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
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
Christ onely who being ordeyned of God the Meane of al his mercie to Mākinde he commeth in as Mediatour betweene God vs in all things decreed of God for vs so as we are to expect nothing of all that is decreed concerning the vessels of honour whether it bee in making of vs sonnes or making vs cōforme to the Image of his Sonne in righteousnes and glorie but only in and through Iesus Christ our Lord in whom alone all the promises of God are yea and amen For he is the first borne among all the sonnes of God and the beginning and first begotten of the dead for it is the Fathers will that in all things hee have the praeeminence Rom. chap. 8. ver 29. Col. chap. 1. ver 18. Thus albeit God in him selfe and of him selfe ordayne vs to great dignitie and manifold vnspeakeable blessings yet this honour doeth he reserve vnto his only begotten sonne that of all these blessings we shall enioye none except in through him onely so that it is true that we are ordayned to nothing without Christ but not in that deceitfull sense whereby the mindes of many are deluded as though he were the cause why GOD doth ordeyne vs to adoption The Scripture teacheth vs farre otherwise distinguishing betwixt the cause why God decreeth vs to adoption and the cause why he ordeyneth vs to this adoption through Christ onely Setting downe the cause of the Decree to be his owne will good pleasure in him selfe And declaring the cause why he ordeyneth vs to be adopted through Christ to be this that Christ might be the first borne among manie brethren and that he might have the praeeminence in all things wherevpon it followeth that albeit he be not the cause why we are ordeyned to adoption yet notwithstanding seeing it is Gods will to performe towards vs his gracious purpose and good pleasure of his wil only in and through Christ that of necessitie we must first enioy him before we can enioy any thing of that that is decreed And therefore it was the Fathers will that in him should all fulnes dwell Coloss chap. 1. vers 19. That out of his fulnes we all should receyve Iohn chapt 1. vers 16. And for this same cause is it said That God hath made him wisedome righteousnes sanctification and redemption and that vnto vs 1. Corinth chapt 1. verse 13. For whatsoever God hath made Iesus Christ the Mediatour he hath made him that for our cause so that the love of God to vs and the good pleasure of his wil towards vs is the cause why Christ is made of God the meane of our salvation And therefore in the consideration of Gods Decree Christ as Mediatour commeth in order after the consideration of that wherevnto we are ordayned although in the executiō and performāce of Gods Decree Christ in vs must goe before all other things ordayned for vs for that is the nature of all Meanes which are subordinate to that whereof they are appointed to be Meanes Thus God first in order purposeth and decreeth what to doe to vs and secondly by what Meanes but when hee performeth his Decree he first prepareth the Meanes and then accomplisheth thereby his purpose and decree towardes vs. For if the Lord had never ordayned vs that are men to bee made his sonnes he had never ordayned his sonne to bee made a Man this is cleere by the Apostles speech wherein he declareth the cause why the sonne of God did take mans nature vpon him Hebr. chap. 2. ver 14. saying For asmuch therefore as the children were partakers of flesh and blood even he likewise tooke part with them And thereafter shewing the cause why not only he tooke our nature◠but also did take it with the same infirmities sinne only except wherewith our nature is indued he vseth these speeches For it became him in all thinges to be made like to his brethren Hebrewes chap. 2. vers 17. according to which grounde it is saide in another place That God sent his Sonne in the flesh in the similitude of sinnefull flesh Roman chap. 8. vers 3. This point is evidently cleare by the same Apostles speech Galath chap. 4. verses 4. and 5. when hee sheweth the ende wherefore God sent his sonne in the flesh saying VVhen the fulnes of tyme was come God sent foorth his owne Sonne made of a woman c. that we might receyve the adoption Letting vs see that in Gods execution hee giveth vs the adoption to the which he ordayned vs by the same Meane thorough the which he ordayned to give it vs. Thus we may see evidently that that parte of Gods Decree touching the Meane of our adoption doeth in order of Decreeing depende vpon the former parte touching the adopting of vs but in order of performing the sending of Christ made of a woman and made vnder the Law and made righteousnes sanctification and redemption c. doth goe before our adoptiō For he was not made the cause of eternall salvation to his owne till he was perfited Hebr. chap. 5. vers 9. For which cause the Apostle sayeth Hebr. chap. 2. vers 10. when hee gives the reason why he was made to taste of death That Christ being to bring many children to glorie it became him for whom are all these things and by whom are all these thinges to perfite or to consecrate the Prince of their salvation through afflictions This shall be yet more cleare if wee consider who it is that is appointed the Meane of our adoption that is not the Father nor yet the holy Ghost but the Sonne only and that because hee onely is that vnto the which wee are ordayned For this grounde we must holde that what so ever wee are made by grace it must firste bee in GOD him selfe and then made ours by our communion and fellowship with GOD. Now this blessing of sonne-shippe which is ordeyned vnto vs is no propertie of the Father nor yet of the Holy Ghost but of the seconde person onely who by that propertie is distinguished both from the Father and from the Holy Ghost and therefore although the Father and the Holy Ghost doe with the Sonne not onely ordeyne vs to adoption but also adopt vs yet they neither ordeyne vs to adoption neyther doe adopt vs through any but the Sonne alone for the Father and the Holy Ghost are not the Sonne neither can be because their personall properties are incommunicable howsoever their naturall properties bee common yea one and the same in all three because the nature of all three is most simply one and the same Of which it commeth to passe that we being adopted thorough Christ and so consequently called to the communion of Christ in that which he is by subsisting that is sonnes wee are also made partakers of the Divine nature as sayeth the Apostle Peter that is we are made like to all three in that which they are by nature for all three have but
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
