signified by the Lord Ier. 32. when he promiseth that he would put his feare in their heartes that they should not departe from him and most cleerly Eze. cap. 36. 26. 27. A newe heart also will I give you and a new spirit will I put within you and I will take away the stonie heart out of your body and will give you a heart of flesh and I will put my spirit within you and cause you to walke in my Statutes For this cause it is that Christ calleth them blessed who honger and thirst for righteousnes For it is most certaine that the earnest desire of the heart to enioye Christ and his righteousnes c. is an vndoubted token of Gods saving grace and of his effectuall calling in the which he bestowes this as a supernaturall gift vppon the elect as the seconde effect of his working power whereby hee changeth our willes which are of them selves rebellious and maketh them willing to come vnto Christ and to obey his voyce Therefore is it saide That God is the worker both of the will and of the deed of his good pleasure in vs Phil. cap. 2. 13. so this is the second parte of that supernatural gift of faith when as our will maketh choise of that which is the will of God and wee submit our willes to his will in all thinges which is most contrarie to the nature of fleshe For as sayth the Apostle Rom. chap. 8. ver 7. The wisedome of the fleshe is not subiect to the Law of God neither can be Therefore doeth the Prophet David say That the man is blessed whom the Lord choses and causes to come Psalm 65. 4. It is for this same cause that David prayeth so often that God would incline his heart to his statutes The thirde parte of Gods workinge in givinge Faith vnto vs is the sanctification of our affections to make vs to love Christ above all thinges and that by the powring of his love in our heartes by his holy Spirit For as hee inclineth our myndes to mynde heavenly thinges by insinuatinge his mynd towardes vs in Christ Iesus into our myndes as by the sense and feelinge and proofe of his good will towarde vs in all thinges hee drawes out willes vnto his will So by the sense of his love in his giving his deare Sonne to the death for vs while wee were his enimies hee enflames our heartes with the love of him againe so that with our affection wee are set vppon Christ more then all thinges and are content to lose all things that we may gaine him Therefore saith Christ Math. cha 10. ver 37. He that loveth father or mother better then mee is not worthie of me c. And Luke chap. 14. ver 26. If any man come vnto mee and hate not his Father and Mother VVife and Children and Brethren and Sisters yea and his owne life also he can not be my Disciple Wherein it appeareth most plainly that faith is a gift supernaturall seeing it bringeth a supernaturall love into the heart which overcommeth all the love and affection which can be in nature especally when it overcommeth the love of man to him selfe and his owne life Fourthly the Lord by working faith doeth imprinte his knowledge and his will and love to vs in our memories working such a stedfast impression in our hearts of his mercie and grace towards vs in Christ as can never be defaced therefore the wicked in the booke of God are noted by this name they that forget God whereas the childrē of God have him alwayes before theit eyes Thus the Lord when he worketh faith in our hearts he worketh it in all the powers of our soule filling the whole heart with such supernaturall vertue and power in all the faculties thereof whereby the heart which of it selfe naturally could never be able to knowe or to desire or to love or to keepe any heavenly thing belonging vnto life and godlines is made able both to knowe and to will and to love and with the will and affection to apprehende and to keepe constantly the Lord Iesus and all blessings in him vnto eternall life And all these pointes are wrought by God in the heart of everie one of his elect particularly as in them selves so also concerning them selves so that their knowledge and assurance of the trueth of the things reveyled touching Christ and redemption in him is not a generall notion perswasion of the heart that God hath given his sonne to be a Redeemer to mankinde and that he hath performed redemption in his death for such a faith not onely the reprobate but Sathan him selfe hath but it is a particular sight and assurance of every mans owne heart concerning him selfe that God hath elected him for him in particular hath given Christ to bee a Redeemer and hath made him particularly vnto him wisedome righteousnes sanctification and redemption For it is not my faith-concerning the minde of God vnto others nor yet of the minde of God conceyved generally toward all his elect but the particular knowledge and assurance of his minde concerning my selfe that doeth saue mee For the iust shall live by his owne faith Habac. chapt 2. ver 4. But this will appeare more cleerely in the next point while we consider Faith being newe wrought in our hearts howe we are saide with our heart to beleeve In this point we have to consider First that it is the man him selfe who beleeveth Secondly that it is his heart whereby he beleeveth And thirdly beleeving is the action which man performeth with his heart As for the first man is said to beleeue because that this supernaturall gift is given him of God and that in his heart it is effectuall in him in all the points forespoken for by Gods enlightning of him he sees and by his teaching he vnderstandes and by the Lords enclining of his will he willeth and by the Lords sanctifying of his affection he loveth and by the Lords imprinting and writing in his minde and sealing by his spirit whatsoever he reveyleth vnto him he both possesseth retayneth and keepeth Christ and all the blessings promised in him so that faith actively considered is nothing but the motion of mans hearte which is wrought in him by the spirit of God and therfore in substance nothing els but the very action of GOD in man but considered in a divers manner that is passively as it is wrought by God in him and actively as he by this working of God in all the powers of his soule apprehendeth and receyveth grace from God so that the action of man in beleeving with the heart is nothing but his knowing acknowledging of things by Gods making him know and acknowledge them and his willing them by Gods making him to will them and his loving by Gods making him to love them and his apprehending and retayning them by Gods making of him to apprehende and reteyne them GOD imprinting writing and
to the faith and assurance of the remission of our sinnes by making him sinne for vs and woundinge him for our transgressions So to conclude this point albeit all blessing bee in Christ and he be made of God wisedome righteousnes sanctification and redemptioÌ„ yet all this shal be in vaine to vs except we beleeve because there is no meanes in the world whereby to obtaine possesse Christ or any blessing in him except faith only For as concerning the Word and Sacraments they are not so much the meanes of our possessing Christ as the meanes of our faith whereby we possesse Christ The third vse and end wherefore faith is given is keeping preserving vs in the possession which it hath brought vnto vs and that both because through faith wee are kept vnto salvation as saieth Pet. 1. Epi. 1. 5. and also because by it wee keepe Christ and all his blessings in our heart For which cause the scriptures place our victorie over Satan sinne and the world in our faith Ioh. 1. Epi. ca. 5. ver 4. 5. and the Apost Paul placeth the chief strength of a Christlan in his faith as that whereby we are made able to quench all the fierie dartes of the Divell Eph. 6. 