And how can any conceiue it otherwise to bee made ours but as by faith it is apprehended of vs Heere the Papists say that Christ is our righteousnesse How Christ is our righteousnesse Not by sanctification two waies First because he meriteth the pardon of sinne which is reckoned ours Secondly because he worketh righteousnesse in vs. Answ It is very true that Christ doth sanctifie vs notwithstanding hee doth not make vs righteous before God by this inherent righteousnesse For wee are the righteousnesse of God not in our selues as we should be if this infused righteousnesse were the matter of our iustification but in him 2. Cor. 5.21 And Phil. 3.9 But by imputation when Paul doth oppose the righteousnesse which is of Christ and of God to that of the Law which also he doth call his owne as being inherent in him hee doth cleerely shew that Christ is not our righteousnes by that righteousnesse which the spirit doth beget in vs for that is legall but by another righteousnesse resting in his owne person and not transfused but imputed to vs. Reason 2. Secondly Faith and workes in this matter of iustification are alwaies opposed Ephes 2.8 9. Rom. 2.27 But now if faith iustifie vs as a worke they are not then opposite but may well stand together Reason 3. Thirdly when we say that faith doth saue iustifie and purifie vs if we vnderstand this of the inward act of beleeuing wee are made our owne Sauiours and sanctifyers For it is cleere that wee saue our selues when from our selues doth proceede that act by and for which we are saued Reason 4. Further the least true faith though it be vnperfect doth iustifie It cannot then bee that it doth this by its owne value For how should a weake and small faith that is as a graine of mustard seede be of equall value to a greater measure of the same when things of the same kinde differ in value according to their quantitie as there is much odds in worth betweene a mite and a massy wedge though both be of the purest gold Wherefore this excellent worke of iustification must be ascribed vnto the thing beleeued on that is Iesus Christ which a small and weake faith doth as truely apprehend and possesse vs of as a stronger Reason 5. Lastly it was an errour which the Gnosticks held that their faith did iustifie for the excellency of it Vses 1. It cleereth obiections about this doctrine First this doth serue to cleere some obiections about this doctrine For to some wee seeme not well aduised to exclude workes from iustification when faith is an habite and worke of the soule as is loue and other graces of the spirit and others may think that wee prize faith at too high a rate to make it that which doth giue vs righteousnesse and procure vs title to that super excellent waight of glory It vvere somewhat that these say if we did reach that faith did iustifie as a worke or should make faith it selfe our righteousnesse vvhich formally doth so present vs to God But that is farre from our minde It is Iesus Christ onely that is our righteousnesse it is onely his obedience by and for which we are righteous before the Lord. Faith hath no further hand and stroke in this weighty worke then as it doth looke to Christ lay hold and possesse vs of him that wee may haue him vvith his merits to present to GOD in our behalfe 2. It comforteth the weake in faith Secondly this doctrine doth not a little comfort those that are weake in faith Weakenesse of faith is a want that many of Gods people doe bewaile in themselues and for which they do wel-nigh despaire of themselues And it is a worthy grace to be strong in faith as was Abraham For by it the heart is stablished against all assaults and is filled with peace and ioy in all estates and the more our faith is the more doe we abound in the assurance of our iustification and the pardon of our sinnes Notwithstanding let not any be out of heart for the small and scanty measure of his faith if he haue true faith It is not the excellencie and great measure of his faith that doth make him righteous before God Since faith is not our righteousnesse But Christ but â—hrist whom faith doth receiue and apprehend which a weake faith can doe as well as the strongest Say not then my faith is weake and feeble Is it a true and sincere faith which renouncing all other matter of righteousnesse doth depend and cast it selfe on Christ for pardon of sinne and saluation Be then of good comfort thou art as fully and perfectly righteous before God as he that hath the strongest faith in the world For thou hast Christ who is righteousnesse and perfect righteousnesse to euery one that doth beleeue euen as well to him that beleeueth with a feeble faith if a true one as to him that beleeueth with a strong faith Who is apprehended by a weake faith as wel as a strong Euen to saluation Looke not then on thy faith but consider him that is Iesus Christ on whom thy faith doth looke and repose it selfe and know that he is righteousnesse alsufficient to thee They that did looke on the Brazen Serpent but with one eye yea but with halfe an ey were as well and fully cured of the deadly stings of the fiery serpents as those which beheld it with both If the Prince bee disposed to bestow on sundry male factors their Pardon or some precious Iewels vpon Beggers they are as fully acquitted from their sinnes and made as rich by the possession of that Iewell which accept of these albeit with shaking and trembling as they that receiue them with lusty and strong hands Euen so is the case heere Hast thou but a dimmish faith yet such a one as doth looke vp to Christ and onely to him for saluation Hast thou but a weake trembling faith yet such a one as thou doest reach out to receiue Christ that rich Pearle of heauen and the pardon of thy sinnes offered in him and doest claspe it about him with all thy feeble strength Make no doubt but that thou art iustified in the sight of God doest stand clearely acquitted from all thy sinnes and shalt be healed of all their deadly stings It is the possession of the Iewell not their strong holding of it that doth make those beggers rich and the Kings Pardon that doth discharge Malefactors from the danger of the Law so they be willing to accept and pleade the same And so it is not our strong Since the true possession of him saueth vs not our strong hold of him or weake faith that is our righteousnesse and discharge before God but Iesus Christ and his obedience This onely is required on our part that we accept him offered vs in the Gospell and relye on him for full righteousnesse and redemption which
