A TREATISE TENDING TO CLEARE THE DOCTRINE OF IVSTIFICATION Written by Io. FORBES Pastour of the English Church at MIDDELBVRGH for the instruction of his flocke And now published by some of them for the good of others Blessed is he to whom the Lord imputeth not sinne Psal 32. 2. This is the name that they shall call him The Lord our righteousnes Ier. 33. 6. For God was in Christ reconciling the world to himselfe not imputing to them their sinnes 2. Cor. 5. 19. For he made him who knew no sinne to be sinne for vs that we might be made the righteousnes of God in him 2. Cor. 5. 21. AT MIDDELBVRGH Printed by Richard Schilders 1616. To his welbeloved in the Lord the faithfull of the English Church in MIDDELBVRGH whose love to the trueth hath entertained his Ministerie amongst them The Author wisheth grace to discerne and in humilitie to embrace and coÌ„stantlie to hold the truth in faith and love vnto eternall life THE love of you dearely beloved whom I have and yet do serve in the Lord stirred by the earnest and forward desire of some of you hath mooved me to alter my former determination of abstayning from all writing especially during the present estate of Gods Church more wasted and whithered then watered and builded in grace by superfluitie of writing I ever was loth to put my hande to the penne and rashlie to adventure the declaring of my minde in so deepe mysteries seeing so many by their inconsiderate forwardnes in writing doe darken the trueth more then cleere it and doe breed contention rather then godly edifying The sight of whose weaknes ioyned with the conscience of myne owne inabilitie as being in iudgement farre inferior so also in vttering by word and expressing in writt the conceptions of my minde faâ—re lesse prompt and able then many who have so stumbled hath made me afraide to medle in such sort with the sacred truth of God Moreover in this contending age I see and perceyve that answering of errours doth more kindle then quench the fire of endlesse strife presumption of knowledge deceyving the mindes of manie and true humilitie so necessarie a vertue for learning the mysteries of God so farre remoued from men even otherwayes of excellent giftes that the most part striving in preiudged humor more for victorie then truth it is hard to finde almost one who in this heate of contention doth not in something more or lesse marre the soundnes of Gods truth So dangerous a thing it is to do any thing in contentious manner and through vaine glorie and not in that meeknes of minde whereby every man esteemeth others better then him selfe and therefore wisely doth the Apostle forbid oppositions of science falsly so called in the handling of Gods truth as a thing which maketh both them which professe it to erre concerning the faith and also turnes others away from the truth and commandeth the servant of the Lord not to strive but being gentle toward all men to instruct theÌ„ with meeknes and willeth those that are strong in the faith to receive vnto them the weake in faith but not vnto coÌ„troversies of disputations because that doth greatly harme such as are weake who thereby are cast in a greater doubtfulnes and vncertaintie of the maine fouÌ„dations For as a ship before one faire wind is carried forward in hir course saffely brought to the haveÌ„ which by contrary blastes is not onely hindred but greatly endangered if not drowned even so the faith of the Saints which is to be promoved by the onely simple and sound breath of Gods mouth in his faithfull servants all both minding speaking one thing must needes bee marveylously hindred in many and in many quite destroyed by these so many contrarie doctrines blowing every one against another and casting the faith of the children of God vpon so many daungerous Rockes and tossing it with so manie windes and waves that it is no marvayle to see so many make wofull shipwrackes It were more to the honour of God and profit of the Saints if the Builders were more carefull of keeping vnitie in the truth in following the true paterne of holsome wordes in faith and love which cannot bee condemned then curious in shewing their knowledge And that all Pastours did labour after th' example of that Prince of Pastours to lead his people by the still waters rather then by the turbulent streames of their fighting opinions and by strange language to divert the children of God from the waters of Shiloa that runnes softlie which only are able to refresh the Cittie of God In so doinge they should not have sinned in quenching so many smoking flaxes and breaking so many brused reedes I speake not against the faithfull labours of Christes witnesses coÌ„tending with courage against the errors of the common adversarie either within or without the house of GOD and opposing them selves both in plaine simplicitie of trueth and moderate helpe of arte to everie corrupt doctrine But my speach is against our owne intestine debates arising not so much vpon any substantiall contrarietie as to much curiositie of judgement whereas in one and the same pointe they holding the substance doe contende for the shadowe as is too manifest in this same pointe whereof I am by your Christian importunitie forced to write touchinge the Iustification of a sinner before God Wherein even they who doe holde Christ to bee our righteousnesse according to the word doe yet notwithstanding greatly perturbe the peace of the Church and destroye the faith of many and give matter of offence to all in striving for the difference which is in the measure rather theÌ„ in the matter of their faith They that see more deepely by importune and vntimely forwardnes renting such as are yet old bottells with their new wine and they who are not come so farre in knowledge in vnadvised temeritie iudging and condempning that whereto as yet they themselves have not attained Both fayling in the duetie of love the one not contenting to have their faith with them selves vntill without hurte and offence of others they may imparte it to their edification and not to their destruction the other sorte not having learned in sobrietie to be wise according to the measure of their owne faith doe not admitt what more the Lord reveyleth to others as though the measure of their faith and knowledge should bee the rule and limittes of the spirit to binde the whole Church and every man therein And this woefull seed of contradiction while men are too much addicted to the vaine deceyte of their owne reason hath now at last not onely troubled the faith of the weake ones but hath begunne to cast darknes vpon the mindes of some of the strongest sorte while they evanish in their owne reasonings about the trueth of God reveyled in the Gospell as did the Gentiles in that trueth which God made manifest vnto them in the
can Christ live in any more of our soule then that wich liveth by the faith of CHRIST By this it may appeare how vngraciouslie they speake of Gods grace in the worke of faith who make him effectually to renewe no more of man but his vnderstanding leavinge the action of consenting and embracing by faith the things reveiled to the will of man as also how slenderly they speake of faith who place it in nothing but in the willes assentinge to the trueth of God CHAPTER XXVIII NOw it followeth that we speake of faith it selfe what it is In which point wee will first intreate of the divers significations of Faith in the word of God And secondly of the true signification and nature of it in the wroke of iustification Touching the first Faith is taken in foure divers significations in the scriptures of God besides that signification which it hath in the worke of iustification The first signification is when faith is taken for fidelitie and trueth as Math. chap. 23. 32. Yee leave the waightier matter of the Law as iudgement mercie and fidelitie Likewise Rom. chap. 3. ver 3. Shall their vnbeliefe make the faith of God of none effect and 1. Timoth. cha 5. ver 12. having damnation because they have broken their first faith Secondly faith doeth signifie the doctrine of the Gospell because it is begotten in vs by the Gospell for faith commeth by hearing therefore faith is called the faith of the Gospell as also because the Gospell preacheth salvatiō to be no otherwise but by faith and therefore the Gospell is called the worde of faith Rom. chap. 10. ver 8. In this signification it is taken Gall. chap. 3. Receyved ye the spirit by the workes of the Lawe or by the hearing of saith And againe Galla chap. 1. ver 23. He which in time past persecuted vs. nowe preacheth the faith that he before destroyed And Acts chap. 6. ver 7. And a great companie of the Priests were obedient to the faith Thirdly faith is taken for particular knowledge Rom. 14. 22. Hast thou faith have it with thy self c. That which in this place the Apostle calleth faith in the same question matter and purpose he calleth knowledge 1. Cor. chap. 8. Fourthly faith is somtimes put for Christ himself in the gospel because al that ever faith in the gospell apprehendeth is Christ who is the only true obiect of faith vnto salvation In this sense it is takē Gal. 3. 23. before faith came we were kept vnder the law as vnder a garrison shut vp vnto that faith which afterward should be reveiled which words being cōpared with the 24. 