16. so that there is no enemie of our salvation so great neither any temptation so vehement and fierie which by faith wee are not made able to overcome Thus faith wrought in our heartes by God is of a stronger might and power then the Divel himselfe and all the powers and principalities of darknes therfore Pet. 1. Ep. 5. willeth vs to resist the divel by being stedfast in the faith thereby to teach vs that in a stedfast faith there is streÌ„gth to overcome him The examples of the great power of God which is â—n them that beleeve set downe in Heb 11. doth suâ—â—icieÌ„tly cleer the truth hereof who only by faith are said to have performed suffered so strange wonderful things as no power that ever nature hath given vnto man was able either to performe or suffer This also is manifest if we marke another pointe which is the Saintes recouering of them selves when they have appeared to have bene overthrowen by Sathan in sinne who notwithstanding have by the strength of faith onely recovered victorie over Sathan and sinne So when as in our practise and obedience to God we fall most fearfully yet by faith we not onely overcome our owne guilthines but also all the feare of Gods iust deserved wrath for our guilthines so that our verie sinnes cannot seperate our heartes that beleeve from Christ nor remove the favour of God from vs. For whatsoever blessing wee have once obtayned by faith by that same saith wee are made able to holde it fast to the ende and the faithfull heart sayeth as Iob chap 27. ver 6. I will keepe my righteousnes and will not forsake it and my heart shall never cast it away all my dayes Vpon this ground it is that the Apostle willeth Timothie to fight the good fight of faith 1. Tim. chap. 6. vers 12. because indeed our faith hath the greatest labour in our spiriruall bataile For when all other grace faileth vs yet faith must vpholde vs otherwise we could not possibly but perish For what should have become of Pieter after his fearefull fall if faith had not sustained him This point is yet more cleere if we marke the strength of faith in other two thinges The first is if we shall consider the examples of the children of God who have drawn from God manifold great blessinges by faith as their vncurable diseases to bee cured their dead to be raysed c. Of which a lively example wee have in Math. chap. 9. and Luke chap. 8. in the Woman that had an ishewe of bloud 12. yeares longe and in the wordes of Christ vnto Iairus Luke chap. 8. ver 50. where he saith Feare not beleeve onely and shee shal be saved The other thing to be considered of vs is when God himself seemeth to set him selfe against his children and they are compelled to wrestle with God as with their owne enimie yet by faith they overcome say with Iob 13. 15. Though hee slay me yet will I trust in him And this was liuely shadowed in the Lord his wrestling with Iacob Gen. chap. 32. where it is saide of the Lord that when he sawe that he could not prevaile against Iacob he touched the hollowe of his thigh c. therefore saieth the Prophet Hose cap. 12. ver 3. 4. By his strength hee had power with God and had power over the Angell and prevayled And this the Lord setteth downe expresly to shew vs that the power of God in him that beleeveth is able so to strengthen him that nothing is able to overthrow him To conclude this point that which Angells by nature could not doe in heaven and that which Adam could not doe in Paradise a poore fraile wretch beleeving in the Lorde Iesus is made able to doe by the power of God which dwelleth in his heart by faith for the verie weaknes of God is stronger then Men and Angells and it pleaseth the Lorde to magnifie his strength in our weaknes that the excellencie of this worke may be knowen to be of him and not of vs. For this cause as the Scripture calleth faith our victorie and our shield so the Fathers likewise cal it and moreover the key whereby the treasures that are in Christ are opened vnto vs the ladder by the which we climbe vp from earth to heauen Now the last vse and end wherefore Faith is given is practise that is to make vs able to doe the will of the Lord and obey his commandements for man whose imaginations are nothing but vanitie and that continually and is of no strength of him selfe to performe any good worke neyther is nor can be subiect to the lawe of God having his minde continually sett on evill workes having no goodnes at all dwelling in him is by this supernaturall gift of faith made able to doe the will of the Lord from the hearte for thereby not onely is his darkened vnderstanding illuminate that he may know what is that good acceptable and perfect will of God but also his rebellious will subdued to will and to doe the will of the Lord and his whole affections sanctified to love the lawe of God and to delight in it more then in all treasures and to esteeme it more precious then gold For by faith he is buried with Christ and also hee is raysed vp with Christ by the faith of the effectuall working of God who raysed Christ from the dead Colos chap. 2. ver 13. For which cause also the Apostle Paul to the Ephe. ca. 2. shewing what is the exceeding power of God in theÌ„ that beleeve saieth That we that were dead in sinnes are through the grace of God by faith quickened raysed and made to sit together in heaven in Christ
in the same Adoption is distinguished from both The worke of the Father is our Vnion with Christ when he brings vs vnto him and makes vs to receive him by beleeving in his name And this is our comming to the Sonne Which is the proper worke of the Father For none can come vnto the Sonne except the Father drawe him And this is the principall act of our Adoption which most properly is to be called Adoption and as we have said consisteth chiefly in our calling For seeing most properly it is the worke of the Father to adopt certayne it is that our Adoption most properly must consist in the action of the Father For which cause the Fathers worke in making vs to receyve the Sonne that is to beleeve in his name is in this place expounded by way of similitude in a borrowed speech that is to be borne of God For the begetting and working of faith in our hearts is the chiefe and principall part of our spirituall birth beeing the roote ground of all that followeth The worke of the Sonne is next subioyned which stands in giving to those who have receyved him prerogative or as some do render the word dignitie as others authoritie and as others power to bee the Sonnes of God Of all which significations of the word there is none which doth not fitt this place without giving any advantage vnto the Papists in their forged sense of the word power Which benefite proceeding from the Sonne is alwayes to bee distinguished in our Adoption from our Vnion and communion with him by faith which is the worke of the Father vpon which as the cause dependeth the other as the effect for to those whom the Father doth give to the Sonne to be his brethren and in vnitie with him to be the Sonnes of God the sonne doth give the prerogative the dignitie the authoritie and the power belonging to the sonnes of God And this work consisteth in the sonnes bringing vs to the Father For none can come to the Father but by the Sonne for Christ suffred for vs that he might bring vs to God 1. Pet. chap. 3. vers 18. And this is that which is so often spoken of in scriptures by Christ himselfe that to those whom the Father giveth him to those he giveth eternall life and that he giveth the glorie that the Father hath given him vnto those that beleeve in him For whatsoever prerogative dignitie c. the Father hath given vnto the Sonne the same doth the Sonne impart to vs that are his brethren For the prerogatives and priviledges of sonne-ship appertayne onely to Iesus Christ as the onely sonne of God and therefore it belongeth to him alone to communicate those prerogatives to such as the Father doth first by Adoption make his brethren For the prerogative of a sonne is a dignitie depēding not vpon the essence and nature of our Redeemer but vpon his subsisting and personalitie For as the prerogative of a father is proper to the first person so the prerogative of a sonne is proper to the second person and therefore as we doe holde that to adopt is the prerogative of the first person because he onely is the Father so to communicate the prerogatives belonging to those who are adopted to bee children is the prerogative of the second person because he only is the Sonne And therefore is it said if the Sonne make vs free wee shall bee free indeed Iohn chap. 8. ver 36. for freedome is the prerogative of a Sonne and not of a servant And therefore the whole libertie and freedom bee it from ignorance Sathan sinne or death which the saints enioy in Christ is called by the Apostle the libertie of the Sonnes of God in which libertie is comprehended both our wisdome righteousnes sanctification and redemption Which prerogatives when we doe enioy them then may we bouldly esteeme our selves the Sonnes of God And this is that which it seemes the spirit of God doeth meane when he sayeth that Christ doth give vs the prerogative to be the Sonnes of God that is that he bestowes vpon vs such priviledges and blessings or such authoritie and power over all our spirituall enemies as may make vs not only to glorie in God the Father of Christ as our God and our Father but also to carrie our selves in our whole conversation as becommeth the sonnes of God For we do esteeme that to be adopted or made sonnes and to receyve prerogative to be sonnes are two distinct benefites of the two first persons of the Trinitie For a man may bee a Sonne and yet wante the prerogative dignitie authoritie and power of a Sonne For as saith the Apostle Gallath chap. 4. vers 1. 