a weake and feeble faith doth as truely and entirely if not more as the strongest Nay let mee say more for the comfort of such as are weake in faith If they haue but a true desire to beleeue He is enioyed euen by a desire to beleeue and cannot yet in an expresse and explicite manner beleeue on Christ they haue Christ and enioy him vnto righteousnesse and the pardon of their sinnes If a man should want hands to receiue his Princes Pardon tendered to him it would suffice to entitle him vnto it and the benefit thereof To shew his will to accept it euen so will God in rich mercy accept in a broken and humbled soule a desire to beleeue for faith it selfe and thereby shall they become possessed of Christ with all his merits to the saluation of their soules Blessed are they that hunger and thirst for righteousnesse for they shall be satisfied Math. 5.6 3. It accordeth grace faith in our iustification Lastly this doth shew how grace and faith doe well agree in our iustification Workes cannot stand in this matter with Gods grace as they are vrged to merit any thing toward it For that it is not wholly of grace which in the least degree doth come of merit But faith as it doth iustifie vs doth bring nothing of its owne to present to God and to make the beleeuer righteous it doth chalenge nothing for its owne worth but doth seeke all righteousnesse in Christ alone Since faith doth seeke for all from Gods grace in Christ doth onely take Christ for its righteousnesse as he is ordained and giuen by the grace of God doth onely present him and his obedience and plead Gods grace and mercy promised in him It doth nothing derogate from the Kings grace in giuing a Pardon to his subiect and from hauing the whole praise of his safety that his subiect doth receiue and plead the same for his life nay rather hereby doth the subiect proclaime to all men that he hath no other meanes to scape the gallowes but the gracious pardon of the King Euen so faith doth not any thing obscure Gods grace toward vs but rather aduance it For can a poore sinner giue larger testimonie and more amply set out the glory of Gods grace then when disclaiming himselfe and his best workes as filthy clouts he doth wholly flye vnto and relye vpon Iesus Christ his obedience and Gods gracious pardon of his sinnes by and through him And if the life and safety of a Malefactor saued by the Kings pardon notwithstanding his receiuing of it be wholly ascribed to the grace and mercy of the Prince how much more must our saluation notwithstanding that we beleeue in Christ be the praise glory of Gods rich grace whose grace it is first to prepare and offer Christ vnto vs and saluation in him and then also to giue vs faith which otherwise wee could neuer haue to receiue and beleeue on him It followeth should not perish but haue life euerlasting We are now at length from the meanes come to consider the benefit which doth stand on two parts as hath beene before touched 1. in deliuerance from that miserable state wherein we were should not perish 2. in conferring great good vpon vs but haue euerlasting life The first thing that heere we may obserue is what wee are before and without faith euen lost wretches Doct. 8. We are by nature lost wretcthes It is by faith in Christ that wee are kept from perdition which teacheth plainely that by nature before the Lord hath quickened vs by faith we are all children of perdition But of this more largely and more fitly in another place Doct. 9. Secondly therefore obserue that though wee bee by nature dead yet by faith we are quickened By faith we are quickned and entitled to eternall life and made partakers of life euerlasting So Christ verse 36. of this chapter Hee that beleeueth in the Sonne hath euerlasting life And chapter 5.24 Verely verely I say vnto you Hee that heareth my word and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death to life And Iohn 17.3 This is eternall life to know that is with the knowledge of faith thee to bee the onely true God and whom thou hast sent Iesus Christ. For Christ is our life For Christ is our life whom by faith we possesse our life is in him Col. 3.4 And therefore whosoeuer do beleeue in him haue life through and with him As 1 Iohn 5.11.12 From this principle we may see the same conclusion to be gathered God hath giuen vs life and this life is in his Sonne he that hath the Sonne hath life he that hath not the Sonne hath not life But to see this better how by faith we come to haue life euerlasting we must consider that we haue it either in regard of the beginning or of the accomplishment and perfection If once we bee brought to beleeue in Christ life eternall is then begunne in vs 1 Eternall life is by faith begun in vs Iohn 7.38 Hee that beleeueth in mee out of his belly shall there flowe riuers of water of life And the nature of these waters is such that they neuer let the soule thirst againe but they are in the beleeuer a well of water springing to eternall life Neuer to be extinguished Iohn 4.14 Neither let any man except That they shall be so vnlesse a man cast them vp againe for that cannot bee since if they could be cast vp how should they then be a well in a man still springing to euerlasting life By faith we receiue the promised spirit Gal. 3.14 By faith we haue Christ liuing in vs. Eph. 3.17 Who since hee cannot dy as the Apostle teacheth Rom. 6.9 wee must not thinke that this life begunne once in any member can vtterly bee extinguished For this life is a fruit of the spirit the first resurrection a life in substance all one with that blessed and glorious estate which vvee shall enioy It is an eternall life euen for the qualitie and condition of it and not onely by reason of the promise of God the merit and intercession of Iesus Christ Secondly 2. Thereby wee obtaine euen heere the fulnes of it If once we beleeue wee also come to haue the fulnes of life euerlasting and that 2. waies de facto or de iure in regard of the thing it self in very deed or in regard of right vnto it For euery beleeuer hath in very deed the fulnes of life glory thogh not in himselfe yet in his head Christ Iesus Hee may say My head Iesus Christ is glorified In deed in Christ who is glorified for vs. and I in my head sit in heauen Thus the Apostle speaketh Eph. 2.6 God hath raysed vs vp together and made vs sit in heauenly places in Christ Iesus Secondly 2. In right