25. verses folowing with the 19. verse preceeding it shal be manifest that by the name of faith in that place Christ the obiect of faith is vnderstood Thus much for these foure divers significations wherein faith is taken in the word of God Now we come to the special significatiō and nature of it as we are said thereby to be iustified And when it is said to be imputed vnto righteousnes In which point there is greatest need of carefull attention because vpon the mistaking hereof ariseth principally the mistaking of iustification it selfe Specially in that sentence where it is saide that Faith is imputed vnto righteousnes Concerning which there is a two-folde controversie The first is whether faith in this place be taken in the owne proper signification or in a borrowed sense The seconde controversie is touching the proper signification of faith what it is In the first controversie these who take faith in a borrowed speech doe expound that sentence Metonymically by faith vnderstanding Christ crucified apprehended by faith and so doe esteeme that faith relatively or instrumentally taken and not properly is imputed vnto vs for righteousnes And this opinion agreeth with the trueth of the matter it selfe But there is no necessitie why faith in that place should bee taken in a borrowed sense if the right minde and meaning of the holy Ghost in this phrase be gravely and maturely considered so that if they who take it properly did not erre eyther in the signification of it or in the true sense of the imputation of it their opinion might wel be allowed For faith in this sentence is in my opinion to be taken properly in that sense whereby in it selfe it is distinguished both from the worde whereby it is begotten and from the obiect of it in the worde which is Christ As also from the naked knowledge of the worde and Christ therein reveyled how soever it doeth comprehend knowledge For searching out therefore the true significatiō of the word Faith in this sentence we will first set downe the divers significations wherein it is taken Secondly wee will speake of the true nature and signification of it in this place where it is saide to be imputed vnto righteousnes Cōcerning the first we are not to speak of that differēce which in the scriptures is warranted of historicall faith miraculous faith and iustifying faith but onely of the different opinions of men touching iustifying faith In one thing all men doe consent and agree that faith is an action of the heart consisting in iudgement but they differ in three sortes The first sorte make this iudgment of the harte in beleeving to be nothing but a naked opinion which is a doubtfull inclination of an vncertayne minde to the best part of the contradiction with feare of the contrarie parte beeing destitute of the knowledge of the true cause As for example in this contradiction Christes death shall save vs. and Christes death shall not save vs they have an opinion of the best that is that Christes death shall save them but no certaine knowledge because they are ignorant of the cause of that effect and therfore feare that they shall not bee saved and in this opinion they place faith The seconde sorte which are the wiser amongst the Papistes doe make faith to be an action of the heart in iudging neyther by way of opinion nor yet by way of certayne knowledge but by a middle way of iudgement betwixt opinion and knowledge Which participates of both and yet is neyther of them For they will not have it a doubtfull inclination of the minde vnto the best parte with feare of the worst vpon ignorance of the cause Neither will they have it a certayne inclination of the minde to the best without all feare of the worst vpō certayne knowledge of the cause and necessarie meanes But will have it middle conceyte of the minde neither altogither contingent neither altogither necessarie And now in these dayes there is a sorte of men which agree with this second sorte in substance whatsoever deceitfull shew their wordes doe make to the contrarie Therefore as touching this point wee make no severall order of them For albeit in word they seeme to admit in beleeving knowledge of the thing beleeved yea which is more albeit they graunt application yet seeing they
creatures These have bene the causes of my vnwillingnes to give any thing in write and that now being overcome by your request I doe follow a plaine maner of declaration of my minde without contention with anie or direct disputing against anie as being resolved to have no parte in the noysome wrangling of this contentious age But as one desirous to walke honestlie in all things I endevour to keepe mee within the measure of my owne faith and to benefitt the Church of God with that which he hath given me not hindring nor envying that others who have receyved more do more good in our common Lords worke Of whom as hee who is onely able to give it I most humbly crave the gratious direction of his spirit in this and all my labours with his blessing therevpon to your comfort and theirs who shall have the vse thereof His grace be with you Middelburgh 20. Iuly 1615. Yours in the Lord Jo. Forbes A Table of things contayned in this Treatise according to the order of the Chapters CHAPTER I. FOure groundes proponed which serve to make vs conceyve aright of the nature of the benefits dispensed vnto vs by God in Christ 1. The knowledge of Gods Decree 2. Of Christ as Mediator 3. Of the order of the benefits 4. Of their difference Chap. II. Of the two chief things to be considered in Gods Decree to wit the substance and chief cause of it The twofold description of Gods Decree or Predestination And of that which is the most proper Chap. III. Of the substance of Gods Decree consisting in three things 1. the persons who are ordayned 2. that wherevnto they are ordayned 3. the meane whereby Of which the first two are spoken of in this chapter Chap. IV. The third part of the substance of Gods Decree touching the meane of adoption that is IESVS CHRIST Chap. V. Of the cause moving God to decree that is the will of God cleared from the Persons who are ordayned vnto adoption Chap. VI. The same cause cleared from that thing wherevnto they are ordayned Chap. VII The same cleared from the meane whereby they are ordayned to be adopted Chap. VIII Of the second groūd which is touching Christ the Mediator Chap. IX Of the third ground touching the order of Gods benefites specially of Adoption and Iustification and of five things serving to cleare the same Chap. X. Of the first of those fiue touching the order of subsistinge of the persons of the Trinitie Chap. XI Of the second of these five touching the severall obiectes wherein the grace of God is to be considered Chap. XII Of the third of these five touching the difference of order betwixt Gods dispensation and our perception Chap. XIII Of the fourth of these five touching the different extent or largenes of Gods benefites amongst them selves Chap. XIIII Of the last of these five touching the covenant of God Chap. XV. Of the first reason why most men place Iustification in order before Adoption Chap. XVI Of the second reason why most men place Iustificatiō before Adoptiō drawen from Io. 1. 12. examined in the first point that is touching the persons there described Chap. XVII The examination of the same reason from the second and third pointes therein to be considered that is the benefit bestowed and him who bestoweth it Chap. XVIII Of the fourth and last ground serving to cleare the nature of Gods benefites touching the difference of these benefits and first of the divers manner of speach vsed in scripture touching them 2. Of these things wherein they agree and vse hereof Chap. XIX Of the twofold distinction of the benefits 1. according to the maner that we enioy them 2. according to their particular nature Chap. XX. A proposition of the doctrine of Iustification things therein to be intreated And first of the divers opinions of men touching iustification in generall Chap. XXI The foure principall points controverted 1 touching the efficient cause 2. touching the materiall cause 3. touchinge the formall cause 4. touching the subiect iustified and the first handled Chap. XXII Of the second point touching the materiall cause of Iustification the different opinions of men reduced to foure principall and examination of them Chap. XXIII Of the true matter of our righteousnes what it is wherein the first handled shewing that Christ only is the matter therof Chap. XXIIII Of the second point touching that wherein Christ is our righteousnes the different opinions of men therein and the truth examined by six grounds out of the word Chap. XXV Of those things in Christ which are required to make that wherein he is our righteousnes to be righteousnes both in his Person Priesthood and actions Chap. XXVI Of the formall cause of iustification cōsisting in three things 1. in Gods giving 2. in his imputing 3. in the maner of both that is by grace The gift being two fold the first which is faith is first intreated of in foure pointes and first what kinde of gift it is Chap. XXVI Of the second point touching faith to whom it is given and in what part or facultie it is wrought Chap. XXVIII Of the third point touching faith what it is of the divers significations of it of the true signification of it when it is said to be imputed vnto righteousnes of the particular nature thereof both as it is wrought by God in our hartes and as our heartes worke by it Chap. XXIX Of the fourth and last point touching faith that is the end vse wherefore it is given vnto vs consisting in foure things Chap. XXX Of the second gift which God giveth in iustifying which is Christ crucified Chap. XXXI Of the second point touching the forme of Iustification consisting in imputation the signification of the word the thinges that are said to be imputed and what it is that in iustification is imputed Chap. XXXII Of the third point touching the forme of iustification consisting in the grace of God Chap. XXXIII Of the obiect of iustification both what man is in him selfe and what by grace when he is iustified Chap. XXXIIII Of the finall cause of iustification Chap. XXXV Of the description of iustification considered in the particular points thereof gathered out of the former grounds FINIS A Treatise tending to cleare the Doctrine of Justification CHAPTER I. THE Evangelist Luke willing to make Theophilus to acknowledge the certaintie of those things whereof he had bene instructed did search out perfectly all thinges from the beginning and then did write vnto him frō point to point According to whose example for giuing the more full assurāce to mindes desirous of knowledge it shall not be amisse being to treat of the true nature of the Iustification of a sinner that we first beginning at the very foundation do shortlie speak of those points vpon the knowledge whereof chieflie dependeth the light and evidence of this matter Amongst divers others there are foure principall groundes vpon the
