CHAP. XXIX Of iustifying Faith OVr effectual calling is effected first by y e Law then by the Gospell The whole doctrine of the Law may be reduced to this * or forme of reason syllogisme Cursed is he that continueth not in all things which are written in the booke of this law to do them But I haue not continued in them Therefore I am accursed The proposition of this reason is the voice of the Law and that commination which is added to the couenant of works which is thus conceiued Do this and thou shalt liue but if thou do it not thou shalt die THe assumption of this reason is the act of euerie ones conscience that applieth to it selfe the transgression of the law The conclusion likewise is the act of each ones conscience applying to it selfe the iust punishment and curse of God for sinne This forme of reasoning belongs not so much to the calling it selfe as to our preparation to that Our preparation to our effectuall calling effectuall calling which is properly effected by the doctrine of the Gospell For by the doctrine of the Law which is comprehended in this argument wee are amazed and affected with the feeling of our miserie which feeling is the first degree vnto saluation Now the doctrine of the Gospell may be comprehended in this forme Whosoeuer beleeueth shall be iustified and liue But I beleeue therefore I shall be iustified An Euangelicall syllogisme and liue The proposition is the voice of the Gospell or of God himselfe calling For therein is contained the first part of an effectuall calling which is nothing els but a proclaiming of the free couenant the forme whereof is contained in this proposition The Assumption is not indeed the act of the naturall conscience but of euerie ones supernaturall saith applying to himselfe Christ Iesus the Mediator of the couenant and him first crucified and next glorified The Conclusion also is the act of faith applying to euerie one the benefits of Christ his righteousnesse and saluation by him This reason doth properly belong to Calling and the Proposition of it is the first part of calling and the Assumption and conclusion is the second part And seeing the assumption and conclusion are the acts of our faith whereby we doe as it were make answer vnto God that calleth surely we shall not without cause say that the second part of effectuall calling is nothing els but faith Wherefore the common place of Faith must be comprised vnder this of our effectuall calling It followeth therefore that we speake of Faith yea of that faith which is properly simply so called that is of faith which they call iustifying faith For as touching the other kinds of faith which are commonly numbred as a Iustifying faith dead faith c. they are so termed not simply but in some respect and with an addition dead faith temporary faith c. Now in the declaration of faith the first thing that offereth it selfe to be considered is the obiect thereof The The obiect of faith obiect is generally whatsoeuer is contained in the word of God that is the whole truth of God But specially and properly the obiect of it is Iesus Christ with all his benefits There is a twofold consideration of Christ and his benefits for first Christ with his benefits is considered as he is offered in the word and Sacraments that is as he is offered vnto vs as in a looking glasse and yet not so much Christ himselfe as a certaine image or picture of him Of this looking glasse of the word and Sacraments ye reade 1. Cor. 13. 12. We see now as it were in a glasse and by a darke speaking And 2. Cor. 3. 18. But we with open face beholding the glorie of the Lord as in a glasse are transformed into the same image from glorie to glorie Now Christ so considered The glasse wherein we may finde and see the face of Christ is nothing els but Christ preached in the word and represented in the Sacraments We saith he preach Christ crucified 1. Cor. 1. 23. For the Gospell preached doth set Christ in a manner before our eyes Gal. 3. 1. To whom Iesus Christ was before pictured before your eyes and among you crucified Next we be to consider Christ without this glasse of the word and Sacraments as he is in himselfe Of Christ so considered the Apostle speaketh 1. Cor. 13. 12. But then we shall see him face to face And 1. Ioh. 3. 2. But we know that it shall come to passe that when he shall appeare we shall be like him because we shall see him as he is As there is a twofold consideratiō of Christ so the knowledge and apprehension of him is twofold The first is called Faith the A twofold know ledge or apprehension of faith latter Sight Of both these ye reade 2. Cor. 5. 7. For wee walke by faith not by sight These two wayes of knowing apprehending do agree one with another in nature and essence for both of them are the knowledge and apprehension of Christ but they differ in quantity and as they vse to speake more or lesse for the knowledge of faith is the lesser as also is the apprehension whereupon 1. Cor. 13. 9. it is said that we know in part But the knowledge apprehension by Sight is the greater so perfect knowledge and apprehension and this shall haue place in the next world Of this perfect knowledge is spoken in the same chap. vers 10. But after that which is perfect is come And vers 12. Then shall I know euen as I shall be taught These things thus laid downe and knowne it is easily perceiued what the speciall and first obiect of faith is namely Iesus Christ with all his benefits and euen so as he offereth himselfe in the word and Sacraments Or the obiect of faith is the word it selfe or the promises which are made of Christ which is all one Hence it followeth The necessitie of the word preached that whensoeuer the preaching of the word and admistration of the Sacraments shalcease this faith also wherby we now walke must also cease See 1. Cor. 13. Then shall that which is in part be done away To conclude it is to bee noted of this obiect of faith that it is speciall that is offered to me to thee and to euerie man specially and distinctly For albeit the words bee generally conceiued yet they are specially to be taken as spoken to me to thee or of me and of thee Thus much touching the obiect of faith Now we are to speake of the subiect thereof namely wherein it is and from which it proceedeth The subiect of faith is the soule of man and in the soule of man the The subiect of faith reasonable and principall faculties those I terme first the mind then the wil. For as touching the other inferior faculties and affections of the soule faith is not so much