some present that they were not of his sheepe That is wilsome say because they would not beleeue Ans Nay rather because they were not his sheepe they beleeued not as there appeareth And at the last iudgement we shall know that there is difference betwixt goates and sheepe Some third signification then is to be inquired which wee shall see by comparing 1. Iohn 4.14 and Mat. 1.21 to be the people of God whom hee saueth in the world and to note no more Hee is the Sauiour of the world But it noteth Gods people in the world saith Iohn and who or what is this world that he saueth All men Not so but his people as in Mathew is expounded Thou shalt call his name Iesus For he shall saue his people from their sinnes Which all are not But all are Christs people Answ If his Kingdome of power be considered it is true but not so of his kingdome of grace His people in this regard are described T it 2.14 1. Pet. 2.9 But onely the Elect. to bee a peculiar and chosen people Diuers Faâ—hers call the dispensation committed to Christ Oeconomia which noteth a domesticall regiment ouer the hous-hold of faith And thus Austen often construeth the word world pro mundo seruandorum mundo redemptionis For the world of the saued ones the world of the redeemed to which is opposed mundus damnandorum et perditionis the world of the damned or lost wretches And so on the seuenteenth of Iohn verse 23. that the world may know c. Thaâ— is saith Camerarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which are saued in the world Called the world for three causes And there are three reasons why the Church of God the bodie of Christ which only belongeth to saluation is called by the name of the world 1. They haue their particular vniuersalitie For all kindes and all times haue made vp this number Secondly now the fulnesse of time approached that the Church was to become Catholique in regard of place The whole world after a sort was to goe into it not the Iew and Grecian only but euen thâ— Scythian and Barbarian too Thirdly in respect of their state before they are effectually called and actually made the sonnes of God For before this they walke after the course of the world Ephes 2.2 So then the true meaning of these words is this God so loued his people chosen to saluation through the world that he gaue his Sonne that they should not perish but haue life euerlasting The which vvords fitly cast themselues for matter into these three points Three points of this Scripture 1. The speciall loue of God toward his God so loued the world Secondly the effect of his loue that he gaue his onely begotten Sonne Thirdly the end that whosoeuer beleeueth in him might haue life euerlasting First I will giue the instructions which offer themselues to our consideration in the two first members Secondly I wil come and peruse the words more particularly Doct. I. God doth beare a speciall loue to his The first doctrine is intimated in the first word So. So God loued the world For heere is insinuated so much That the Lord regardeth his with an especiall fauour To vnderstand this the better wee must see how the comparison standeth God loueth all his creatures and hateth as the Wiseman speaketh nothing he hath made For to loue is nothing but to will well and to doe well to any Now the Lords goodnes is ouer all God is generally good to all creatures More specially to Man For in him we liue euerything hath life motion and being from him Act. 17.28 He doth preserue the very beast Psa 36.6 But much aboue all other creatures doth hee loue mankinde The arguments whereof are Foure signes thereof First his long sufferance toward vs Secondly his indulgent grant of the vse of his creatures whereof we haue made our selues iustly vnworthy Act. 14.17 Thirdly that Christ took not the nature of Angels but hath assumed into one person with his Godhead the seede of Abraham Fourthly that hee doth vouchsafe the Gospell of his Sonne to all mankinde But though his mercie is ouer all and aboue other creatures shewed vnto man yet the loue vvherewith these are embraced But his loue toward his elect is most entire aboue al. compared vvith that loue wherewith he hath his children accepted through Christ is called hatred and therefore CHRIST setting down this doth by this word So make a distinction of this kindnesse and loue from all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul who sounded deepely both our miserie in our selues and happinesse in Gods loue when hee commeth to consider this loue to his in CHRIST doth raise his stile as if no vvords were sufficient to expresse it as may bee seene Ephes 1.6 But specially Ephes 2.4 7. where this his kindnesse toward vs in Christ is called great loue rich mercie Yea and more the exceeding riches of Gods grace Most rich And speaking of Gods loue in Christ for this and the loue of Christ because God was in Christ may and doth sound all one as Rom. 8.35 The question being asked Who shall separate vs from the loue of Christ The answere is nothing shall separate vs from the loue of God which is in Christ verse 39. making them to bee the same speaking I say of this loue he doth wish the Ephesians might be able to know the same though indeed passing knowledge Pasâ—ing knowledge Ephe. 3.19 where he maketh it to be a loue incoÌ„prehensible much more vnspeakeable It is therfore compared with the loue of a Father Psa 103. Most affectionate 13. As a father hath coÌ„passion on his children so hath the Lord compassion on them that feare him And preferred before the most tender bowels of a mother Esa 49.15 Can a woman forget her childe and not haue compassion on the sonne of her wombe Though they should forget yet I will not forget thee And as it is most rich and aboundant so it is a loue no lesse sure and constant And constant for it hath for its ground onely the good pleasure of God Rom. 9.11.15 and therefore shall neuer change nor can be altered Vses 1. From gods loue to vs we must learne the loue of our brethren For the vse hereof First Gods example in morall duties is euery where made to vs a patterne of imitation Be ye holy for I am holy 1 Pet. 1.26 Wee therefore from this loue of God toward vs must learne to loue one another as Iohn doth vrge it on vs 1 Iohn 4.11 Beloued if God loued vs nay so loued vs that is with so admirable and superaboundant loue wee ought to loue one another For what are wee too good to loue there where God himselfe doth loue and that with maruellous loue aboue all creatures or doth God bestowe such singular loue on any man who is
