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
what faith it selfe is and what is the vse and end of it Concerning the ground and cause of our beleeving if wee carefully marke the scriptures of God it is placed especially in three thinges The first is the will of God and his eternall Decree according to his will as is cleere by Math. chapt 11. vers 26. where Christ attributed vnto the good will and pleasure of the Father that some did beleeve and some did not And Acts chap. 13. ver 48. where it is expreslie said That as many as were ordayned vnto eternall life beeleved And this teacheth vs two things First that faith is no worke depending vpon the will of man nor any power in nature Secondly that it is of the nomber of those blessings not which God did communicate in the first creation but of those which were hid vp in the mysterie of Gods will touchinge the dispensation of life in and through Christ The second thinge wherein the ground and cause of beleeving is placed in Gods free gift accordinge to the sayinge of Christ him selfe Ioh. chap. 6. vers 37. and 65. Which gift of God is there also declared to be two folde The first the giving of our persons vnto Christ according to these wordes All that the Father giveth me shall come to mee The second is the giving vnto vs grace to beleeve According to that other saying No man can come vnto mee except it be given him of my Father For as saieth the Apostle Rom. chap. 11. vers 32. God hath shut vp all men vnder vnbeleefe that he might shewe mercie on all And againe Gallat chap. 3. vers 22. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ might be given to them that beleeve And this ground is verified by the saying of Ioh. chap. 12. ver 39. 40. where he giveth a reason why the Iewes for all his miracles not only beleeved not but also why they could not beleeve in Christ saying Therefore could they not beleeve because that Esay saieth Hee hath blinded their eyes c. The third thing wherein the ground and cause of our beleeving is placed is our spirituall birth Therefore saith Iohn 1. Ep. chap. 5. 1. VVhosoever beleeveth that Iesus is the Christ is borne of God Therefore the same Iohn describing who they are that doe beleeve in the Gospell Chap. 1. vers 13. sayeth which ar borne not of bloud nor of the will of flesh nor of the will of man but of God By al these three groundes it is evident that faith is no naturall but a supernaturall gift and therefore the praise of our beleeving is taken from vs and given wholy vnto God as is cleere in the wordes of Christ to Peter Math. chap. 16. ver 17. Flesh and bloud hath not reveiled that vnto thee but my Father which is in heaven Now we come to the propertie that is attributed to faith and which through faith is in every one that beleeveth and this propertie is the power of God according to the saying of the Apostle Ephe. chap. 1. ver 19. Where the Apostle prayeth that they might knowe what was the exceeding greatnes of the power of God in them that beleeve and therefore is it that faith is called the faith of the effectuall working of God Coll. chap. 2. ver 12. and that for two reasons First because no power nor working of any power can ever worke faith in our hearts except the power of God onely and therefore the Prophet Esay doeth put beleeving and the having of the arme of the Lord revealed for one thinge Chapter 53. verse 1. Secondly because the power and the effectuall working of faith in vs is nothing but the very power and the workinge of the power of God him selfe Who as saith Peter by his power through faith keepeth vs 1. Epist chap. 1. ver 5. and for this cause it is not only that faith is compted for the chiefe piece of the armour of God and of the might of his power Ephes chap. 6. but also that to have Christ livinge in vs and to live by the faith of Christ are put for one thinge Gallat chapt 2. ver 20. Thereby shewing vs that the power of faith is not any thinge but the power of GOD and of Christ dwelling by faith in vs. and that faith is the effectuall instrument whereby Christ is powerfull in vs. Vpon which grounde it is that the effectes of Christ him selfe are often attributed vnto faith as in these sayinges of Christ Thy Faith hath made thee whole Thy Faith hath saved thee And when we are saide to bee saved by faith to have our heartes purged by faith to bee iustified by faith c. A cleere example of this wee have Acts chap. 3. ver 16. where the Apostle indifferentlie attributes to the power of Christ and to faith the healing of the Creeple man Which place is carefully to be marked because it giveth a marveillous light in the vse of faith For there it is saide That through faith in his Name his name had made the man sound Which saying doth shew vs expreslie that it was not faith it selfe as it was the worke of that man but the name of Christ in which his faith was that did make him sound so that the power of faith is nothing but the power of Christ embrased by faith and that the worke of faith is nothing but the worke of Christ dwelling in our heartes by faith Which doeth iustifie their opinion who affirme that to be iustified by faith is alwayes to bee vnderstood to bee iustified by Christ For as by faith in his Name his Name made the man sounde even so by faith in his bloud his bloud maketh vs righteous Therefore sayeth the Apostle Rom. chap. 3. vers 25. That God hath set Christ forth a propitiation by faith in his bloud Where reconciling by faith in his bloud is to be vnderstoode in the same sense that making soūd by faith in his name is to be vnderstood in the other place by which it is evident that faith is never rightly taken in our iustification when it is taken for the thing wherein standeth our righteousnes and not for the instrument apprehending that thing which is our righteousnes Thus the power of God working faith and the power of God accompanying faith doeth evidently shewe faith to bee a supernaturall gift being wrought by a supernaturall power and possessing vs with a supernaturall power of God him selfe This is cleerily verified by the third pointe touching these effectes that are attributed vnto faith in the booke of God when it is saide to doe things that are above the strength of all created nature and when Saintes are saide to have done by it such thinges as are supernaturall Of these first sorte are those sayings where in the iustifying of vs the saving of vs miraculous healing of diseases by nature incurable are attributed vnto saith as also the keeping of
cause our righteousnes is saide to bee the righteousnes of God which is by faith and the righteousnes which is through the faith of Christ Phil. chap. 3. ver 9. And Christ is saide to bee a reconciliation through faith in his bloud Rom. chap. 3. ver 25. All serving to teach vs that faith is not our righteousnes it selfe but only the meane by the which we attayne to that which is our righteousnes that is Christ in his bloud for in that sense is righteousnes faid to be through faith and by faith Moreover it is for this same cause that faith is called in the Scriptures the faith of Christ Rom. chap. 3. where righteousnes is saide to be the righteousnes of God by the faith of Iesus and that because the whole matter and substance which by faith wee eyther knowe or apprehende vnto righteousnes is onely Christ Sometimes it is called the faith of his name Acts cha 3. ver 16. as also the faith in his name as Ioh. chap. 1. ver 12. because all the vertue strength and power whereby we beleeve to bee iustisied is in Christ alone and in the vertue of his death and resurrection so that the vertue is not in faith it selfe but in Iesus apprehended by faith Sometimes againe it is called the faith towardes Christ Act. chap. 20. ver 21. because faith setteth nothing before it as the obiect but Christ alone for the Gospell which is the worde of faith propoundeth not any thing vnto vs but onely Christ as eyther promised or given vnto vs of God to bee the matter eyther of our righteousnes sanctification or redemption Sometimes againe it is called the faith in Christ Gal. chap. 3. ver 26. and that for two causes First because that wherein by faith our heartes are fastened and in the which our heartes only setleth their full confidence of righteousnes and remission of sinnes is onely Christ in whom onely our faith is and we also by faith for thereby we are made to be in him and hee in vs and therfore in the scripturs to be in Christ to be in the faith are put indifferently Rom. cha 8. vers 10. compared with 2. Cor. cha 13. ver 3. 