works and of this kinde of couenant accordingly and as we purposed in this present treatise CHAP. III. Of the couenant of grace IN the free couenant of grace or of the Gospel the first grounde is our mediator Iesus Christ 1. Ground of the couenāt of grace crucified also and dead or which is the same in effect the bloud of the mediator the vertue whereof is twofold The first serues to satisfie the iustice and wrath of God for our sinnes for the breach of that couenant of works The second is to purchase and merit a new grace mercie of God for vs. And this grace or mercie of God 2. Grounde obtained by the bloud of the mediator is y e second ground of the couenant of grace wherby we stand reconciled vnto God and in grace with him Wherefore the first immediat grounde of the couenant of grace is Gods free sauour or mercie whereby mans miserie is presupposed and not nature or any good thing in it For that all our naturall goodnes after the breach of that couenant of works is quite vanished that is to say nature as touching holines iustice and wisdome is vtterlie lost For we are not to approue their iudgment which say that the freedome of will that is the goodnes and holines of nature is much worne and weakened as they speake in this corrupt nature And thus far of the ground of the couenant of grace Vpon this ground I say first of the bloud of Christ next of God free mercie in Christ the couenant of grace vsually so called is founded The first and principall grace promised in this couenant is righteousnes which must necessarily heere haue the first place for after the breach of the couenant of works that one first originall iustice as they call it was quite lost and vniustice did succeede into the place thereof And this iustice which is here promised in the couenant of grace is no inherent righteousnesse as that originall iustice was but it is the righteousnesse of our mediator Iesus Christ which is ours by faith and by the imputation of God for which cause the Apostle cals it the righteousnes of God for without this imputatiue iustice we can not Rom. 3. 20. possiblie stand before the tribunall of God and by the imputation of this righteousnesse are we said to be iustified before God Next after this kinde of righteousnes which is by imputation there is another kind of inherent iustice promised in the couenant of grace euen such a sanctitie and goodnes of nature as was lost in the fall of man and this is but begunne in this life but perfected in another And this inherent iustice is nothing else but life eternal in vs begunne I say in earth and perfected in heauen And this heauenly and spirituall life doth proceede from that righteousnes of Christ which is imputed vnto vs by faith For that righteousnes of Christ is effectuall in vs vnto eternall life by the spirit of Christ who sanctifieth and quickneth vs. And thus far of the promise which is in the couenant of grace Now it followeth that wee see what the condition is of this couenant The verie name of the couenant of grace might seeme to require no condition for it is called a free couenant because God freely The condition of the couenant of grace and as it might seeme without all condition doth promise herein both righteousnes and life for he which promiseth to giue any thing freely he bindeth not to any condition But we are to vnderstand that grace here or the particle freely doth not exclude all condition but that only which is in the couenant of workes which is the condition of the strength of nature and of works naturally iust and good as we may call them which can in no wise stand with Gods free grace in Christ Iesu For neither that freedome of will which doth import some purity holines in nature nor the works of free-will as they call them can agree with the grace of God in Christ Iesus What is the condition then which this word grace or freely will admit in this couenant of grace I answer assuredly none other thē that which may stand with Christ and with Gods free grace and that is faith only which is also by grace for it is Gods free gift Phil. 1. 29. It is giuē vnto you not onely to beleeue in him but also to suffer for his sake hauing Christ first the obiect thereof and next Gods free mercie in Christ for faith embraceth Gods mercie in Christ and makes Christ effectuall in vs vnto righteousnesse and life For this cause Paul Rom. 4. 16. saith our inheritance is by faith that it might come by grace Ephe. 2. 8. Ye are saued by grace by faith and that not of your selues that is as he after expoundeth it not of works so he concludeth that saluation because it is of Gods free grace by faith is the free gift of God Wherefore we see faith stands best with the grace mercie of God as without Rom. 6. 23. which Christ and Gods mercie in him cannot bee effectuall vnto righteousnesse and life For if we receiue not Christ by faith and Gods mercy in Christ Christ and the mercie of God can profit vs nothing vnto iustification and life Howbeit we be heere to remember that whereas God offereth righteousnesse and life vnder condition of faith yet doth he not so respect faith in vs which is also his owne gift as he doth the obiect of faith which is Christ and his owne free mercy in Christ which must be apprehended by faith for it is not so much our faith apprehending as Christ himselfe and Gods mercy apprehended in him that is the cause wherefore God performeth the promise of his couenant vnto vs to our iustification and saluation Wherefore the condition of the couenant of grace is not faith onely nor the obiect of faith only which is Christ but faith with Christ that is The condition of the couenant of grace the faith that shall apprehend Christ or Christ with faith that is Christ which is to bee apprehended by faith Note then briefly this howe these three are one in substance the ground of the couenant of grace the condition of it and the cause wherefore God performeth the condition yet in reason they differ something For Iesus Christ is the ground being absolutely considered without any respect of application vnto vs. But Christ is the condition of the couenant as he is to be applied vnto vs and must be embraced by faith for euerie condition is of a future thing to be done And the cause also of the performance of the couenant is Iesus Christ alreadie embraced and applied vnto vs by faith Wheras Paul then saith that we are iustified by faith his meaning is that wee are iustified by Christ applied vnto vs by faith alreadie in our effectuall calling which by order of nature goeth euer before the
all naturall knowledge Whereupon Ephe. 3. 18. 19. it is thus said That ye being rooted grounded in loue may be able to attaine with all Saints what is the length and breadth and depth and height and to know that loue of Christ which passeth all knowledge I doe not thinke that this knowledge was in Adam in his first creation before his fall For all the knowledge in Adams mind Adams knowledge before his fall before the fall as it was holy so it seemeth it was natural it seemeth it was a naturall knowledge of God himselfe it seemeth it was a naturall knowledge of the things created Neither did he before his fall see God in the mediator Christ nor was it needefull he should see him so Besides this light which I speake of is kindled in our minde by looking on the face of Christ the Mediator as it were in the glasse of the Gospell 2. Cor. 3. 18. We all with open face beholding as in a glasse the glory of the Lord are transformed into the same image from gloxy to glory Also 4. chap. ver 6. To giue the light of the knowledge of the glory of God in the face of Iesus Christ But Adam before his fall as he heard nothing concerning the Gospell of Christ so he saw not his face in the glasse of the Gospel Besides 1. Co. 15. 45. of Adam it is said the 1. Adam was made a liuing soule but of Christ the last Adam was made a quickening spirit Out of which words the difference betwixt Adam and Christ is seene that Adam was made only naturall yet holy but Christ was made spirituall and supernaturall for spirituall things are supernaturall Againe out of this difference wee gather that that spirituall and supernaturall light which we haue only by the benefit of Christ that is the second Adam was not in Adam before the fall For in the same place vers 48. 