of Israel in Faith Psal. 37. 5. Rolle thy way upon Iehova and trust in him Ierem. 17. 7. Blessed is the man who trusteth in Iehova and whose confidence Iehova is 2. To believe commonly signifies an act of the understanding yeelding assent to testimony but because the will is wont to be moved thereupon and to stretch forth it selfe to embrace the good so allowed therefore Faith doth aptly enough set forth this act of the will also in which manner it is necessarily understood in this place For it is a receiving Iohn 1. 12. As many as received him who believe 3. Hence Faith is caried unto that good which by it is made ours is an act of election an act of the whole man which things doe in no wise agree to an act of the understanding Iohn 6. 35. He that commeth to me he that believeth in mee 4. Therefore although Faith alwayes presuppose a knowledge of the Gospell yet there is no saving knowledge in any and which differs from that which is found in some that shall not be saved but what followes this act of the will and depends upon it Iohn 7. 17. 8. 31. 32. 1. Iohn 2. 3. 5. That truly Christian Faith which hath place in the understanding doth alwayes leane upon a Divine testimony as it in Divine yet this testimony cannot be received without a pious affection of the will towards God Iohn 3. 33. He that receiveth his testimony hath sealed that God is true Rom. 4. 20. He was strengthened in Faith giving glory to God 6. Neither yet because it is grounded only upon a testimony is it the more uncertaine and doubtfull but more certaine in its own nature then any humane science because it is caried to its object under a formall respect of infallibility although by reason of the imperfection of the habit whence Faith flowes the assent of Faith in this or that subject oft-times appeares weaker then the assent of science 7. Now God is the object of Faith not as he is considered in himselfe but as we by him doe live well 1. Tim 4. 10. We hope in the living God who is the preserver of all men especially of those that believe 8. Christ as Redeemer is the mediate object of Faith but not the highest for we believe in God through Christ. Rom. 6. 11 to live to God by Christ. 2. Cor. 3. 4. we have trust through Christ to God-ward 1. Pet. 1. 21. Through him believing in God 9. The sentences in the Scriptures or promises doe containe and present an object of Faith and they are called the object of Faith by a Metonimy of the adjunctâ—… The good which is propounded to be obtained as it is such is the end and effect of Faith not properly the object it selfe But that upon whose power we rest in the obtaining of that good is the proper object of Faith 1. Cor. 1. 23. We preach Christ and 2. 2. I determined to know nothing among you but Iesus Christ 2. Cor. 5. 19. God in Christ. 10. With this Divine Faith which looketh to the will of Cod and our own salvation we must not simply believe any man but God above Rom. 3. 4. Every man is a lyar 1. Cor. 2 5. that your faith consist not in the wisdome of men 11. Therefore the Authority of God is the proper and immediate ground of all truth in this manner to be believed whence is that solemne speech of the Prophets every where the Word of the Lord. Thus saith the Lord. 12. Hence the last resolution of Faith as it sets forth a thing to be believed is into the authority of God or Divine revelation 2. Pet. 1. 20 21. If ye first know this that no prophety of Scripture is of private interpretation c. Iohn 2. 29. We know that God spake to Moses As the last resolution of it as it notes the act of believing is into the operation and inward perswasion of the Holy Spirit 1. Cor. 12. 3. 11. That none can call Iesus Lord but by the Holy Spirit 13. This Faith whereby we believe not only a God or give credit to God but believe in God is true and proper confidence not as by this word is set forth a certaine and absolute perswasion of good to come but as it signifies chusing and apprehending of a sufficient and fit meanes and such wherein such a perswasion and expectation is founded In which sence men are said to put confidence in their wisdome power friends and riches Psa. 78. 2. They believed not in God nor trusted in his salvation 14. This is every where declared in those phrases of Scripture wherein the true nature of solid Faith is unfolded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lean upon as Isay 10. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11. 15. Therefore to beleeve in God is in believing to cleave to God to leane on God to rest in God as in our all-sufficient life and salvation Deut. 30 20. by cleaving to him for he is thy life 16. Hence that generall assent which the Papists make to be Faith is not Faith because by their own consession it may be without any life Iames 2 17. 