since his loue was so wonderfull toward vs when wee were enemies that hee gaue his Sonne for vs to reconcile vs to him will now much more freely exercise his loue toward vs and firmely abide in his good vvill vnto vs that enmitie being vndone and dissolued Now the end followeth in these three things First the meanes whosoeuer beleeueth on him Secondly the state from whence wee are deliuered shall not perish Thirdly the condition to which wee are reserued but shall haue euerlasting life In the first viz. the meanes I consider these three things First that the beleeuer hath a benefit aboue others Secondly the vniuersalitie of this benefit whosoeuer beleeueth Thirdly the obiect which our faith must rest vpon beleeue on him These remaine to bee handled and then wee will proceede to the state from vvhence we are deliuered and condition whereto we are reserued First then Christ maketh this the end of Gods giuing him that euery one beleeuing should not perish c. Doct. 5. All of whaâ— sort soeuer beleeuing are saued The point which wee are heere to obserue is that without regard of any outward circumstance as well one as other is by faith iustified and shall bee saued All sorts of people that beleeue are made thereby heires of Saluation Which is plaine by testimony of the Scripture and euident by reason The grace of God hath appeared and doth bring saluation vnto all mon. Tit. 2.11 So Rom. 3.22 23. The righteousnesse of God is now made manifest by the faith of Iesus Christ vnto all and vpon all that beleeue For there is no difference There is in this case no Nation before Nation no preheminence of any sexe sort kinde or degree aboue other but as well the Gentile as the Iew the poore as the rich vnlearned as learned euery one that beleeueth is an heire of life and child of God For thus is it expounded Rom. 1.16 The Gospell is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian Reasons Reason 1. Now the first reason of this vniuersalitie in the subiect of saluation Paul doth set downe Rom. 3.29 For hauing laid downe this generall proposition that a man euen euery one is iustified by faith lest the Iew as he was apt to doe should stomacke and disdaine this equality and fellowship of the Gentile in the matter of saluation doth adde a reason for it What saith he is God the God of the Iew onely and not of the Gentiles also Yea of the Gentiles also If then you aske why the world beleeuing doth inherit the blessing we answere euen because God hath pleased to be the God of all without difference of Gentile as well as Iew of one as well as other So againe Rom. 10.11 12. Whosoeuer beleeueth on him shall not be ashamed What Gentile as well as Iew Yea surely For there is no difference betweene them and hee that is Lord ouer all is rich vnto all that call on him Reason 2. A second reason is opened Rom. 11.32 from the purpose of God in shutting the Gentiles vp in vnbeliefe And what was that Not that they should bee vtterly finally reiected but that he might at length shew mercy on them his iustice ministring and making way vnto his mercy euen as now he dealeth with the Iewes whom hee hath cast off for a season to receiue them againe with the greater mercy Reason 3. Thirdly it is necessarie that it should be so that the Lord might cleere and manifest his equitie as most free from acceptation of persons that it might bee seene that neither Iew found acceptance with him as a Iew nor the Gentile was the lesse accepted vvith him as a Gentile Wherefore Peter when he saw in a manner the first fruits of the Gentiles saith Act. 10.34 35. Of a trueth I perceiue that God is no accepter of persons But in euery Nation he that feareth him and worketh righteousnesse is accepted with him Reason 4. Fourthly this was prefigured in Abraham Rom. 4.10 11. who by faith obtained the account of righteousnesse euen when hee was vncircumcised as well as after circumcision Reason 5. Lastly it was foreprophesied that in the seed of Abraham all the Nations of the earth should be blessed Gen. 22.18 that is haue the blessing of righteousnes and life through faith But now when was this specially accomplished Saluation was impaâ—teâ— to â—ll soâ—ts of people most pleâ—tiful y vndâ—r the Goâ—pell that the world through faith did receiue righteousnesse euen in the day of saluation in the acceptable yeere which was foreprophesied of and which the Apostle applyeth to the times of the Gospell 2. Cor. 6.2 and beganne from the Ascension of Christ to receiue generall execution Act 13.46 47. Wherefore this vniuersalitie of beleeuers is heere made to follow the lifting vp and giuing of Christ as procured thereby as also he speaketh elsewhere Iohn 12.32 when I am lifted vp I will draw all men vnto me In Christ then is the world reconciled in his death the wall of partition broken downe and both Iew and Gentile created into one new man The Iewes onely were before the people of God And no wonder is it that sauing knowledge was so straitly confined For they had Christ but in the shaddow onely and the light which did shine to them was as the light of a Candle and might easily bee bounded in little compasse but when the Sunne of righteousnesse appeared it was impossible but that the beames of it should be spread through the face of the earth Vses 1. An helpe to explicate some Scriptures speaking of the saluation of all First this helpeth for the vnderstanding of many Scriptures as of that 1. Ioh. 2.2 that Christ is a reconciliation for the sinnes of the whole world and Heb. 2.9 that hee tasted death for all men with the like 1. Tim. 2.6 2. Cor. 5.15 What is in these Scriptures the world What all men Must wee vnderstand thereby as some would haue it the whole body of mankinde and euery particular person in the world There is no such thing But these vniuersals must be vnderstood as in this place All that beleeue So there is a threefold vniuersalitie A threefoâ—d vniueâ—silitie first of all in generall both good and euill we must all appeare before the iudgement seate of Christ c. 2. Cor. 5.10 Secondly of all euill and vnbeleeuing persons expressed by the world Iohn 17.9 Thirdly of all beleeuing ones as in the former Scriptures a speciall vniuersalitie as Ambrose doth call it 2. A ligâ—t to shew vs our happinesse aboue the Gentiles before Châ—ist Secondly this teacheth vs our happinesse aboue the Gentiles of former times who foure thousand yeeres almost were no people without God and estranged from the life of God but wee now beleeuing are become consederates with God We see his saluation as they who liue in the acceptable