49. Our heauenly or spiritual condition is ascribed vnto Christ But of this thus farre and but sparingly Also in the will or heart faith is a supernaturall abilitie put into it by the Spirit of Christ of which * Or the saith of the operation of God Ephe. 3. 20 According to the power that worketh in vs. Col. 2. 12. By the faith of God that worketh mightilie in vs. This power also as I thinke was not put into Adams heart before the fall being induced by the same reasons which wee alleaged before And seeing that light of the mind and efficacie of the heart are supernaturall it followeth also that the functions of that light efficacie namely the knowledge of the mind and the apprehension of the heart are likewise supernaturall Wherefore vnto that definition of saith before set downe we adde this branch supernatural as the last so that iustifying faith in Christ with al his nofits offered vnto vs in the word and Sacraments is not onelie Iustifying faith defined an holie but also a supernaturall knowledge of the mind and apprehension of the wil. Thus thē we define faith as we admonished before as the name of faith is taken for the function and worke of faith For so the Diuines do commonly define it so also in the Scriptures is the name of faith wont to be taken namely for the function or worke of faith as it is tearmed 2. Thess 1. 3. But if the description of faith properly and as it is taken for an infused qualitie do like any man better thus also he may haue it described that Faith is a light of the mind and an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectuall action in the hart supernaturally put into them both for the knowing and apprehending of Christ with all his benefits offered in the word and Sacraments Now it remaineth that we speak something touching the effects of faith That knowledge and apprehension of Christ which we speake of sith the seat of it is in the principall and reasonable faculties of the soule namely the mind and the will it cannot be idle neither doth it Effects of faith in the mind and heart c. containe it selfe within the bounds of those higher faculties of the soule the mind the wil but is effectuall also in the lower heart that is in all the affections and there is not anie of al the affections but is affected some way or other by this knowledge apprehension being not only sanctified by it but also rapt vp aboue it self the nature therof For as we said of faith y t it is a supernatural knowledge and apprehension the same is true also of the functions of all the affections for they are al not onely made holy but also supernatural by a certaine supernatural facultie put into them by the Spirit of Christ But to speake distinctly of the effects of Faith Christ with all his benefits being once knowne and apprehended an hope of good to come a feare of euill to come Note the specivll effects which follow faith the loue of Christ and the desire of him and ioy gladnesse are in a wonderfull manner kindled in the soule as 1. Pet. 1. 8. Beleeuing in him ye reioice with ioy vnspeakeable and glorious Griefe also which is according to God is kindled with grones which cannot be expressed Ro. 8. 26. To conclude the whole heart burnes to Godward By faith also our affectiōs toward our neighbour are stirred vp and that for God Christ as loue of our neighbour and delight in the Saints Psal 16. 3. And these are the first effects of faith and those are inward in the lower heart or affections There be also outward effects of faith hauing their being in the body and in all the members of the bodie and those are outward actions of the body into which the inward motions of the affections breake forth And those are first such as respect God then such as respect our neighbour for Gods cause And thus much of the effects of faith both inward and outward as also of faith which is properly so called which they commonly tearm iustifying faith CHAP. XXX Of the improper significations of Faith IT followeth that we speake of the improper significations of faith For this word faith is Diuerse acceptions of faith ambiguous and signifieth many things Properly 1 it signifieth this faith which they call iustifying for that is properly and simply termed by this name Secondly it signifieth that faith which 2 they call historicall or dead which is nothing els but as it were the carcase of iustifying faith for it lacks the soule that is the full assurance of the mind and the confidence of the heart in the speciall assent of the minde and in the trust and apprehension of the heart Thirdly it signifieth faith which they call temporary 3 which is as a certaine Ape of iustifying faith Fourthly 4 last of al that faith which they terme miraculous These three last significations of faith are
is he who heareth the word and by and by receiues it with ioy yet hath no roote in himselfe but is for a time and when persecution and trouble ariseth because of the word is offended presentlie To the same purpose reade I. uk 8. 13. Of this faith see also Heb. 6. 4. 5. For it cannot be that they which haue beene once inlightened and tasted of the good word of God and of the powers of the world to come if they fall awaie c. To conclude of this faith ye haue Ioh. 5. 35. He namely Iohn was a burning and a shining candle and ye would for a time haue reioiced in his light The reason of the name is this it is called Temporarie because it endures but for a time and it endureth but for a time because it hath no roote It hath the same obiect with iustifying faith which is properly so called namely Iesus Christ with his benefits offered in the word of the Gospell and in the Sacraments wherein it differs from historicall faith which hath for the obiect thereof the vniuersall truth It hath The subiect of a temporary faith the same subiect with iustifying faith for it hath it scat both in the mind and also in the will and heart Last of all it hath as many parts of nature as the iustifying faith hath For it is a knowledge of the vnderstanding conioyned with both the iudgements of the mind it is the apprehension of the wil or heart whereout follweth also the stirring of the affections as of ioy delight c. But that I may speake a little more largely of this apprehension which is in Temporarie faith and of this ioy First it is certaine by the scripture that these things are in the Temporarie faith For Christ saith in Matth. That hee which is but for a time doth receiue the word and that with ioy And in Ioh. The Iewes are said to haue reioiced for a time in the light of Iohn Baptist And to the Hebr. How the historicall and temporary saith differ one fro another and both from the iustifying there is attributed to this faith not onely the enlightening of the mind but also the taste of the heart and that performed not onely by the word but also by the Spirit for he saith They which haue beene made partakers of the holy Ghost Therefore in Temporarie faith there is indeede a kind of apprehension there is indeede a certaine ioy wherein Temperarie faith differeth from historicall faith For in historicall faith these things are not indeed but he that hath it doth faine and dissemble and lie in his outward profession that he hath these things wherfore he is a shamelesse hypocrite But hee that hath temporarie faith hath these things indeede apprehension I say and ioy after a certaine manner neither doth he so faine or sie as he that hath an historical faith yet he is an hypocrit because this apprehension and this ioy are not sincere albeit after a certaine manner they be true I say they are not sincere because they are not for that cause for which they should be that is they are not for Christ himselfe offered in the preaching of the Gospell they are not for Gods sake they are not for his glory nor for those heauenly benefits of Christ his righteousnes and eternall life but they are for other causes as for the newnesse of the Gospell which is to bee vnderstood in that place Ioh. 5. 