17. But that speciall assent whereby we resolve that God is our God in Christ is not the first act of Faith but an act flowing from Faith for there is no greater certainty of this truth in thee then in another nor a truer apprehension of it in thee then another before thou hast specially applied thy selfe to God by Faith Rom. 5. 1 2. Being justified by Faith we have peace toward God we glory in God 18. Seeing also that Faith is the first act of life whereby we live to God in Christ it must needs consist in union with God which an assent given to the truth concerning God can in no wise doe 19. Further also seeing he that is about to believe out of a sense of his misery and defect of any deliverance either in himselfe or in others must needs cast himselfe upon God in Christ as a sufficient and faithfull Saviour he cannot in any measure so cast himselfe by an assent of the understanding but by a consent of the will 20. Although in Scriptures sometimes an assent to the truth which is touching God and Christ Iohn 1. 50. is accounted for true Faith yet there is a speciall confidence alwayes included and so in all places where there is speech of saving faith either a confidence in the Messiah is presupposed and there is only declared a determination or application of it to the person of Christ or by that assent confidence is set forth as an effect by its cause Iohn 11. 25 26. He that believes in me shall live believest thou this He saith yea Lord I believe that thou art
the devills themselves 14. The second fourth and fift are in the will and doe make Faith as it is a vertue and act of religion 15. The third as in the understanding but as it is moved by the will neither is it properly the vertue of Faith but an effect 16. But the perfection of Faith is not but in election or apprehension and so is to be defined by it 17. Hence the nature of Faith is excellently opened in Scripture when the faithfull are said to cleave to God Ioshua 23. 6. Acts 11. 23. 1 Corinthians 6. 17. And to choose the way of truth and to cleave to the testimony of God Psal. 1â—…9 30 31. 18. For by Faith we first cleave to God and then afterward consequently we cleave to those things which are propouâ—…ded to us by God so that God himselfe is the first Object of Faith and that which is propounded by God the secundary Object 19. But because Faith as it joynes us to God is our life but as it is a vertue and our duty towards God it is a act of life therefore in the former parâ—… we have defined it only by that respect which it hath to obtaine life and salvation but here we have defined it by thaâ—… generall respect which it hath to all that which God propounds to us to believe Hence Faith cannot exercise all its act about the threatnings of God considered in themselves because they doe not propound the good to be received by us nor about the precepts of God simply considered because they declare the good to be done not to be received nor about meere predications because under that respect they propound no good to us But it is perfect in the promises because in them there is propounded good to be embraced whence also it is that our Divines are wont to place the object of Faith chiefly in the promises 20. They who place Faith in the understanding doe confesse that there is some necessary motion of the will to the yeilding of that assent even as in humane Faith it is said to be a voluntary thing to give credit to one But if Faith depend upon the will it must needs be that the first beginning of Faith is in the will 21. The Objectum quod or materiall object of this Faith is whatsoever is revealed and propounded by God to be believed whether it be done by spirit or by word publickly or privatly Acts 24. 14. I believe all things that are written in the Law and the Prophets Iohn 3. 33. He that receiveth his testimony 22. Hence the propounding of the Church is not absolutly necessary no not in respect of us to make an object of Faith for then Abraham and other Prophets had not given assent to those things which were revealed to them from God without any helpe of the Church comming between which is both against the Scriptures and all sound reason and yet is necessarily admitted and defended by the most learned of the Papists that they may defend the fained authority of their false Church from such arguments 23. This object is alwayes immediatly some axiom or sentence under the respect of truth but that in which Faith is principally bounded of which and for which assent is yielded to that axiom by Faith is Ens incomplexum under the respect of some good Rom. 4. 21. Being fully perswaded that he who had promised was able also to doe it Heb. 11. 