time which hee ordained When the holy men of God looked vnto this time with what ioy were they replenished As it is said of Abraham that he saw this day of Christ and reioiced thereat Iohn 8.56 And if the contemplation of it before hand made them to reioyce How much more should wee reioyce in this grace of God and in this day of saluation vnto whom it is risen and who enioy the comfortable and blessed presence of it 3. An exhortaâ—ion to imbrace the present grace offred vs. Thirdly it is a ground of exhortation to vs that wee put not the grace of God from vs. Euery one that beleeueth shall be saued That is no condition no not of the greatest excepted of whom this is not required To beleeue Look to me all â—ee Nations of the earth and be you saued Be men what they will be neuer so rich noble and great they must looke and goe to Christ if they will haue saluation What happinesse is this then that â—hrist is come vnto vs and this grace is offered vs It is iust with God that wee perish if on any worldly confidence we neglect this saluation and do not with both armes embrace and lay hold of it being thus brought vnto vs. Doct. 6. The onely obiect of our faith as it iustifies vs is Christ Now it followeth euery one beleeuing on him This doth teach what is the obiect of our faith that is Iesus Christ whom onely faith doth looke vnto and respect as it doth make vs righteous in the sight of God which other Scriptures plentifully confirme To as many as receiued him hee gaue this priuiledge to bee the sonnes of God euen to them that beleeue in his name Iohn 1.12 A worthy honour to be made the Sonne of God which faith onely can aduance vs to and that onely as it doth beleeue in Christ and receiue him And so Acts 16.30 31. What saith the Iayler must I doe to bee saued Beleeue doth Paul and Silas answere him But on whom on the Lord Iesus And Acts 26.18 that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified through faith in mee It is therefore called the faith of Christ because Christ is he whom faith doth apprehend to righteousnesse and life according to that in the twenty sixt Verse of this Chapter Hee that beleeueth on the Sonne of God hath life And righteousnesse is euery vvhere tied vnto faith euen to faith in Christ whom onely it doth and can looke vnto as it iustifieth vs. It is true that a iustifying faith may worke a miracle may beleeue an historie but it doth not iustifie vs as it is occupied this way neither in these things doth it onely eye Iesus Christ For there are those who may beleeue the history of the gospell yea and worke miracles also who were neuer iustified as wee may reade Mat. 7.22.23 But this matter will bee better cleared if we consider what it is to beleeue on Christ The papists say it is to giue credit to the doctrine touching Christ his person offices passion and merits we say it is confidence of mercy in Christ Which faith is a confidence of mercy in Christ touching pardon of sinne and life In handling of this point I will first cleare the truth then answer what may bee obiected against it This then that faith is an affiance of mercy is proued by the nature of the phrase secondly by the interpretation of scripture thirdly by reasons As is manifest by the phrase The phrase to beleeue on Christ notes confidence assurance as may easily be conuinced For so these three phrases Credere de Christo credere Christo et credere in Christum To beleeue concerning Christ to beleeue Christ and to beleeue on Christ must bee distinguished that the former two include a bare knowledge and assent and may be where there is no iustification but the last containeth confidence in it and euer doth iustifie This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to these Hebrew phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or batach in construction with beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these referred to God are all one â—sal 18.22 vsed sometime in way of exegesis and exposition the one to the other That these answer to this greek phrase is apparant both by comparing the Syriacke and by the translation of the Septuagint who so translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the 28. of Esay verse 16. as Paul citeth it Rom. 10.11 Looke now how the Scripure expoundeth these phrases 2. By the Scriptures expositioÌ„ In the 50. of Esay 10. you haue one expounded Trust in the Lord the meaning whereof is giuen vs in the next words and rest vpon him So Esay 31.1 the same phrase to trust is expounded by staying euen as a man would stay himselfe on a staffe wherewith he is vnderpropped So also Ier. 17.5 To trust in man is to make man his arme letting the hart go back from God In Psal 62.7 To trust on the Lord is to place our strength in the Lord. And Psal 37.5 To trust in him is for a man to roule himselfe and his actions on him If to beleeue on God were to holde dogmatically this or that reuealed of him then this beleefe were common to other things with him and wee might as well beleeue in creatures as in God For what doth let but that we may without sin holde and assent to those dogmaticall truthes which are taught concerning them Adde to these things the iudgement of Augustine on the 77. Psal * Hoâ— est credere in Deum credendo ad â—aâ—ere ad benè cooperandum bona operant Deo Aug. in psal 77. This saith he is to beleeue in God By beleeuing to cleaue vnto him And more largely on Ioh. 7. tract 29. b Si creditis in eum creditis ei non autem continuâ— qui credit ei credit in eum c. De Apostolis possumus dicere credimus Paulo sed non credimus in Paulum credimus Petro sed non credimus in Petrum c. Quid est ergo credere in eum credendo amare credendo diligere credendo in eum ire eius membris incorporari Augustine in Iohannem cap. 7. tract 29. If ye beleeue in God ye also beleeue God but not forthwith doth he beleeue in God who beleeueth God Againe we may say we beleeue Paul and Peter but not wee beleeue in Paul and Peter What is therefore to beleeue in him it is by beleeuing to affect him by beleeuing to loue him by beleeuing to goe into him and to bee incorporated into his members In which sense words also Lumbard * Credere in Deum est credendo amare credendo in eum ire credendo ei adhaerere et eius membris incorporari Lomb lib. 3. distinct 23. doth expound the same phrase lib. 3. dist 23.