his seed after him Therefore no man that is not of this seed doth obtayne any part of the promise because it is a benefite belonging to none except to the seed onely Of which it is manifest that we must bee Abrahams seed before we have right to the promise Now what is meant by the seed the Apostle telleth vs Gal. chap. 3. vers 16. saying he sayeth not to the seeds as speaking of many but vnto thy seede as of one which is Christ That is Christ mystically considered with his members who all spirituallie ingraft in him make the body whereof hee is the heade as is manifest by the Apostles speech 1 Corinth chapter 12. vers 12. Nowe we are made the seed by our Adoption For to be the seed of Abraham is to be the children of God as is cleere by the Apostle Rom. chap. 9. where he saieth Neither are they all children because they are the children of Abraham but in Isaack shall thy seed bee called that is they that are the children of the flesh are not the children of God but the children of the promise are counted for the seed This same the Apostle confirmeth Gallat chapter 3. verse 29. saying And if yee be Christs then are yee Abrahams seed and heyres by promise Of these things it followeth first that to be of the seed and to be the children of God and to be Christs is all one thing Secondly that wee must be the children of God that is of the seed before wee can enioy the promise And so consequently that we must be Adopted before we be iustified seeing iustification is a part of the promise made vnto the seede as is cleere by the words of the Covenant Ierem. chap. 31. and Hebr. chap. 8. I will be mercifull to their vnrighteousnesse and I will remember their sinnes and iniquities no more This ground is yet more cleere by the Apostles speech Rom. chap. 9. where he answereth the doubt which might rise vpon the reiection of the Iewes videli Whether GOD had fayled in performing of his promise seeing they were the seed of Abraham which were reiected The Apostle answeres this and cleeres the constant truth and veritie of God in performing his promise vnto the seed according to his Covenant by defining the seed aright shewing that they are not accounted for the seed because they are the children of Abraham according to the flesh but because they are children of the promise In which discourse the Apostle layeth those as necessary and infallible grounds First that we must be of the seed before wee claime the promise Secondly that beeing of the seed wee must be partakers of the promise For otherwise God should faile in his truth and his word should be of none effect Of which things we may perceyve that the grace of God in which standeth our Adoption by which wee are made of the seed must goe before all the graces contained in the promise which is made vnto the seed seeing the beeing of the seed is the ground and foundation of enioying the promise This leades vs to the knowledge of another point which serves to cleare our iudgement touching this same ground To wit in what order to place the fruites and effects of our faith Which as we shall heare hereafter is the effectuall instrument of God by the which all blessings are communicate vnto vs. For in this life wee enioy no saving blessing but by faith onely for by it we embrace our Adoption and are made the Sonnes of God As witnesseth the Apostle Galath chap. 3. vers 26. saying ye are all the Sonnes of God by faith in Iesus Christ and by faith we apprehend our righteousnes are iustified Rom. c. 3. v. 28. Gal. c. 3. v. 8. And so of all the rest of the blessings Thus both the parts of the Covenant are wrought effectuate in vs by God through faith for by it wee are both made the seed and doe obtaine the promise but as being the seed must goe before the enioying of the promise even so that fruite of faith in Christ whereby wee are made the Sonnes of God must in order of dispensation goe before that fruite of faith whereby we are made that which is promised vnto the seed and so consequently by faith wee must first be made Sonnes before we be made iust Thus much touching these five grounds which serves for cleering the order of the blessing of God dispensed vnto vs in Christ Which was the third of these foure points which we laid downe as necessarie to leade vs to the knowledge of the right nature of the saving benefites of God and so perticularlie of Iustification So that it followeth that wee should enter to speake of the last of the foure touching the difference of one benefite from another but first it shall not be amisse to speake somewhat of that other opinion which houldeth Iustification to bee in order before Adoption and to consider the groundes wherevpon it is buylded CHAPTER XV. THE grounds of any moment which I have marked whervpon this opinion is buylded are two The first is It is thought an impossible thing that God should adopt vs before he iustifie vs. Because God cannot esteem those that are vniust to be his Sonns And this is the cause apparantly that makes so many to put reconsiliation in the first place and to divide it in iustification as the first part thereof and Adoption as the last The other ground is taken out of the Scripture especially out of that saying which is in the 1. of Ioh. ver 12. Where it is said as many as receiued him to them he gave prerogative to be the sonnes of God even to them that beleeve in his name which are borne not of blood nor of the will of flesh nor of the will of man but of God As concerning the first ground although it seeme to have great shew of trueth yet it is most dangerous if it be not rightly conceived For it may import so much as that the love of God and his grace is not free and freelie bestowed vpon vs if so bee it should be builded vpon our Iustification Which is contrarie to the course of Gods trueth in Scriptures Which sheweth plainly that God loved vs even while yet wee were sinners and vniust yea while wee were enemies Romanes chapter 5. and that when wee were polluted in our owne blood hee did pittie vs and of his love did promise life vnto vs and washed vs with water and purged away our blood from vs and anoynted vs with oyle and decked vs with ornaments Ezek. chap. 16. Whereby it is evident that our Iustification is not the cause why God acknowledgeth vs to be his children but by the contrarie his taking of vs to be his children is rather the cause why hee doth wash away our filthines from vs iustifieth vs. For seeing the Lord loveth vs before he iustifieth vs there must bee some ground of this love
when he sayeth that Christ did give prerogative to bee the sonnes of God only to those who were borne of God plainelie distinguishinge the Fathers worke in begetting vs to be his sonnes from the worke of the sonne in giving vs the prerogative to bee sonnes which verifieth that to be a sonne by birth and to be a sonne by prerogative are not to be taken in one sense nor for one benefite but for two distinct actions of the first two persons of the Trinitie Which the same Apostle Iohn seemeth playnly to confirme 1. Epist chap. 3. vers 1. 