5. And for this same respect the proper effectes of Christ him selfe are attributed vnto faith The second Reason is because faith neither suffereth vs to rest vpon it nor on our selues nor on anie other thing nor yet in any thing that is in faith or in our selves or in any thing except Christ onely and that which is in him as the ground of our confidence or as the matter of our righteousnes or blessednes therefore are we saide in him to have redemption in him to be made righteousnes and in him to be circumcised For whatsoever we are made by Faith we are made it in Christ and what soever faith maketh to be ours it is also in Christ therefore faith maketh not God our God but in Christ nor vs the children of God but in Christ nor righteous but in Christ c. For whatsoever faith layeth holde on it findeth it in Christ so that the hart of man when it beleeveth vnto righteousnes sendeth out faith fixeth it in Christ thereby laying holde vpon him and his obedience vnto righteousnes bringing him and his obedience with all the vertue both of his death and life into our heartes to dwell in them Sometimes also it is called the faith by Christ because hee is the Author Fountayne and occasion of it not so much because he with the Father and holy Ghost doeth worke it as because hee alone is the meane and occasion of it For as the Father redeemeth vs by Christ and by him maketh vs his sons and righteousnes c. so also he maketh vs to beleeue by Christ so that take mee away Christ all ground and foundation of saving faith in God is taken away for God hath layde the whole foundation of our beleefe in him alone For which cause Pet. 1. Epist chap. 1 ver 21. sayeth That by his meanes wee beleeve in Gâ—d and in that same place it is saide That God hath raysed him from the dead and given him glorie that our faith and hope might bee in God And to this same effect the same Apostle sayeth in the same chapter ver 3. That God hath begotten vs againe to a lively hope by the resurrection of Iesus Christ from the dead Vpon which respect it is that the Apostle Paul 1. Cor. chap. 15. ver 17. sayeth expresly If Christ bee not raysed your faith is vayne Vpon which we may easilie gather that faith is a vaine fooilsh faith whereby a man is made to beleeve or hope for any blessing from God which maketh it not first to bee performed by God in Christ For our faith of our vnioÌ„ with God ariseth vpon the knowledge of Christ his assuming in vnitie of person our nature vnto his the faith of our being the sonnes of God ariseth vpon Christ the man our brother being the very sonne of GOD our faith that God will make vs righteousnes ariseth vpoÌ„ this that God hath made Christ sinne for vs and so foorth of the rest the hope of our resurrection is builded vpon his resurrection the hope of our assention vpon his assention the hope of our glorification vpon his glorification so that the Lord worketh in our heartes neither faith nor hope in him of any blessing whatsoever whereof hee doeth not first reveyle vnto vs a cleere ground and evident fouÌ„dation in Iesus Christ the sonne And therefore it may appeare how detestable a doctrine that is and execrable be the teachers of it that affirmeth that a man may be saved without the knowledge of Iesus Christ our Lord. Thus by all these phrases concerning faith the Lord would teach vs that Christ is the matter and hee is the ground of all whatsoever wee beleeve and that there is nothinge in Christ which is not made ours by faith And for this same purpose in Scriptures it is sometimes called the faith in the bloud of Christ Rom. chap. 3. ver 25. and that to teach vs what is the particular thing in Christ wherein God hath made him our righteousnes and whereby the Lord would haue vs to beleeve remission of sinnes in him for albeit Christ be vno vs all and that in all thinges and doeth fill vs all in all thinges yet as wee haue marked before there is no benefite which wee apprehende by faith in Christ but it hath the owne particular ground and foundation wherevpon it is builded and therefore as his faith is but vaine who expects his resurrection in Christ if he doe not know Christ to bee risen againe so his faith must be vaine who beleeveth the remission of sinnes in Christ and yet knoweth not that Christ did shed his bloud expressely for his iniquities For as God begettes vs to the hope of life by the resurrection of Ieses from the dead so he begetteth vs
to the faith and assurance of the remission of our sinnes by making him sinne for vs and woundinge him for our transgressions So to conclude this point albeit all blessing bee in Christ and he be made of God wisedome righteousnes sanctification and redemptioÌ„ yet all this shal be in vaine to vs except we beleeve because there is no meanes in the world whereby to obtaine possesse Christ or any blessing in him except faith only For as concerning the Word and Sacraments they are not so much the meanes of our possessing Christ as the meanes of our faith whereby we possesse Christ The third vse and end wherefore faith is given is keeping preserving vs in the possession which it hath brought vnto vs and that both because through faith wee are kept vnto salvation as saieth Pet. 1. Epi. 1. 5. and also because by it wee keepe Christ and all his blessings in our heart For which cause the scriptures place our victorie over Satan sinne and the world in our faith Ioh. 1. Epi. ca. 5. ver 4. 5. and the Apost Paul placeth the chief strength of a Christlan in his faith as that whereby we are made able to quench all the fierie dartes of the Divell Eph. 6. 16. so that there is no enemie of our salvation so great neither any temptation so vehement and fierie which by faith wee are not made able to overcome Thus faith wrought in our heartes by God is of a stronger might and power then the Divel himselfe and all the powers and principalities of darknes therfore Pet. 1. Ep. 5. willeth vs to resist the divel by being stedfast in the faith thereby to teach vs that in a stedfast faith there is streÌ„gth to overcome him The examples of the great power of God which is â—n them that beleeve set downe in Heb 11. doth suâ—â—icieÌ„tly cleer the truth hereof who only by faith are said to have performed suffered so strange wonderful things as no power that ever nature hath given vnto man was able either to performe or suffer This also is manifest if we marke another pointe which is the Saintes recouering of them selves when they have appeared to have bene overthrowen by Sathan in sinne who notwithstanding have by the strength of faith onely recovered victorie over Sathan and sinne So when as in our practise and obedience to God we fall most fearfully yet by faith we not onely overcome our owne guilthines but also all the feare of Gods iust deserved wrath for our guilthines so that our verie sinnes cannot seperate our heartes that beleeve from Christ nor remove the favour of God from vs. For whatsoever blessing wee have once obtayned by faith by that same saith wee are made able to holde it fast to the ende and the faithfull heart sayeth as Iob chap 27. ver 6. I will keepe my righteousnes and will not forsake it and my heart shall never cast it away all my dayes Vpon this ground it is that the Apostle willeth Timothie to fight the good fight of faith 1. Tim. chap. 6. vers 12. because indeed our faith hath the greatest labour in our spiriruall bataile For when all other grace faileth vs yet faith must vpholde vs otherwise we could not possibly but perish For what should have become of Pieter after his fearefull fall if faith had not sustained him This point is yet more cleere if we marke the strength of faith in other two thinges The first is if we shall consider the examples of the children of God who have drawn from God manifold great blessinges by faith as their vncurable diseases to bee cured their dead to be raysed c. Of which a lively example wee have in Math. chap. 9. and Luke chap. 8. in the Woman that had an ishewe of bloud 12. yeares longe and in the wordes of Christ vnto Iairus Luke chap. 8. ver 50. where he saith Feare not beleeve onely and shee shal be saved The other thing to be considered of vs is when God himself seemeth to set him selfe against his children and they are compelled to wrestle with God as with their owne enimie yet by faith they overcome say with Iob 13. 15. Though hee slay me yet will I trust in him And this was liuely shadowed in the Lord his wrestling with Iacob Gen. chap. 32. where it is saide of the Lord that when he sawe that he could not prevaile against Iacob he touched the hollowe of his thigh c. therefore saieth the Prophet Hose cap. 12. ver 3. 4. By his strength hee had power with God and had power over the Angell and prevayled And this the Lord setteth downe expresly to shew vs that the power of God in him that beleeveth is able so to strengthen him that nothing is able to overthrow him To conclude this point that which Angells by nature could not doe in heaven and that which Adam could not doe in Paradise a poore fraile wretch beleeving in the Lorde Iesus is made able to doe by the power of God which dwelleth in his heart by faith for the verie weaknes of God is stronger then Men and Angells and it pleaseth the Lorde to magnifie his strength in our weaknes that the excellencie of this worke may be knowen to be of him and not of vs. For this cause as the Scripture calleth faith our victorie and our shield so the Fathers likewise cal it and moreover the key whereby the treasures that are in Christ are opened vnto vs the ladder by the which we climbe vp from earth to heauen Now the last vse and end wherefore Faith is given is practise that is to make vs able to doe the will of the Lord and obey his commandements for man whose imaginations are nothing but vanitie and that continually and is of no strength of him selfe to performe any good worke neyther is nor can be subiect to the lawe of God having his minde continually sett on evill workes having no goodnes at all dwelling in him is by this supernaturall gift of faith made able to doe the will of the Lord from the hearte for thereby not onely is his darkened vnderstanding illuminate that he may know what is that good acceptable and perfect will of God but also his rebellious will subdued to will and to doe the will of the Lord and his whole affections sanctified to love the lawe of God and to delight in it more then in all treasures and to esteeme it more precious then gold For by faith he is buried with Christ and also hee is raysed vp with Christ by the faith of the effectuall working of God who raysed Christ from the dead Colos chap. 2. ver 13. For which cause also the Apostle Paul to the Ephe. ca. 2. shewing what is the exceeding power of God in theÌ„ that beleeve saieth That we that were dead in sinnes are through the grace of God by faith quickened raysed and made to sit together in heaven in Christ