vp in the generall promise How we haue a particular word for the pardon of our sinnes in particularly as it hath a commandement annexed thereto for euery one to apply it to himselfe If a King shall by proclamation exhort his subiects that are risen in armes against him to lay downe their armes and submit themselues vnto him and withall promise that whosoeuer shall so doe shall haue his pardon is it not as good and firme to euery one that cometh in accordingly as if the King had by name said to him Thou and thou shalt haue thy pardon Now doth not God promise pardon mercy to euery one that beleeueth in the name of Christ and doth he not command euery one to beleeue in Christ and to take this promise as made to him in particular What then is this but euen as much as if he did say to euery beleeuer by name Thy sinnes are forgiuen thee Secondly they obiect Iustifying faith goeth before iustification but the beleefe that our sinnes are pardoned must follow the pardon of them which they thus proue The beleefe of the pardon of our sinnes doth follow our iustification or else wee beleeue our sinnes pardoned when they are not Faith and pardon of sin go together but this were a false and foolish faith Ergo c. Ans Neither of these is true For neither doth the beleefe of the pardon of our sins follow our iustification nor yet doe wee beleeue our sinnes forgiuen before they bee forgiuen For God hath thus appointed that whensoeuer a sinner beleeueth and repenteth his iniquity shall then be done away They goe together But it will bee asked How faith can beleeue the pardon of sinne before the pardon is really made we cannot see a thing before it be and something is presented to vs that is visible Ans Faith requireth one kinde of obiect sense another the obiect of sense must bee actually existing in the nature of things but it sufficeth that the obiect of faith be in the word of promise Now the pardon of sinne Pardon of sin hath its being in the word of promise before we enioy it hath its being euen before it be beleeued in regard of Gods decree then also of Christs merit and purchase and lastly in the word of promise which doth assure thee that vpon thy beleeuing thy sinnes are pardoned Now faith taketh this pardon presented to it in the word of promise and trauailing with it bringeth forth the actuall remission of our sinne which vpon our faith wee receiue from God Againe they say if this be iustifying faith to haue trust and assurance that our sinnes are pardoned then we cannot say as we are taught to pray Forgiue vs our sinnes Ans That doth not follow for as in other graces so in faith wee must grow and go from faith to faith more more strongly to beleeue the pardon of our sinnes How wee doe pray for the daily pardon of our sinnes which already in part wee beleeue this is it then which vvee craue in that petition which we may well do yea ought to do that for our daily trespasses which wee fall vnto we may by faith apprehend and obtaine the pardon of them and for our former trespasses that the pardon of them may be made good to vs and by a greater measure of faith more firmely apprehended and confirmed to our soules Lastly they obiect Faith is the cause of confidence ergo not confidence it selfe Ans It doth not follow but rather the contrarie it breedeth confidence ergo it hath it for nothing can make another thing hot which hath not heat in it selfe nor could faith ingender confidence in the beleeuer if in its owne nature it did not containe the same Doct. 7. Faith doth iustifie vs not of it selfe but for Christ whom it apprehendeth That we beleeuing on him Before we come to the vses of this point wee may heere fitly obserue another point that hath much affinity with the former that is Whence it is that faith saueth and iustifieth vs it is not for its owne worth but for Christ on whom it resteth GOD gaue his onely begotten Sonne saith Christ that we beleeuing on him might haue life teaching vs that for this obiect that is Iesus Christ the onely begotten of God to whom it is referred whom it apprehendeth wee are iustified and saued Wee are to know then that when we say we are iustâ—fied by faith it is all one with this that wee are iustified through Christ apprehended by faith The Papists say indeed that this is a glosse of our owne making Wherefore we will a little further cleare and confirme the poynt First then the phrase of Scripture if we well mark it will teach vs thus much that it is not the worthiness of faith for which we are iustified for wee read that of faith and by faith and through faith wee are iustified as Rom. 3.30 5.1 but we neuer read for faith we are iustified as if it were ascribed to the worth of faith But not to stand on this the equivalence of the former phrases is the expresse word of the Scripture To be iustified by faith and by Christ apprehended by faith is all one In the third chapter of the Epistle to the Romans and elsewhere oft we meet with this phrase Wee are iustified by faith now in the fift chapter of the said Epistle it is said verse the 17. that we shall raigne in life through Iesus Christ and verse 19. that by his obedience we shall be made righteous What in the first place is called iustification and saluation by faith that in the other is called making righteous and raigning in life through Christ and him beleeued on So also Acts 3.16 First saith Peter his name hath made this man sound through faith in his name and then the faith which is by him hath giuen to him this disposition of his body Is it not plaine here that faith hath healed him is as much as his name or Christ beleeued on hath healed him the one phrase doth expound the other Reason of the point But beside this there are pregnant reasons to manifest this thing First then Faith doth onely so iustifie vs as it apprehends the righteousnesse of God Reason 1. But Christ onely is the righteousnesse of GOD. Christ is Gods righteousneâ—â—e Hee is Iehoua our righteousnesse Ier. 33.16 the Sunne of righteousnesse Mal 4.2 No righteousnesse can suffice to our iustification but such as one as God doth ordaine and allow nay such a righteousnesse as is of and in him who is not onely man but God also for it must counteruaile infinite sinnes and suffice for many thousands that are to be saued Nor can such a righteousnesse doe vs any good vnlesse as it is most sufficient in it selfe so it bee made ours Whom faith onely doth make ours And where is such a righteousnesse to be found but in Christ