2. When he ascribeth the benefite of being called the sonnes of God vnto the love of the Father and the benefite of the beeing that which the sonnes of God are in prerogative and dignitie vnto the Sonne by whose appearing vnto vs wee are made that which the sonnes of God should bee And therefore in this life according as hee hath appeared vnto vs by the Fathers worke in our calling bringing vs vnto him illuminating our vnderstandinge with the knowledge of him and by faith making vs one withhim so have wee receyved the prerogative to be the sonnes of God in righteousnes and holines with freedome and boldnesse to call his Father our Father but because as yet he is not manifested vnto vs in all the prerogatives of the sonnes of God therefore although wee bee now both sonnes by Adoption and likewise in some measure by prerogative and dignitie yet it is not fully manifested what wee shall be but when he shall appeare in glory then shall wee appeare like him in all things In which likenes either in parte or in whole accomplished in vs standeth the prerogative of the sonnes of God For cleering of which point wee are to observe that saying of the Apostle 1. Cor. chap 1. vers 30. For of him you are in Christ Jesus who is made of God vnto vs wisedome righteousnes sanctification and redemption In these wordes two distinct actions are attributed vnto the Father which must needes preceed in order that action of the Sonne whereby he gives vs prerogative to be the sonnes of God The first action of the Father is the making of Christ vnto vs wisedome righteousnes sanctification and redemption which are indeed the prerogatives of the sonnes of God The second action of the Father is the making vs to bee in Christ to the end that we may bee pertakers of these blessings which Christ is made of the Father vnto vs. Which action of making vs to be in Christ cannot be distinguished from making of vs sonnes and Adopting of vs. Vpon which two workes of the Father followeth the action of the Sonne who when we are by the Father in him hee maketh vs pertakers of all his own prerogatives dignities glory And after this worke of the Sonne followeth the action of the holy Ghost sealing vp in our hearts both our Adoption or son-ship and the prerogatives belonging to the sonnes of God Of this distinct consideration of the distinct working of the Father Sonne and the Holy Ghost it may easilie appeare that the worke of the Sonne is mistaken in this place when it is interpreted to be Adoption or making of vs sonnes simplie wheras it is to bee vnderstood of a benefite succeeding our beeing sonnes by Adoption which is already accomplished when we are begotten and borne of God the Father after which it is the Sonnes parte to make vs in condition and estate the sonnes of God by communicating with vs the prerogative and dignitie and authoritie which is proper to the sonnes of God Thus fare have we thought good to speake touching the order of the benefits of God in which point we have more largely insisted because it is the speciall ground wherevpon ryseth not only the oversight of good men but also divers heresies of wicked men in this age And we have further labored to cleere that place of Iohn which most misleades men in this matter that thereby it may be manifest that by the Scriptures rightly vnderstood Adoption goeth in order before Iustification CHAPTER XVIII HAVING finished the three first grounds serving to cleere the nature and order of the saving benefites of God Now it rests that wee speake of the last which is touching the speciall distinction and difference of those benefites amongst themselves In which point leaving all other opinions we wil follow that which hath the greatest warrand and cleerest evidence in the truth of God which only in all such thinges wee are to follow as our guide and informer But before we beginne this point there are three things needfull to be considered of vs. The first is the diverse manners wherein the spirit speaketh of them in the Scriptures The second is what things they have common in which they all agree and have no difference The third is the vse that we are to make for our instruction of the preceeding point In these three things wee will be shorter perhaps then their nature requyreth setting them downe in short propositions Touching the first we are to marke that in the Scripture those benefites are set downe two manner of wayes that is either confusedly or then distinctlie The confused manner of speech is likewise two fold First when as in respect of the inseparable coniunction of these blessings and presence infallible of all the rest where one is beeing all lincked together and every one imperting and impleying all the rest the Scripture putteth one for all The second manner is when some one benefite is putt for another and these two sortes of speeches are playne by these places Rom. chap. 8. vers 23. 2 Cor. chap. 5. vers 19. Eph. chap. 1. vers 7. Col. chap. 1. vers 14. Rom. chap. 5 vers 9. 10. 11. c. The distinct manner of speech is when these benefites are both in name and signification specially distinguished one from another as namely Rom. chap. 8. vers 30. 1 Cor. chap. 1. vers 30. This we thought good first to marke because there is great probabilitie that in not consideration of the spirites different manner of speaking is the speciall ground and cause of many mens mistaking of the speciall difference and true order of these saving benefites of God As speciallie when Iustification and Adoption are made partes of reconsiliation which beeing properly taken doeth in order according to the Scriptures succeed to them both As also when one benefite is defined by the propertie of another which error many doe fall in Wee are therefore to take heed that wee put a speciall difference betwixt one and the same benefite according as it is vsed by the spirit of God in proper or improper manner of speech when either it is put in the owne proper signification or when it is put particularly for another benefite then it selfe or generally for all Touching the second point there be six special things wherein all the saving benefites of God agree The first is in their originall or
as is cleere Rom. chap. 5. 1. In which we have to observe that as the Father by Adoption maketh vs one with the sonne so by Iustification hee maketh vs one with him selfe Conforme to the saying of the Apostle 2. Corinth chapt 5. vers 19. For God was in Christ reconciling the worlde vnto him selfe by not imputing to them their sinnes therefore is our peace and reconciliation with GOD attributed vnto the Crosse of Christ by the which sayeth the Apostle hee killeth hatred Ephe. 2. 16. and also our libertie and boldnes to enter into the most holy place is attributed vnto the bloud of IESVS Heb. 10. 19. Secondly by sanctification the Lord makes vs like to his Son by puritie and holines of nature Thirdly by redemption as it is particularly taken for glorification the Lord makes vs like vnto his Sonne in immortalitie glory and power This order and difference of these benifites is cleere 1 Cor. chap. 1. vers 30. where wisdome is put in the first place which specially answeres to our calling wherein consisteth our Adoption In the second place righteousnes In the third sanctification and in the fourth place redemption Which place is specially to be marked for the right knowledge both of the order and difference that is amongst is benefites of God For in other places of Scripture Redemption as likewise Iustification and Reconciliation are taken in a larger sense to signifie the whole freedome of the sonnes of God and every parte thereof in particular And that because all libertie peace and reconciliation whatsoever is given vs of God floweth from the death of Christ in the which standeth our righteousnes peace redemption For which cause it is that in the Scriptures sometymes our Iustification is ascribed to the death of Christ sometymes our Sanctification sometymes our Reconciliation and sometimes our Redemption Because howsoever these blessings as they are imparted vnto vs differ both in order and nature yet they proceed all from one fountayne and are all comprehended only in that one oblation of Iesus Christ vpon the Crosse For cleering our iudgements therefore in this point we are carefully to marke these two senses in the which in the Scriptures Redemption Iustification and Reconciliation and Sanctification are taken Sometymes they are taken for the action of God in Christ for his saints when as God was in Christ reconciling the world to himselfe according to that which hee had purposed in Christ which was as sayeth the Apostle Eph. chap. 1. vers 10. That in the fulnes of tyme he would gather together all things in Christ Iesus as sayth the same Apostle Coll. chap. 1. ver 20. It pleased the Father to reconcile all things to himselfe by him making peace by the blood of his crosse In this sense God at one tyme by the only one oblation of Iesus Christ in one worke once performed did eternally redeeme Iustifie Sanctifie and Reconcill to himselfe all his ellect that ever were is or shall bee vntill the end of the world For Christ bare all their persons vpon the Crosse and God did lay vpon him the iniquitie of them all and did wound him for their transgressions and breake him for their iniquities and did lay vpon him the chastisment of their peace Esa 53. Therefore sayeth the Apostle Heb. 10. that by that will of God we are sanctified even by the offringe of the body of Iesus Christ once And in the 9. chap. 12. verse hee sayeth that Christ by his owne bloud entered once in the most holy place and abtayned eternall redemption and in that same Chapter ver 28. it is sayd that Christ was once offered to take away the sinnes of many Now in this sense there is neither difference of tyme nor order nor distinction to be made all beeing accomplished together and at once by one worke of one man Iesus Christ the Lord. Sometymes againe they are taken for the worke of God in vs and toward vs in his owne tyme applying that which hee wrough in Christ for vs to every one of vs in particular bringing vs by effectual calling to the knowledge apprehension by faith of our Redemption Iustification and Reconciliation which God accomplished onely in that day of Christ which all the Fathers desired to see howsoever in divers ages and divers tymes they bee applyed by God to these whō then and in that day by the death of his Sonne he did Redeeme Iustifie and Reconcile vnto him selfe And in this sense we speake of these benefites in this treatise not as they were wrought by God in Christ for vs but as in the dispensation of God they are applied vnto vs for whom Christ dyed In which sense the Apostle speakes of them 1. Coll. 1. 