adoption but also as the propitiation for sinne in his bloud which is the ground of Gods iustifying him For as God first openeth our eyes to see Christ to bee the sonne of God and by making vs to beleeve that maketh vs partakers of adoption so secondly by opening our eyes to see him to be ordayned by God a propitiation for sinne in his bloud and by making vs to beleeve that he layeth the foundation of our iustification in our heartes which is finished and accomplished by his gratious and free imputation For vnto the iustification of a sinner by the obedience of Christ in his death not onely faith but also the imputation of faith and that by grace must preceed before that Christ or his obedience can bee our righteousnes not that there is any defect or insufficiencie in Christes obedience but because neither faith hee nor his obedience is iustly ours vntill that by the free imputation and accompt of GOD they be made ours This we are carefully to consider that wee doe not confound the sufficiencie of Christes obedience our right therevnto as many perverslie doe in these dayes for the sufficiencie which is in Christ and his obedience vnto righteousnes is restrayned according to Gods gratious giving and imputinge faith and his obedience by faith and his imputation gift and grace are restrayned to his calling for the promise of God is restrayned to his calling as is cleere Acts chap. 2. vers 29. and all vertue in Christ vnto salvation is likewise restrayned vnto his calling as is cleere 1. Cor. chap. 1. ver 24. and his callinge is restrayned to his Decree and his Decree is restrayned to his purpose of which it appeareth evidently that all sufficiencie of Christes merit how great and infinite soever is no larger in right and efficacie then his calling and so consequently then his Decree and purpose For Gods promise is no larger then his calling and his calling no larger then his Decree and his Decree no larger then his purpose Heerevpon it followeth that Gods purpose is no larger then his applying by â—ustifying and glorifying seeing his iustification is as large as his calling and his calling as large as his Decree and his Decree as large as his purpose This is yet more evident by his promise which wee have shewen to bee of no larger extent then his calling of which it must followe that his purpose can bee of no larger extent then his applying because his calling and applying must bee of equall extent and his purpose of equall extent with his calling Of all these thinges it is manifest that the subiect of Gods iustification is the man indued with faith and this is to bee marked against those who esteeme the beleeving man in the foreknowledge of God to be the subiect of Gods Decree CHAPTER XXXIIII THE next pointe that we have to speake of is touchinge the finall cause of iustification in the which wee purpose to be short seeing it is not a matter controverted but yet it serveth to cleare the trueth of that going before concerninge the ordet of Gods benefites It is receyved vniversallie of all that the finall cause of righteousnes is life for there is no way to attayne vnto life but by righteousnes and for this cause iustification is called The iustification of life Rom. chap. 5. vets 18. and for the same cause it is saide That they who receyve that aboundance of grace and of the gift of that righteovsnes shall reigne in life Rom. chap. 5. ver 17. therefore is salvation called the end of our faith Pet. 1. Epist cha 1. ver 9. Carrying about with you the end of your faith even the salvation of your soules And this is according to the plaine speech of God Ezek. chap. 18. If a man be iust he shall surely live saith the Lord but the soule that sinneth shall die And againe in the same chapter ver 20. The righteousnes of the righteous shal be vpon him and the wickednes of the wicked shal be vpon him selfe And againe In his righteousnes that he hath done he shall live By these testimonies it is plaine that the end of righteousnes is life according to the saying of the Prophet Haba The iust shaell live by faith in the 2. chapter ver 4. and therefore eternal life is called the hope of righteousnes Gall. chapt 5. ver 5. For wee through the spirit waite for the hope of righteousnes through faith And in this same sense is the saying of the Apostle to bee taken Rom. chap. 8. ver 23. VVee doe sigh in our selves wayting for our adoption even the redemption of our bodyes as may easilie bee perceyved by the wordes following wherein hee giveth the reason of this our waytinge when hee sayeth for by hope wee are saved c. where our Adoption is put for our salvation or glorification or redemption in that sense wherein redemption is taken 1. Corinth chap. 1. ver 30. and this is needfull to bee marked to let vs see how diversly Adoption is taken in the holy scriptures of God And that wee may see the trueth of that which wee have saide before concerning the difference betwixt beeing a sonne by faith and by prerogative for as sayeth Iohn 1. Epist chap. 3. ver 2. we are now the sonnes of God but it is not made manifest yet what wee shall bee where he plainly distinguisheth betwixt beeing a sonne and being a glorified sonne for by faith wee are the sonnes of God Gall. chap. 3. ver 26. and yet by faith wee are not the glorified sonnes of God but yet still wayte for our Adoption that is our glorification And this diverse sense of Adoption is evidently cleered by the diverse sense of redemption wherein it is taken in the Rom. chap. 8 ver 23. and Heb. chap. 9. ver 15. For Rom. chap. 8. it is taken in one sense with Adoption that is for the glorification of our bodyes But in the 9. chap. to the Heb. it is taken for iustification which place also confirmeth eternall life to bee the end of our iustification whyle it is sayde that Christ is the Mediator of the New Testament for this cause that through death which was for the redemption of the transgressions that were in the former testament they which were called might receyve the promise of eternall inheritance And this same is made manifest by the Apostles order set downe Rom. chap. 8. where hee sayeth whom he iustifieth them also hee glorifieth For as calling is the fruite of predestination and iustification the fruit of calling so glorification is the fruite of iustification CHAPTER XXXV THus we are brought to the conclusion of the maine point touching iustification what it is which in the scriptures is described shortly and succinctly somtimes by the not imputatioÌ„ of sinne somtimes by the remission of sinne somtime by the covering and hiding of sinne somtime by the imputation of righteousnes sometime by the imputation of faith vnto