nor come neare the Altar least he pollute my Sanctuarie The fourth thing to be marked in the Priest is that hee must not be vpon the earth For if hee were vpon the earth hee were not a Priest Heb chap. 8. vers 4. Therefore is it saide of him After that hee had offered one sacrifice for sinne he sitteth for ever at the right hande of God Hebr. chapt 10. ver 13. as also That the heavens must conteyne him vnto the tyme that all things be restored Act. chap. 3. ver 21. The fift thing to be considered in the Priest is that he behooved to be subiect to infirmities that having experience of them he might be a mercifull and faithfull high Priest Hebr. chap. 2. ver 17. and chap. 4. ver 15. Nowe wee come to the actions to bee performed by the Priestes Which likewise are of two sortes The firste sorte are those which are performed in offering of the sacrifice The seconde sorte is those which are to be performed after the oblation In the Sacrifice especially is to bee considered First the Priestes puttinge all our iniquities and sinues vpon the head of the offeringe that hee may beare them all Accordinge to which it is saide of Christ That hee bare the sinne of many Esay 53. 12. And the Apostle Peter sayeth That he him selfe did beare our sinnes in his body vpon the tree For he was made sinne for vs. The second action consisteth in killing of the offering before the Lord. according to which it is saide of Christ That hee offered vp him selfe by the eternall spirit vnto God Hebr. 9. 14. And he is saide to put away sinne by the sacrifice of him selfe Hebr. 9. 26. And Christ him selfe saieth I lay downe my life that I might take it againe no man taketh it from me but I lay it downe of my selfe Iohn chapt 10. vers 17. 18. According to which also Esay saith That he pâ—wred out his soule vnto death Chap. 53. ver 12. The third action is the offering of the sacrifice it selfe by fire vnto the Lord. And al these actions are accoÌ„plished in the death of Christ in the which principally consisteth the matter of our righteousnes for therein was hee made both sinne and a curse for vs. The actions following are especially three which all serve to our iustification by his death and bloud although they be no parte nor portion of the righteousnes it selfe The first is his rising from the dead The second is his sitting at the right hande of God in heaven The third is his making intercession for vs. Therefore the Apostle in the 8. chap. to the Rom. ver 34. setteth downe these foure actions of Christ as the things whereby wee are saved from all condempnation when he sayth VVho shall condemne it is Christ that hath died or rather who is risen againe who also is at the right hande of God and who also maketh intercession for vs. Which saying is carefully to bee marked of vs for many waightie reasons First it sheweth vs that as the worke of God in iustifying vs doth save vs from all accusation so the groundes whereby we are saved from being condemned of God that is by which we are iustified and absolved are these foure actions of Christ whereof his death is first Secondly it cleareth that point which we have in hande to wit that many things serve to our iustification which are no parte of our righteousnes For his resurrection his ascending into heaven and sitting at the right hande of God and his interceding for vs are all necessarily required to our iustification and yet none of them is any parte of the matter of that righteousnes which is imputed vnto vs. For his rysinge from the dead is not our righteousnes and yet except he had risen we could not have bin iustified by his death according to the saying of the Apostle 1. Cor. chap. 15. ver 17. If Christ be not raysed your faith is vaine ye are yet in your sinnes For so longe as Christ was holden of death vnder the guiltines of our sinnes we could never be absolved from sinne death in the sight of God because our satisfaction and redemption although they were in doeing were not fully performed vntill Christ having vtterly abolished sinne was raysed from the dead but his suffering beeing finished and hee having loosed the sorrowes of death our redemption and satisfaction for our sinnes were fullie accomplished and so our righteousnes full and compleate in Gods sight By the imputation whereof GOD then might iustly iustifie vs. Therefore is it said by the Apostle Rom. chap. 4. 25. that he was delivered to death for our transgressions and is risen againe for our iustification Shewing vs that as the matter of our righteousnes consisteth in Christes death because he was delivered therevnto for our sinnes so the iustification of vs by his death dependeth vpon his resurrection because therein his death was ended and so the satisfaction for our sinnes and our righteousnes was fully and perfectly finished Likewise his entring into heaven and sitting at the right hande of God is no parte of the matter of our righteousnes and yet it is a necessarie action of his Priestlie office required vnto our iustification by that which is our righteousnes For the high Priest once a yeare in the day of expiation entered into the most holy place with the bloud of the expiatorie sacrifice to make an attonement for the children of Israel The true sanctuarie resembled by the most holy place is heaven into which the bloud of our sacrifice must be brought by Iesus Christ our high Priest there to make our attonement Therefore is it said That Christ being come a High Priest of good thinges to come entered once by his owne bloud in the most holy place and obtayned eternall redemption Hebr. chap. 9. ver 11. 12. and therefore also is it saide That if hee were on the earth he were not a Priest Heb. chap. 8. vers 4. For which cause in that same place the Apostle esteemeth this to bee the chieff and principall point of all that had bene spoken of his Priesthood videlicet that we have such a high Priest that sitteth at the right hande of the throne of the maiestie in heaven c. Thus howsoever the sacrifice of Christ in his death or his bloud be the matter of our righteousnes and that Christ in his bloud be ordayned a propitiation for vs yet to the iustifying vs by that bloud this action of our High Priest even the entring with the bloud into heaven is necessarily required Even so also concerning his intercession albeit it bee not the matter of our righteousnes yet it serveth to our iustification by his blood For all his intercession is by vertue thereof that God by it and for it may pardon all our iniquities and iustifie vs. For this action is the end of the three former that is of his death resurrection and ascending into heaven
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