35. He was a burning a shining candle and ye would haue reioiced for a time in his light namely for the newnesse of the matter Secondly they be because of a licentiousnesse to sinne which men by and by snatch to themselues vpon the hearing of free iustification by Christ and Christian liberty To conclude they are for riches honours and other commodities of this life Now seeing the Temporizing professor hath these causes propounded to himselfe in hearing and receiuing the word and in reioycing it must needes be that these are not sincere in him For nothing is done sincerely vnlesse it bee Synceritie done in respect of the glorie of God And herein differs Temporarie Faith from iustifying For the iustifying Faith doth all things for Christ himselfe for God himselfe for the heauenly and spirituall benefits of Christ as much as it can for mans infirmity Out of this therfore it followes that the Temporizer is also an hypocrit seeing he is not sincere and that the Temporizer is an hypocrit temporary faith is hypocriticall seeing it is not sincere Out of that againe that it is not sincere another thing followeth namely that it is not sound firme for nothing that is not sincere can be sound For those causes vpon which it depends are not sound as for example those worldly things as riches honours of the world c. In which thing temporary Faith differeth from iustifying Faith for iustifying Faith as it is sincere so it is sound For of that it is said Col. 2. 5. And the stedfastnesse of your The difference betwene a temporary faith and true iustifying faith faith in Christ For iustifying Faith is as it were a solide body consisting of three dimensions length bredth depth for it possesseth the depth and lowest of the heart but temporary Faith is not a body with three dimensions but only a surface sticking in the vpper part of the heart for it is not either a sound light enlightening all the heart or a sound apprehension arising from the bottome of the heart or to conclude a sound ioy possessing the whole body but all these things are only superficiall in the temporary Faith Whereupon Heb. 6. that apprehension of heauenly things which is therein is compared to tasting or sleight touching seeing that the heart doth but as it were with the tip of the tongue lightly tast those heauenly things and not quite drinke them vp and receiue them into it selfe Againe out of this that temporarie Faith is not sound another thing also followeth namely that it doth not endure for euer but onely for a time For that which is not sound is not durable and perpetuall but only temporary Wherein also it differeth from iustifying faith which as it is sound so it is perpetuall and constant From this property this faith tooke her name and was called temporary now this property doth presuppose the two other going before namely first that it is not sounde secondly that it is not sincere albeit it bee in some sort true While I consider somewhat more diligently of the cause of these three properties I found that it is not to be imputed so much to those outward things for which this faith doth apprehend Christ in the word and reioiceth in him as to the inward euill affection of the heart For the heart of man as Christ sayth is stony ground that is it is neither good nor honest of it owne nature Now we measure this goodnesse and honesty
chiefly by simplicity and sincerity which is opposed to hypocrisie and dissembling Therefore a deepe hypocrisie which is contrary to sincerity possesseth the heart of this man Now the heart so affected doth beleeue apprehend and reioice not sincerely for a true cause for which it ought to do these things but for other worldly causes It followeth therefore that the cause of these euils doth lurke in the heart Wherefore if any man will not be a temporizer A good admonition for a temporizer let him aboue all things looke to his heart and sift and examine it diligently night and day so long till hee feele that the faith of Christ takes roote in the bottome of his heart and doth throughout possesse the whole heart as much as may be Out of these things which we haue spoken touching the properties of this faith and of the cause of them a marke may be taken whereby any one may discerne true iustifying faith from temporary And that is in a word sincerity in doing in beleeuing in apprehēding in reioicing Synceritie in doing all things throughout the whole course of the life Now sincerity is knowne by this if all things be done and performed by vs for God and for Christ whether those things be of small or great moment Whether ye eate or drinke or whatsoeuer ye doe doe all to the glory of God 1. Cor. 10. 31. By these things which haue beene spoken it is easie to gather a definition of this faith For Tempor F. defined temporary faith is a knowledge in the minde and an apprehension in the will of Christ with all his benefits but yet tēporary or enduring but for a time And thus much of temporary faith The miraculous faith followeth which is the third vnproper signification of the word of faith Touching this faith these are testimonies Matth. 17. Yf ye haue faith as a graine of mustard seed 1. Cor. 13. If I had all faith so that I could remoue mountaines The reason of the name is this 4. Miraculous faith It is termed miraculous from the effect of it because it is powerfull to doe miracles The obiect thereof is not the bare generall word of God but rather a special promise or reuelation made to some one touching the doing of some certaine miracle Now that the bare generall word sufficeth not it appeareth hereby for because many holy men haue had faith in the generall word yea they haue iustifying faith in the promise of grace and yet could doe no miracles Simon Magus beleeued by an historicall faith in the generall word and yet he could do no miracles therefore hee would haue bought this facultie with money for a price Act. 8. 