we hauing right thereunto wee haue the accomplishment of glory when wee beleeue in regard of right and propriety thereunto When first wee beleeue then we are intituled to life euerlasting Euen as the title to an outward inheritance followeth vpon the birth so the right and hope of this kingdome doth follow our spirituall birth By our spiritual birth None that are not begotten of God by water and the spirit shall enter into the kingdome He hath begotten vs vnto an inheritance 1. Pet. 1.3.4 Now the Lord begets vs his sons daughters when he giueth vs to beleeue For first the good pleasure of God resteth on his naturall and onely begotten Sonne on whom when we come to lay holde by faith we are then made sonnes Iohn 1.12 Yea sons accepted Eph. 1.6 And being sonnes accepted vvee are heires As Gods sons and heires euen ioynt-heires with Christ. Rom. 8.17 The glory of heauen is therefore called by the name of Adoption because it followeth thereon and is the thing to which we are adopted By faith therefore when we obtaine to be the sonnes of God wee also thereby obtaine that euerlasting life which is to be reuealed Which truth that wee may cleare somewhat better obserue with me briefely these three things First then Christ hath merited life euerlasting no lesse for vs For Christ hath merited it for vs. then righteousnes as Heb. 10.19.20 By the bloud of Iesus we may be bold to enter into the holy place by the new liuing way which he hath prepared throgh the vaile that is his flesh And Heb. 9.15 Through the death of the Mediatour wee which are called receiue the promise of the eternall inheritance Secondly 2. Faith doth apprehend it also as well as righteousnes faith applies and apprehendeth the one as well as the other We are saued by grace through faith Eph. 2.8 It is the Apostles meaning that faith doth looke vnto and lay holde euen of saluation it selfe which we haue of Gods grace as well as of any benefit tending thereunto And if it be obiected that hee speaketh not of life euerlasting which is laid vp for vs in due time to be reuealed but of the present saluation and redemption whereof heere wee are partakers I answer It is manifest in the verse going before what he meaneth by saluation euen specially the treasures of glory God hath raised vs vp together and made vs sit in heauenly places c. For wee are saued by grace through faith 3. Faith doth euer rest vpon it vntill wee come to enioy it Thirdly Faith doth not onely beginne to apprehend it and then leaue vs to workes that wee may attaine it but faith doth still apply life vnto vs till wee are iustified and saued By faith we stand and reioyce vnder the hope of the glory of God Rom. 5.2 Wee are kept by the power of God through faith vnto saluation which is to be reuealed 1 Pet. 1.5 So that our faith neuer giueth ouer till wee haue this saluation euen the end of our faith And these considerations doe sufficiently shew that faith is it or rather Christ receiued by faith by for which we are righteous and accepted yea and at length attaine life euerlasting The opinion of the Papists touching life eternall Now let vs consider a little what is the sentence of the Papists in this poynt The Papists then confesse that life is merited by Christ and is made ours by the right of inheritance so farre wee go with them Yea touching works they holde many things with vs that no works of themselues can merit life euerlasting 2. that works done before conuersion can merit nothing at Gods hand and merit of works much lesse life euerlasting 3. that there is no merit at Gods hand without his mercy no exact merit as often there is amongst men all these are true The point whereabout wee dissent Our dissent from thâ—m is that with the merit of Christ and free promise they vvill haue the merit of works ioined as done by them who are adopted children That which directly must be opposed vnto this is that Gods gracious promising Gods grace and any merit of workes cannot stand together and giuing it to vs in Christ cannot stand with the merit of our workes And the Scripture herein is so euident As it is euident by the Scripture that some of the Papists are forced to deny this coniunction of a double title vnto life eternall For in the fourth of the Romanes 4. the wages cannot be counted both by meere fauour and also by debt and desert and Rom. 11.6 If it be of grace then not of workes for grace then were no grace In which place obserue this that fauour and grace are meant and to bee taken for the rich grace of God which is now made manifest in Christ For otherwise there is a grace which may stand with workes It was grace that God did couenant with man in Adam that had hee stood in righteousnesse hee should haue deserued eternall life but the riches of grace of meere grace cannot abide one worke as meritorious to be coupled with it If any heere except The Apostle speaketh of workes of the Ceremoniall Law or done by force of nature not by the grace of Christ I answere that in the first place Workes of grace being excluded from iustification the Apostle reasons of the workes of Abraham being now iustified and euen in the flower and prime of workes Further we may see plainely Ephes 2.8 9 10. that grace doth exclude al works of regeneration We are saued saith the Apostle by grace not by workes What workes Such as are ceremoniall or done in our naturall state No nor by workes of regeneration euen such good workes as we are created to in Christ Iesus And marke heere the reason of the Papists All our workes say they come from the grace of God in vs and are from Christ dwelling in vs Ergo it hindreth not the grace of God nor Christs merit that we haue them and merit by them Now the Apostle doth inferre the quite contrary Our workes euen our best workes cannot saue vs. Why For they are not ours but they are of God whose workemanship we are being by him created vnto them Gal. 3.11 12. And faâ—th and the Law being opposed Further The iust doth liue by faith Ergo he cannot liue by doing For The Law is not of Faith Nor is faith of the Law neither can these two be conioined As Gal. 3.18 If the inheritance be of the Law it is no more by the promise but God gaue it freely by the promise Marke heere that there is such opposition betweene workes and grace that a thing cannot bee together a donatiue of mercy and deserued by working If any thing bee ioined with Christ as together meritorious of righteousnesse and life it abolisheth Christ But why then doth God promise life euerlasting to