21. 22. saying And you also which were in tyme past straungers and enemies having your mindes exercised in evill workes hath he now reconciled in that body of his flesh by death And in this sense it is that both order and difference is to be marked amongst these benefites In consideration whereof how so ever Adoption and Iustification agree in this that they both are benefites bestowed by imputation without inhesion in vs yet as they differ in nature so doe they in order in respect of the grounds wherevpon they are builded whence they flow For Adoption neither dependeth vpon nor floweth from the death of Christ But from his personall propertie of beeing the sonne of God whereas Iustification dependeth vpon floweth from his suffering and therefore as our cōmunion with him in person goeth before our cōmunion with him in his suffrings so doth our Adoption in order goe before our Iustification CHAPTER XX. HITHERTO have we spoken of those groundes whereby both the nature and order of Gods saving benefites are most cleerly knowen So that by these things which are alreadie set downe a modest minde onely searching truth and abhorring contention may sufficiently knowe what Iustification before God is yet notwithstanding for the further contentement of those of weaker iudgement we will speake something more particularly of the benefite is selfe For the clearer vnderstanding whereof and discovering of the trueth which now almost lyeth hid by the manifold opinions of men it were needfull that we should speake of divers things as namely of God him selfe what place he hath in that worke 2. of his grace 3. of Christ and his obedience 4. of faith 5. of man him selfe and of his workes and lastly of the Lawe and of the Gospell For all these points are called in cōtroversie and mens iudgements is divers concerning every one of them in the worke of Iustification but to eschew longsomnes wee will reduce all that we are to speake into these few grounds The first shal be touching the special divers and severall iudgements of men concerning Iustification The second shal be touching the discussing of these pointes controverted which are of greatest moment The third shal be concerning the worke it selfe of Iustification
partly faith and partly Christes obedience is the matter of our righteousnes The fourth and last is that onely Christ in his obedience is the whole matter of our righteousnes The vanitie of the first 3. opinions will more fully appeare when we speake of the formal cause of iustification when we shall treat of Iustificatiō it selfe as likewise when we shall cleere the truth of the fourth opinion therefore we wil speak the more shortlie of them now Against all three this ground generally serveth to witt that no man is iustified before God by any worke inherent in himselfe or done by him selfe whether it be of nature or of grace or whether it be a worke of the Lawe or of the Gospell The reason is If man be iustified in any sorte by workes Iustification can not be by grace according as sayeth the Apostle Rom. 11. 6. If it be of grace it is no more of workes els were grace no more grace and if it be of workes it is no more grace els were worke no more worke Thus none of these three formost opinions can stande excepte we will destroy the grace of God and abolish it altogether frō the worke of Iustification for grace and workes even though they bee of grace can never stande together in the worke of our Iustification Which also manifesteth the grosse impietie of all these three opinions in placing faith either in whole or in parte in our righteousnes as it is our owne worke seeing by no worke of his owne can man possibly be iustified For otherwise it cannot be but Christ must have died in vaine Secondly our righteousnes consisteth not in Gods acceptation of any thing that proceeds from vs to Godward but in Gods imputation of that that comes from him to vsward by his gift as is cleere Rom. 5. 15. 16. 17. where our righteousnes is still called the gift of God we are saide to receyve righteousnes as a gift Whereby it is most evident that no worke of the Law nor faith as it is the worke of our heart can possibly be our righteousnes For our act of beleeving is an action passing from vs to God-ward and being attributed as it is by them to mans free will is no lesse the worke of man then any other worke of the Law what soever But our righteousnes is called in the Scriptures the righteousnes of GOD and not of man because it goeth not from vs towardes him but it commeth from him to vs. Thirdly it is manifest by the Scriptures that no man is iust in him selfe but in another For among men there is none righteous no not one Psal 14. But if that whereby hee is iustified which is the matter of his righteousnes bee in him selfe he must not onely bee iust but iust in him selfe which both doe playnely contradict the trueth of God which plainlie denies that there is any man righteous and that any man is made righteous in him selfe but whom soever God iustifieth he iustifieth them in Christ and maketh them the righteousnes of God in him 2. Corinth 5. 21. Fourthly the nature of Iustification consisting in the remission of sinne it can not possibly stande in that that is the direct contrarie But all these three opinions maketh it stande in the contrarie that is in Gods acceptation of obedience For whether the Lorde iustifie vs for doeing the workes of the Lawe or for fulfilling the condition of the Gospell required by God of vs vnto Iustification it is alwayes for and by our obedience that he iustifieth vs. so that Iustification shall never consist in pardoning of sinne and covering of iniquitie but by the contrarie in the acceptation of obedience Which saying is so impious that nothing can be devised more contrarie to the grace of God and mans salvation These groundes serve generally to shewe the wickednes of all these three opinions Nowe we come to speake somwhat concerning the first alone against which these groundes conteyned in scripture shall sufficiētly serve of which divers make against the rest also First that which excludes not mans gloriation can not have place in his righteousnes for God will have no flesh to glory in his sight in any thing except in him alone wherevppon it followeth that no man can bee iustified by the workes of the Law For as sayeth the Apostle Rom. chap. 3. vers 27. gloriation is not excluded by the lawe of workes For if Abraham was iustified by workes hee hath wherein to glory Rom. chap. 4. vers 2. and the reason heere of is declared in the fourth verse saying That to him that worketh the wages is not compted by favour but by debt Wherevpon it followeth that if man bee iustified by workes he hath wherein to glorie because he is not iustified by grace but by deservinge and Gods iustifying of him is not a worke of his favour but a worke which hee is indebted to doe And this is the same very thing which the Romish Church doeth meane by their merit ex condigno whereby Gods free grace iniustification is quite overthrowen Secondly man can not be iustified by that which makes the death of Christ of none effect but as sayeth the Apostle Gallat chapter 2. verse 21. If righteousnes bee by the Lawe then Christ hath died without a cause Which place doeth evidently convince them all of errour and proove them all to bee enimies to the crosse of Christ and to his death that make righteousnes to bee by any other thinge then by his death for if Christ died without a cause if righteousnes bee by the Lawe he must have much more died in vaine if it bee by any other thing For righteousnes is not to be found in any other thing but either in the Law of God or Christ By this we may perceyve that the opinion of those men who place our righteousnes in faith properly taken as it is the acte of our heart without relation of it as an apprehending instrument vnto Christ is much more pernitious then the opinion of the Papistes and that by cleere evidence of both their doctrines cōpared together For the Papist placeth his righteousnes in that which conteynes in it selfe perfect righteousnes in deed so that if their other ground could holde wherein also the other sorte doeth agree with them that is that it were in mans power to fulfill the Lawe certaynlie they should be iustified by the works of the Law For the doers of the Lawe shal be iustified Rom. 2. 13. And if there had bene a lawe given which could have given life surely righteousnes should haue bene by the Lawe sayeth the same Apostle Gal. 3. 21. But these other men doe place their righteousnes in that which they them selves confesse to be imperfect and not to contayne in it selfe perfect righteousnes For when faith is not relatively or instrumentally taken in respect of Christ apprehended by it it can never contayne perfect righteousnes and so the Lord can never