sound knowledge whereof it evidently appeareth that the right conception of the true nature of Gods saving benefits in Christ doeth chieflie depend The first is The sound knowledge of Gods Decree or Predestination The second is The knowledge of Christ as Mediator betwixt God and vs. The third is The right order of the benefits imparted vnto vs. The last is The sound knowledge of the speciall difference and distinction of those benefites amongst them selves These foure points haue such affinitie one with another and the knowledge of each one so depēdeth vpō another that hardlie can any one of them be soundly knowne without the sound knowledge of the rest For error in one doth bring commonly if not continually errour in all Which is manifest if we lay before our eyes the different opinions of men touching this point which we haue in hande in the which we shall evidentlie perceyve that as many mayne differences as are amongest them concerning the iustification of a sinner so many different iudgements have they touching Gods Decree Christes merite the order of Gods dispensation and nature of the benefites dispensed For according to our mistaking or confounding or wrong placing of any of those respectivelie wee doe mistake confound and order amisse the benefites of God in our conceyving speaking or writing of them Wherefore it is more then evident that it is dangerous to erre in any of these foure and therefore before we come to the particular consideration of the benefite of our iustification I doe esteeme it first necessarie that for the clearing of the true nature thereof wee lay some solide goundes in our myndes concerning the knowledge of these foure pointes so farre as in generall is requisite to preserue vs from errour in the particular consideration of any one blessing bestowed vpon vs in CHRIST CHAPTER II. FIRST then touching Gods Decree the true nature thereof cannot rightly be knowne except besides other thinges therein to be considered we specially vnderstand First what is the substāce of it And secondly what is the chief ground and cause of it Which two things doe principally teach vs how to make a right reference of all Gods benefits vnto it and of it vnto them and therefore they are chieflie to be marked of vs. The matter or substance of Gods Decree is two maner of wayes considered in the Scriptures First more properly which maner in shew seemeth more strict and yet doth imply the largest sense Secondly in a more improper manner according to the consequent fruites and effects following necessarily vpon the proper substance and nature of Gods Decree whereby it is most properlie described which proper description is chieflie to be perceyued in those places of scripture where the spirit of God purposelie sets it downe in the owne proper nature expresly distinguishing it both from Gods purpose or foreknowledge going in order before it and from Gods election and remanent blessings in the execution thereof following in order after it Of these places there bee two principally to bee marked which being compared togither do make vp the full and sound nature and description of the Decree of God in so farre as it is restrayned to the vessels of honor in which respect we speake of it in this treatise The one place is in the first chap. to the Ephes vers 5. The other is in the 8. chap. to the Rom. ver 29. In the first it is thus described He hath predestinated vs vnto adoption through Iesus Christ in him selfe according to the good pleasure of his owne will vnto the prayse of the glorie of his grace And this is the most proper and most perfect definition of Gods Decree from the next and most proper blessing vnto which we are predestinate and wherevpon al the rest from which the Decree of God in other places is more improperly defined do consequently depend as necessarie effects and adherents thereof And this appeareth to bee manifest by the other place where it is thus described Those whom hee knew before he also praedestinated to be made like to the Image of his Sonne Which place compared with the former doth shew evidentlie that in the former description conteyned in the first chap. to the Ephe. all blessings wherein stādeth our cōformitie to the Image of Christ are such necessarie consequences of adoption and inseparable adherents thereof that to be predestinate to adoption includeth them all And for this cause is it that sometimes the Decree of God is described from them as namely from eternall life Act. 13. ver 48. As many as were ordayned vnto eternall life beleeved And from salvation as 1. Thess 5. 9. God hath not appointed vs vnto wrath but to the obtayning of salvation through our Lord Iesus Christ c. And these we call more improper descriptions of Gods Decree because they are taken from the fruites and effectes or inseparable consequences of that blessing wherevnto wee are saide most properly to be predestinate which is adoption whereby Gods Decree is most properly described because in Gods dispensation to vsward it presupponeth no preceeding benefite whereof it should be the effect but is the next ende wherevnto God doth ordayne vs and so the first blessing of God which he doth bestow vpon vs in Christ comprehending in it by necessarie consequence all the rest as inseparable fruites and effectes thereof and therefore is it that in that other place in the 8. to the Rom. Gods Decree is described from the making of vs cōforme to the Image of his Sonne which alwayes presupponeth the making of vs sonnes in his sonne to goe before it CHAPTER III. HAving now considered the places where the decree of God is most properly described wee are next out of them to marke what is the substance of it which is cleerly sett downe to consist in three thinges The first is The Persons who are ordayned The second is The thing wherevnto they are ordayned The third is The Meane whereby they are to receive that wherevnto they are ordayned Touching the persons they are described in the 8. Chap to the Rom. from Gods foreknowledge or purpose where it is said Those whom he knew before them also he predestinated and therefore is it that predestination is said to be according to the purpose of God Ephe. 1. vers 11. And to the same effect election is said to be according to the foreknowledge of God 1. Pet. 1. 1. and 2. And this is that sure foundation of God which never fayleth as sayeth the Apostle to Timoth the 2. Epist chap. 2. v. 19. whereof also Iames speaketh Act. 15. 18. as the ground of the calling of the Gentiles to the participation of grace with the Iewes when he sayth from the beginning of the world God knoweth all his owne workes Which two places lead vs to the consideration of these two things First that the foreknowledge of God or his purpose doth comprehend the determinate and complete number of all that are
therefore doeth the Apostle say Rom. chap. 11. ver 7. that the Election hath obtayned it to shew vs that the cause of obtayning the promise all blessings therein contayned dependeth neither vpon Christ as Mediator nor vpon Man but vpon the Lords free choice who giveth Christ for whō and to whom he will and therefore is Christ him self called the gift of God Iohn chap. 4. ver 10. and Iohn chap. 3. ver 16. because even he is given vnto vs of grace according as the words of Iohn declare manifestly saying God so loved the world that hee gave his onely begotten Sonne And although all power bee given vnto Christ both in heaven and earth yet in dispensing of life he is limited by the Fathers will and therefore saith him selfe that al power is given him to this end that he may give eternal life not to all simply and indifferently but to all that the Father hath given him Iohn chap. 17. vers 2. And that because such is the Fathers will as Christ him self witnesseth Ioh. cha 6. ver 39. This is the will of my Father that sent me that of all which hee hath given me I should loose none and the reason why hee restrayneth his dispensation of life vnto the Fathers will whose will and pleasure is that he should save only those whom he had given vnto him is declared by Christ him self in the verse immediately preceeding saying I am come downe from heaven not that I should doe myne owne will but the will of him that sent me which wordes plainly teach vs that the dispensation of life dependeth not vpon the will of Christ as he is Mediator much lesse vpon the will of Man but only vpon the good wil pleasure of God And this is cleere in all the blessings bestowed vpon vs in Christ of al the meanes which God grants vs to bring vs to the communion of the blessings which all are said in scripture to be according to the will of God and to be given vs freely by grace as namely the revelation of the mysterie of godlines Eph. chap. 1. ver 9. preachers to reveale it Eph. cha 3. ver 7. c. and Gala. chap. 1. ver 15. 16. also the benefit of our calling 2. to Timot. chap. 1. vers 9. also our beleeving and by faith assenting to the calling of God 1. to the Corint cha 12. ver 9. 11. and Ephe. chap. 2. ver 8. Phil. chap. 7. ver 29. and 2. chap. ver 13. Rom. chap. 11. ver 7. Ioh. chap. 6. ver 36. 37. and 44. 45. and Math. chap. 11. vers 25. 26. and Mat. chapt chap. 13. ver 11. Also the gift of perseverance 1. to the Corinthi chapt 1. vers 8. 9. and Iohn chap. 10. verses 28. 29. and 1. Epist of Iohn chapter 2. vers 27. and chapter 3. vers 9. 1. to the Corinthians chapter 15. vers 57. and 58. 1. epist to the Thess chap. 5. ver 23. 24. and 2. epist to the Thessal chapter 16. verse 17. and I eremy chap. 31. vers 32. 33. and chap. 32. ver 40. so forth of all the remanent benefites of God and namely of our Iustification for we are iustified freely by grace And therefore even the righteousnes of Christ whereby we are iustified is said to be the gift of God that of free grace Rom. chap. 5. vers 15. 16. 