by faith of that other righteousnes being imputed by God vnto him 18 These two applications which are in Iustification doe differ from those two which were in effectuall Calling or Vocation 19 For in Vocation the application of God is called Oblation or simplie Calling In Iustification it is termed Imputation 20 II. In Vocation the application of Man is called Apprehension of offered righteousnesse by faith or Faith in the offered righteousnes In Iustification it is termed Faith in imputed righteousnes A two-fold office of faith 21 Hence wee must obserue a twofold office of Faith One in Effectuall Calling when it receiueth Christ with his righteousnes being offered the Other in Iustification when it receiueth Christ and his righteousnes being imputed vnto him 22 Wee must also note that whē it is said Man is iustified by faith that Faith is meant which went before in Effectual calling Note namely which apprehendeth Christ and his righteousnes being offered 23 As for that Faith in Iustification which apprehendeth the imputed righteousnes of Christ by it wee are rather said to bee saued thē iustified Eph. 2.8 By grace you are saued through faith Eternall saluation followeth Iustification 24 If it be demaunded Whether when the righteousnesse of Christ is apprehended by faith in Effectuall Calling Question a man may be said to be iustified by that righteousnes 25 I answere Answere Not so For Iustification is the pronunciation of a Sentence In Vocation there is no Sentēce pronounced wherefore a man cannot be iustified by sole Vocation 26 Againe Question if any will aske Whether seeing the righteousnesse of Christ is by faith in him that is called a man may not be denominated righteous by that righteousnes 27 I answere Answere I will not plainly deny this after a sort namely that he is righteous by faith but that he may bee termed and called righteous I would not so affirme seeing the Iudge hath not yet pronounced sentence vpon him to wit that Sentence that is of a certaine new grace 28 For it is not but by grace that such as are iust by faith in effectual calling God pronounceth them so to be and imputeth the righteousnes of another vnto them as if it were their owne 29 And thus much for the order whereby God proceedeth in the Iustification of a sinner THE SINNERS REsignation of himselfe into the hands of his Redeemer O Lord God which art the highest and the lowest the farthest off and the neerest to the longest angrie and the soonest pleased wherefore should I bee affraid to speake vnto thee Thou hast made all things for mee and me for thy selfe Thou hast giuen me al things that I should giue my selfe wholy vnto thee But I haue taken the commoditie of all thy benefits and yet I neuer gaue thee the glory and tribute which of duty I was bound to giue thee Thy creatures were alwaies obedient at my commaundement because thou haddest giuen them so in charge and I alwaies attēded to offend thee for whose sake each thing was readie to do me seruice Thou hast giuen me health but sin and rebellion was the fruit thereof Thou hast giuen me strength but I haue employed it in the seruice of thine enemie Notwithstanding all which thou hast still sought by all meanes to draw mee vnto thee Thou hast looked and tarried for my conuersion and I haue abused thy patience Thou hast called mee and I haue stopped my eares at thy calling Thou hast giuē mee a long time to repent and I haue consumed it in vanity farther trāsgression Thou hast stricken me and I haue not felt it Thou hast corrected me and I would not receaue thy correctiō Yea the more I haue been chastised cherished by thee the more hath mine heart bin hardened shewing my selfe vnthankful for the one and rebellious towards the other Yet for all this O most merciful and louing Father sithence thou hast hitherto been so gracious vnto me and bast commāded me that I should neuer despaire nor mistrust thy goodnesse I therfore referre my self wholy to thy mercy doe beseech thee to graunt mee grace to amend my life that from this time forwards I may euer please thee and serue thee in such sort that I neuer separate my selfe from thee any more but may cōtinually remaine in thy grace fauour world without end O sweete Sauiour diddest not thou say Draw neere vnto me I will draw neere vnto you I challenge my Lord. Beare witnesse with me ô yee heauen and earth and all yee blessed Angels thou holy of Holies the holy Ghost beare witnesse with me in this houre that I giue my self wholy vnto my Redeemer Take me sweet IESVS vnto thee and giue me not ouer vnto my selfe againe I am thine not mine temper mee as thou wouldest haue me I am thy Image I will bee like thee Oh that my waies were so directed that I might keep thy statutes what pleasure is it for mee to walke in darkenesse Trie mee O Lord and search my heart if there be any way of rebellion in me and leade me home and I wil follow my Lord whither soeuer goeth CHAP. III. Of the Causes of Iustification and first of the Efficient Cause Causes of Iustification diuersly considered THe CAVSES of Iustificatiō are to be considered diuersly to wit as Iustification it selfe is taken either Actiuely in respect of God who iustifieth or Passiuely in respect of mā which is iustified The efficient cause Actiuely taken 2 The EFFICIENT cause of Iustification as it is Actiuely taken is either Principall or Organicall The Principall efficient 3 The Principall Efficient is GOD Rom. 8.33 the Father in the Sonne by the Holy Ghost 2. Cor. 5.19 1. Cor. 6.19 The Father Imperant the Son Obsequēt and the Holie Ghost Cōsummant Psa 40.9 Tit. 3.5 2. Cor. 1.22 4 For it is his part to absolue from guilt by whose iustice a man is made guiltie It is hee that pronounceth a mā righteous whose wil is the rule square of all righteousnes