13. Not having received the promises but seeing them a far off after they had bin perswaded of them and had embraced them 24. For the act of the believer is not bounded in the Axiom or sentence but in the thing as the most famous Schoole-men confesse The reason is because we doe not frame axioms but that by them we may have knowledge of things Therfore the principall bound unto which the act of the believer tends is the thing it selfe which is chiefly respected in the Axiom 25. The Objectum Quo or formall object of Faith is the Truenes or faithfulnesse of God Heb. 11. 11. Because he judged him faithfull who had promised For the formall and as they say the specificative reason of Faith is truth in speaking that is the Truenes or faithfulnesse of God revealing something certainly because it is a common respect of Faith that it leaves upon the authority of him that witnesseth in which thing Faith is distinguished from opinion science experience and sight or sence but the authority of God is his Truenes or faithfulnesse Tit. 1. 2. God that cannot lie had promised Hence that proposition is most true what soever we are bound to believe with a Divine Faith is true For because nothing ought so to believed unlesse God doe witnesse the truth there of but God testifieth as he is true but Truenes in a witnesse that knoweth all things cannot be separated from the truth of the testimony therefore it must needs be that all that which we are bound to believe with a Divine Faith is true This whole demonstration is manifestly confirmed and used by the Apostle Paul 1 Cor. 15 14 15. If Christ be not raised our preaching is vaine your Faith also is vaine we are also found false witnesses of God because we have witnessed of God that he raised up Christ. That is If the testimony be not true the witnesse is false Unlesse this be admitted that whatsoever God witnesseth is true that consequence which is most firme should availe nothing at all God doth witnesse this or that therefore it is true Hence Divine Faith cannot be a principle or cause either directly or indirectly either by it selfe or by accident of assenting to that which is false or of a false assent 26. Hence also the certainty of Faith in respect of the object is most firme and by how much more it is confirmed in the heart of him that believeth so much the more glory it giveth to God Rom. 4. 20. But he doubted not at this promise of God through unbeliefe but he was strengthened in Faith giving glory to God and being fully perswaded that he that had promised was able also to doe it But in that somitime our Faith doth waver in us that is not from the nature of Faith but from â—…ur imperfeâ—…ion 27. A sufficient and certaine representation of both objects that is both of those things which are to be believed and of that respect under which they are to be belâ—…eved is propounded to us in the Scripture Rom. 16. 26. It is made manifest aâ—…d by the Scriptures of the Prophets according to the Commandement of the everlasting God mâ—…de knowen to all Nations for the obedience of Faith 2 Tim. 5. 15. The holy Scripture can make thee wise to salvation by Faith which is in Christ Jesus 28. For alâ—…hough in the subject that is in our hearts the lighâ—… and testimony of the holy Spirit stirring up Faith in us is necessary yet in the object which is to be râ—…ceived by
Fâ—…h there is nothing at all required either in respect of the things to be believed or in respect of the cause and way of believing which is not found in the Scripture 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith but it is to be resolved into the Scripture it selfe and that authority which it hath imprinted upon it from the author God as into the first and proper cause which causeth the thing to be believed and into the operation of the holy Spirit as into the proper cause of the act it selfe believing 30. Hence that principle from which Faith doth first begin and into which it is last resolved is that the Scripture is revealed from God for our salvation as a sufficient rule of Faith and manners 2 Pet. 1. 19. 20. If you first know this that no prophecy of the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private interpretation 31. Faith is partly Implicite and partly Explicite 32. Implicite Faith is that whereby the truths of Faith are believed not distinctly in themselves but in their common principle 33. That common principle wherein all things to be in this manner believed are contained is not the Chuâ—…ch but the Scripture Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets 34. He that believeth that the Scripture is every way true he doth implicitly believe all things which are contained in the Scriptures Psal. 129. 86. compared with Verse 28. 