31. Vnlesse therefore vnto the generall word there be added a speciall promise or reuelation it is no miraculous faith which is a certaine speciall and extraordinarie gift of the Spirit Wherein the Aduersaries do erre verie much who thinke that the generall word sufficeth for this to make a miraculous faith The subiect of it The subiect of a miraculous faith is the mind first vnderstanding and withall iudging the speciall promise and then the will or the heart apprehending that which is promised The parts of the nature thereof are a knowledge with a iudgement of the mind and an apprehension with the will and heart Out of these things now spoken I gather this definition of this Faith that Miraculous faith is a Miraculous faith defined knowledge in the mind and an apprehension with the will of a speciall promise or reuelation for the doing of a miracle Thus farre of miraculous Faith and in summe of the true doctrine of faith CHAP. XXXI The opinion of the Aduersaries concerning Faith IT followeth now that we see briefly what the aduersaries doe hold touching Faith First they do not acknowledge the diuers significations of Faith they entreat onely of one faith and that they terme iustifying that is as they expound the word that The Popish opinion of Faith which disposeth vs to iustice being to be infused after in the time thereof Thus thinks Bellarmine in his Treatise touching faith In this doctrine of faith which they terme iustifying they differ from vs first about the obiect of it Indeede they doe not denie that the obiect of faith is the mercie of God in Iesus Christ offered in the Gospell that is that it is the Gospell and the promises of grace concerning Christ and Gods mercie in him But they will haue the obiect to be not onely the word of the Gospell but equally the vniuersall word of God To confirme this opinion of theirs they alleage that definition of faith which is set downe Heb. chap. 11. 1. Faith saith the Apostle is the ground of things that are hoped for and the euidence of things which are not seene This say they is the definition of iustifying faith But this definition stretcheth it selfe not onely to Christ to the promises of God and to the Gospell concerning him but also to the whole word of God to all things that are contained in the word of God For example it stretcheth it selfe to the word of God which is concerning the creation of the world as is euident by vers 3. which followeth in the same chap. By faith we vnderstand that the world was ordained by the word of God Hence they conclude that iustifying faith hath the whole word for the obiect of it But to this we answer that not onely iustifying Faith is defined by the Apostle in that place but that that definition of Faith is common to all the significations of faith as is plaine enough by that induction of examples which followeth in that place and chapter Neither is that their argument which they gather out of the coherence of the text of anie force They say that that faith is defined of which the Apostle spake in the last verses of the chapter going afore Now the iust shall liue by faith c. But there the Apostle spake of iustifying Faith therefore heere in the 11. chap. iustifying faith is defined I answer this definition I confesse doth belong to iustifying faith but not to that alone but it is commō to it with other significations of Faith as with historicall Heb. 11. 1. A generall definition of faith common to all kinds of faith faith and miraculous c. as is euident by the induction that followeth Seeing therefore that this definition doth not onely belong to iustifying faith it followeth that out of this definition they get not that they would haue namely that the obiect of iustifying Faith is equally the vniuersall word of God Therefore let the obiect thereof properly be that which it apprehendeth and that is the Gospel and the promise concerning Christ Secondly they dissent from vs about this same speciall obiect namely the mercy of God in Christ For we say and affirme that the obiect of iustifying faith is not onely a generall mercy
reason but for the authoritie of him that speaketh this assent is is called Faith but it doth not require that the knowledge of that thing wherto assent is giuē should go before it being content only with the bare authoritie of the speaker Out of this distinction difference of assent say they it followeth that in faith there is no need of knowledge seeing faith is an assent whereby we do agree to the truth of some sentence being induced not by any reason or cause but by the authority of the speaker To this reason we answer first we do grant this difference of assents but we denie that that assent which is yeelded because of the authoritie of the speaker hath no need of knowledge to go before it For that it may be iustifying Faith to vs it is required that that which is spoken by God himselfe be some manner of way vnderstood by vs. For God doth not require that of vs that we should assent to his word and voice because of the bare authority of him that testifieth when as we vnderstand them not at all Secondly they reason out of that definition of faith Heb. 11. Faith is the ground of things that are hoped for and the euidence of those things that are not seene Here say they we see faith of things vnknowne namely of such things as are to be hoped for as are not seen But say I these two words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ground and euidence do argue sufficiently that those very things which are hoped for and not seene are in the meane time in some sort present and seene of vs. Whereupon Paul 2. Corinth chap. 4. saith Why we looke not on those things which are seene but on those things which are not seene Heere you see that The popish implicite faith euen those things which are not seen nor obiect to these eyes of our bodies are yet seene and beheld with the spirituall eyes of our faith And this is their opinion touching the knowledge of faith which tendeth to this purpose to establish that faith which they terme implicit or infolded faith Concerning that assent which we said is the 2. part of iustifying faith they do place the nature of faith only in that assent which is yeelded in regarde of the truth of a thing for they speake nothing of the assent or iudgment of goodnes and they make that same iudgment of truth which they hold to be only general namely wherby one doth iudge that some sentence is true not of himselfe but in generall of the whole Church when as notwithstanding that iudgement aswell of truth as of goodnesse which is the propertie of faith is rather particular yea a very peculiar grace which in the Scripture is called that ful assurance as we haue said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the third part of faith which we tearmed the confidence of the heart they doe not acknowledge it For they say that confidence is nothing els but hope strengthened and a certaine effect of faith whereas notwithstāding confidence which the Greeks tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a certain motiō of the wil or hart not expecting but in present apprehending some good and depending therupon and reioicing therein as present Furthermore Confidence and faith of the same roote in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is faith and affiance are of the same roote For both of them come from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth to perswade Besides the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken euery where by the Apostle for to be perswaded to beleeue and not to hope Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am perswaded that neither life nor death nor things present nor things to come c. Phil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded that he that hath begun in you a good worke c. 2. Cor. 5. Knowing therfore the terror of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade or draw men to the faith I graunt that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some times taken for confidence which is a consequent of faith and a certaine property of it for it comes to passe that he which beleeueth or trusteth dooth depende on him in whom he placeth his trust Of this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read Eph. 3. 