And it is he that giueth Iudgmēt of life or death who by nature right and office is the supreme Iudge 5 The Impellent cause of this Efficient is twofold Internall or Externall The Internall efficient 6 The Internal cause is the Grace or Mercie of the Father Rom. 3.24 as well by reason of the good pleasure of his will in predestinating into the adoption of Sonnes Ephes 1.5 as also by reason of his oëconomie and dispensation both in ordaining his Sonne for this end and in applying vnto vs the benefit of Christ Rom. 3.25 Coloss 1.12 7 And this Grace which in Scriptures is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Schooles Gratia gratum faciens and Gratis dans is perpetually opposed against Workes which are the gifts of Grace termed in Schooles Gratiae gratis datae because God took the first cause of our Iustification not from vs or our workes but
in himself and from himselfe according to the vnsearchable riches of the glory of his grace Eph. 2.8.9 Tit. 3.5 No Preparation in vs to Iustification 8 Whereupon it is manifest that there can bee no Disposition of our selues or Preparation by vs to induce this forme of Iustification 9 For albeit there are two principall degrees of Preparation that go before Iustification if not in time yet in nature to wit the sense of our owne Miserie and a confused knowledge of the Mercie of God yet all this maketh nothing for the Efficient Cause not only of condignity as the Schoole-men speake but not of congruence The Externall Efficient 10 The Externall impellent Cause of this Efficient is Christ aswell in respect of his Merite as also of his Efficacie and operation 11 Of his Merite Because hee acquired the benefit of Iustification vnto vs both by his Actiue and Passiue obedience by his life and death 1. Tim. 2.6 1. Ioh. 1.7 12 Of his Efficacie Because he applieth effectually the acquired benefit of Iustification vnto vs both by offering it in the preaching of his Word and also by conferring the same by the inward effectual operation of his holie Spirit Rom. 1.16 2. Cor. 5.19 13 But that we may more plainely declare how God is the Efficient Cause of our Iustification How God is said to Iustifie wee must diligently obserue that the Maner of Effecting wherby God is said to iustifie is diuerse and sundrie 1. By works 14 I. God is said to Iustifie by Works and inherent Righteousnes So he iustifieth the blessed Angels So also hee should haue Iustified Man if he had not fallen And thus the Israelites sought Iustification by the workes of the Law Rom. 9.31.32 2. By Faith 15 II. God is said to Iustifie of Faith or by Faith By Faith I vnderstand Christ his righteousnes or Satisfactiō or Obedience or Merits being apprehended by Faith Note wel 16 In this manner of Iustifying are comprehended two things 1. Christ or the Merits of Christ 2. Our Faith without which the Merits of Christ cannot be applied vnto vs effectually for our Iustificatiō 17 This Merite of Christ is the cause of all Spirituall blessings in the execution of the decree of Election which God bestoweth vpon vs though after a diuerse manner 18 I say in the Execution of the decree of Election The merit of Christ cannot be the cause of Election because the Merit of Christ cannot be the cause of Election it self but onely Gods good pleasure proceeding of his meere loue mercie Luk. 12.32 Rom. 11.5 Eph. 1.5 1. Deut. 7.7.8 Deut. 10.15 19 I. Because the Merite of Christ was not from all eternitie 20 II. Because Christ himself as he is the Mediator was elected frō before the foundation of the world Esa 42.1 Mat. 12.18 1. Pet. 1.20 1. Pet. 2.5 21 III. Because the Merit of Christ is an effect of our eternall Election for therefore Christ merited for vs because wee were Elected 22 But Christ may well bee said to bee the Materiall Cause of our Election Note if wee take the matter for the Subiect or Matter in which Eph. 1.4 He elected vs in him that is in Christ for Christ is the head in which is grounded the election of the members The merit of Christ the efficient cause of Vocation 23 To returne to our purpose Christ and his merit is the Efficient Cause of our Effectuall vocatiō or Calling which is not from all eternitie but in time yet without respect vnto Faith seeing Faith is but then giuen and is the second part of our calling Of Iustification 24 Againe Christ and his Merite is the cause of our Iustification but not without Faith wherewith in Effectual calling we haue apprehended and laid hold on him And of Glorification 25 Lastly Christ and his merit is the cause of our Glorification but with Faith apprehending the imputed righteousnesse of Christ in Iustification 26 Hereby wee see that Man is Iustified by the Merits of Christ as it were by a manner or way whereby God iustifieth him but not without Faith apprehending that Merit being offered in Effectuall Calling 27 Whereupon the Apostle vnto the Rom. and Gal. expresseth this manner which is a certaine compoūd thing by the onely name of Faith wherunto sometimes he ioyneth Iesus Christ as Rom. 3.22 The righteousnes of God by the faith of Iesus Christ So Gal. 2.16 Man is iustified by the faith of Iesus Christ And Rom. 3.25 Through Faith in his blood 28 III. God is said to iustifie by his Grace Mercy 3. By grace And certainely this Grace doth excellently well agree with Faith but not at all with Workes Rom. 11.6 Ephes 2.8.9 These speeches doe well agree together God iustifieth by Faith and God iustifieth by Grace which cannot be affirmed of Workes 29 But heere Question may bee moued concerning the Order of these two Question Whether Faith or Grace go before Whether Faith bee the cause of Grace or contrariwise whether Grace bee the cause of Faith Answere Faith goeth before the grace of Iustification 30 I Answere Faith goeth before