33. All thy precepts are truth it selfe open mine eyes that I may see the wonders of thy Law â—…each me the way of thy statuts which I will keepe unto the end David did believe that those were wonderfull and to be holily kept which he did not yet sufficiently understand 35. This implicite Faith is good and necessary but it is not of it selfe sufficient to salvation neither indeed hath it in it selfe the true reason of faith if it subsist by it selfe for it cannot be that the will be effectually affected and embrace that as good which it doth not at all distinctly know Rom. 20. 14. How shall they believe him of whom they have not heard 36. Explicite Faith is that whereby the truths of Faith are believed in particular and not in common only 37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God If our Gospell be hid it is bid to them that perish 38. There is required a more explicite Faith now after the comming of Christ then before 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people Heb. 9. 12. Lastly of those who have occasion to be more perfectly instructed then of others Luc. 12. 48. To whom much is given of him much shall be required 39. The outward act of Faith is confession profession or manifestation of it which in its order and in its place is necessary to salvation Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary 2 Peter 3. 15. And in respect of the act it selfe when the glory of God and edification of our neighbours shall require it 40. Persisting in confession of the Faith with losse of temporall life doth give testimony to the truth and doth bring most honour to God and so by excellency is called Martyrdome and they who doe so are called witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrs Revel 2. 13. But this is as necessary in its place as confession of Faith so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. 16. 25. 41. There are opposed to Faith Infidelity Doubting Error Heresie Apostasie 42. Infidelity is a dissenting of a man from the Faith who never professed the true Faith 1 Cor. 14. 22. 23. 43. Doubting in him who made profession doth either diminish or take away assent 44. Doubting that doth diminish only assent may stand with a weake Faith 1 Cor. 8. 10. 11. But not that doubting which takes away assent Iames 1. 6 7 8. 45. An error in Faith doth put some opinion contrary to Faith 1 Cor. 15. 46. Heresie addeth stubbornnesse to error Tiâ—… 3. 10 11. 47. Apostasie addes unto heresie universility of errors contrary to Faith 1 Tim. 1. 19. 20. 2 Tim. 1. 15. 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith but also as they bring and include a privation of that election and apprehension of Faith which is in the will CHAPTER VI. Of Hope 1. HOpe is a vertue whereby we are inclined to expect those things which God hath promised us Rom. 8. 25. 2. This Hope respecteth God 1. As the object which it doth expect for the principall object of Hope is God himselfe and those acts whereby he is joyned to us 1 Peter 1. 13. Hope in the grace which is brought to you Hence God himselfe is called the Hope of Israel Ier. 1. 4. 8. And Rom. 15. 13. The God of Hope not so much because he is the Author and Giver of hope as because it is he upon whom we hope 2. It respects God as the Author and Giver of all the good it doth expect Psal. 37. 5. 6. Roll thy way upon the Lord and trust in him for he shall bring it to passe For as it tends unto God to attaine good so also it respects him as to be obtained by his owne Grace Ieremiah 17. 7. Blessed is the man who trusts in the Lord and whose hope the Lord is 3. But the proper reason why we may not trust upon the Creatures in that manner as we trust in God is because the formall object of Hope is not foâ—…d in the Creatures Psal. 146. 3. Trust not in Princes nor in any sonne of man in whom there is no salvation For although some power of doing us good and helping us is placed by God in the Creatures yet the exercise of this vertue doth alwayes depend upon God Psal. 107. Sending his word he healed them And Psal. 137. 1. Unlesse the Lord build the house in vaine they labour that build it unlesse the Lord keep the City the watchmen watcheth in vaine 4. Therefore when one saith I hope this or that of such a man doth either signifie that he hopes for that from God by that Creature or it sets forth a humane hope not Divine or finally it is not Christian. 5. But as Faith so also Hope in God doth respect the grace of God and Christ only as causes of good to be commun cared 1 Pet. 1. 13. Col. 1. 27. Hope in the grace Christ the hope of glory 6. Yet Divine Hope