2. The heyre while hee is a childe differeth nothing from a seruant though he be Lord of all but is vnder Tutors and Governours vntill the time appointed of the Father Which custome of men the Apostle applyeth to the Church of God to let vs know that it is a thing to be considered in the children of God aswell as in the children of men so the oversight standes in the not distinguishing betwixt the being of a sonne simply which comes by procreation and birth and the being of a sonne in prerogative dignitie authoritie and power of a sonne which comes by age and fulnes of time appointed by the Father For every child is a sonne to his Father as soone as he is borne yet longe after he receyveth not the prerogative of a sonne but still is in condition as a servant But when the time appointed for his freedome commeth he who was before a sonne by birth but a servant in condition becōmeth to be a sonne likewise by condition aswell as by birth when as the prerogative or dignitie or authoritie or power to be a sonne in estate is given vnto him And in this sense is this place to be vnderstood if it be rightly taken that is that vnto them who were borne of the Father and so which were sonnes by the Fathers begetting of them Christ the sonne did give prerogative or dignitie or authoritie or power to be sonnes in cōdition and state For as we have said before the benefit of being sonnes simply by begetting or birth or by adoption is the proper worke of the Father but to make vs sonnes in the condition and estate belonging vnto sonnes is the proper worke of the Sonne For we have no boldnes to call the Father our Father nor have wee any accesse vnto him as vnto our Father but through Christ alone Neither have we the libertie of the sonnes of God from sinne either by righteousnes or sanctification nor any part of the glory of the sonnes of God but frō Christ alone in whom doth all fulnes dwell and out of whose fulnes we all receyve and by whom only we come vnto the Father And this distinction of these two works of the Father and of the Sonne shineth cleerly in the wordes of the Evangelist
what faith it selfe is and what is the vse and end of it Concerning the ground and cause of our beleeving if wee carefully marke the scriptures of God it is placed especially in three thinges The first is the will of God and his eternall Decree according to his will as is cleere by Math. chapt 11. vers 26. where Christ attributed vnto the good will and pleasure of the Father that some did beleeve and some did not And Acts chap. 13. ver 48. where it is expreslie said That as many as were ordayned vnto eternall life beeleved And this teacheth vs two things First that faith is no worke depending vpon the will of man nor any power in nature Secondly that it is of the nomber of those blessings not which God did communicate in the first creation but of those which were hid vp in the mysterie of Gods will touchinge the dispensation of life in and through Christ The second thinge wherein the ground and cause of beleeving is placed in Gods free gift accordinge to the sayinge of Christ him selfe Ioh. chap. 6. vers 37. and 65. Which gift of God is there also declared to be two folde The first the giving of our persons vnto Christ according to these wordes All that the Father giveth me shall come to mee The second is the giving vnto vs grace to beleeve According to that other saying No man can come vnto mee except it be given him of my Father For as saieth the Apostle Rom. chap. 11. vers 32. God hath shut vp all men vnder vnbeleefe that he might shewe mercie on all And againe Gallat chap. 3. vers 22. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ might be given to them that beleeve And this ground is verified by the saying of Ioh. chap. 12. ver 39. 40. where he giveth a reason why the Iewes for all his miracles not only beleeved not but also why they could not beleeve in Christ saying Therefore could they not beleeve because that Esay saieth Hee hath blinded their eyes c. The third thing wherein the ground and cause of our beleeving is placed is our spirituall birth Therefore saith Iohn 1. Ep. chap. 5. 1. VVhosoever beleeveth that Iesus is the Christ is borne of God Therefore the same Iohn describing who they are that doe beleeve in the Gospell Chap. 1. vers 13. sayeth which ar borne not of bloud nor of the will of flesh nor of the will of man but of God By al these three groundes it is evident that faith is no naturall but a supernaturall gift and therefore the praise of our beleeving is taken from vs and given wholy vnto God as is cleere in the wordes of Christ to Peter Math. chap. 16. ver 17. Flesh and bloud hath not reveiled that vnto thee but my Father which is in heaven Now we come to the propertie that is attributed to faith and which through faith is in every one that beleeveth and this propertie is the power of God according to the saying of the Apostle Ephe. chap. 1. ver 19. Where the Apostle prayeth that they might knowe what was the exceeding greatnes of the power of God in them that beleeve and therefore is it that faith is called the faith of the effectuall working of God Coll. chap. 2. ver 12. and that for two reasons First because no power nor working of any power can ever worke faith in our hearts except the power of God onely and therefore the Prophet Esay doeth put beleeving and the having of the arme of the Lord revealed for one thinge Chapter 53. verse 1. Secondly because the power and the effectuall working of faith in vs is nothing but the very power and the workinge of the power of God him selfe Who as saith Peter by his power through faith keepeth vs 1. Epist chap. 1. ver 5. and for this cause it is not only that faith is compted for the chiefe piece of the armour of God and of the might of his power Ephes chap. 6. but also that to have Christ livinge in vs and to live by the faith of Christ are put for one thinge Gallat chapt 2. ver 20. Thereby shewing vs that the power of faith is not any thinge but the power of GOD and of Christ dwelling by faith in vs. and that faith is the effectuall instrument whereby Christ is powerfull in vs. Vpon which grounde it is that the effectes of Christ him selfe are often attributed vnto faith as in these sayinges of Christ Thy Faith hath made thee whole Thy Faith hath saved thee And when we are saide to bee saved by faith to have our heartes purged by faith to bee iustified by faith c. A cleere example of this wee have Acts chap. 3. ver 16. where the Apostle indifferentlie attributes to the power of Christ and to faith the healing of the Creeple man Which place is carefully to be marked because it giveth a marveillous light in the vse of faith For there it is saide That through faith in his Name his name had made the man sound Which saying doth shew vs expreslie that it was not faith it selfe as it was the worke of that man but the name of Christ in which his faith was that did make him sound so that the power of faith is nothing but the power of Christ embrased by faith and that the worke of faith is nothing but the worke of Christ dwelling in our heartes by faith Which doeth iustifie their opinion who affirme that to be iustified by faith is alwayes to bee vnderstood to bee iustified by Christ For as by faith in his Name his Name made the man sounde even so by faith in his bloud his bloud maketh vs righteous Therefore sayeth the Apostle Rom. chap. 3. vers 25. That God hath set Christ forth a propitiation by faith in his bloud Where reconciling by faith in his bloud is to be vnderstoode in the same sense that making soūd by faith in his name is to be vnderstood in the other place by which it is evident that faith is never rightly taken in our iustification when it is taken for the thing wherein standeth our righteousnes and not for the instrument apprehending that thing which is our righteousnes Thus the power of God working faith and the power of God accompanying faith doeth evidently shewe faith to bee a supernaturall gift being wrought by a supernaturall power and possessing vs with a supernaturall power of God him selfe This is cleerily verified by the third pointe touching these effectes that are attributed vnto faith in the booke of God when it is saide to doe things that are above the strength of all created nature and when Saintes are saide to have done by it such thinges as are supernaturall Of these first sorte are those sayings where in the iustifying of vs the saving of vs miraculous healing of diseases by nature incurable are attributed vnto saith as also the keeping of