Grace followeth after Faith that is Christ and his merits being apprehended by Faith in Effectuall Calling is the cause of the new Grace whereby GOD iustifieth a man 31 And to speake more plainely hereof Note well All spirituall blessings in the executiō of Gods decree of Election as Vocation Iustification and Glorification do proceed from Gods Grace For example 32 In Effectuall Calling the first thing is the Merite of Christ then followeth the Grace of GOD after commeth Vocation 33 So also in Iustification first is the Merite of Christ which was apprehended in Vocation then there is the Grace of God whereof proceedeth Iustification 34 And likewise in Glorification the first is the Merit of Christ being imputed in Iustification and apprehended by Faith next followeth the Grace of God and then Glorification 35 Herein stands the difference that in Effectuall Vocation or Calling the onely Merite of Christ without our faith is the cause of Grace 36 But in Iustification Glorification the Merit of Christ being apprehended by Faith is the cause of Grace 37 Out of these things which wee haue said it is euident that Faith or Christ and his merit apprehended by faith is the cause of that Grace whereby God iustifieth man 38 Whereupon after that the Apostle had said Rom. 3.24 Wee are iustified freely that is by his grace presently hee addeth through the redemption that is in Christ Iesus noting thereby the cause of that Grace whereby we are iustified namely the Redēption of Christ apprehended by faith in Effectuall calling 39 And Rom. 4.16 Therefore is the inheritance by Faith that it might come by Grace in which words the Apostle in mateth that life eternall is therefore of Faith that there might bee place for Grace which is the Effect of
he was vncircuÌ„cised that he should be the Father of them that beleeue not being circumcised that righteousnes might be IMPVTED vnto them also Imputation two-fold 51 Imputation is two-fold as wee haue noted before one Legall by debt the other Euangelicall by grace 52 Legall Imputation 1. Legall is that whose foundation is in him that worketh to whom the imputation is made Rom. 4.4 To him that worketh the wages is counted by debt Where there is a Relation betweene Wages and Workes the wages is imputed for the worke 53 Or it is when God willeth and adiudgeth the reward to him that fulfilleth the Law in his owne person Rom. 4.4 54 Euangelicall Imputation 2. Euangelicall is that whose fouÌ„dation is not in him to whom the imputation is made but in the grace mercy of God who iustifieth the wicked Rom. 4.5 To him that beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes Whereupon it is called the imputation of faith 55 Or it is wheÌ„ God accepteth the SatisfactioÌ„ of Christ our Suertie as a payment for our sinnes In this sense the word IMPVTE is repeated ten times in the 4. chapter to the Rom. 56 Note well Neither is this Imputation a phantastique speculation or idle conceipt Seeing that euen as our sinnes were really imputed vnto Christ Esa 53.5 12 as is manifest by his Passion and Death the wages of sinne So is Christs Righteousnesse imputed vnto vs really and with effect that is with the participation of diuine grace and life eternall 2. Cor. 5.21 That we are not iustified by workes or inherent Righteousnes 57 Hence appeareth that we are not iustified by inherent Iustice by good workes or infused habite of Charitie Because wee are iustified only by the Righteousnes of Christ which being inherent in him is by grace imputed vnto vs. 58 Againe Inherent Iustice and Iustification are distinct giftes of God 1. Cor. 1.30 Christ is made vnto vs of God Wisdome Righteousnes Sanctification Also 1. Cor. 6.11 But yee are washed but yee are sanctified But yee are iustified 59 Also the Righteousnesse whereby a sinner is iustified is reuealed without the law Rom. 3.21 But inherent Iustice and habite of Charitie is reuealed by the law and the obedience of Christ is the sole Righteousnes reuealed without the law 60 Lastlie the Apostle saith Galat. 5.4 Yee are abolished from Christ whosouer are iustified by the law ye are fallen from grace Whosoeuer will be iustified by workes cannot be saued 61 Here it is euident that the doctrine of Iustification by workes is an error ouerturning the foundation of Religion which whosoeuer obstinately and finally maintaineth cannot be saued 62 For if meÌ„ put coÌ„fidence in their works and make theÌ„ the meritorious cause of their saluation it is certaine as the Apostle saith Galat. 5.2 Christ shall profit them nothing 63 If it be obiected Obiect This is true of Ceremonial workes but not of Morall workes 64 I answere Ans Yea euen of Morall also for the Apostle speakes of the whole law Galat 5.4 Ye are abolished from Christ whosoeuer are iustified by the law 65 If any wil except Obiect This is true of the works of Nature but not of workes of Grace 66 I answere Answere Yea euen of Workes of Grace And the Apostle expressely testifieth that by the Righteousnesse of a good conscience we cannot be iustified 1. Cor. 4.4 See also Eph. 2.10 Tit. 3.5 67 To adde any thing to the obedience of Christ Note well as a meritorious cause of our Iustification and Saluation is to make Christ vnprofitable 68 For he must be a perfect Sauiour or no Sauiour hee admits neither partner nor deputie in the worke of our Redemption 69 And the Grace of God admits no mixture or coÌ„position with any thing that is of vs. Grace is no grace vnlesse it bee euery way freely giuen 70 Hitherto of the Partes of Iustification Now of the Properties thereof A PATHETICAL Prayer against the temptations of Satan IF I consider my sins past why should I liue to sinne any more If I loâ—â—e backe to my life 〈◊〉 why should I 〈◊〉 suffer any more I haâ—â— sinned inough but