17. For of whatsoever worth vertue value the satisfaction made by Christ be of in Gods sight far exceeding al vnworthines and weaknes of all mankinde yet it is no farther extended nor given to any moe but such as is the good will pleasure of God Neither is it contrarie vnto this that all the blessings of God are said to be in Christ and we said to be blessed with all spirituall blessings in him For neither he nor they in him are made ours for any cause either in him or vs but onely by the will good pleasure of God which is manifest by the saying of the Apostle Ephe. chap. 1. ver 6. which is That God by his grace hath freely made vs acceptable to him selfe in his beloved Sonne Which wordes doe evidently witnes that although GOD give vs no blessing but in Christ yet the cause moving God is only his owne grace and good pleasure which excludes all other cause whatsoever either in Christ or in vs. Neither is this to be vnderstood of the benefites themselves onely but also of their measure which also dependeth wholy vpon the purpose and good pleasure of Gods will Which is cleare by the speech of Christ in the 20. chapt of Math. ver 23. And Marke chap. 10. ver 40. where he sayeth To sit at my right hande and at my left hande is not myne to give but to whom it is prepared of my Father Moreover this is not onely to be vnderstood of the blessinges them selves and of their measure but also of all the circumstances concerning their dispensation Which wholy depend vpon the will of God who hath assigned the seasons which were ordeyned before and the bounds of mens habitatiō Act. chap. 17. vers 26. And who hath put the times and seasons in his owne power Actes chap. 1. vers 7. and hath appointed a day of grace to every one that shal be called Hebr. chap. 3. ver 13. and 15. and Hebr. chap. 4 vers 7. 8. and 9. so that the reason that one is called from the wombe another in his mid-age another in the houre of his death why the Gospell is salvation first vnto the Iewes and next vnto the Gentiles why Christ did come at such a time died at such a time and the Gentiles not called till such a time is the onlie appointmēt of Gods will who as saith the Apostle Ephe. chap. 1. vers 11. Doth all things according to the counsell of his owne will Thus it is manifest that not onely the blessings in Christ the measure of them but all circumstances of these blessings either in respect of persons place time or maner doe depend wholie vpon the counsell of Gods will CHAPTER VII IT resteth now thirdly that we trye the truth of this same ground in the third point of the substance of Gods Decree that is in the Meane whereby we are predstinate vnto adoption which is Iesus Christ of whom it is manifest in the Scriptures that he is the Meane of our happines by the same will of God as is evident by the Apostle Coloss chap. 1. vers 19. 20. For it pleased the Father that in him should all fulnes dwell and by him to reconcile all things to him selfe making peace by the blood of his crosse For first there was no cause in Christ why hee should haue beene made Man and sinne for Man Secondly there was no cause nor reason in vs which could move the Father to give him to the death for vs or which could move him to become our brother and to lay down his life
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
it then that it be the bloud of a man or yet of a iust man For no man that is nothing more but a man can possibly redeeme his brother or give his ransome to God that he may live still for ever So precious is the redemption of their soules and the continuance for ever sayeth the Prophet Psalm 49. For the bloud of no flesh can be able to satisfie the infinite iustice of God For he that liveth not for ever can never be the cause of eternall life vnto others and he that is not eternall can never bring in eternall righteousnes and no righteousnes but that which is eternall can possibly procure eternall life For all being infinit that is the iustice that wee have transgressed infinit our guiltines in trasgressing infinite the punishment of our guiltines infinite as being the iust recompence of the transgression of an infinit iustice proceeding from the iust iudgement of an infinit God it is impossible that a finit creature can performe it seeing he should never be able to loose the sorrowes of death Therefore it is required that the bloude should be the bloud of him who is eternall to the end that hee should not be holden of death eternally Act. chap. 2. vers 24. and that his bloud might be of an infinite value and that our righteousnes might be eternall and make vs eternally righteous therefore is it saide by the Apostle that God hath purchased his Church with his owne bloud Act. chap. 20. 28. thus it is required in the bloud that iustifieth vs before God that it bee not onely the bloud of a man and of a iust man but also that it bee the bloud of him who is God blessed for ever and all these considerations are necessarilie requisit in the bloud vnto our iustification thereby And as in the bloud so in the shedding of it divers things are required in it to the same end Which that wee may the more cleerely perceyve we are first to consider that the shedding of bloud must needes be by way of oblation and sacrifice Therefore Christ is saide to have offered vp him selfe a sacrifice of a sweet smelling favour vnto God Ephe. chap. 5. vers 2. and also he is said to have bin made manifest once to put awy sinnes by the sacrificing of him selfe Heb. chapt 9. vers 26. and therefore also saith the Apostle that Christ our Passeover is sacrificed for vs 1. Cor. chap. 5. ver 7. Now the things requisite in the offering of this sacrifice are partlie to be considered in the nature of the sacrifice it selfe and partly in those thinges which are necessarilie required for the offering of a sacrifice Touching the sacrifice it selfe besides that it must bee by bloud because without shedding of bloud there is no remission it must needes be but one and of such nature as never needeth to be repeated For the sacrifices that are oft repeated can never sanctifie the commers therevnto And therefore it is said That we are sanctified by the offering of the body of Iesus Christ once Heb. chap. 10. ver 10. And againe in that same Chap. verse 12. it is said But hee having offered by one sacrifice for sinne sitteth for ever at the right hand of God Of which it is manifest that this sacrifice alone without anie other thing ioyned therewith and without anie iterating of it contrarie to the blasphemous doctrine of the papistes must needs make vs eternally righteous according to which it is said by the Apostle That Christ is entered into heaven not that hee should offer him selfe often because then it behooved him to die often But as it is appointed that men once die and thereafter commeth the iudgement even so Christ also being once offered to take away the sinnes of many hee shall appeare the second tyme without sinne c And this point is most cleerlie set downe Heb. cha 10. ver 14. where it is said For by one offering he hath consecrated for evermore those which are sanctified Wherevpon it must followe seeing by one offering hee hath obtayned vs eternal remission according to the promise of God in his covenant and their finnes and their iniquities I will never remēber anie more that there remayneth no more sacrifices for sinne For according to the saying of the Apostle VVhere remission of sinnes is there is no more sacrifice for sinne Heb. chap. 10. vers 18. The thinges that are required for the offering of a propitiatorie sacrifice for sinne are especially three The first is a Priest For none but a consecrate Priest appointed by God and not by man might ever offer sacrifice for sinne vnto God The second is the Altar vpon which it must bee offered The third is the Tabernacle or Sanctuarie wherein it must be offered The thinges to be considered in the Priest concerne partly the nature of the Priesthood it selfe and partly the actions to be performed by the Priest Touching the nature of the Priesthood The first thing to be considered is that no man can take this office to him selfe but he who is called of God Heb. cap. 5. ver 4. 5. The second thing to be considered is that it must not bee according to the order of Aaron but according to the order of Melchisedeck For there is no perfection by the Levitical Priesthood Hebr. chap. 7. ver 11. and this that he must bee according to the order of Melchisedeck comprehendeth vnder it these particular pointes First that he is not made a Priest by the Lawe but according to the power of endlesse life For as we have saide if his Priesthood had bene after the Lawe it could never have made vs perfect For the Lawe made nothing perfect Hebr. chap. 7. ver 19. And of this ground followeth other two consequences The first is that seeing hee is made a Priest after the power of endlesse life none save hee alone can ever enioye this Priesthood For as sayeth the Apostle Amongest the Leviticall Priestes many were made Priestes because ther were not suffered to endure by reason of death but Christ because hee endureth for ever hath a Priesthood which can not passe from him to an other Hebr chap. 7. ver 23. 24. The seconde consequence is as saveth the Apostle Hebr. chap. 7. ver 25. That hee is able perfectly to save those that come to God by him seeing hee ever liveth to make intercession for them The third thing to bee considered in the nature of the Priest is as sayeth the same Apostle That he bee without sinne because such a High Priest it became vs to have as is holy harmeles vndefyled and seperate from sinners Hebr. chapt 7. 26. Which also was expreslie commanded in the Lawe Levit. chap. 21. where it is saide VVho soever of the seede of Aaron hath any blemish hee shall not come neare to offer the sacrifices of the Lorde neither shall he presse to offer the bread of his God neither shall he goe in vnto the vayle
