall gift of God And that the meanes whereby the holy Ghost worketh it is the Word the Sacraments and the ministerie and that the persons to whom he giveth it are only his elect whom he hath given to Christ to be his sheepe And lastly that the whole heart of man and the powers of his soule are the subiect wherein it is wrought So that nowe it resteth to know what it is that God worketh in our soules when he giveth vs faith For in these things that have already beene said it differeth nothing from the rest of Gods saving graces For they are all heavenly spirituall and supernaturall giftes of God wrought in the whole heart of every one of Gods elect eyther by the inward operation of the holy Ghost extraordinarily or els in ordiraaie dispensation by the effectuall revelation of the Gospell Therefore seeing faith hath these things common with all the rest wee are nowe to trie the particular difference whereby it is distinguished in substance and nature from all the rest of Gods blessings The consideration of the nature of faith in it selfe is twofolde First faith is to be considered as it is the gift of God cōming from him and wrought by him in our heartes Secondly faith is to be considered as our hearts having it not wrought in them worke by it againe towards God vnto iustification This twofold consideration of faith is necessarie for the right knowledge both of the nature of the working of it For faith passively taken signifieth the effect of Gods working framinge faith in our heartes but actively taken it signifieth the action of our hearts now beleeving in laying holde vpon Iesus Christ as he who is made of God vnto vs wisedome sanctification and redemption First then we will speake of it as it is the worke of God in vs. And next as our hearts worketh by it And this we are carefully to consider for herevpon dependeth all our fellowship with God in Christ and all participation of the promise and inheritance promised to the children of God all true reioycing and gloriation in God and in this worke of faith consisteth all the strength whereby we are made able to stande against all powers of darknes and sinne and are vpholden to the ende In the scriptures of God we finde that all blessings that come from Christ vnto vs are attributed vnto faith as also our beeing Christs and the children of God in him is likewise attributed vnto faith For there be two speciall grounds in the which consists all our felicitie The first is our becomming Christes that is when wee are made his The seconde is the infallible consequence of the former when all that Christ is made of God for vs is made ours So that his death his resurrection his ascention his glorification c. are all made ours And this followeth vpon the former for as sayeth the Apostles If yee bee Christes then are yee Abrahams seede and heyres by promise Gallat chapt 3. ver 29. according to which also the Apostle sayeth All thinges are yours and ye Christes Christ Gods 1. Cor. chap. 3. ver 21. 32. 23. Now faith is the meane and instrument of both these points For by faith wee are made Christs and by faith Christ is to vs wisdome righteousnes sanctification and redemption The first of these two is the fruite of faith as God worketh it in our hearts or rather the work of God by working faith in our hearts The second is the fruit of faith nowe wrought in our hearts or rather the worke of our heartes by faith Thus faith is the mean effectual instrumēt of al our blessednes both in our vnion with Christ the sonne of God and also of our cōmunion with him both in his death life and glory and therefore we are said both to bee the sonnes of God by faith in Christ and to be iustified by faith in him and to live by faith in him and to be saved by faith in him so that faith is the supernaturall gift of God given vs for these supernaturall endes that by it we may be in Christ and Christ in vs for by faith he dwelles in our hearts and that in him and by him we may enioy righteousnes and life To speake then of the first that is of faith as God worketh it it consisteth specially in foure things The first is in Gods opening illuminating of our vnderstandings making our hearts in our vnderstanding power not only to know the promise in Christ Christ to be the seed in whom blessednes is promised to all Nations and in whom all the promises of God are yea and amen but also to iudge and esteeme these thinges reveyled of God to be a most vndoubted and vnfallible trueth so that by this first worke of the Father the heart of Gods elect is made to see vndoubtedly to acknowledge that there is no blessednes vnto man but onely in Iesus Christ crucified So that his eyes are open to see in him selfe nothinge but iust cause of condemnation from the which there is not any helpe neither in him selfe nor any creature but in Iesus Christ alone And therefore is made of God to determine with him selfe to knowe