haue not yet suffered inough Seize vpon my heart O my Redeemer 〈◊〉 is thine I haue giuen it vnto thee that gaue â—hy selfe wholly for â—â—ee take it O Sauiour and look not vpon the deformitie therof thou hast bought it with thy dearest blood bathe it therein scourge it crucifie it kill it and reuiue it that being purified it may bee worthie to remaine with thee Oh who shall deliuer mee from this bodie of sin I haue liued long yet but a while I haue liued a while yet very long long for my Soule to stay so long from her Father her Brother and her onely Comforter Meane while I fight with my enemies blinde naked weake vnprouided And whoÌ„ haue I with mee a Traytor euen this Bodie of Sin Consider O Lord thy seruant is but flesh consider Satan my enemie consider the World my fained friend whose part wilt thou take against thy selfe Wilt thou giue the soule of thy Turtle doue to the beast If thou wilt thou canst make mee ouercome Can my Lord forsake his owne For the Spirit tels me I am thine and I beleeue it ô Iesus helpe my vnbeliefe Come therefore sweet Iesus come now Satan standeth knocking at the doore of my youth come quickly and we will keepe him out Auoide Sathan crouch flesh be still my Soule The Lord is on my side I will not feare what any can doe vnto mee There wanted a Tempter and thou O Lord wast the cause that hee was wanting there wanted time and place and thou wast the cause that they wanted The Tempter was present and there wanted neither time nor place but thou heldest mee backe that I should not consent Who hath trod vpon thy head O Satan Thou wast armed but the Lord put thee downe thou wast masked but the Lord discouered thee thou wast like an Angell but the Lord tooke away thy vizard Goe take thy farewell the net is broken and I am escaped Blessed bee thy name my Lord my Sauiour and my Redeemer Amen CHAP. VIII Of the Properties of Iustification The Properties of IustificatioÌ„ THE PROPERTIES of Iustification consist specially in three things 1. That Iustification is Free 2. That it is Perfect 3. That it is Euerlasting 2 I. IustificatioÌ„ is Free I. Iustification is free Because Remission of Sinnes is not giuen for any merits of man but is a meere grace and vndeserued mercie promised for Christ his sake alone 3 For God findeth nothing in man whom he iustifieth but impuritie of sin and extreme miserie 4 And the Scripture euery where affirmeth that Christ onely is the author of all grace and the whole hope of our saluation consisteth in his blood alone 5 Without the merit of Christ there can be
fountaine of corruption my eyes the eyes of vanity my eares the eares of folly my mouth the mouth of deceipt my hands the hands of iniquitie and euery part of my body doth dishonor thee which thou hast created for thy glory and would be glorified of thee My vnderstanding apprehendeth nothing but sinne my will affecteth nothing but wickednesse my memory retaineth nothing but euill things As for thy holy precepts and heauenly ordinances O Lord so farre haue I been from obseruing or keeping any parte thereof as I ought that I haue added transgression vnto blindnes malice to ignorance and rebellion to sin What now shall I say To whom shall I go or whither shall I flie Oh I sinke in sin O Death O Graue Yours is the victorie Thou seest O Lord what I haue been from the beginning what now I am Neither doe I maruell so much at my wickednes as I admire thy goodnes that thou hast suffered mee with vnspeakeable patience thus long to run on in my sins Because thou art so good I imagined I might be so euill Because thou diddest bestow such great benefits vpon mee I thought I might commit so great offences against thee So that the same medicine that thou hast ordained against sin I haue made a prouocation vnto sin Who but thou would suffer these contempts and yet be contemned still Notwithstanding O most gracious Father seeing thou hast sworne thou desirest not the death of a penitent sinner if I repent wilt not thou be pleased if I returne vnto thee wilt thou be offended No no I know thou dost long vntill I come vnto thee Why then most mercifull Sauiour I come I come quickely Reiect not thy poore creature that deiecteth himselfe and wholy relyeth vpon thee If I come ful of scabbes and woundes thou canst heale me againe If I be blind thou canst restore me to my sight againe If I be dead thou canst raise me vp again Thou shalt sprinckle mee O Lord with Isope and I shall bee cleane thou shalt wash me I shall bee whiter then snow Thy mercies are greater theÌ„ mine offences Thy pitie is more then mine iniquitie and thou art able to pardon more sinnes then I am able to commit If thou refuse me who shall receaue and comfort mee If thou forsake me who shall embrace and defend me Heere I am do with me as seemeth good in thy eies If thou wilt I shall see thy face and reioice if thou wilt persecute mee glorifie thy selfe But wilt thou enter into iudgement with thy seruant thou art iust to all But wilt thou bee extreame to marke what is done amisse Lord who may abide it But wilt thou bee terrible vnto mee Where then is thy mercy Haue mercy therefore vpon mee whose propertie is alwaies to haue mercie haue mercy vpon me O Father neither looke vnto the multitude of my sinnes but vnto the multitude of thy mercies for thy only Son Iesus Christ his sake to whom with thee the holy Ghost bee all honor and glory both now and for euer Amen CHAP. II. The manner and order of Iustification where also is handled of vocation NOw in this Iustification of Man wherby he is pronounced righteous by the righteousnes of another to wit of Christ God proceedeth in this maner and order 2 First there is an Effectuall Vocation or Calling wherby God offereth Christ his righteousnes and the sinner apprehendeth him being