given him and did pray vnto the Father for none but those that the Father had given him out of the world The third thing whereby they are described is that they are the elect of God therefore faith is called the faith of Gods elect to shewe vs that Gods election limiteth faith which is dispensed to no more but such as God hath elected as is manifest Rom. chap. 11. ver 5. where the Apostle sheweth the reason why in the reiection of the Iewes in their infidelitie a remaynent of faithfull ones were reserved saying So also at this present time there is a remnant according to the election of grace and this is the ground of the former point For as we are the sheepe of Christ because wee are given him so wee are given to Christ because wee are elected Therefore wee may boldly conclude that Gods Decree according to his purpose is not generall or indefinite but particular and definite of a certayne number of persons For most sure and certayne it is that the office of Christ as Prince of our salvation is of as large extent in bringinge men to salvation as is the Fathers will in ordayninge them to salvation through CHRIST IESVS For hee came to doe the will of his Father Seeing therefore that Christ layeth downe his life for none and giveth eternall life to none and interceedeth for none but such as are his sheepe And seeing hee accomptes none his sheepe but such as his Father gives him And seeinge the Father gives none vnto him but such as hee hath elected in him and seeinge hee elected none in him but such as hee had predestinate to bee adopted through him Ephe. chapt 1. ver 4. 5. It must needes followe that Gods Decree is of a definit number and that the Redemption and Intercession of Christ are of no larger extent then the number of those that beleeve And that faith is of no larger extent then Gods Decree and his election following therevppon neither by purpose or intention in God or possibilitie in man So that it is playne by the holy Scriptures that none except those who are elected of God doe ever receyve the gift of faith from God For our election dependeth not vpon our faith but faith vpon our election Therefore faith and the fruites of it are testimonies of our election as is cleere by the Apostle reasoning 1. Thes chap. 1. Touching the parte power or facultie of Gods elect wherein faith is wrought by GOD and receyved of vs the Apostle cleeres it to vs Rom. chap. 10. ver 10. sayinge VVith the heart man beleeveth vnto righteousnes Thus it is manifest that the heart of man is the parte wherein faith is wrought with the which man beleeveth Of which it will followe that their opinion must bee erronious who doe make Gods workinge in vs for the begetting and building of faith in our heartes to be only in our vnderstanding and not in our will and affection except only by way of persuasion Whereas notwithstanding in the iudgment of all men the hart is chiefly taken for the will and affections which yet shall appeare more evidently when we shall see first that beleeving is an action of the whole heart Secondly when we shall see that in the scriptures by the heart is vnderstood not any one power only or facultie of the soule but all the powers and faculties of it even after the largest manner of the division thereof which is when it is divided in the vnderstanding will affection and memorie Touching the first that faith is a worke of the whole heart it is manifest by the words of Philip to the Eunuch Acts 8. 37. saying If thou beleevest with thy whole heart thou maist be baptised The second also is manifest that by the hearte is vnderstood all the powers of the soule And first the vnderstanding Esa cha 6. and Math. chap. 13. where it is saide That God had hardened their heartes that they shoud not vnderstand with their hearts And Salomon in the 1. of Kinges chap. 3. ver 9. asketh of God an vnderstanding heart And therefore the Apostle the 2. Cor. chap. 3. ver 15. attributeth the ignorance of the Iewes to the vaile that is laide over their heartes Secondly touching the will and power of election it is also attributed to the heart Acts chapt 7. where it is saide that the Fathers would not obey the Angell but refused and in their heartes turned backe againe to Egypt And actes 11. Barnabas exhorted all that with purpose of heart they would continue in the Lord. And 1. Cor. chap. 7. it is said He that standeth firme in his heart that he hath no need but hath power over his owne will c. And againe 2. Cor. chap. 9. ver 7. As every man hath fore-determined or chosen with his heart Thirdly touching the affections it is a thing out of controversie that they belong to the heart And the scripture witnesseth the same Math. chap. 6. ver 21. where Christ sayeth VVhere your treasure is there wil your heart be also And Rom. chap. 1. ver 24. it is saide that God did give vp the Gentils in the lustes of their heatres vnto vncleannes And in the 14. and 16. chap. of Iohn Feare sorrowe ioye are attributed vnto the heart Fourthly memorie and retayning in minde is attributed vnto the heart Luke chap. 1. ver 66. All they that heard did lay vp all these wordes in their heart And Luke chap. 21. ver 14. Christ sayeth to his Disciples Lay it vp therefore in your heartes And for this same cause God sayeth in his covenant That he will write his lawe in our heartes For this cause doeth Christ attribute vnto mans heart the treasure of man Math. chap. 12. A good man out of the good treasurie of his heart bringeth foorth good things And an evill man out of the evill treasurie of his heart bringeth foorth evill thinges Thus the power of retayning and keeping in minde laying vp in store things both good and evill is attributed vnto the heart of man Of this we may perceyve that seeing beleeving is an action of the whole heart that it must needes be wrought of God and receyved by vs in all the se foresaide powers of the soule and that the action of our heart in beleeving is not an action of the wil only but of all the powers of the soule cōiunctly For seeing faith is the roote of our regeneration out of which springeth all good motion and all the partes of the renewed man in all the powers of the soule It is most necessarilie requisite that faith it selfe be placed in them all that by it all may be purified and all may be filled with Christ and all may live by the faith of the Sonne of God For no more of the soule of man is renewed but so farre of it as is iudued with faith Neyther is any more possessed with Christ then is possest with faith nor
make neither of the two necessarie stable or constant but variable and subiect to change affirming that the Saintes may fall from saving grace they must needes agree with the former touching the sense and meaning of the word faith as it is the action of our heartes in iudging and apprehending of our salvation The third sorte are they who esteeme faith to signifie the assured confidence of the heart vpon certayne knowledge of the best parte without any feare of the worst And this opinion onely agreeth with Gods truth For nothing can be more contrarie to the nature of faith then an vncertayne opinion seeing no demonstration can ever make a surer conclusion then faith maketh in the heart of man of all whatsoever it beleeveth So that iustly we may say that salvation beleeved and embrased by faith is more sure and stedfast and certayne vnto vs by faith then ever it was in the beginning to Adam or Angells by possession For he that beleeveth shall never perish and the gates of hell shall never prevaile against him For hee that beleeveth is perswaded that neither death nor life nor Angells nor Principalities nor powers nor thinget present nor thinges to come nor height nor depth nor any other ereature shall be able to seperate him from the love of GOD which is in Christ Iesus his Lord. And for confirmation heereof wee referre the Reader to that which we have spoken before touching the supernaturall effectes of faith and to that which heereafter followeth in the description of the true nature of faith vnto the which we nowe come leaving to speake of the error concerning the imputation of faith vntill we come to treate of imputation it selfe Wee have heard alreadie that faith is the supernaturall gift of God And that the meanes whereby the holy Ghost worketh it is the Word the Sacraments and the ministerie and that the persons to whom he giveth it are only his elect whom he hath given to Christ to be his sheepe And lastly that the whole heart of man and the powers of his soule are the subiect wherein it is wrought So that nowe it resteth to know what it is that God worketh in our soules when he giveth vs faith For in these things that have already beene said it differeth nothing from the rest of Gods saving graces For they are all heavenly spirituall and supernaturall giftes of God wrought in the whole heart of every one of Gods elect eyther by the inward operation of the holy Ghost extraordinarily or els in ordiraaie dispensation by the effectuall revelation of the Gospell Therefore seeing faith hath these things common with all the rest wee are nowe to trie the particular difference whereby it is distinguished in substance and nature from all the rest of Gods blessings The consideration of the nature of faith in it selfe is twofolde First faith is to be considered as it is the gift of God cōming from him and wrought by him in our heartes Secondly faith is to be considered as our hearts having it not wrought in them worke by it againe towards God vnto iustification This twofold consideration of faith is necessarie for the right knowledge both of the nature of the working of it For faith passively taken signifieth the effect of Gods working framinge faith in our heartes but actively taken it signifieth the action of our hearts now beleeving in laying holde vpon Iesus Christ as he who is made of God vnto vs wisedome sanctification and redemption First then we will speake of it as it is the worke of God in vs. And next as our hearts worketh by it And this we are carefully to consider for herevpon dependeth all our fellowship with God in Christ and all participation of the promise and inheritance promised to the children of God all true reioycing and gloriation in God and in this worke of faith consisteth all the strength whereby we are made able to stande against all powers of darknes and sinne and are vpholden to the ende In the scriptures of God we finde that all blessings that come from Christ vnto vs are attributed vnto faith as also our beeing Christs and the children of God in him is likewise attributed vnto faith For there be two speciall grounds in the which consists all our felicitie The first is our becomming Christes that is when wee are made his The seconde is the infallible consequence of the former when all that Christ is made of God for vs is made ours So that his death his resurrection his ascention his glorification c. are all made ours And this followeth vpon the former for as sayeth the Apostles If yee bee Christes then are yee Abrahams seede and heyres by promise Gallat chapt 3. ver 29. according to which also the Apostle sayeth All thinges are yours and ye Christes Christ Gods 1. Cor. chap. 3. ver 21. 