that Christ that Son of God who should come into the world 21. But whereas confidence is said to be a fruit of Faith it is true of confidence as it respecteth God for that that is to come and it is a firme hope but as it respects God in Christ offering himselfe in present it is Faith it selfe Hence arise those titles which the Scripture gives to saving Faith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perswasion boldnesse 2. Cor. 3 4. 5 6 7 8. Eph. 3 12. 1. Pct. 1. 13. 1. Iohn 5. 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion Romans 4. 21. Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance Heb. 11. 1. 22. Now whereas true Faith is of some placed partly in the understanding and partly in the will that is not so accurately spoken because it is one single vertue and doth bring forth acts of the same kinde not partly of Science and partly of affections 1. Cor. 13 13. But that solid assent yeelded to the promises of the Gospel is called Faith and confidence partly because it begetteth Faith as it is a generall assent partly because it flowes from that confidence as it is a speciall and solid assent apprehending the actuall possession of grace already obtained For so it rests upon confidence of the heart as aâ—… meane or third argument by force whereof such a conclusion onely can be inferred E. G. He that beleeveth I am sure he shall be saved Experience also teacheth that that particular assurance of the understanding is wanting in some for a time who notwithstanding have true Faith lying hid in their hearts CHAPTER IIII. Of God and his Essence 1. IN the former dispute wee have treated of Faith now order requires that we treat of God who is the object of Faith which that it may bee somewhat more exactly done wee will first speake of the knowledge of God 2. God as he is in himselfe cannot be apprehended of any but himselfe 1. Tim. 6. 16. Dwelling in that inaccessible light whom never man saw nor can see 3. As he hath revealed himselfe unto us he is conceived as it were by the backe parts not by the Face Exod. 33. 23. Thou shalt see my back-parts but my Face cannot be seene and darkely not clearly that is after an humane manner and measure 1. Cor. 13. 12. Through a glasse darkely after a sort 4. Because those things that pertaine to God are necessarily explained after an humane manner hence is thâ—…t manner of speaking frequent in these matters which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Eâ—… figure that attributes those things to God which bee proper to men as in humane affections senses or members 5. Because also they are explained after our measure to mans capacity hence many things are spoken of God according to the way of our conceiving rather then from his Nature 6. We cannot know him otherwise so as yet to live neither have we need to know him otherwise that we may live well Exod. 33 19 20. 7. That which is revealed of God is sufficient for us that we may live well Deut. 29 29. Those things which are revealed to us and our children for ever that we may doe all the words of this Law 8. Now that which may be knowne of God his Sufficiency and his Efficiency Rom. 4. 21. Being fully perswaded that he who had promised was able to performe 9. These two are the Pillars of Faith the props of comfort the incitements of piety and the surest markes of true Religion prov'd by the place before Viz. Rom. 4. 11. 10. The sufficiency of God is that whereby he himselfe hath sufficient in himselfe for himselfe and for us hence also is he called Al-sufficient Gen. 17 1. 11. This sufficiency of God is the first ground or reason of our Faith why we beleeve in him viz. because he is able to give us life Rom. 4. 20. 12 The sufficiency of God is in his Essence and Subsistence 13. The Essence of God is that whereby he is a being absolutly first Isa. 44 6. I am the first and the last besides me there is no God Rev. 1. 8. 21. 6. 22 13. I am Alpha and Omega the beginning and end the first and the last 14. This Essence of God is declared in his Name Iehova Now because the Essence of God is such hence it followes 15. Frst that God is one and only one Deut. 6. 4. 1. Tim. 2 5. Ephes. 4 6. 1. Cor. 8 5 6. Marke 12. 32. Rom. 3. 29 30. 16. Secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neither from another nor of another nor by another nor for another 17. Thirdly finally hence it is that he is voyd of that power which is called passive hence he is unchangeable Psal. 102. 27 28. thou remainest thou art the same Rom. 1. 23. the glory of the Incorruptible God Iames 1. 17. With whom there is no variablenesse nor shadow of turning or changing 18. Now because this Essence cannot be sufficiently comprehended of us by one Act it is explicated of us as if it were manifold namely by many attributes 19. They are called attributes because they are rather said to be attributed to God then properly to be in him if they be taken as the words sound 20. These attributes in God are one most pure and simple act Hence the nature of the Divine attributes may be rightly explained by these propositions as so many Consectaries consequences or conclusions 21. First all the attributes of God are truly spoken of God as well in the abstract as in the concrete 22. Secondly those attributes which are in a sort common to God with the Creatures doe in their substance