offered by faith Effectuall Calling what it is 3 Effectuall Vocation or Calling is that whereby God calleth out of darkenesse into light from the power of Satan vnto God in Christ Iesus those whoÌ„ he elected of his meere grace by the promulgation of the couenant of grace or preaching of the Gospell 4 The Called also by the same grace of God answere and beleeue in him through Iesus Christ This answere is of Faith which indeed is the condition of the promise in the Couenant of grace Effectuall Calling hath two parts 1 Outward calling 5 Wherefore our Effectuall calling consisteth of two parts 1. The Outward calling of such as be elect by the publication of the Couenant vnder the condition of faith and that of Gods meere grace 2. Inward faith 2. Inward Faith wrought in them by the same grace which is nothing else but the fulfilling of the condition Note wel 6 The former grace may bee termed the Grace of vocation and is common to all that are called Elect and Reprobate 7 The latter grace may be called the Grace of faith appertaining only to the Elect. A two-fold application in effectuall calling 8 So then in Effectuall Calling there is a two-fold application the one of GOD offering Christ his righteousnes the other of a sinner apprehending Christ being offered by faith and applying him vnto himselfe 9 If it bee demaunded Question Whether the will of man in his calling or conuersion be meerely passiue or actiue also Answere How the will of manstandeth in his conuersion 10 I answere In respect of the grace of God which preueÌ„teth man the will seeing it is not yet begun to bee regenerate is meerely Passiue as may be proued 11 I. Because al Mans strength abilitie concerning spirituall and heauenly things is altogether exstinct so as he can neither prepare himselfe to grace nor receiue it being offered nor turne vnto God nor will desire or follow after that which is good acceptable vnto to God Rom. 9.21 12 II. Because we are all dead in sinne Ephes 2.1 Câ—loss 3.12 but a dead man is only passiue in respect of his quickening 13 III. Because the will is not only dead but also stubborne of it selfe and cannot chuse but resist being not moued and kindled by God Act. 9.1.2 c. 14 But In respect of the Time in which the conuersion is wrought Note the will is not like a stocke but whilest it is healed and cured by God it is Actiue that is it is not idle and void of all sense and motion but followeth the holy Ghost who draweth it 15 For in the very act of Conuersion or Calling God causeth vs by grace to wil he moueth and inclineth our wills but yet so as the whole efficacy of the action dependeth vpon Gods spirit Philip. 2.13 It is God who worketh in vs both the will and the deed where Will is not vnderstood of the substance of the will but of a new qualitie Iustification followeth effectuall calling 16 After this effectuall Calling followeth Iustification whereby God imputeth that righteousnes of Christ being apprehended by faith in Vocation vnto the sinner as if it were his owne proper righteousnes Or whereby hee pronounceth him iust in that righteousnes of Christ and the sinner receiueth it being imputed vnto him by God A two-fold Application in IustificatioÌ„ 17 In Iustification likewise there is a two-fold application the first is the Imputation of GOD the second is the sinners apprehension and application
Faith apprehēding the imputed righteousnes of Christ in Iustification 40 If it bee demanded How the Merite of Christ and the Grace of God Question which is contrary vnto merit may consist together 41 I Answere Answere The Merite of Christ not our owne merites may wel stand together with the Grace of GOD. For Christs satisfaction wherby he satisfied the Iustice of his Father is that thing that meriteth the Grace of God for vs. 42 But if you speake of our owne merits thē certainely they cannot stand together with the Grace of God but are quite contrarie vnto it The Organicall Efficient two fold 43 The Organicall Efficient Cause of Iustification is two-fold Instrumentall or Administeriall 44 The Instrumental Cause which exhibiteth the benefit of Iustificatiō vnto vs 1. Instrumentall is the Gospell and Sacramēts wherby the benefits of Christ are offered conferred and sealed vnto vs. 45 The Gospell is called the Gospell of Grace Act. 20.24 because it declareth and offereth the Grace of God vnto vs also the Word of Grace Act. 20.32 the Word of Saluation Act. 13.26 the Word of Life Phil. 2.16 And Paul saith The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth Rom. 1.16 46 Of Baptisme the Apostle speaketh Christ sanctifieth cleanseth his Church by the washing of water through the Word Ephes 5.26 Also Hee saued vs by the washing of the new birth and the renuing of the holy Ghost And Peter saith Baptisme saueth vs by the resurrection of Iesus Christ. 1. Pet. 3.21 47 And of the Lords Supper Christ testifieth that we receiue his body which was giuen for vs Luk. 22.19 drinke his blood that is shed for many for the remission of sinnes Mat. 26.27.28 48 If it bee demaunded How the Sacraments are instruments to conferre grace 49 I Answere The Sacraments conferre grace Answere How the Sacramēts conferre Grace because they are a meanes to giue and exhibite to the beleeuing mind Christ with his benefits and this they do by their signification 50 For they serue as a particular and infallible certificate to assure such as bee partakers thereof of the forgiuenesse of their sins and of euerlasting saluation 51 Also they conferre grace as the Kings letters are said to saue the life of a malefactor when they doe but signifie to him and others that the Kings pleasure is to shew fauour 52 Againe they may be said to confer grace because they are a tokē or pledge of the Grace of GOD and by this pledge