to serve vnto our iustification by that wherein he is made our righteousnes And secondly if we shal distinguish the matter of our righteousnes it selfe in Christ from the action of God in iustifying by it wee shall perceyve evidently that the matter of our righteousnes consisteth only in the death and bloud of Christ and that all the rest of Christes obedience doeth serve not as the materiall but rather as the subordinate efficient causes of our iustification And so all the three former opinions touching the obedience of Christ may well agree in one when the question is concerning the action of God in iustifying and not concerning the particular matter of the righteousnes which God imputes vnto vs vnto iustification For there is no parte of Christes obedience which is not as it is said in the schooles causa sine qua non that is a cause without the which wee cannot be iustified For if he had not bene a man and a iust man and a Priest and such a Priest as we have said yea if hee had not risen from the dead and ascended vnto heaven and made intercession for vs his death and bloud could never have iustified vs. And yet still his death and bloud is the only matter of our righteousnes but so as it is the bloud of such a sacrifice offred by such a Priest vpon such an Altar in such a Tabernacle carried in by the same Priest after resurrection from the dead into the heavens And as by vertue of the same bloud the same Priest sittinge at the right hande of God maketh intercession for vs. Thus the matter is not of such moment being rightly waighed and charitablie considered that it needed ever to have bred such bitter contention amongst brethren in the Church of God CHAPTER XXVI HAving thus spoken of the materiall cause of our righteousnes it followeth now that we speake of the formall cause In the which three thinges are specially to be marked for clearing vnto vs how and in what manner wee are made the righteousnes of God by the death and bloud of Iesus Christ our Lord. The first is Gods giving vnto vs. The second is Gods imputation of that which is given vs. The third is the cause moving him both to give and impute For God iustifieth vs by gift by imputation and by grace Neither can the true forme of our iustification bee knowne of vs a right except we acknowledge all these three in it For mā hath no saving grace which he hath not receyved of God according to the saying of the Apostle 1. Cor. chap. 4. ver 7. For who hath seperate thee or what hast thou that thou hast not receyved and if thou hast receyved it why gloriest thou as if thou hadst not receyved it And to the same purpose saith I am 1. chap. 17. All good giving and every perfect gifte is from above Therefore also our righteousnes speciallie is called a gift and a gift by grace Rom. chapt 5. ver 15. 16. 17. as also Rom. chap. 6. vers 23. but the gift of God is eternall life Where the word gift if that place be rightly vnderstood doth signifie righteousnes given vs of God Secondly howsoever many confounde imputation and giving as one thinge as in some sense they may both bee taken for one yet it is expedient for our sounder knowledge that wee distinguish them For howsoever nothing is imputed which is not given yet many things are given which are never saide to be imputed Yea moreover in which imputation hath no place Beside the imputation of a thing if we shall rightly consider it doth alwayes presuppone the thing imputed to be in our possession either by nature working or gift as by Gods grace wee shall heare hereafter And therefore in the forme of our iustification Gods giving of a thing vnto vs is to be distinguished from his imputing of it Specially if we marke one thing which is flat contrarie sayings and yet of equall force vsed by the spirit of God in the description of iustification For sometimes it is defined by imputation of righteousnes and sometimes by not imputation of sinne Thirdly in the manner and forme of our iustification grace is specially to be considered because both the givinge and imputation of the thing given is of meere grace Therefore are wee saide to bee iustified freely by grace so that the perfect forme of our iustification consisteth in this that is in Gods gracious givinge and gracious imputinge of thinge given vnto vs to bee our righteousnes So that whosoever make our iustification to consist without giving of righteousnes or without imputing the thinge given or esteeme eyther the matter of our righteousnes which is given vs to be given otherwise then by grace or to be imputed as righteousnes vnto vs otherwise then by grace doe destroy the true forme of the iustification of a sinner before God And because this is a pointe of speciall moment and bringeth great light in the matter of iustification wee will speake severally of these three pointes And first touching the action of Gods giving Secondly of the action of Gods imputation Thirdly of his grace as the only cause of both Touching the first there be two thinges which are given vs of God vnto iustification The I. is faith The II. is Christ both these giftes of God are necessarie vnto iustification as we shall see by Gods grace hereafter when we speake of iustificatiō it self Therfore in this place wee will onely speake of faith as it is the gift of God in which we have these pointes to be marked First what kinde of gift it is Secondly to whom it is given Thirdly what faith it selfe is And fourthly to what ende and vse it is given First then that it is a gift and the gift of God it is cleere in the Scriptures according as wee have showen before of all the saving graces of God and therefore it is called by the Apostle Heb. chap. 7. vers 4. a heavenly gift and in Ephe. chap. 2. ver 8. it is expresly called the gifte of God And the same Apostle Phil. chap. 1. ver 29. teacheth vs that to beleeve in Christ is a gift given vs. Therefore 1. Cor. chap. 12. It is uombred amongst the giftes of God by his spirit So that in this there is no great contradiction but the speciall question is what kinde of gift it is that is whether it bee a naturall or a supernaturall gift Depending either vpon the naturall power which God hath created in man or vpon the supernaturall power of God For clearing hereof We are to consider that which in the scriptures is spoken concerning faith First touthing the ground and cause of our beleeving Secondly touching the propertie that is attributed vnto faith and which still is in him that beleeveth And thirdly touching certaine effectes attributed vnto faith Besides these things which heereafter will shewe them selves when we treate both to whom faith is given and
can Christ live in any more of our soule then that wich liveth by the faith of CHRIST By this it may appeare how vngraciouslie they speake of Gods grace in the worke of faith who make him effectually to renewe no more of man but his vnderstanding leavinge the action of consenting and embracing by faith the things reveiled to the will of man as also how slenderly they speake of faith who place it in nothing but in the willes assentinge to the trueth of God CHAPTER XXVIII NOw it followeth that we speake of faith it selfe what it is In which point wee will first intreate of the divers significations of Faith in the word of God And secondly of the true signification and nature of it in the wroke of iustification Touching the first Faith is taken in foure divers significations in the scriptures of God besides that signification which it hath in the worke of iustification The first signification is when faith is taken for fidelitie and trueth as Math. chap. 23. 32. Yee leave the waightier matter of the Law as iudgement mercie and fidelitie Likewise Rom. chap. 3. ver 3. Shall their vnbeliefe make the faith of God of none effect and 1. Timoth. cha 5. ver 12. having damnation because they have broken their first faith Secondly faith doeth signifie the doctrine of the Gospell because it is begotten in vs by the Gospell for faith commeth by hearing therefore faith is called the faith of the Gospell as also because the Gospell preacheth salvatiō to be no otherwise but by faith and therefore the Gospell is called the worde of faith Rom. chap. 10. ver 8. In this signification it is taken Gall. chap. 3. Receyved ye the spirit by the workes of the Lawe or by the hearing of saith And againe Galla chap. 1. ver 23. He which in time past persecuted vs. nowe preacheth the faith that he before destroyed And Acts chap. 6. ver 7. And a great companie of the Priests were obedient to the faith Thirdly faith is taken for particular knowledge Rom. 14. 