hatred the blotting out of the hand-writinge which was against vs the removinge of the partition wall and abolishinge of all Principalities and Powers and all our spirituall enimies is still attributed vnto his crosse And therefore the whole worde of the Gospell is called the worde or preachinge of the Crosse first Corinth chapt 1. vers 18. And the speciall thinge which the Apostle respected in preaching nothinge but Christ and him crucified and why Christ will not have the Gospell preached in wisedome of wordes is that the Crosse of Christ may not bee made of none effect 1. Corinth chap. 1. vers 17. Which should make vs all to take heed vnto our selves in layinge downe any other grounde except the death of Christ or ioyning any other thing vnto the death of Christ in the matter of our righteousnes least wee make his death and crosse of none effect The fourth grounde which seemeth cleerlie to confirme this pointe is the argument which the Apostle vseth Hebr. chapter 10. ver 18. conteyned in these wordes VVhere there is remission of sinnes there is no more oblation for sinne By which argument hee both proveth the ineffectuallnes of all the sacrifices of the Law and the eternall vertue of the death of Christ vnto the remission of sinnes By which argument of the Apostle it seemeth necessarilie to followe that in nothing which is in Christ himselfe before his death consisteth the remission of our sinnes and so consequentlie our righteousnes For where remission of sinnes is there is no more offeringe for sinne Therefore if in Christes actuall obedience or in his habituall righteousnes there had beene remission of sinnes originall and actuall as it behoved to bee if they bee imputed to vs for righteousnes surely the death of Christ is needlesse For to what ende should Christ have bene delivered to death for our sinnes as sayeth the Apostle Rom. chapt 4. vers 25 or to what ende should hee haue beene offered for the takinge away of sinne as hee is saide to bee Hebr. chap. 9. vers 26. 28. if so be that all our iniquities both originall and actuall be pardoned in his preceeding actuall obediende Surely it seemeth that this opinion would have made Christ to die without a cause For where it is aledged that he was offred to remove the punishment of our sinne it seemeth to conteyne a double contradiction to Gods truth For first it is manifest by the Scriptures that he was offred not only to deliver vs from the curse and punishment but also from sinne it selfe Secondly it seemeth to impugne the iustice and righteousnes of God who never punisheth where guiltines is taken away For death is the reward of sinne Therefore where sinnes are removed death can not bee inflicted For where there is no sinne there is no death And therefore sayeth the spirit of God that where remission of sinnes is there is no more sacrifice for sinne According to which saying either Christs death and suffring vpon the crosse is no sacrifice for sinne or then there was no remission of sinne before either in his habituall righteousnes or actuall obedience or any other thing whatsoever Thus the very offring of Christ for sinne secludes all things preceeding whatsoever from all vertue or efficacie of purging sinne and removing of iniquitie For as witnesseth the same Apostle Heb. chap. 10. vers 2. 3. Where there is a new remembrance againe of sinnes they have never bene formerly taken away An therefore seeing in Christs death there is a new remembrance of sinnes againe it cannot bee that they were ever taken away by any thing preceeding his death For otherwise Christ should not have bene offred Because that the offerers beeing once purged have from that tyme forth no more conscience of sinnes Heb. chap. 10. vers 2. The first ground which serveth to cleere this point is set downe by 1. Ep. Ioh. chap. 1. vers 7. where he sayth that the bloud of Iesus Christ purgeth vs from all sinne which wordes importe playnlie that it is a needles and vnnesseccary thing to adde any thing to the death of Christ in the matter of our righteousnes For if it alone performe the whol worke of our iustification it is an idle curiositie and a fruitles contention when men contend for any other thing to bee ioyned in this worke with it But these wordes of the Apostle doe plainly manifest that the bloud of Christ alone accomplisheth our iustification For whatsoever purgeth vs from all sinne must needes accomplish our righteousnes and fully iustifie vs both from originall and actuall sinne therefore it must needes holde that in his bloud consisteth the full matter of our righteousnes For nothing that contayneth not full and perfect righteousnes can possibly cleanse vs from all sinne Moreover by this sentence of Iohn it would appeare that the opinion of those men who put a difference betwixt an innocent man and a iust man hath no soliditie at all nor any warrant in Gods trueth if we compare the saide sentence with the wordes of David Psalm 32. repeated by the Apostle Rom. 4. in the which The man whose sinnes are pardoned is pronounced to be blessed By which wordes it is manifest that vnto eternall blessednes it is sufficient to have remission of sinnes which could not be true if after remission of sinnes which is alleadged to be by imputatiō of Christes actuall obediēce and fulfilling of the Lawe men should yet be in dāger of punishment vntill Christ did die for thē For hovv can he be blessed that still is liable to punishment vnder the sentence of death Therefore either remission of sinnes maketh not a man blessed or then remission of sinnes must onely cōsist in the bloud of Christ seeing as saith the Apost Heb. ch 2. ver 15. we are not delivered from the feare of death but by the death of Christ only by whose stripes onely wee are healed By the same reason it is evident that by Christs actual obedience there can be no remission of sinnes seeing in the cōfession of those that are of that opinion by that obedience men are not exempt from punishment and so cannot be said to be blessed Besides this opinion doth flatly contradict the trueth For the Scriptures placeth righteousnes in the remission of sinnes and vnto life it requireth no more but righteousnes For the iust by faith shall live Moreeover innocencie before God cannot preceede righteousnes For as the Lord holdeth not the wicked innocent so by the contrarie he holdeth him that is righteous to be innocent therefore betwixt a sinner and a iust man there can be no mid dell estate and condition of a man before God Except we will place a middest betwixt righteousnes sinne and a middell condition betwixt heaven and hell in the world to come For as heaven is for iust men and hell for wicked men the same iustice of God requireth that there bee a middell condition for such as are betwixt both
vs even by the very appointement of God that which hee did for vs and in our name may not impertinentlie be saide to bee imputed by God vnto vs as done by vs But for myne owne iudgement I esteeme the first interpretation of the word as to bee most sounde and agreeable to the trueth and beeing so taken there shal be no difference in substance betwixt the second and third opinion onely that which is not expressed in the second but vnderstood in the word imputation touching the trueth and effectualnes of it is by similitude expressed in the third and in this sense it is to bee taken in the matter of our iustification and it declareth the forme of our iustification importing this much that God iustifieth vs by accompting vnto vs Christes obedience which is in it selfe perfect righteousnes in such sorte as by this his imputation it is ours as truely and doeth as truely cleere vs before God as if it were our owne in deede and we our selves in deed had performed it Thus we have need to take heed of two extremities whereinto it is evident that many men doe fall in this point some taking imputation too slenderly and others taking it too strictlie each being to other the cause of others stumbling Furthermore wee shall vnderstande the more cleerlie the right meaning of the word imputation if wee doe consider it in the two coÌ„trarie phrases wherein it is vsed al to one sense in the Scriptures For sometimes our iustification is described negatively by not imputing of sinne sometimes affirmatively by imputing of righteousnes For as the word imputation is taken in the negative phrase it must also be taken in the affirmative now in the negative we may know how it is taken by the Apostle 2. Cor. chap. 5. ver 19. where it is saide God was in Christ reconciling the world to him selfe not imputing to them their sinnes As likewise Psal 32. and Rom. chap. 4. where it is saide Blesied is the man to whom the Lord imputeth not sinne In which places not imputing of sinne signifieth the not reckoning vnto vs sinne nor iniquitie and the not accompting of vs to be vnrighteous and so the not laying guiltines to our charge nor exacting punishment of vs for it wherevpon it followeth that imputation of righteousnes must signifie the reckoning of righteousnes vnto vs and accompting of vs to be righteous pronouncing of vs guiltlesse and decerning life vnto vs. For clearer vnderstanding whereof we are to knowe that the word of imputation hath alwayes reference to some other thing fo that it commonly cometh in betwixt two things the one the thing which is imputed the other that wherevnto it is imputed so that imputation hath relation vnto both and to make this manifest we shall consider these 3. phrases The obedience of Christ is imputed vnto iustification conforme to the saying of the Apostle Rom. chap. 5. ver 19. By the obedience of one man many shal be made righteous The second phrase is Faith is imputed vnto righteousnes And the third is Righteousnes is imputed vnto life The equivalent whereof we have Rom. chap. 4. ver 11. and 5. 17. 