32. 23. Now faith is the meane and instrument of both these points For by faith wee are made Christs and by faith Christ is to vs wisdome righteousnes sanctification and redemption The first of these two is the fruite of faith as God worketh it in our hearts or rather the work of God by working faith in our hearts The second is the fruit of faith nowe wrought in our hearts or rather the worke of our heartes by faith Thus faith is the mean effectual instrumēt of al our blessednes both in our vnion with Christ the sonne of God and also of our cōmunion with him both in his death life and glory and therefore we are said both to bee the sonnes of God by faith in Christ and to be iustified by faith in him and to live by faith in him and to be saved by faith in him so that faith is the supernaturall gift of God given vs for these supernaturall endes that by it we may be in Christ and Christ in vs for by faith he dwelles in our hearts and that in him and by him we may enioy righteousnes and life To speake then of the first that is of faith as God worketh it it consisteth specially in foure things The first is in Gods opening illuminating of our vnderstandings making our hearts in our vnderstanding power not only to know the promise in Christ Christ to be the seed in whom blessednes is promised to all Nations and in whom all the promises of God are yea and amen but also to iudge and esteeme these thinges reveyled of God to be a most vndoubted and vnfallible trueth so that by this first worke of the Father the heart of Gods elect is made to see vndoubtedly to acknowledge that there is no blessednes vnto man but onely in Iesus Christ crucified So that his eyes are open to see in him selfe nothinge but iust cause of condemnation from the which there is not any helpe neither in him selfe nor any creature but in Iesus Christ alone And therefore is made of God to determine with him selfe to knowe
sealing them in mans heart This worke therefore of man is likewise attributed vnto God vnder these two phrases First when it is saide that he giveth vs to come vnto the sonne Iohn chap. 6. ver 65. Secondly the Fathers giving vs vnto the sonne Iohn chap. 6. ver 37. and 17. 6. Thus the motion of man with his heart being moved of God is called mans beleeving with the heart eveÌ„ as a wheele which of it selfe caÌ„not move yet being moved by an other doth move whose motion therefore though it be but one yet is said to bee the motion of two that is of the maner and of the thing moved and therefore is both actively and passively to be considered in the one sense God is said to bring vs vnto Christ in the other sense we are saide to come vnto Christ and this is carefnlly to be marked least with a great many we erre in esteeming faith to be mans owne proper worke flowing from the natural power of his owne will and so mistake the saying of the Prophet the iust shall live by his owne faith as alfo Christes forme of speach when he sayeth thy faith hath saved thee for faith is called ours and our owne not in respect that we are the Authors the cause or workers of it but because we possesse it and are the speciall subiectes of it in the which it is wrought by God as also because it concerneth onr selves in particular and what wee beleeve wee beleeve it particularly touching our selves so that faith is called our owne faith in the Scriptures of God to declare the perticular nature of savinge faith in two particular thinges The firste is that it is not the faith that GOD workes in another mans hearte but the faith which hee worketh in myne owne hearte that saveth me Secondly it is not the faith which I have in myne owne hearte concerning others but the faith that I have concerning my selfe in particular that saveth me So that this worde vsed by the Spirit of God saying thy faith hath saved thee and the iust by his owne faith shall live is set downe not to designe the cause but the subiect of savinge faith and that in two respectes that is both in respect of him in whom it is wrought and also in respect of him concerning whom it is wrought so that my faith that saveth mee must bee wrought by GOD in my owne hearte and what hee maketh mee beleeve hee must make mee beleeve it concerninge my selfe in particnlar If the Papistes did rightly vnderstande this they would see that every particnlar Christian hath a particular warrant by particular revelation from God of the certaintie of his owne salvation For when hee saide to beleeue with the heart the same beleeving includes in it a particular knowledge by the particular revelation of God in his heart coÌ„cerning him selfe in particular that hee is chosen and elected of God that Christ is given for him that in him hee is redeemed that in him hee hath remission of his sinnes that through him hee shal be glorified Secondly they should likewise knowe and with them such as in the Church of God follow their opinion that when it is saide that man with the heart beleeveth the heart is not to bee esteemed the cause of beleeving as though naturally of it selfe it could beleeve but as a wheele moved by another doth move so our heartes action of beleeving is nothing but the action of God moving our heartes CHAPTER XXIX NOW it followeth that we speake of the vse and ende wherefore this supernatural gift is given vnto man this shortlie we may reduce vnto foure points The first is faith is given for knowledge Secondly faith is given for possession of the things knowen Thirdly faith is given for keeping and constant retayning the things possessed and that during this life Fourthly faith is given for practise Wee saye that it is given for these vses during the time of this life because that in the life to come both knowledge possession and keeping are performed in vs by another meane that is by sight For in this worlde wee walke by faith and therefore doe neither knowe possesse nor keepe but by faith but in the world to come we shall walke by sight for we shall see him as he is and therefore we shall both knowe posses and keepe by sight Now concerning the first vse and end of faith which is knowledge we are to remember the saying of the Apostle 1. Corinth chap. 2. ver 9. the things which God hath prepared for his elect are such which the eyes of man hath not seene and which the eare hath not heard which hath not entred in the hart of man Whereby the Apostle will declare vnto vs that the thinges which God hath ordayned for our glory are such as the heart of man can never possibly of it selfe conceyve therefore as sayeth the Apostle Iohn God must needes give vs a minde to knowe them before wee ever can perceyve them and this minde that God giveth is a beleeving heart For the heart of man is able by faith to know thinges to will affect thinges to enioye and possesse things and to keepe and retayne them which of it selfe by all the power of reason will c. it never could nor possibly can bee able to knowe possesse c. Thus we saye by faith that the worlde was made by the word of God and that thinges that are seene were made of thinges which did not appeare Hebr. chapt 11. which all the Philosophers and Princes of the world by all the light of nature could never vnderstand For the things of God are not naturally but spiritually discerned therefore the naturall man can not perceyve them In the same sense Abraham is saide to have seene the day of Christ and to have reioyced and by the vertue of our faith it is that we knowe IESVS to be that Christ and the sonne of God and by faith we knowe that we are elected of God and by faith we knowe that in Christ alone consisteth our adoption our righteousnes fanctification and redemption so that wee knowe that it is impossible to any man to be the sonne of God or iust or holy or free from death but in and by Christ onely thus take me away faith from the heart it is impossible to all the wisedome of the wisest hearte ever to vnderstande these thinges and to know them for vndoubted verities therefore it is as wee haue marked before that Christ sayeth to Peter Flesh and bloud hath not reveyled that vnto thee but my Father that is in heaven Math. chap. 16. For this cause Christ sayth vnto the Iewes Except yee beleeve that I am bee yee shall die in yonr sinnâ—â— Shewing vs by that speech that there is no way to knowe Christ to be the sonne of God but by beleevinge onely Nowe this knowledge that commeth by faith is not to bee taken in that sense wherein sometymes