12. In whom we haue freedome and accesse with confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in him Out of these things which we haue spoken it is easie to gather a definition of faith according to their opinion who take iustifying faith to bee nothing els then that whereby euery one doth in generall assent to the truth of the word of God that for the authority of the speaker A popish definition of faith which definition what els is it I pray you then a generall notion of faith and such as is common to all the significations of faith which we set downe before From this definition of iustifying faith they gather that truly that iustifying faith may be in euery wicked and most hainous A popish definition of faith sinner For in him this generall assent may be which cannot be denyed to the very deuils as Iames witnesseth The Deuils saith he beleeue and tremble and yet they call this iustifying and true faith though not liuing For they distinguish betwene true and liuing faith True faith they say is euen that which worketh not by loue yea though it be dead but a liuing fatih they terme that which worketh by loue as by hir forme and not as an instrument whereupon they terme this by another name formed faith But we do vtterly deny this distinction of true and liuing faith for we take true faith and liuing faith for one and the same euen as one and the same man is true and liuing and as true or liuing man is so termed from his soule or form so also true or liuing faith is so tearmed frō hir soule or form which consists in ful assurance trust as we haue said without which faith is nothing els but a carcase euen as a man without a soule is not so much a man as a carcase and dead body But they indeuour to proue out of Iames. 2. last verse that euen dead faith and not liuing is neuerthelesse true faith As the body is to the soule so is faith vnto works but the body without the soule is a true body albeit not liuing therefore faith without works is a true faith although not liuing I answere that this is a sophisticall argument for the comparison of the body and faith which Iames maketh is not in the truth but in the death of thē and Iames assumes and concludes out of that proposition But the body without the spirit is dead wherefore also faith without workes is dead For betweene faith and the body this is the difference one and the same body
of faith 167 31 The opinion of the aduersaries concerning faith 176 32 Of hope 191 33 Of Charitie or Loue. 198 34 Of Repentance 202 35 How farre a wicked man may proceede in repentance 210 36 What the iudgement of Papists is of repentance 213 37 Of mans free-will 216 38 Concerning the free grace of God 226 39 Of the meanes whereby God from the beginning hath reuealed both his couenants vnto mankinde 238 A TREATISE OF OVR EFfectuall Calling and of certaine common places of Theologie contained vnder it CHAP. 1. Of our effectuall Calling GOds effectual calling is that wherby God calleth out of darknesse into 1. God cals by his word preached his admirable light from the power of satan vnto God in Christ Iesu those whom hee knew from eternitie and predestinated vnto life of his meere fauor by the promulgation of the couenant of grace or preaching of the Gospell Such also as be called by the same grace of God answer 2. Man answers by beleeuing and beleeue in him through Iesus Christ This answer is of faith which is in verie truth the condition of the promise which is in the couenant of grace Wherefore our effectuall calling doth consist of the promise of the couenant which is vnder condition of faith and in faith also which is nothing els but the fulfilling of the condition Therefore there be two parts of our effectual calling the first is the outward calling of such as are predestinate Two parts of our effectual calling vnto life from darknesse vnto light and that of Gods meere grace and that I say by the publication of the couenant of grace or preaching of the Gospell The latter part is their inward faith wrought in them by the same grace and Spirit of God whereby they are conuerted from Sathan vnto God for I cannot see how this second part of our effectual calling can differ from faith it selfe In the first part of our effectual calling first we are to consider the persons calling called The person which calleth vs properly to speake is God himselfe for he only promiseth in his couenant calling those things which bee not as though they were Roman 4. ver 17. The persons called are they whom God knew before and hath predestinated vnto life for whom he hath predestinated them he hath called Rom. 8. Secondly in the first part of our effectuall calling the cause which moued God hereunto is his owne speciall grace for the cause of all Gods blessings vpon vs is in himselfe For as hee did predestinate vs in himselfe according to the good pleasure of his owne will Ephe. 1. 5. so hath hee called and iustified vs in himselfe and shall glorifie vs in himselfe to the praise of the glorie of his grace that all glorie may be wholy ascribed vnto him Thirdly we be to obserue the instrument of our vocation which is the couenant published Instrument of our vocation or the Gospell preached Fourthly in this former part of our effectuall calling we bee to consider the estate from which and the estate whereunto we be called The condition from which we be called is darknesse the power of Sathan and that miserable plight which is without Christ in sin and death The state whereunto we be called is light God himselfe and that blessed condition of man in Christ Hence it is euident that these common places of Diuinitie Of Gods word and of sinne and the miserie of mankind must bee referred to this argument of our effectuall calling as to a most generall head in religion In the second part of our effectuall calling these branches must be noted First that the cause wherefore we answer Gods calling or beleeue in God is Gods own grace which worketh in vs this faith by the holy Ghost which is giuen vs with his word For like as God of his meere grace calleth vs outwardly vnto himselfe so the same his grace and free loue in Iesus Christ kindleth this faith in vs whereby we answer his heauenly calling And in this 2. part of our calling which we say doth 2. Part of our calling faith consist in faith if we desire yet more deeply to search it there is a double grace or working of God in our hearts The 1. is whē he inlightneth vs by his holy spirit pouring a new a heauenly light into our mind before so blind as that it neither saw nor could see the things which doe belong to the Spirit of God 1. Cor. 2. 14. 15. The naturall man perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them In the wil which is altogether froward and quite fallen from God he worketh an vprightnesse and in all the affections a new holinesse Hence proceedes the new creature and that new man which is created after God in righteousnesse and true holinesse Ephe. 4. 