18. In the first phrase imputation commeth in betwixt Christes obedience as the thing which is imputed iustification as the end wherevnto it is imputed and it hath reference to both In the second phrase imputation coÌ„meth in betwixt faith as the thing which is imputed and righteousnes as the end wherevnto it is imputed In the last phrase imputation commeth in betwixt righteousnes it selfe as the thing imputed and life as the end wherevnto it is imputed Thus we see that imputation in the matter of iustification hath alwayes reference to two things and thus much concerning the meaning of the word Now we are to consider what thinges they are which are said to be imputed coÌ„cerning which there are two extremities wherein men do commonly fall the one holding that nothing inherent in vs can possibly be imputed to vs the other hold the contrarie that nothing is imputed to vs but that which is inherent in vs. That opinion which is betwixt both seemeth to agree most with Gods truth that is that not only things inherent in vs but things that are not inherent in vs are imputed to vs therefore imputation is vsed by the holy ghost when hee speaketh of iustification by grace and of iustification by works as Rom. cha 4. likewise when he speaketh of the accompting of vs sinners because of our workes and corruption inherent And when he speaketh of the accompting of vs righteous by grace through the obedience of Christ Rom. chap. 4. this same is cleare by other examples of Scripture as 2. Sam. chapt 19. vers 19. where Sheâ—ei sayeth to David Let not my Lord impute wickednes vnto me and Rom. chap. 2. ver 26. where it is saide His vncircumcision shal be imputed vnto circumcision This same may bee confirmed vnto vs Psalm 32. and 2. Cor. chap. 5. and Rom. chapt 9 ver 8. and 2. Cor. chap. 12. ver 6. Gal. chap. 3. ver 6. and 2. Tim. chap. 4. 16. And therfeore somtimes righteousnes is said to be imputed by debt and sometimes by grace Rom. cha 4. 4. For vnderstanding whereof we are not only to distinguish betwixt thinges as they are inherent or not inherent in vs but also as they are our owne or not our owne For somethings inherent are so in vs that they are our owne because they consist in these thinges which are in our nature and are the effectes and fruites of our naturall powers somethings againe are so in vs as they are no wayes our owne being no parte nor portion of any naturall power or qualitie nor flowing from any power or facultie in nature but beside and above nature coÌ„ming to vs from God and wrought in vs by the power of his spirit and therefore though they be in vs cannot be said to be our owne because they are no parte nor propertie of our nature nor effectes produced by nature such as is faith for although we be saide to beleeve with the hearte yet neither is faith it selfe any naturall power or facultie in the hearte nor produced by any naturall power or facultie of the hearte neither doe wee beleeve with the heart naturally and by our owne strength as though wee might make our heartes to beleeve or that faith or beleevinge were our owne worke but faith as wee have showen before is an instrument supernaturall and wrought not by our heartes but in our heartes by the supernaturail power of God by the which as by a supernaturall meane given vs of God we beleeve with our harts and so lay hold vpon supernatural things and performe supernaturall workes According to this diverse consideration of thinges in vs or proceeding from any power that is in vs so is there a distinction of imputation in the scriptures One is said to be by debt another is saide to be by
adoption but also as the propitiation for sinne in his bloud which is the ground of Gods iustifying him For as God first openeth our eyes to see Christ to bee the sonne of God and by making vs to beleeve that maketh vs partakers of adoption so secondly by opening our eyes to see him to be ordayned by God a propitiation for sinne in his bloud and by making vs to beleeve that he layeth the foundation of our iustification in our heartes which is finished and accomplished by his gratious and free imputation For vnto the iustification of a sinner by the obedience of Christ in his death not onely faith but also the imputation of faith and that by grace must preceed before that Christ or his obedience can bee our righteousnes not that there is any defect or insufficiencie in Christes obedience but because neither faith hee nor his obedience is iustly ours vntill that by the free imputation and accompt of GOD they be made ours This we are carefully to consider that wee doe not confound the sufficiencie of Christes obedience our right therevnto as many perverslie doe in these dayes for the sufficiencie which is in Christ and his obedience vnto righteousnes is restrayned according to Gods gratious giving and imputinge faith and his obedience by faith and his imputation gift and grace are restrayned to his calling for the promise of God is restrayned to his calling as is cleere Acts chap. 2. vers 29. and all vertue in Christ vnto salvation is likewise restrayned vnto his calling as is cleere 1. Cor. chap. 1. ver 24. and his callinge is restrayned to his Decree and his Decree is restrayned to his purpose of which it appeareth evidently that all sufficiencie of Christes merit how great and infinite soever is no larger in right and efficacie then his calling and so consequently then his Decree and purpose For Gods promise is no larger then his calling and his calling no larger then his Decree and his Decree no larger then his purpose Heerevpon it followeth that Gods purpose is no larger then his applying by â—ustifying and glorifying seeing his iustification is as large as his calling and his calling as large as his Decree and his Decree as large as his purpose This is yet more evident by his promise which wee have shewen to bee of no larger extent then his calling of which it must followe that his purpose can bee of no larger extent then his applying because his calling and applying must bee of equall extent and his purpose of equall extent with his calling Of all these thinges it is manifest that the subiect of Gods iustification is the man indued with faith and this is to bee marked against those who esteeme the beleeving man in the foreknowledge of God to be the subiect of Gods Decree CHAPTER XXXIIII THE next pointe that we have to speake of is touchinge the finall cause of iustification in the which wee purpose to be short seeing it is not a matter controverted but yet it serveth to cleare the trueth of that going before concerninge the ordet of Gods benefites It is receyved vniversallie of all that the finall cause of righteousnes is life for there is no way to attayne vnto life but by righteousnes and for this cause iustification is called The iustification of life Rom. chap. 5. vets 18. and for the same cause it is saide That they who receyve that aboundance of grace and of the gift of that righteovsnes shall reigne in life Rom. chap. 5. ver 17. therefore is salvation called the end of our faith Pet. 1. Epist cha 1. ver 9. Carrying about with you the end of your faith even the salvation of your soules And this is according to the plaine speech of God Ezek. chap. 18. If a man be iust he shall surely live saith the Lord but the soule that sinneth shall die And againe in the same chapter ver 20. The righteousnes of the righteous shal be vpon him and the wickednes of the wicked shal be vpon him selfe And againe In his righteousnes that he hath done he shall live By these testimonies it is plaine that the end of righteousnes is life according to the saying of the Prophet Haba The iust shaell live by faith in the 2. chapter ver 4. and therefore eternal life is called the hope of righteousnes Gall. chapt 5. ver 5. For wee through the spirit waite for the hope of righteousnes through faith And in this same sense is the saying of the Apostle to bee taken Rom. chap. 8. ver 23. VVee doe sigh in our selves wayting for our adoption even the redemption of our bodyes as may easilie bee perceyved by the wordes following wherein hee giveth the reason of this our waytinge when hee sayeth for by hope wee are saved c. where our Adoption is put for our salvation or glorification or redemption in that sense wherein redemption is taken 1. Corinth chap. 1. ver 30. and this is needfull to bee marked to let vs see how diversly Adoption is taken in the holy scriptures of God And that wee may see the trueth of that which wee have saide before concerning the difference betwixt beeing a sonne by faith and by prerogative for as sayeth Iohn 1. Epist chap. 3. ver 2. we are now the sonnes of God but it is not made manifest yet what wee shall bee where he plainly distinguisheth betwixt beeing a sonne and being a glorified sonne for by faith wee are the sonnes of God Gall. chap. 3. ver 26. and yet by faith wee are not the glorified sonnes of God but yet still wayte for our Adoption that is our glorification And this diverse sense of Adoption is evidently cleered by the diverse sense of redemption wherein it is taken in the Rom. chap. 8 ver 23. and Heb. chap. 9. ver 15. For Rom. chap. 8. it is taken in one sense with Adoption that is for the glorification of our bodyes But in the 9. chap. to the Heb. it is taken for iustification which place also confirmeth eternall life to bee the end of our iustification whyle it is sayde that Christ is the Mediator of the New Testament for this cause that through death which was for the redemption of the transgressions that were in the former testament they which were called might receyve the promise of eternall inheritance And this same is made manifest by the Apostles order set downe Rom. chap. 8. where hee sayeth whom he iustifieth them also hee glorifieth For as calling is the fruite of predestination and iustification the fruit of calling so glorification is the fruite of iustification CHAPTER XXXV THus we are brought to the conclusion of the maine point touching iustification what it is which in the scriptures is described shortly and succinctly somtimes by the not imputatioÌ„ of sinne somtimes by the remission of sinne somtime by the covering and hiding of sinne somtime by the imputation of righteousnes sometime by the imputation of faith vnto