the worde knowledge is put which is when it signrfieth the naked and bare vnderstanding of thinges that are reveyled but it is taken for an infallible science when as the heart knoweth God and knoweth him vndoubtedly to be God and when as it knoweth Christ and knoweth him vndoubtedly to bee the sonne of God and when it knoweth Gods trueth and knoweth it vndoubtedly to be the trueth of God therefore saieth Iohn the Baptist Hee that receyveth his testimonie hath sealed that God is true Iohn chap. 3. ver 33 And againe Iohn 1. Epi. chap. 5. ver 10. Hee that heleeveth not God hath made him a liar because he beleeved not the record that God witnessed of his soune Neither is this all which is meant by the knowledge of faith but a third thing is yet to be added for the full vnderstandinge thereof For besides the sight and knowledge of the thinges which are reveiled by God and also besides the knowledge of the vndoubted veritie and trueth of them it is required that wee knowe them to bee reveyled by God vnto vs and knowe the vndoubted trueth and veritie of them toward vs in our particular person that is that whatsoever God reveyle to vs he reveyleth it vnto vs as a thing which he hath appointed for vs and when he giveth vs the sight and knowledge of the vndoubted veritie of the things reveyled he maketh vs assuredlie to knowe that they shal be truely verily accomplished in our persons conforme to that ground which we have laide downe before concerning faith that is that what we beleeve we must beleeve it concerning our selves in particular according as it is said of Abraham that he beleeved God that he should bee the Father of many Nationâ—s And as Iob speaketh of him selfe chap. 19. verses 25. 26. 27. I am sure that my Redeemer liveth and I shall see God in my flesh whom I my selfe shall see and my eyes shall beholde and none other for mee According to which certaintie the Apostle Paul speaketh also of him selfe Rom. chap. 8. and for this maner of knowledge which commeth by faith the Fathers doe call faith the eye whereby we see the invisible things of God as also the ingraveÌ„ forme of the sonnes of God and for this same cause it is called by the Apostle Heb. chap. 11. the evidence of things which are not seene where by the word evidence is vnderstoode that faith doeth not onely shew them but by evident demonstration confirme the vndoubted veritie of them and that to vs in particular so that it letteth me not only see life eternall in Christ and this eternall life to belong to all that are in Chtist but particularly it letteth me see my selfe in Christ and this life to belonge to me in him and that so certainlie as nothing in heaven nor earth can bee more certaine and thus much for the first vse of faith The seconde ende wherefore faith is given is possession and this confirmeth evidently and plainely the former ground touching knowledge that it is so to be vnderstood as we have spoken For the knowledge of faith is never without possession according to thar saying of Christ Ioh. cha 14. ver 17. speaking of the spirit whow the world can not receyve because it seeth him not neyther knoweth him but yee knowe him for hee dwelleth with you and shal bee in you According to which ground it is that Ioh. sayth Hee that beleeveth in that sonne of GOD hath the witnes in him self 1. Epist chap. 5. ver 10. Thus faith maketh vs to know nothing but that which it also maketh vs to possesse therefore doeth the Apostle pray to God for the Ephesians that Christ might dwell in their hearts by faith chap. 3. vers 27. For as the heart of man can never know Christ by it owne light but by the supernaturall light of faith so it can never apprehend Christ nor any blessing in Christ by any natural power that is in the will affection thereof Therefore God giveth to his elect the supernaturall gift of faith in their hearts that his elect whose heartes could never by any naturall strength ever attaine to the possession of Christ nor ever desire to have him nor yet embrace him with vnfayned love as their only treasure righteousnes and life might chose him and count all things but dunge to gaine him forsaking them selves and their owne righteousnes and to love him and embrace him with such affectioÌ„ that they prefer him to all things eveÌ„ to their owne life so that man by faith is not only made to know his redeemer but also to possesse him and all blessings in him And for this cause is it that in the scriptures we are saide to be the children of God by faith in Christ to be iustified by faith in him to bee saved by faith in him and as saith the Apostle Peter beleeving in him we carrie about with vs the end of our faith the salvation of our soules 1. Epist 1. 9. And for this working of faith it is called by the Apostle the subsisting of things hoped for Hebr. 11. 1. because it giveth a certaine being and subsisting vnto things that are yet invisible and are yet only expected and hoped for and maketh theÌ„ to subsist in our hearts therfore saith Christ he that beleeveth is alreadie translated from death to life and hath everlasting life Ioh. 5. 24. Thus we see that faith being taken away the heart of man should never be able to possesse nor apprehend Christ nor righteousnes or any other spirituall blessing in him Therefore because it is the effectuall instrument of Gods supernaturall power in our heartes whereby we apprehende and possesse Christ and all blessings in him The Fathers doe call it the hand of a Christian as also the mouth of a Christian and likewise the bound of a Christian because by faith as by a hand we lay holde on him and by faith as by a mouth wee receyve him into our heartes and by faith as by a bande that never can be broken wee are so vnited to him and hee with all the benefites that are in him vnto vs that we never can possibly bee seperated from him nor he or his blessinges from vs for this cause is it that Augustine sayth Beleeue onely and thou hast eaten him And for cleering of this grounde it is that these phrases of speech are vsed to wit that Christ is the ende of the lawe vnto righteousnes to all that beleeve that the promise is given to them that faithfully beleeve That the Gospell is the power of GOD vnto salvation to everie one that beleeveth c. all to teach vs that neither the Gospell can helpe vs to salvation neither is the promise made ours nor Christes righteousnes belongeth vnto vs except we beleeve because there is no mean to make any thing conteyned in the Gospell especially the promise or Christ him selfe to be ours but faith onely And for this same
cause our righteousnes is saide to bee the righteousnes of God which is by faith and the righteousnes which is through the faith of Christ Phil. chap. 3. ver 9. And Christ is saide to bee a reconciliation through faith in his bloud Rom. chap. 3. ver 25. All serving to teach vs that faith is not our righteousnes it selfe but only the meane by the which we attayne to that which is our righteousnes that is Christ in his bloud for in that sense is righteousnes faid to be through faith and by faith Moreover it is for this same cause that faith is called in the Scriptures the faith of Christ Rom. chap. 3. where righteousnes is saide to be the righteousnes of God by the faith of Iesus and that because the whole matter and substance which by faith wee eyther knowe or apprehende vnto righteousnes is onely Christ Sometimes it is called the faith of his name Acts cha 3. ver 16. as also the faith in his name as Ioh. chap. 1. ver 12. because all the vertue strength and power whereby we beleeve to bee iustisied is in Christ alone and in the vertue of his death and resurrection so that the vertue is not in faith it selfe but in Iesus apprehended by faith Sometimes againe it is called the faith towardes Christ Act. chap. 20. ver 21. because faith setteth nothing before it as the obiect but Christ alone for the Gospell which is the worde of faith propoundeth not any thing vnto vs but onely Christ as eyther promised or given vnto vs of God to bee the matter eyther of our righteousnes sanctification or redemption Sometimes againe it is called the faith in Christ Gal. chap. 3. ver 26. and that for two causes First because that wherein by faith our heartes are fastened and in the which our heartes only setleth their full confidence of righteousnes and remission of sinnes is onely Christ in whom onely our faith is and we also by faith for thereby we are made to be in him and hee in vs and therfore in the scripturs to be in Christ to be in the faith are put indifferently Rom. cha 8. vers 10. compared with 2. Cor. cha 13. ver 3. 