24. The Papists call this first grace in the faith and work of the holy Ghost not the creation of any new creature which was not before but the stirring vp of some goodnesse and sanctitie which as they say was left in nature Free-will after the first fall of man which they call also free-will which they say was not quite lost in the fall but lessened and weakened But this free-will whereof they speake is in verie truth nothing els but that holinesse of nature and life of God and the spirituall light of man in his first creation and innocencie But of this more in place conuenient This they say then that after the fall man retained not only the faculties of his soule but also the holy qualities of those powers only hurt and weakened And this is that free-will which they say is quickned by Gods preuenting grace which they define to be an externall motion standing as it were without and beating at the doore of the heart In this first grace of God which we call a new creation of diuine qualities in the soule man standeth meere passiuely before God and as the materiall cause of Gods worke For in this first renewing of the soule of man what diuine vertues hath man to work with Gods Spirit or to helpe the worke of grace Yet we say not that man in this new birth is no more then a trunke or dead tree for that there is in man that so I may speake a passiue power to receiue that diuine grace and life of God as also the vse of reason which dead trees haue not The aduersaries say that in quickening of free-will there is a libertie or strength in it to reiect or to receiue that grace which they call preuenting grace Therefore they giue a fellow-working vnto grace and a fellow-working vnto freewil The second grace or the second worke of Gods spirit The action of faith in the second part of our effectuall calling or in faith is the verie act of faith or an action proceeding from this new creature the action of
iustification which is by Christ onely by the grace of God only by faith only for al these haue one respect and purpose Obserue then here by the way what the palpable blindnesse of the Papists is in this cleere light of the Gospell Popish blindnes First they see not how nature is plainlie lost as touching sanctitie Secondly they know not the sole grace and mercie of God neither do they vnderstand what the excellency is of Christs merit Thirdly they perceiue not how that couenant of works is abolished to them which are in Christ as touching iustification Fourthly they conceiue not that the only couenant of grace is made with mankinde after the fall speciallie now after the incarnation of Christ in the Gospell and that vnto iustification and life eternall Fiftly they see not that the works of free will as they call them if there were any such to be duties only and testimonies of thankefulnesse according to the first institution of the couenant of works which be done by the strength of nature but ascribe some speciall meritorious vertue vnto them Wherefore we conclude concerning these men that albeit they be not iust of one minde with those old Iewes against whom the Apostle disputed in the Epistle to the Romans yet they hold much on their side striuing to defend that nature is in part good and holy so contending against the pure and only grace of God and to diuide iustification and The popish iustification mans saluation betweene Christ and Gods free grace the vertues and workes of nature whereas notwithstanding these two nature and grace can neuer stand together in the worke of our saluation For whosoeuer shall conioine or make a mixture of grace and nature in this matter shall quite ouerthrow and extinguish grace which either is alone or not at all as Rom. 11. 6. If it be of grace it is no more of works for otherwise grace were no more grace And in the Epistle to the Galathians he doth purposelie dispute against those Iewes which did couple together in the matter of iustification the guifts and works of nature with Christ with the grace of God and with the Gospell And these Iewes as I iudge the Papists seeme most to resemble I meane those Iewes against whom he wrote in the Epistle to the Galathians For in that other epistle to the Romans he disputeth against such Iewes as did openly deny Christ and reiect him but to the Galathians his disputation is against such Iewes as were not content with Christ only but would haue Christ and the law ioined together Thus far of the comparison betweene Paul and vs on the one side the old Iewes and the Papists on the other Now because it will be demanded what Paul thought of the works of regeneration and what we and what the aduersaries thinke also therefore I will touch this question in few wordes Here then some one will say did Paul then in that disputation to the Rom. and to the Galathians oppugne the works of grace and regeneration I answer Paules chiefe purpose in that disputation is against the works of nature which the Iewes thought to be holy and iust and also meritorious he did not reiect the works of regeneration as they be duties and testimonies of thankfulnesse vnto God but in that respect commends them Rom. 6. 7. 8. Chapters and in other places But as touching the cause of iustification he would not haue these workes as we call them of regeneration coupled with the grace of God or with Christ or with faith as anie cause or as part of anie meritorious cause of saluation To this purpose he saith Rom. 4. that Abraham himselfe being regenerate was not iustified before God by anie works of his regeneration And Rom. 6. hauing commended the works of sanctification in the end vers 23. where he attributeth death to the merit of sinne hee doth not there notwithstanding ascribe life eternall to the merit of the works or fruits of sanctification but when he had said that the wages of sin is death he doth clearely auouch it that eternall life is the free gift of God in Christ Iesu In which place if the Apostle had beene of this iudgement that the works of regeneration be in anie respect meritorious assuredly he would not so passe ouer the commendation of the works of regeneration specially for that this heere is principally intended Wherefore the Apostle to the Romans so reiecting the works of nature which the couenant of works requireth yet hee vnderstandeth also all kinds of workes morall and naturall going before grace and faith as also all ceremoniall works and the very fruits of regeneration which follow grace and faith that faith onely Christ only grace only may herein be all in all Thus far of S. Paules iudgment We at this day are of one and the same mind with the Apostle concerning works of regeneration Our aduersaries granting there be such works ascribe too much vnto them for they will not haue them to be duties and testimonies onely of thankfulnesse vnto God but also that they be meritorious causes of that iustification which they call the second iustification Again we are to remember that the aduersaries iudgment concerning works of regeneration is that they proceed not onely from infused grace and first iustice as they speake but also from nature and free-will which works together with that iustice in respect whereof also they account good works meritorious as was before The popish opinion of good works shewed so ascribing their good works in part to that their first grace and in part to free-will And thus farre of this comparison wherby it appeares whether we or our aduersaries haue the better or the more sound iudgment concerning both couenants of the grounds of both nature grace and Christ as also of the effect of both which we call mans iustification And lastly for that this is the most fundamentall point of true religion we may hereby discerne also whether we or the aduersaries haue the religion and worship of God the more purely soundly established amongst vs. CHAP. VI. Of the written Word or of the written Couenant of God THe word in both couenants was for a long time in the world euen from Adams time till Moses vnwritten deliuered as from hand to hand and continued by a liuelie voice for I passe ouer such matters as Ioseph recordes to be ingrauen in columnes before the floud as also the Apocryphals of Henoch And whē as in continuance of time corruptions grew by these traditions and the puritie of the doctrine of the couenant could not thus be preserued and y t God would no longer follow the former course onely he beganne in Moses time to ordaine and to publish another forme to wit this to preserue and to continue the puritie of the celestiall doctrine in written books approued and sealed by diuine authoritie and testimonie the more to commend his written word vnto men