22. Hast thou faith have it with thy self c. That which in this place the Apostle calleth faith in the same question matter and purpose he calleth knowledge 1. Cor. chap. 8. Fourthly faith is somtimes put for Christ himself in the gospel because al that ever faith in the gospell apprehendeth is Christ who is the only true obiect of faith vnto salvation In this sense it is takē Gal. 3. 23. before faith came we were kept vnder the law as vnder a garrison shut vp vnto that faith which afterward should be reveiled which words being cōpared with the 24. 25. verses folowing with the 19. verse preceeding it shal be manifest that by the name of faith in that place Christ the obiect of faith is vnderstood Thus much for these foure divers significations wherein faith is taken in the word of God Now we come to the special significatiō and nature of it as we are said thereby to be iustified And when it is said to be imputed vnto righteousnes In which point there is greatest need of carefull attention because vpon the mistaking hereof ariseth principally the mistaking of iustification it selfe Specially in that sentence where it is saide that Faith is imputed vnto righteousnes Concerning which there is a two-folde controversie The first is whether faith in this place be taken in the owne proper signification or in a borrowed sense The seconde controversie is touching the proper signification of faith what it is In the first controversie these who take faith in a borrowed speech doe expound that sentence Metonymically by faith vnderstanding Christ crucified apprehended by faith and so doe esteeme that faith relatively or instrumentally taken and not properly is imputed vnto vs for righteousnes And this opinion agreeth with the trueth of the matter it selfe But there is no necessitie why faith in that place should bee taken in a borrowed sense if the right minde and meaning of the holy Ghost in this phrase be gravely and maturely considered so that if they who take it properly did not erre eyther in the signification of it or in the true sense of the imputation of it their opinion might wel be allowed For faith in this sentence is in my opinion to be taken properly in that sense whereby in it selfe it is distinguished both from the worde whereby it is begotten and from the obiect of it in the worde which is Christ As also from the naked knowledge of the worde and Christ therein reveyled how soever it doeth comprehend knowledge For searching out therefore the true significatiō of the word Faith in this sentence we will first set downe the divers significations wherein it is taken Secondly wee will speake of the true nature and signification of it in this place where it is saide to be imputed vnto righteousnes Cōcerning the first we are not to speak of that differēce which in the scriptures is warranted of historicall faith miraculous faith and iustifying faith but onely of the different opinions of men touching iustifying faith In one thing all men doe consent and agree that faith is an action of the heart consisting in iudgement but they differ in three sortes The first sorte make this iudgment of the harte in beleeving to be nothing but a naked opinion which is a doubtfull inclination of an vncertayne minde to the best part of the contradiction with feare of the contrarie parte beeing destitute of the knowledge of the true cause As for example in this contradiction Christes death shall save vs. and Christes death shall not save vs they have an opinion of the best that is that Christes death shall save them but no certaine knowledge because they are ignorant of the cause of that effect and therfore feare that they shall not bee saved and in this opinion they place faith The seconde sorte which are the wiser amongst the Papistes doe make faith to be an action of the heart in iudging neyther by way of opinion nor yet by way of certayne knowledge but by a middle way of iudgement betwixt opinion and knowledge Which participates of both and yet is neyther of them For they will not have it a doubtfull inclination of the minde vnto the best parte with feare of the worst vpon ignorance of the cause Neither will they have it a certayne inclination of the minde to the best without all feare of the worst vpō certayne knowledge of the cause and necessarie meanes But will have it middle conceyte of the minde neither altogither contingent neither altogither necessarie And now in these dayes there is a sorte of men which agree with this second sorte in substance whatsoever deceitfull shew their wordes doe make to the contrarie Therefore as touching this point wee make no severall order of them For albeit in word they seeme to admit in beleeving knowledge of the thing beleeved yea which is more albeit they graunt application yet seeing they
sealing them in mans heart This worke therefore of man is likewise attributed vnto God vnder these two phrases First when it is saide that he giveth vs to come vnto the sonne Iohn chap. 6. ver 65. Secondly the Fathers giving vs vnto the sonne Iohn chap. 6. ver 37. and 17. 6. Thus the motion of man with his heart being moved of God is called mans beleeving with the heart eveÌ„ as a wheele which of it selfe caÌ„not move yet being moved by an other doth move whose motion therefore though it be but one yet is said to bee the motion of two that is of the maner and of the thing moved and therefore is both actively and passively to be considered in the one sense God is said to bring vs vnto Christ in the other sense we are saide to come vnto Christ and this is carefnlly to be marked least with a great many we erre in esteeming faith to be mans owne proper worke flowing from the natural power of his owne will and so mistake the saying of the Prophet the iust shall live by his owne faith as alfo Christes forme of speach when he sayeth thy faith hath saved thee for faith is called ours and our owne not in respect that we are the Authors the cause or workers of it but because we possesse it and are the speciall subiectes of it in the which it is wrought by God as also because it concerneth onr selves in particular and what wee beleeve wee beleeve it particularly touching our selves so that faith is called our owne faith in the Scriptures of God to declare the perticular nature of savinge faith in two particular thinges The firste is that it is not the faith that GOD workes in another mans hearte but the faith which hee worketh in myne owne hearte that saveth me Secondly it is not the faith which I have in myne owne hearte concerning others but the faith that I have concerning my selfe in particular that saveth me So that this worde vsed by the Spirit of God saying thy faith hath saved thee and the iust by his owne faith shall live is set downe not to designe the cause but the subiect of savinge faith and that in two respectes that is both in respect of him in whom it is wrought and also in respect of him concerning whom it is wrought so that my faith that saveth mee must bee wrought by GOD in my owne hearte and what hee maketh mee beleeve hee must make mee beleeve it concerninge my selfe in particnlar If the Papistes did rightly vnderstande this they would see that every particnlar Christian hath a particular warrant by particular revelation from God of the certaintie of his owne salvation For when hee saide to beleeue with the heart the same beleeving includes in it a particular knowledge by the particular revelation of God in his heart coÌ„cerning him selfe in particular that hee is chosen and elected of God that Christ is given for him that in him hee is redeemed that in him hee hath remission of his sinnes that through him hee shal be glorified Secondly they should likewise knowe and with them such as in the Church of God follow their opinion that when it is saide that man with the heart beleeveth the heart is not to bee esteemed the cause of beleeving as though naturally of it selfe it could beleeve but as a wheele moved by another doth move so our heartes action of beleeving is nothing but the action of God moving our heartes CHAPTER XXIX NOW it followeth that we speake of the vse and ende wherefore this supernatural gift is given vnto man this shortlie we may reduce vnto foure points The first is faith is given for knowledge Secondly faith is given for possession of the things knowen Thirdly faith is given for keeping and constant retayning the things possessed and that during this life Fourthly faith is given for practise Wee saye that it is given for these vses during the time of this life because that in the life to come both knowledge possession and keeping are performed in vs by another meane that is by sight For in this worlde wee walke by faith and therefore doe neither knowe possesse nor keepe but by faith but in the world to come we shall walke by sight for we shall see him as he is and therefore we shall both knowe posses and keepe by sight Now concerning the first vse and end of faith which is knowledge we are to remember the saying of the Apostle 1. Corinth chap. 2. ver 9. the things which God hath prepared for his elect are such which the eyes of man hath not seene and which the