5. And for this same respect the proper effectes of Christ him selfe are attributed vnto faith The second Reason is because faith neither suffereth vs to rest vpon it nor on our selues nor on anie other thing nor yet in any thing that is in faith or in our selves or in any thing except Christ onely and that which is in him as the ground of our confidence or as the matter of our righteousnes or blessednes therefore are we saide in him to have redemption in him to be made righteousnes and in him to be circumcised For whatsoever we are made by Faith we are made it in Christ and what soever faith maketh to be ours it is also in Christ therefore faith maketh not God our God but in Christ nor vs the children of God but in Christ nor righteous but in Christ c. For whatsoever faith layeth holde on it findeth it in Christ so that the hart of man when it beleeveth vnto righteousnes sendeth out faith fixeth it in Christ thereby laying holde vpon him and his obedience vnto righteousnes bringing him and his obedience with all the vertue both of his death and life into our heartes to dwell in them Sometimes also it is called the faith by Christ because hee is the Author Fountayne and occasion of it not so much because he with the Father and holy Ghost doeth worke it as because hee alone is the meane and occasion of it For as the Father redeemeth vs by Christ and by him maketh vs his sons and righteousnes c. so also he maketh vs to beleeue by Christ so that take mee away Christ all ground and foundation of saving faith in God is taken away for God hath layde the whole foundation of our beleefe in him alone For which cause Pet. 1. Epist chap. 1 ver 21. sayeth That by his meanes wee beleeve in Gâ—d and in that same place it is saide That God hath raysed him from the dead and given him glorie that our faith and hope might bee in God And to this same effect the same Apostle sayeth in the same chapter ver 3. That God hath begotten vs againe to a lively hope by the resurrection of Iesus Christ from the dead Vpon which respect it is that the Apostle Paul 1. Cor. chap. 15. ver 17. sayeth expresly If Christ bee not raysed your faith is vayne Vpon which we may easilie gather that faith is a vaine fooilsh faith whereby a man is made to beleeve or hope for any blessing from God which maketh it not first to bee performed by God in Christ For our faith of our vnioÌ„ with God ariseth vpon the knowledge of Christ his assuming in vnitie of person our nature vnto his the faith of our being the sonnes of God ariseth vpon Christ the man our brother being the very sonne of GOD our faith that God will make vs righteousnes ariseth vpoÌ„ this that God hath made Christ sinne for vs and so foorth of the rest the hope of our resurrection is builded vpon his resurrection the hope of our assention vpon his assention the hope of our glorification vpon his glorification so that the Lord worketh in our heartes neither faith nor hope in him of any blessing whatsoever whereof hee doeth not first reveyle vnto vs a cleere ground and evident fouÌ„dation in Iesus Christ the sonne And therefore it may appeare how detestable a doctrine that is and execrable be the teachers of it that affirmeth that a man may be saved without the knowledge of Iesus Christ our Lord. Thus by all these phrases concerning faith the Lord would teach vs that Christ is the matter and hee is the ground of all whatsoever wee beleeve and that there is nothinge in Christ which is not made ours by faith And for this same purpose in Scriptures it is sometimes called the faith in the bloud of Christ Rom. chap. 3. ver 25. and that to teach vs what is the particular thing in Christ wherein God hath made him our righteousnes and whereby the Lord would haue vs to beleeve remission of sinnes in him for albeit Christ be vno vs all and that in all thinges and doeth fill vs all in all thinges yet as wee haue marked before there is no benefite which wee apprehende by faith in Christ but it hath the owne particular ground and foundation wherevpon it is builded and therefore as his faith is but vaine who expects his resurrection in Christ if he doe not know Christ to bee risen againe so his faith must be vaine who beleeveth the remission of sinnes in Christ and yet knoweth not that Christ did shed his bloud expressely for his iniquities For as God begettes vs to the hope of life by the resurrection of Ieses from the dead so he begetteth vs
Jesus therefore also saith Iohn 1. Epist 5. That the commandements of God are not greevous to him that is borne of God And he addeth this reason takeÌ„ from the former ground which is because by faith they overcome the world and all thinges whatsoever within them or without them opposeth it selfe vnto their obedience For this cause the obedience of the Saints is called the obedience of faith Rom. cha 1. ver 5. and obedience to the Gospel is called obedience to the faith Acts cha 6. ver 7. And for the same reason whatsoever is not of faith is said to be sinne Rom. cha 14. 23. as also That without faith it is impossible to please God Heb. chap. 11. 6. which sentence sheweth cleerely the trueth of this point that there can be no strength in mans nature to performe any thing according to the will of God of it selfe but that all his strength and abilitie to doe according to Gods minde is from IESVS Christ dwelling in his hearte by faith By whose helpe strengthening vs we are able to doe all things as saith the Apostle of him selfe Phil. chap. 4. ver 13. Vpon the same respect it is that the Apostle interpretes his owne saying That Christ liueth in him in this speech The life that I nowe live in the flesh I liue it by the faith which is of the sonne of God Galat. chap. 2. ver 20. shewing vs that to haue Christ living in vs and to liue by the faith of Christ is all one thing albeit in divers considerations for our life is the life of Christ properlie because indeed from him alone floweth al goodnes and in him is the vertue of our well doing but our life is the life of faith not properlie but because it is the meane by the which onely Christ who is our life dwelleth in our heartes and liveth in vs. This thing it is that maketh one and the selfe same action externally performed according to the coÌ„mandement by two diverse persons to be acceptable obedience to God in the one and abhominable wickednes and sinne in the other according to the speech of the Apostle touching the sacrifices of Cain and Abel because the one did offer in faith the other not Now in respect of this fruit and efficacie of faith the Fathers doe call faith the seale of our election conforme to that of Peter 2. Epi. chap. 1. who willeth vs by the vertue that is in our faith to make our calling and election sure as also they call it the soule of our soule because as our soule quickeneth our bodies so doth faith our soules also they call it the root of a good life by which all fruit is good and without the which all fruit is rotten and corrupted Of all these things which we have spoken of faith wee may easily perceive that faith is neither a parte nor portioÌ„ of any naturall power or facultie in man neither the effect or work of anie power or facultie naturall in man neither serving for any naturall vse in any naturall thing vnto man but that it is a gift supernaturall given freely by God and wrought supernaturallie above al naturall power in our hearts vnto a supernaturall end that we might be able to obtaine and to performe things which by nature it is impossible that we either caÌ„ obtain or do And this supernatural gift is placed in our harts by God as the effectual instrument mean of his power whereby ro make vs able to be capable of heavenly and supernatural things and to performe heauenly and supernaturall obedience to God Of which it is evident that faith is the first blessing in order of all the blessings of God also that no other blessing is eyther possessed by vs or preserued in vs but by it alone so that it is not so much any parte of the matter of our blessednes as it is the mean instrument of it so that our righteousnes life and glorie doth not consist in it but rather subsisteth in vs by it Of these things we may collect what faith is both as God worketh it in vs as our hearts worketh by it as God worketh it in our harts it is a supernatural gift wrought by God of his free grace in al the powers of our soule to be the effectual instrumeÌ„t of his power in vs whereby our heartes are made able both to perceyve to embrace and constantly to keepe Christ and all spirituall blessings in him belonging to life godlines of life as also to be able to walke worthie of our heavenly calling As our heart worketh by it faith is the very motion of all the powers of our hart wrought by the former working of God in them whereby our heartes now beleeving lay holde vpon the promise and vpon Christ crucified for vs and vpon righteousnes and life in him and whereby all these are brought into our heartes and wee possessed with them and whereby the things possessed are kept in our heartes in the middest of all temptation overcomming all our spirituall enemies and whereby our hearts doe serve God so as to please him And vpon this worke of faith follow these effectes in our soules First our heartes reioyce boâ—â— in the sight of the salvation and in the hope of the glory of God Psalm 105. 