Faith is confirmed which is an instrument to apprehend or receiue grace 53 A King saith vnto his Subiects Note He that brings the head of such a Traytour shall haue a thousand pounds He that hath the head may say Heere is a thousand pounds because it is vnto him a pledge vpon the Kings word of the receipt of so much 54 Lastly the Word of God conferres grace for it is the power of God vnto saluatiō to them that beleeue which it doth by signifying the wil of God by the eare to the mind Now euery Sacrament is the Word of GOD made visible to the eye the Sacramēts therfore conferre grace by vertue of their signification and by reason they are a pledge by the appointment of GOD of his mercy and goodnesse 55 If it be said Obiect The Sacraments are not onlie signes and seales but also instruments to conuey the grace of God to vs. 56 I Answere Ans The Sacraments are not Instruments hauing the grace of God tied vnto them or shut vp in them but instruments to which grace is present by assistance in the right vse thereof 57 Because in and with the right vse of the Sacraments God conferres grace and thus they are instruments no otherwise that is morall not physicall instruments 58 The Administeriall Cause of Iustification 2. Administeriall are aswell the Ministers of the Word 1 Cor. 3.9 1. Tim. 4.16 Ioh. 20.23 as also the Martyrs of Christ Dan. 12.3 who by their testimony and example teach that there is no righteousnes which may consist before the tribunall of GOD but onely the righteousnesse of Iesus Christ 59 And so much for the Efficient Cause of Iustification Actiuelie taken on Gods part The Efficient Cause on Mans part is Faith 60 Now on Mans part Iustification Passiuelie taken the Efficient cause of it is altogether Instrumentall and this is Faith by which not for which wee are said to be iustified aswell in regard of the Correlatiue thereof as also of the Contrarie the Law and good workes 61 In regard of the Correlatiue to wit Christ his Merits because the whole forme of Iustifying Faith is sited in Relation not in the qualitie or nature thereof seeing wee are iustified by Faith as it is relatiuely applied vnto his correlatiue 62 In regard of the Contrarie because those good workes and conformitie vnto the Law required in the person of a iustified Man are worthily excluded frō the merit and act of Iustification 63 But to speake more plainely of this point Faith what it is Faith is a confident apprehension of the mercy of GOD through the redemption of Iesus Christ in the promise of the Gospell The parts of Faith 64 The parts of Faith are three 1. Knowledge in the mind and vnderstanding 2. Assent in the will 3. Confidence in the heart 65 These three acts may be considered distinctly seeing a man may know a thing and yet not assent thereunto beleeue the same to bee true and yet not make it his own by speciall application confidence which cannot consist without knowledge and assent 66 These three parts are excellently wel laid downe in the 14. chap. of S. Iohn Beleeuest thou that I am in the Father and the Father is in mee this belongeth vnto the first part Beleeue me that I am in the Father and the Father in me this vnto the second Beleeue you in God beleeue also in me and this vnto the third 67 So then Faith in Christ is not to know or beleeue there is a Christ nor yet to beleeue Christ but to beleeue in Christ The wicked beleeue there is a Christ Hypocrites beleeue Christ But the Elect only beleeue in Christ that is put their whole trust and confidence in him 68 Wherefore it is manifest that iustifying faith is not a bare knowledge assent but that the chiefest part thereof is Confidence wherby the sinner apprehēdeth and particularly applieth vnto himselfe the promises of the Gospel Note well 69 Hence is that Theologicall Axiome Some things are spokē of Faith in respect of knowledge and assent and some things in respect of Confidence 70 In respect of Assent Faith hath for the Obiect thereof all the holy Scriptures the Law the Gospel which faith firmely beleeueth to be most true The proper Obiect of Faith 71 In respect of Confidence the proper Obiect of faith
is the graâ—… and mercy of Gâ—â—â—xhibited in Christ the Redeemer and offered by the Gospell Sole faith iustifieth 72 Hereupon it is that we constantly affirme that Sole Faith iustifieth or Faith only iustifieth in which speech the particle Sole or Only determineth the predicate but is not referred vnto the Subiect that is it declareth that this effect Iustification is attributed only to faith and to no other apprehending instrument or meanes 73 Or it sheweth that Faith is the only instrument that appreheÌ„deth the righteousnesse of Christ Note well 74 As if a maÌ„ should say The sole eye seeth or The eye only seeth hee meaneth not the sole eie or the eie only that is the solitary eye separate froÌ„ the soule brain eares nose mouth cheekes c. but the eye is the onely instrument of seeing and no other member of the body 75 Wherefore the particle Sole or Onely doth not exclude the grace mercy of God the merit and satisfaction of Christ the preaching of the Gospell nor the vse of the Sacraments for all these are required in faith which in the Gospel right vse of the SacrameÌ„ts beholdeth and apprehendeth the grace of God and righteousnes of Christ 76 Neither doth it exclude Workes the habite of Charitie but only from the act of iustifying 77 Hitherto of the Efficient Cause of Iustification Now followeth the Materiall A PRAYER FOR Faith OH sweete Iesus most glorious and most gracious Lord. As the Harte brayeth after the riuers of water so panteth my soule whilest mine eies look after thee which art asceÌ„ded vp to heauen to prepare a place for vs Leaue not thy children desolate Prepare my going out and my comming in Compasse