life that hath most excellent glory riches and happinesse ioined with it prepared and giuen vs through faith in Christ Is it not a base minde in a man that is owner or at least heire of most sumptuous and stately palaces to couet the poore cottages of beggers that stand by the high way side and repine if he cannot get them What will satisfie vs if heauen and etenall life cannot Doubtlesse Dauid made account that in this possession he was as well as heart could wish The lines saith he Psal 16.6 are fallen vnto me in pleasant places yea I haue a faire heritage So also is it very strange to see a godly man toile and moile for earthly matters in feare of want Feare not little flocke for it is your Fathers pleasure to giue you a Kingdome Not doubt of earthly necessaries when God hath giuen vs an heauenly kingdome saith Christ Luke 12.32 What is it that we are bid not to feare The want of foode raiment and earthly necessaries which are mentioned in the former verses And why Because our Father in heauen doth meane vs a kingdome For what hath God prepared an eternall life for vs and will he not maintaine this temporall Hath he purchased heauen and the glory of it for vs and will hee see vs perish for want of earthly things There is not any earthly father that doth with great summes of money purchase large possessions for his sonne and meaneth to bestow on him his whole estate who will neglect to finde him with foode and raiment and giue him such maintenance as is fitting Perhaps he will keepe him somewhat short during his nonage and not let him haue his purse alway full of money for his idle expenses vntill he haue wit how to lay it out and manage so great an estate So heere God doth not giue to his children outward things alway in that fulnesse that they desire because they haue not vnderstanding in this their nonage to dispose of them and it might be dangerous to feede their humours but if by faith we can once see that he hath meant vs his kingdome and appointed eternall life for vs it is foule distrust to doubt that hee will forsake vs and put vs to our shifts for our earthly necessaries 4. It is an incitement to faith Fourthly it must excite vs highly to prize faith and make vs looke about to get faith and how to grow in it Peter 1. Pet. 1.7 calleth faith a precious thing yea much more precious then gold And surely there is not a more precious iewell in the world then it is by which we obtaine Christ and all his riches As by which we obtaine saluation in Christ are drawn out of deaths dungeon quickened with a spirituall and interessed in eternall life It is not all the gold of America nor Rubies of the Ocean that can doe this for vs No there is no other grace of the Spirit but faith which can help vs to this benefit possesse vs of Christ and entitle vs to heauen For as we can onely see the light of the Sunne with the eye and take our foode with the mouth so is it faith onely And that onely by which we can see Iesus Christ and enioy him for our righteousnesse vnto life Yea Which is its speciall dignity aboue other graces there is more moment in a weake faith to our saluation then all other graces though they were perfect in vs. Light and heate cannot be separated in the Sunne Nor can faith loue repentance and other graces be found single in a godly soule But had a man perfect repentance knowledge and loue these could not saue him if there were not faith to apprehend Christ for his satisfaction and a propitiation for his sinnes A dimme eye to looke on the Brazen Serpent was of more auaile to a poore Israelite stung with a fiery serpent then the vse of all his other members For what would the swiftnesse of his feete strength of sinewes nimblenesse of hands c. stand him heere in stead if he had not an eye to looke on the Brazen Serpent So without faith we lye dead in sinnes and cannot but perish of the mortall stings which Satan hath giuen It it onely faith in Christ that can cure our soules of them and make vs heere to liue vnto God and hereafter in all happinesse with him FINIS A Pillar erected on the Graue and inscribed to the deere memory of that learned and godly Diuine Mr. PAVL BAINE By I. E. SOme Men in shape are Diuels and other some Mis-shapen monsters we may truely say Brute beasts full oft in humane shape doe come Whom carnall sense and furious rage doth sway The forme and name of Men many retaine That come farre short of the right humane straine Againe Some babes are demy-men I know In whom of man some ruder lines appeare But to mans stature few there are that grow Or the ripe nature of a man doe beare In troupes of men to finde a Man at Noon With Torch-light were a taske not easily doon Aye me deare Baine what treasure then we had Whil'st thou amongst vs didst aliue remaine And by thy death which good men made so sad What losse vnvalued doe we now sustaine Ah harmefull Death what Age shall vs requite So great a dammage and so foul despite Deere worthy Baine a man complete to be And more then any one meere man I finde The vertues which in most we single see As choyse Ingredients were in him combin'd Him to set forth though made of humane bloud A rich Pandera of diuinest good Rare is a faithfull zealous Christian More rare good conscience and great learning meet One of a thousand proues a godly man A learned Scribe a skilfull a discreete A watchfull Pastour Teacher excellent Such who can finde vnlesse Paul Baine be meant There was in him a blamelesse innocence A feruent zeale sound iudgement pearcing wit Not vulgar learning moouing eloquence An vnderstanding of deepe points to it An hart high-mounted farre aboue the sky Yet low as earth in true humility O Death I nere should cease of thee to plaine Who of such treasure hast vs now bereft Did not our losse turne to his greater gaine And had he not a world vnthankefull left Which sets at nought as drosse and basest Mine Most precious Pearls and of the brightest shine Worthy Elisha when thy Master deere In flaming coach was rapt vp vnto God Thou did'st obtaine that O thou happy Seer His doubled spirit on thee might make abode Oh! well were mee if so within my brest But halfe the spirit of this blest Saint might rest I. E.