eare hath not heard which hath not entred in the hart of man Whereby the Apostle will declare vnto vs that the thinges which God hath ordayned for our glory are such as the heart of man can never possibly of it selfe conceyve therefore as sayeth the Apostle Iohn God must needes give vs a minde to knowe them before wee ever can perceyve them and this minde that God giveth is a beleeving heart For the heart of man is able by faith to know thinges to will affect thinges to enioye and possesse things and to keepe and retayne them which of it selfe by all the power of reason will c. it never could nor possibly can bee able to knowe possesse c. Thus we saye by faith that the worlde was made by the word of God and that thinges that are seene were made of thinges which did not appeare Hebr. chapt 11. which all the Philosophers and Princes of the world by all the light of nature could never vnderstand For the things of God are not naturally but spiritually discerned therefore the naturall man can not perceyve them In the same sense Abraham is saide to have seene the day of Christ and to have reioyced and by the vertue of our faith it is that we knowe IESVS to be that Christ and the sonne of God and by faith we knowe that we are elected of God and by faith we knowe that in Christ alone consisteth our adoption our righteousnes fanctification and redemption so that wee knowe that it is impossible to any man to be the sonne of God or iust or holy or free from death but in and by Christ onely thus take me away faith from the heart it is impossible to all the wisedome of the wisest hearte ever to vnderstande these thinges and to know them for vndoubted verities therefore it is as wee haue marked before that Christ sayeth to Peter Flesh and bloud hath not reveyled that vnto thee but my Father that is in heaven Math. chap. 16. For this cause Christ sayth vnto the Iewes Except yee beleeve that I am bee yee shall die in yonr sinnâ—â— Shewing vs by that speech that there is no way to knowe Christ to be the sonne of God but by beleevinge onely Nowe this knowledge that commeth by faith is not to bee taken in that sense wherein sometymes
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
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
be mans owne but Gods because it is not in the power of man by all that hee is according to nature ever to attayne to the possession of it but by that meane instrument supernaturall which is given him of God to the end he may attayne to the possession of the righteousnes of God Thus we see that the meane whereby we possesse the righteousnes is faith onely and because faith is not our owne therefore the righteousnes that we posses by it cannot be ours vntill both be made ours and this is only done and performed by the Lords gracious imputation of both that is faith and the righteousnes of Christ possessed by faith But first especially faith must be imputed to vs as our own to the intent that the righteousnes that by it we possesse might be our owne For as a man hath right to that which hee possesseth as his owne in equitie and iustice if by his owne meanes he hath obtayned possession but hath no right in equitie and iustice to it although he have it in his possession if by another mans substance given him to be imployed hee doe acquire the possession even so if we could attayne to the possession of righteousnes by our owne meanes then should that righteousnes in equitie and iustice be our owne and therefore the Scripture admitteth debt in accompting wages to him that worketh Rom. chap. 4. ver 4. but because wee doe not attayne to the possession of righteousnes by our owne meanes but by the meanes of GOD which hee hath given vs to vse that is by faith therefore this righteousnes in equitie and iustice is not our owne vntill the Lord doe impute it vnto vs and accompt it our owne So by imputinge faith vnto vs as our owne the righteousnesse which wee possesse by faith is made our owne so that faith beeing reckonned and accompted ours the righteousnes of GOD which wee possesse by faith in Christ is also reckonned and accompted ours and this is the cause why the holy Scripture doeth offtner describe the manner and forme of our iustification vnder the phrase of the imputation of faith then vnder the phrase of the imputation of the righteousnes because the right that is made vs vnto faith in Christ maketh vs to have right vnto Christ him selfe as our righteousnes and all blessings in him which by faith we possesse Secondly it is for this cause that in the description of the forme of our iustification that the spirite of God vseth this phrase to wit That to him that beleeveth his faith is imputed vnto righteousnes Which word vnto beeing commonly rendered for doeth much darken the true sense of the wordes and maketh many to fall into dangerous errour thinking that the verie acte of beleevinge is imputed for righteousnes that is as they take it in the verie same place and as the verie matter of our righteousnes whereas the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sentence doeth declare the ende wherevnto faith is imputed that is that the obedience of Christ apprehended by faith may bee righteousnes vnto the apprehender For faith and beleeving ever imployeth the possession of Christ and his obedience in our heartes and the imputation of faith vnto righteousnes is the thing that makes Christ possessed by faith to bee our righteousnes I say to be our righteousnes for Christes obedience is righteousnes in it selfe so that it is neyther our faith nor Gods imputation of our faith that maketh his obedience to bee righteousnes but imputation of faith to vs as ours maketh the obedience of Christ possessed by faith beeing righteousnes in it selfe to be our righteousnes for as wee have saide before the making that whereby we obtayne possession to bee ours maketh the thing possessed also to be ours so that imputation of faith maketh Christes obedience to be that vnto vs which it is in it selfe though it were never imputed vnto vs. And that this phrase is so to be vnderstoode it may cleerely bee perceyved by that sentence of the Apostle Rom. chapt 10. ver 10. VVith the heart man beleeveth vnto righteousnes and with the mouth hee confesseth vnto salvation In which sentence the greeke worde which is rendered vnto can not be rendered for without darking and also perverting the true sense and meaning of that place for we are saide to beleeve with the heart vnto righteousnes in that same sense and meaning wherein wee are saide to confesse with the mouth vnto salvation But we cannot bee saide properlie at least cleerely without ambiguitie to confesse for salvation because neyther is our confession the efficient cause of our salvation neyther yet the matter or substance of our salvation neither can it bee put in place of our salvation but we confesse to this ende that wee might attayne to salvation knowing that hee that confesseth not Iesus before men shall not be saved For he that is ashamed of him before men he wil be ashamed of him before his heavenly Father Luke chap. 9. ver 26. And hee who shall denie him before men him shall hee denie before his Father which is in heaven And whosoever shall confesse him before men him shall he also confesse before his Father that is in heaven Math. chap. 10. Luke chap. 12. Therefore knowing that without confession there is no salvation seeing confession is the way and meane whereby we attayne vnto the possession of salvation we doe confesse to this ende that we may attayne to salvation And therefore in the same sense wee must bee saide to beleeve with the heart vnto righteousnes that is because there is no meane to attaine vnto righteousnes except wee beleeve For Christ is righteousnes vnto everie one that beleeveth Rom. chap. 10. ver 4. therefore we beleeve to this ende that wee may enioye righteousnes according to the saying of the Apostle Gal. chap. 2. ver 16. VVee also have beleeved in Christ that wee may bee iustified by the faith of Christ In which place that faith is vnderstood onely instrumentally and not materially it is playne by the next verse following where it is saide If then while wee seeke to bee made righteous by Christ c. Which wordes shewe plainly that Christ is the matter of our righteousnes Nowe there is no reason why faith should be said to bee imputed vnto righteousnes in any other sense as concerninge the worde vnto then wee were saide to beleeve vnto righteousnes but in all reason without contradiction the Greeke worde which we render vnto must in both these phrases bee taken in one and the same sense that is that as we beleeve with the hearte to this end that we might by faith as the onely apt and meete instrument and onely convenient and effectuall meane whereby to apprehende and possesse attayne to the possession of the righteousnes of God in Christ even so the Lord our God imputeth faith to vs as our owne to this end that the righteousnes which we possesse
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
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