belong to God in the first place to the Creatures secondarily although the names are transferd from the Creatures to God and so doe first agree to the Creatures 23. Thirdly the Divine attributes doe admit no inward intention extention remission or imparity 24. Fourthly the Divine attributes are not contrary one to another but doe very well agree together 25. Fifthly all Divine attributes are as it were Divine perfections yet so as that all imperfection which accompanies such a property in the Creature is to be removed in this application of it to God and the perfection thereof is to be conceived with greatest eminency 26. Sixthly Divine attributes are in God not only virtually and by way of eminency but also formally although not in that manner that qualities are in the Creatures 27. Seventhly they are in God as in a second Essence because they are not of the formall reason of the Divine Essence for we conceive God to be before we can conceive him to be just and good 28. Eightly they are distinguished from the Essence and among themselves not only in reason as they say reasoning but also reason reasoned so that the foundation of the distinction is in God himselfe 29. Ninthly those attributes which in their formall respect include
carried unto Christ and by Christ unto God but repentance is carried to God himselfe who was before offended by sin Acts 20. 21. Repentance toward God and Faith toward our Lord Iesus Christ. Secondly they have divers ends for Faith doth properly seeke reconciliation with God but repentance a sutablenesse to the will of God Rom. 3. 25. A reconciliation through Faith in his bloud Acts 26. 20. That they should turne unto God doing workes meete to repentance 31. Repentance in respect of that carefulnesse and anxiety terror arising from the Law which it hath joyned with it doth goe before Faith by order of nature as a preparing and disposing cause but in respect of that effectuall and kindly turning away from sin as God is offended by it so it followes Faith and depends upon it as the effect upon his cause and herein is proper to the faithfull 32. Although this repentance doth alwayes bring griefe with it for sins past and present yet it doth not so properly or essentially consist in griefe as in turning from and hatred of sin and in a firme purpose to follow after good Amos 5. 14. 15. Hate the evill Love the good 33. That repentance is not true and sound which doth not turne a man from all known sin to every known good neither that which doth not virtually continue and is actually renewed as often as need is from the time of conversion to the end of life 34. Repentance is wont to be perceived before Faith because a sinner cannot easily perswade himselfe that he is reconciled to God in Christ before he feele himselfe to have forsaken those sins which did separate him from God CHAPTER XXVII Of Iustification 1. COmmunion of the blessings flowing from Union with Christ is that whereby the faithfull are made partakers of all those things they have need of to live well and blessedly with God Eph. 1. 3. He hath blessed us with all spirituall blessings Rom. 8. 32. He who spared not his own Son c. How shall he not freely with him give us all things also 2. This communion therefore doth bring a translation and change of condition to believers from the state of sin and death to the state of righteousnesse and life eternall 1 Iohn 3. 14. We know that we are translated from death to life 3. This change of state is twofold relative and absolute or reall 4. A relative change of state is that which consists in Gods reputation Rom. 4. 5. And he that worketh not but believeth in him that justifieth the ungodly his faith is imputed to him for righteousnesse 1 Cor. 5. 19. God was in Christ reconciling the World tot himselfe not imputing to them their offences 5. Hence it admits no degrees properly so called but it is together and at once perfect in one only act although in respect of the manifestation sence and effects it hath divers degrees Hitherto pertaines justification and adoption 6. Iustification is a gracious sentence of God whereby for Christs sake apprehended by Faith he doth absolve the believer from sin and death and accounts him righteous unto life Rom. 3. 22 24. The righteousnesse of God by Faith of Iesus Christ in all and upon all that believe as they who are freely justified by his grace through the redemption made by Iesus Christ. 7. It is the pronouncing of a sentence as the use of the word declares which doth norset forth a physicall or reall change in the holy Scriptures but that judiciall or morall change which consists in pronouncing of a sentence and in reputation Prov. 17. 