me with thy mercy Let thy holy Angell pitch his tent round about mee Set a watch before my mouth Keepe the dore of my lips turne mine eyes from vanity incline not mine heart to euill but prepare my soule to thy seruice and deliuer mee from euery euill worke Shew mee the way wherein I should walke let thy light goe before mee teach me by thy word giue me vnderstanding by thy Spirit frame my heart by thy grace I am flesh quickeÌ„ me I haue neede of Faith Hope and Loue Let me not want the things without which I cannot serue thee Indue me with the grace of thy holy spirit which is sufficieÌ„t to direct my soul to informe my vnderstanding and conforme my will Worke in mee a certaine and stedfast faith in thee assured Hope in thy promises earnest loue of thy truth and Gospel and sincere affection towards thy Children Thou hast gone before me O Sauiour make mee to followe mine example Thou hast begun therfore thou wilt not leaue off the worke thou hast in hand See mee O Lord and not only so but come to thy seruaÌ„t come dwel with me and all shall bee thine onely make mee thine sweete Iesus as thou art mine Amen CHAP. IV. Of the Materiall Cause of Iustification The Materiall cause of IustificatioÌ„ Actiuely taken THe MATERIAL cause of our Iustification Actiuelie considered on Gods part is the Righteousnesse of CHRIST Rom. 4.6 called also the Righteousnesse of God Rom. 3.22 the gift of Righteousnes Rom. 5.17 that Righteousnes which is of God Phil. 3.9 the Righteousnesse of Faith and the Righteousnesse of the Gospell 2 It is termed the Righteousnesse of Christ Note because Christ is the Efficient cause thereof the Righteousnesse of God because GOD giueth the same freely and imputeth it vnto vs approueth it in his iudgement the Righteousnesse of Faith because we attaine vnto it or apprehend it by Faith onely and the Righteousnes of the Gospell because it is made manifest and reuealed in the Gospell The Righteousnes of Christ hath two parts 3 This Righteousnes being but one in number hath two parts 1. The Perfect fulfilling of the law of God 2. The Voluntarie payment of the punishment for our disobedience I. Fulfilling of the Law which is two-fold 4 THe Perfect fulfilling of the law is the full and exact conformitie of Christs humane nature and actions with the will of God reuealed in both tables of the Decalogue 5 And of this Perfect Conformity there are two members 1. Innocencie 2. Sanctitie or holinesse 6 The Innocencie of Christ 1. Innocencie is that immunity or freedome from Sin either Originall or Actuall For Christ neither had nor committed any sinne for hee was both coÌ„ceiued and borne without sinne and all his life time he neuer transgressed against the law of God either by fact or word or will or cogitation or by any euill concupiscence Ioh. 8.46.2 Corinth 5.21 1. Pet. 1.19 1. Pet. 2.22 Heb. 4.15 7 The Sanctitie of Christ 2. Sanctity is that integritie or purity which Christ had from the first moment of his conceptioÌ„ and retained in all his cogitatioÌ„s words deeds and desires vntill his verie death vpon the Crosse Luk. 1.35 Act. 3.14 Act. 4.27.30 1. Ioh. 2.20 Apoc. 3.7 II. Bearing of the punishment 8 The Voluntary payment of the punishment for our disobedience is the whole humiliation of Christ from the beginning of his ConceptioÌ„ vntill his Glorification Philip. 2.7.8 Rom. 8.3 Galath 3.13 alibi passim Note well 9 Of these two meÌ„bers coÌ„sisteth that perfect and euery way absolute Righteousnesse whereby wee are iustified which both the Iustice of God the Office of a Mediatour and Saluation of Man necessarily required 10 I. The Iustice of God Because the Iustice of GOD could not otherwise haue been satisfied but by perfect fulfilling the Law and bearing the punishmeÌ„t which we had deserued for the breach thereof 11. II. The Office of a Mediatour Because our Suretie was reallie to pay the full price of our Redemption both actiuely by doing passiuely by suffring those things which we ought to haue performed 12 III. The Saluation of Man Because wee could neuer haue been redeemed otherwise than by satisfying the law and iustice of God by the perfect obedience and death of our Surety and Mediatour The Materiall cause Passiuely taken 13 The Materiall Cause of our Iustification Passiuely taken are all the Elect Rom. 8.33 being first in the state of Nature vngodlie Rom. 4.5 God iustifieth the vngodly and then in the state of supernaturall Grace beleeuing Rom. 3.22 The righteousnes of God by the faith of Iesus Christ is manifested vnto all and vpon all that beleeue 14 So much for the Materiall Cause of our Iustification Now of the Formall A PRAYER FOR liuely sense and assurance of Justification O Most merciful Lord Iesus Christ which shalt iudge al my words and workes or rather answere both for mee and them so direct and order and appoint my hart my thought toÌ„gue and labours to thy honour and glorie that as thou art the Way the Truth and the Life so I doe nothing but walke in thy way think of thy trueth and aime at thy life that by a godlie