elect in the bloud thereof or whether it be referred to the action of God in ordayning the ceremonies of the Lawe As the sacrifices and especiallie the propitiatorie or mercie seate as the types of Christ and setting them before his eyes or rather Christ in them as the onely propitiation for sinne of which action of God in settinge the persons whom hee willed before his face followeth the foreknowledge which in effect is nothing but the purpose of God is not to be referred to any thing but the persons foreknowen and is onely distinguished in respect from the purpose for the clearer vnderstandinge As the settinge of a thinge before our eyes maketh vs to have the knowledge of it so the Lorde his setting of our persons whoâ— hee willed to bee his before his eyes includeth the knowledge of our particular persons from all eternitie before eyther the worlde or wee were created whose estate and condition both in faith righteousnesse and life are consequences of this particular purpose and notice of GOD touching our persons and of the Decree which the Lorde maketh concerning vs of whose persons it pleased him and it was his good will and pleasure to take such notice before wee were For those persons whom it pleased him to knowe before the worlde was them he predestinated and decreed to bee adopted through Christ that is to beleeve and by faith to bee made one with the sonne of God so that the foreknowledge of God as it is distinguished in order from predestination and made the distinction of the obiect of predestination can never properly bee referred to any spirituall gift or grace eyther decreed for the children of God or in tyme given vnto them but onely vnto their persoÌ„s which onely are properly saide to bee foreknowne when as foreknowledge is distinguished as a severall action in God him selfe from Gods Decree as the effect of his foreknowledge seeing the gift of faith and Adoption by faith are the blessings decreed to them that are foreknowne This distinct consideration of man as the obiect of Gods gratious working eyther in decreeing blessednesse through Christ or dispensinge it in Christ or in his purpose or foreknowledge concerning both Decree and Dispensation serveth much to cleere our iudgements in that question so much now controverted in the Church of GOD touching man as hee is the obiect of Gods predestination for it appeareth by the order of the Apostles setting downe both the Decree and Dispensation of God that in every distinct degree of his grace there is a distinct consideration to bee had of man as hee is the obiect of Gods favour so that in his Decree man onely in his essence as being purposed of God and foreknowne of him is sett by the Lord before his eyes in ordayning him to AdoptioÌ„ through Christ but in his adopting and calling hee hath not simplie and nakedlie the beeing and subsisting of a man before his eyes but also his owne Decree concerning that man that is he setteth him before him selfe as a man ordayned by him selfe to bee made his sonne through Christ And in his iustifying of a man hee respecteth him not simplie in respect of his beeing and subsistinge neyther yet as ordayned of him to Adoption but rather as a man nowe effectuallie called to that estate and condition that is to bee the sonne of God in Christ And lastly in glorifying of a man GOD setteth before him a man not onely as foreknowne in his beeing neyther onely as ordayned to Adoption nor as called vnto that blessinge by him but also as now iustified by the Redemption that is in Christ Iesus freely imputed vnto him by grace And this much is to be considered in the obiect that is in the man whom God iustifieth in whom also this other thing is to be marked that he is in him selfe a sinner for God is the God that iustifieth the vngodly Rom. chapt 4. neither is the faith which is given him contrarie vnto this For as sayeth the Apostle in the same place To him that worketh not but beleeveth in God who iustifieth the vngodly his faith is compted for righteousnes And therefore as sinne is opposit to righteousnes and righteousnes to sinne so in the vessels of mercie the consideration of their sinnes and them as sinners before God is properly to bee placed in the worke of iustification as the first blessing that belongeth vnto them that are made now the seed of Abraham and so the children of God Now in the worke of iustification it selfe we say that he maketh theÌ„ righteous by the which we vnderstand not any chang of their nature but of their condition and estate in Gods sight onely being in themselves and in their owne nature the same that they were before that is sinners For the benefit of iustification is not onely to bee distinguished from the worke of our calling going before it in the which not onely the estate and condition but also the very inward disposition of our heartes and qualitie of our mindes are changed from darknes to light from hatred to love and from infidelitie to fidelitie c. But also from the benefit of sanctification comprehended vnder glorification following after our iustification in the which sanctification not so properly the estate and condition of our persons as the qualitie and constitution of our nature is changed Secondly we say that God maketh vs righteous in Christ because the righteousnes whereby wee are iustified is neyther ours nor in vs but in Christ alone by whose onely obedience many are made righteous Thirdly we say that it is in Christ crucified and made sinne for vs that we are made righteous and that for two respectes First because Christ is made righteousnes by God not to anie but to those for whom first God made him sinne in delivering him to the death for them in which action he is specially made our righteousnes For God had ordayned him to bee a propitiation in his bloud Secondly because that the thing wherein faith doeth apprehend Christ as righteousnes is specially his death suffering which the beleeving heart doth apprehend as done and performed for it in particular Thirdly the way how he maketh vs righteous we say that it is by imputation both of Christes obedience vnto vs as our owne obedience or righteousnes indeed before GOD and of faith to this end that it might be ours seeing wee possesse it no otherwise but by faith Lastly wee say that by this imputation wee have remission of sinnes because the death of Christ imputed vnto vs which was the punishment of our iniquities is a full and perfect satisfaction of the iustice of God for our iniquities Thus we have so plainlie and sensibly as wee could opened vp that parte of the great mysterie of godlines touching the iustification of a sinner following not any thing but the simple trueth set downe in Gods worde according to the measure of light which it hath pleaseth the Lord to impart vnto me whom we heartily beseech to blesse all our labours to the glorie of his Name and comfort of his Saintes Amen FINIS Faultes escaped Cha. Pag Lin. Faul. Correction 1. 2. 25. thse four these four 8. 24. 19. we only we may 10. 31. 30. vntn vnto 12. 38. 3. Ephe. chap. 1. ver 15. 1. Ep. 4. 15. 13. 40. 35. iustifictaion iustification 15. 49. 16. the mediate fruite we call the immediate fruite we call 18. 60. 26. imperting importing   27. impleying implying 19. 65. 19. for then or then 23. 86. 20. with righteous in him with righteousnes in him 24. 97. 14. may be receiued may be perceiued  99. 29. that righteousnes is ours that that righteousnes is ours  101. 1. Christ was crucified Christ was signified   7. their filth the filth   14. frelling feiling   16. touchinh touching   23. Christ flesh Christs flesh   31. many fruite much fruite  104. 2. obediende obedience   23. an therefore and therefore   29. the first ground the fift ground 25. 113. 22. offered by one offered vp one 26. 123. 12. of thing given of the thing given  124. 36. beleeving is placed in Gods free gift beleeving is placed is Gods free gift  127. 17. vof those first sort ar those sayings wherin of the first fort ar those sayings wherein  128. 28. â—to fafth whereby wâ—e are called whereby we are called vnto faith 28. 136. 28. will have it midle conceyte will have it a midle conceyte  138. 4. ordirarie ordinarie   15 not wrought now wrought  140. 12. in God teaching in Gods teaching  145. 7. newe wrought now wrought  146. 8 of the maner of the mover  147. 6. when he faide when he is saide 29. 150. 22. whow the wordle whom the wordle  151. 25. the bound of a Christian the band of a Christian 31.  35 that faithfully beleeve that beleeve  161. 31. oher other  162. 16. of his minde of the minde  169. 17. which is through God which is of God  170. 5. contayned in law contayned in the law  171. 15. imputation of the righteousnes imputation of righteousnes   36. in the verie same place in the verie place  172. 5. imployeth the possession implyeth the possession 32. 174. 21. where it is taken wherein it is taken  176. 22. and of this we have spoken of at lenth and of this we haue spoken at length FINIS Philip. 2. 3. 1. Tim. 6. 20. 2. 2 Tim 2. 24. 25. Rom. 14. 1. 1. Cor. 1. 10 Phil. 2. 2. Rom. 15. 6. 2. Tim. 1. 13. Tit. 2. 8. Rom. â— 2â— Iunius in amica colla â—â—m Armin.