15. He that justifies the wicked Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifies 8. Therefore Thomas with his followers doth fowly erre who would have justification as it were a physicall motion by a reall transmutation from a state of unrightousnesse to a state of righteousnesse so as that the terme from which is sin the terme to which is inherent righteousnesse and the motion is partly remission of sin partly infusion of righteousnesse 9. This sentence was 1. As it were conceived in the mind of God by a decree of justifying Gal. 3. 8. The Scripture foreseeing that God would justifie the Gentiles by Faith 2. It was pronounced in Christ our head now rising from the dead 2 Cor. 5. 19. God was in Christ reconciling the world to himselfe not imputing their sins to them 3. It is virtually pronounced upon that first relation which ariseth upon Faith begotten Rom. 8. 1. There is therefore no condemnation to them that are in Christ Iesus 4. It is expresly pronounced by the Spirit of God witnessing unto our spirits our reconciliation with God Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Spirit that is given to us In this testimony of the spirit justification itselfe doth not so properly consist as an actuall perceiving of that before granted as it were by a reflected act of Faith 10. It is a gratious sentence because it is not properly given by the Iustice of God but by his grace Rom. 3. 24. Freely by his grace For by the same grace whereby he called Christ to the office of Mediator and did draw the elect to Union with Christ he doth account them being already drawn and believing to be just by that Union 11. It is for Christs sake 2 Cor. 5. 21. That we may be made the righteousnesse of God in him for the obedience of Christ is that righteousnesse in respect whereof the grace of God doth justifie us no otherwise then the disobedience of Adam was that offence in respect whereof the justice of God did condemne us Rom. 5. 18. 12. Therefore the righteousnesse of Christ is imputed to believers in justification Phil. 3. 9. That I may be found in him not having mine own righteousnesse which is of the Law but that which is by Faith of Christ the righteousnesse of God through Faith 13. But because this righteousnesse is ordained of God to that end and by his grace is approved and confirmed so that sinners can stand before him through this righteousnesse therefore it is called the righteousnesse of God Rom. 10. 3. 14. But this justification is for Christ not absolutely considered in which sence Christ is also the cause of vocation but for Christ apprehended by Faith which Faith doth follow Calling as an effect and followeth righteousnesse by which being apprehended justification followes whence also righteousnesse is said to be of Faith Romans 9. vers 30. 10. 16. And Iustification through Faith Chap. 3. 28. 15. This justifying Faith is not that generall Faith whereby in the understanding we yield assent to the truth revealed in the holy Scriptures for that doth neither properly belong to those that are justified neither of it own nature hath it any force in it selfe to justifie neither doth it produce those effects which are every where in the Scripture given to
with Christ but because it is united to Christ therefore it is the Church of Christ. 3. And this is the reason why we can neither explaine nor understand the nature of the Church unlesse those things which pertaine to the application of Christ be first explained and perceived 4. The elect before they be grafted into Christ are in themselves no otherwise of the Church then that power which in its owne time shall certainly come into act by reason of Gods intention and his transaction with Christ because that remote power which is common to all men in respect of the elect is certainly determined in God 5. Therefore those orthodox Divines which define the Church a company of elect ones doe either by elect ones understand those that are called according to election or they define the Church not only as it doth actually exist but also as it is to be hereafter 6. That first thing which doth make actually a Church is calling whence also it hath taken both its name and definition 7. For the Church is a company of men that are called 1 Cor. 1. 24. With 10. 32. Called both Iewes and Greekes To the Iewes to the Greekes and to the Church of God But because the end of calling is Faith and the worke of Faith is ingrafting into Christ and this Union with Christ doth bring with it communion with Christ hence it is defined in the very same sence a company of believers a company of those who are in Christ and a company of those that have communion with Christ. 8. But as Faith doth so respect Christ as that by Christ also it respects God so this Church which doth exist by Faith is both referred to Christ as to the head and by Christ unto God whence the Church is called the body of Christ. Col. 1. 24. And also the Church of God 1 Cor. 10. 