attained the temporary faith whose sorrow also doth arise from the Gospel and the acknowledgment of the mercy of God in Christ and the change of the mind vnto good is in some sort for the good it selfe for they tast after a sort the sweetnes of God in Christ and are delighted in it And as concerning the amendment of outward life that also is in them a little longer then in those before described They do also returne and relinquish many sins Of this kind it seemes Herod was of whom it is written Mar. 6. 20. Herod feared Iohn knowing that he was a iust and an holy man and he receaued him when he heard him he did many things and heard him gladly And thus far of these 3. steps of impious men in repentance here also I end the doctrine of sound repentance CHAP. XXXVI What the iudgement of Papists is of Repentance IT followeth now that we consider what the Papists do thinke of their Penance for they reiect the very name of Repentance T heir errours are manie which they hold we will take view of some few of them briefly confute them first they say that Repentance is a Sacrament But A Sacrament I aske if it be a Sacrament what sensible signe hath it They answer that the signe is partly the act of y e penitent person partly the words of the Priest whereby the penitent is absolued But I answer in a sacrament there must be not only an audible signe but also a visible there must be also a certaine element and not a ceremonie onely as in Baptisme and the Supper of the Lord. Besides the ceremonies and rites there are elements water bread and wine Concerning this errour this shall suffice Secondly they affirme that the vse of Repentance is this to abolish mortall sinne committed after Baptisme 2. Errour and to make him who of a friend through sinne was become Gods enemie the friend of God againe that is a iust man To this I answer To the restoring and repairing of man who hath sinned after Baptisme we haue no need of any other Sacrament then Baptisme the force and vertue whereof is perpetuall and effectuall throughout the whole life of man for the washing away of sinne to regenerate men for it is false that in Baptisme these sinnes onely are washed away which were committed before Baptisme seeing Baptisme reacheth to the whole life of Baptisme effectuall to the regenerate all his life man and the remembrance thereof is effectuall for the remission of sinnes and our regeneration euen then when a man giues vp the Ghost and departs this life Thirdly they say that the Repentance which was in the old Testament and before the resurrection of Christ 3. Errour is not the same with the repentance which followed the resurrection of Christ for that was no Sacrament but this is I answer that the doctrine of Repentance and of our conuersion to God is one and the selfe same which all the Prophets Iohn Baptist Christ before and after his incarnation and the holy Apostles haue preached Fourthly they say that the principall efficient cause of Repentance is free-will and the strength of nature stirred 4. Errour vp by a preuenting grace and that grace is but onely our helper working together with nature or free-will I answer that it is cleane contrarie for the Spirit or grace of God is the principall efficient cause of Repentance but the instrument are the faculties and powers of the mind not such as they are by nature but as they are sanctified by the Spirit which may appeare euen by this testimonie Ier. 31. Conuert me O Lord I shall be conuerted where the principall efficiencie cause of the work is giuen to the Lord himselfe and to his grace But of vs it may well be said that we become actiue in repentance being acted and moued by the holy Ghost Fiftly they diuide Penance essentially into the act of the Penitent as the matter and absolution of the Priest 5. Errour as the formall cause I answer that there is no necessitie why repentance should be so parted betweene the penitent or confessing sinner and the Priest absoluing For the sinner who doth repent him of his sinne may priuately confesse vnto God and of him also bee absolued without any conceiued or set forme of absolution by the Priest We repent daily and yet there is no need that the matter should be dayly so perfourmed by the sinner repenting and the Priest or minister absoluing Wherefore repentance is not to be restrained to this forme and dialogue or communication which must passe as they say betweene the sinner repenting and the Priest absoluing Sixtly they diuide Penance materially into Contrition 6. Errour Confession and Satisfaction for these three parts doe as it were appertaine to the acts of their Penitents which be the matter of their Sacrament of Penance I answer concerning Contrition which is nothing els but a sorrow of heart we verily admit of it but without anie opinion of merit which they attribute thereunto And as touching Confession first we say that it is not Signes of Repentance properly any part of Repentance but an outward signe of Repentance which is wrought inwardly in the mind for amongst the signes these are numbred confession of the mouth teares humbling of the bodie and other actions of like kind Againe we say that their auricular Confession wherein all euen the priuate sinnes of a man must be numbred as neere as they can remember and whispered into the eare of the Priest we affirme I say that such a Confession is the inuention of mans braine wherof there is no commandement or example extant in the whole Scripture Yea verily the will of God is that manie priuate sins vnto which we alone are priuy should bee concealed not vttered euen as God doth couer the multitude of our priuate sinnes of his free will and mercie wherewith he embraceth vs in Christ Iesus Notwithstanding this he requireth of vs that we priuately repent of them so oft as we shall remember them To conclude concerning Satisfaction we vtterly condemne and renounce it for by it as they teach we satisfie of ourselues the wrath and iustice of God and that by temporall punishments which we willingly suffer for our sinnes This we do vtterly condemne as an opinion which doth derogate from the merit and satisfaction of Christ whereby alone the wrath and iustice of God is satisfied for our sinnes And as for these temporall afflictions of the godly they are not truly satisfactions for their sinnes but by them God doth mortifie the remnants of sinnes and by that meanes prouoke vs to earnest repentance hereby curbing and keeping vs from falling into sinne againe Finally as all things worke for the best to them that loue God so these things which are not so much punishments as crosses do worke together for the best for the godly Neither is