backe put away from vs cast into the bottome of the Sea c. not simplie but in two respects 20 First in respect of the Obligatiō to dānation or Imputation Because God doth not impute sinne to them that are in Christ 21 Secondly in respect of Dominion Because sinne raigneth not in them that are regenerate 22 And thus our sins are said to bee couered namely by the blood of Christ lest they should make vs guiltie of eternell damnation 23 For otherwise Note if Remission of sinne were a totall deletion and vtter exstinction of al sin so that no sin remained in the Regenerate then it would follow that all that were iustified were wholy and altogether spirituall without flesh that is fleshly affections without concupiscence without combate against the flesh equall vnto the Angels freed from all miserie trouble diseases and frō bodily death They should not rightly pray Forgiue vs our trespasses Neither were that saying of Saint Iohn true 1. Ioh. 1.8 If we say that we haue no sin we deceaue our selues and truth is not in vs. Nor that of Saint Paul of himselfe Rom. 7.17 Sinne dwelleth in mee Which were absurd and impious to affirme For where the proper affections and effects of sinne be quetionlesse there is also sinne it selfe 24 But I boldly say with the Apostle that howsoeuer sinne dwelleth in the godly yet There is no condemnation to them that are in Christ Iesus Rom. 8.1 25 Thus farre of the first part of Iustification Remission of sinnes Now followeth the second Imputatiō of Righteousnes 11. Imputation of Righteousnes 26 Imputatiō of Righteousnes is the second parte of Iustification whereby God giueth or ascribeth CHRISTS Righteousnes vnto vs freely as if we our selues had performed the same whereby we attaine the Right of eternall life 27 This is that Iustification of life Rom. 5.18 and that Grace that raigneth by righteousnes of CHRIST imputed vnto vs vnto eternal life Rom. 5.21 28 Of this the Apostle speaketh vnto the Philippians Philip. 3.7.8.9 But the things that were vantage vnto mee the same I counted losse for Christs sake Yea doubtlesse I think al things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to bee dung that I might winne Christ. And might bee found in him that is not hauing mine own righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith What righteousnes of Christ is imputed vnto vs. 29 But that we may vnderstand what Righteousnes of Christ is imputed vnto vs wee are to note that the righteousnesse of Christ is two-fold Vncreated Created Christs Essential righteousnes not imputed 30 His Vncreated Righteousnes is his Essentiall Iustice whereby he is God and this is incommunicable for the Essence of God cannot bee the Accident of Man Christs created righteousnes is imputed 31 His Created Righteousnesse is two-folde 1. His Natiue and Habituall Sanctitie 2. His Actuall obediēce Or which is the same in Effect the Sanctitie of his Nature and the Sanctitie of his Actions 32 Both these are imputed vnto vs the former Improperly and the latter Properly 1. His Natiue Sanctitie 33 1. His Natiue and habituall Sanctitie from the first moment of his Conception by the holy Ghost was without measure most perfect most sincere most pure free from al spot or blemish 34 For such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinnes Heb. 7.26 Now Christ was not made thus by fulfilling the Law but was so indeed from the first Article of his Conception 35 And that by the free benefit and gift of God 36 Neither hath he by any his own deedes merited this great honour to become our high Priest and Mediatour but was elected to that end by the free grace of God before the foundation of the world 1. Pet. 1.20 37 By this his holie Conception he sanctified ours who ought to haue been so conceiued by the law of our first creation Gen. 1.28 38 Therefore was Christ conceiued holy without sin for vs that hee might deriue vnto vs that which Adam could not doe that he might supplie the defect of holinesse in our conception and present our holie nature before God in himself that so God might account our conception as if wee had been conceiued without sin or blemish 39 So also CHRIST was borne holy for our sakes for when wee ought to haue bin born holie but could not he abundantlie supplied that defect of holinesse in our birth and by his holie natiuitie couered the impuritie of ours before the face of his Father 40 Hee was borne holy for vs because he was not borne as other priuate men bee but as the head of his members Euen as Adam was not created a priuate man but as the head the stocke and roote of his posteritie Comparisō of Christ with Adam Wherfore in this both of them are equal that neither of them were conceiued of mās seede nor had any Father in earth 42 Euen as Adā was created holie though mutably not onely for himself but also for his whole seede so Christ was borne holie that immutably not onely for himself but also for all his members 43 Adam by reason of his fall could not cōmunicate the Sanctitie of his creation which was mutable and so should haue continued stil with his seede But Christ being stronger and more diuine than the first Adam actually cōmunicateth the sanctitie of his Natiuitie which is immutable with all his members and consorts 44 Wherefore the benefit that we haue receiued by Christ Note is far more excellent then that which wee should haue receiued by Adam 45 II. Christs Actuall Obedience 2. His Actuall Obedience was the fulfilling of the will of his Father satisfying his Iustice aswell Passiuely by his voluntary suffering the punishment due vnto our sins Philip. 2.8 as also Actiuely by perfect fulfilling all the Commaundements of the Diuine Law 46 The Apostle faith Rom. 5.19 As by one mans disobedience many were made sinners So by the Obedience of one shall many also be made righteous 47 If the Disobediēce of Adam whereby wee became sinners be the trāsgression of the Law then certainly the Obedience of Christ wherby we are made righteous is the fulfilling of the Law 48 And indeed a mā cannot imagine any Obedience but in respect of the Law whereunto it is performed 49 Thus much of the Obedience of Christs humane Nature which is imputed vnto vs for righteousnes 50 Now that this Righteousnes is imputed vnto vs appeareth by euident testimonies of Scripture Ro. 4.6 Dauid declareth the blessednes of man vnto whom God IMPVTETH Righteousnes without workes Also Rom. 4.11 After he had receiued the signe of Circumcision as the seale of the righteousnes of faith which he had when