32. The Kingdome of Christ. Colos. 1. 13. And the Kingdome of God Rom. 14. 17. 9. It is called a company because it doth consist properly in a multitude joyned in fellowship together or a community of many not in some certaine one that is called whence Eph. 4. 16. It is called a body fitly joyned and compacted together of divers members and by the same reason it is often called in Scripture an House a Family a City a Kingdome a Flock c. 10. This company is restrained to men because the good Angels although in some respect they pertaine to the Church by reason of that Union they have with Christ and the grace of conversation communicated by him yet they are not homogeneall members of the Church redeemed 11. The forme or constituting cause of this Church must needs be such a thing which is found alike in all the called but this can be nothing else then a relation neither hath any relation that force besides that that consists in a chiefe and intimate affection to Christ but there is no such in man besides Faith Faith therefore is the forme of the Church 12. For Faith as it is in every believer distributively is the forme of those that are called but as it is considered in all collectively it is the forme of the company of those that are called that is the Church 13. For the same believing men who being in severall distributively considered are the called of God are also the Church of God as they are joyntly or collectively considered in a company 14. Hence all those promises of God which are made to the Church in the Scriptures and doe containe in themselves essentiall blessings doe also pertaine to every believer 15. This relation is so neere that in respect of it not only Christ is the Churches and the Church Christs Cant. 2. Verse 26. But also Christ is in the Church and the Church in him Iohn 15. Verse 4. 1 Iohn 3. Verse 24. So that the Church is mystically called Christ. 1 Cor. 12. 12. And the fulnesse of Christ. Eph. 23. 16. Hence the Church by a metaphor is called the bride and Christ the Bride-groome the Church a City and Christ the King the Church an House and Christ the House-holder the Church the branches and Christ the Vine finally the Church a body and Christ the head 17. But by these comparisons there is signified not onely the Union and Communion which is betweene Christ and the Church but also the way of order whereby Christ is the beginning of all dignity life power and perfection to the Church 18. This Church is mystically one not generally but as it were the Species Specialissima or Individuâ—…n because it hath no kind properly so called 19. It is therefore called catholique not as catholique signifies a Genus or some generall thing but as it sets forth something integrally universall as when we say the universall world because it containes the faithfull of all Nations of all places and of all times 20. Therefore no part of the Church can truly be called catholick but as it doth professe that Faith which is the Faith of the catholick Church in which sence the Ancients did not onely call that part of the Church which was at Rome but other Churches also As our Church at Francken may be rightly called catholick as it doth professe that Faith which belongs to the catholick Church 21. The Church is devided into members according to the degrees of communion which it hath with Christ in which respect it is called either Militant or Triumphant 22. The Church militant is that which is partaker onely of communion begun and so doth wrastle as yet with enemies in the field of this World 1 Cor. 13. 9. 12. We know in part and prophesie in part for we see now through a Glasse and darkly 2 Cor. 10. 3. The weapons of our warfare Eph. 6. 12. 13. Wee wrastle therefore take to you the whole Armour of God 23. The Church triumphant is that which is already perfitted Eph. 4. 13. Untill we all come to a perfect man to the measure of the full stature of Christ. 1 Cor. 15. After commeth that which is perfect 24. The militant Church is both invisible and visible namely with outward sight or sence 25. But this distinction is not a distribution of the Genus into the Species as if so be there were one Church visible and another invisible nor of the whole into the members as if one part of the Church were visible and another invisible but a distinction of the adjuncts of the same subject because invisibility is an affection or manner of the Church in respect of the essentiall and internall forme visibility is an affection or manner of the Church in respect of the accidentall and outward forme 26. The essentiall forme is invisible because it is both a relation which doth not come into the sence and also spirituall and so removed more from sence then in many other relations 27. The accidentiall forme is visible because it is nothing else then an outward profession of inward