4. 5. Rom. chap. 5. ver 2. Secondly our hearts are filled with a confident boldnes towardes God that wee dare drawe neare vnto him confidentlie and call him Abba Father Rom. chap. 8. ver 15. Gal. chap. 5. ver 6. Ephe. chap. 3. ver 12. Heb. chapt 4. ver 16. and chap. 10. ver 16. Thirdly our heartes are filled with the peace of God and a good conscience Rom. chapt 5 ver 1. Iohn chap. 14 ver 1. so that in patience we possesse our soules wayting for that blessed hope and that appearing of the glorie of that mightie God and of Iesus Christ our Saviour and this is the first gift that God in iustifying giveth a maâ— CHAPTER XXX NOW it followeth that we speake of the seconde gift whereby we are iustified and that is Chriâ—t Iesus himselfe For God first giveth vs faith vnto righteousnes and then by faith he giveth vs Christ as our righteousnes therefore is Christ also called the gift of God and that in two respectes First in respect of Gods sending him into the worlde to suffer the death of the crosse and by his death to redeeme vs in which respect it is saide That God so loved the world that hee hath given his onely begotten sonne c. Iohn chap. 3. ver 16. Secondly in respect of Gods particular giving of Christ now crucified vnto the beleeving heart according to which the Apostle speaketh Coll. chap. 2. ver 6. As therefore yee have receyved Ghrist Iesus the Lorde walke in him and Rom. chap. 5. Our righteousnes is called the gift of God For which cause also Christ is said to dwel in our heartes by faith and of
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
be mans owne but Gods because it is not in the power of man by all that hee is according to nature ever to attayne to the possession of it but by that meane instrument supernaturall which is given him of God to the end he may attayne to the possession of the righteousnes of God Thus we see that the meane whereby we possesse the righteousnes is faith onely and because faith is not our owne therefore the righteousnes that we posses by it cannot be ours vntill both be made ours and this is only done and performed by the Lords gracious imputation of both that is faith and the righteousnes of Christ possessed by faith But first especially faith must be imputed to vs as our own to the intent that the righteousnes that by it we possesse might be our owne For as a man hath right to that which hee possesseth as his owne in equitie and iustice if by his owne meanes he hath obtayned possession but hath no right in equitie and iustice to it although he have it in his possession if by another mans substance given him to be imployed hee doe acquire the possession even so if we could attayne to the possession of righteousnes by our owne meanes then should that righteousnes in equitie and iustice be our owne and therefore the Scripture admitteth debt in accompting wages to him that worketh Rom. chap. 4. ver 4. but because wee doe not attayne to the possession of righteousnes by our owne meanes but by the meanes of GOD which hee hath given vs to vse that is by faith therefore this righteousnes in equitie and iustice is not our owne vntill the Lord doe impute it vnto vs and accompt it our owne So by imputinge faith vnto vs as our owne the righteousnesse which wee possesse by faith is made our owne so that faith beeing reckonned and accompted ours the righteousnes of GOD which wee possesse by faith in Christ is also reckonned and accompted ours and this is the cause why the holy Scripture doeth offtner describe the manner and forme of our iustification vnder the phrase of the imputation of faith then vnder the phrase of the imputation of the righteousnes because the right that is made vs vnto faith in Christ maketh vs to have right vnto Christ him selfe as our righteousnes and all blessings in him which by faith we possesse Secondly it is for this cause that in the description of the forme of our iustification that the spirite of God vseth this phrase to wit That to him that beleeveth his faith is imputed vnto righteousnes Which word vnto beeing commonly rendered for doeth much darken the true sense of the wordes and maketh many to fall into dangerous errour thinking that the verie acte of beleevinge is imputed for righteousnes that is as they take it in the verie same place and as the verie matter of our righteousnes whereas the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sentence doeth declare the ende wherevnto faith is imputed that is that the obedience of Christ apprehended by faith may bee righteousnes vnto the apprehender For faith and beleeving ever imployeth the possession of Christ and his obedience in our heartes and the imputation of faith vnto righteousnes is the thing that makes Christ possessed by faith to bee our righteousnes I say to be our righteousnes for Christes obedience is righteousnes in it selfe so that it is neyther our faith nor Gods imputation of our faith that maketh his obedience to bee righteousnes but imputation of faith to vs as ours maketh the obedience of Christ possessed by faith beeing righteousnes in it selfe to be our righteousnes for as wee have saide before the making that whereby we obtayne possession to bee ours maketh the thing possessed also to be ours so that imputation of faith maketh Christes obedience to be that vnto vs which it is in it selfe though it were never imputed vnto vs. And that this phrase is so to be vnderstoode it may cleerely bee perceyved by that sentence of the Apostle Rom. chapt 10. ver 10. VVith the heart man beleeveth vnto righteousnes and with the mouth hee confesseth vnto salvation In which sentence the greeke worde which is rendered vnto can not be rendered for without darking and also perverting the true sense and meaning of that place for we are saide to beleeve with the heart vnto righteousnes in that same sense and meaning wherein wee are saide to confesse with the mouth vnto salvation But we cannot bee saide properlie at least cleerely without ambiguitie to confesse for salvation because neyther is our confession the efficient cause of our salvation neyther yet the matter or substance of our salvation neither can it bee put in place of our salvation but we confesse to this ende that wee might attayne to salvation knowing that hee that confesseth not Iesus before men shall not be saved For he that is ashamed of him before men he wil be ashamed of him before his heavenly Father Luke chap. 9. ver 26. And hee who shall denie him before men him shall hee denie before his Father which is in heaven And whosoever shall confesse him before men him shall he also confesse before his Father that is in heaven Math. chap. 10. Luke chap. 12. Therefore knowing that without confession there is no salvation seeing confession is the way and meane whereby we attayne vnto the possession of salvation we doe confesse to this ende that we may attayne to salvation And therefore in the same sense wee must bee saide to beleeve with the heart vnto righteousnes that is because there is no meane to attaine vnto righteousnes except wee beleeve For Christ is righteousnes vnto everie one that beleeveth Rom. chap. 10. ver 4. therefore we beleeve to this ende that wee may enioye righteousnes according to the saying of the Apostle Gal. chap. 2. ver 16. VVee also have beleeved in Christ that wee may bee iustified by the faith of Christ In which place that faith is vnderstood onely instrumentally and not materially it is playne by the next verse following where it is saide If then while wee seeke to bee made righteous by Christ c. Which wordes shewe plainly that Christ is the matter of our righteousnes Nowe there is no reason why faith should be said to bee imputed vnto righteousnes in any other sense as concerninge the worde vnto then wee were saide to beleeve vnto righteousnes but in all reason without contradiction the Greeke worde which we render vnto must in both these phrases bee taken in one and the same sense that is that as we beleeve with the hearte to this end that we might by faith as the onely apt and meete instrument and onely convenient and effectuall meane whereby to apprehende and possesse attayne to the possession of the righteousnes of God in Christ even so the Lord our God imputeth faith to vs as our owne to this end that the righteousnes which we possesse
favour Man neyther any wayes deservinge it by his worthines nor paying any thing to God for it and that this is the meaning of the worde it is most evident by this other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is indifferently put for grace the one being sometimes interpreted by the other as Rom. chap. 3. ver 24. Being iustified freely by his grace where the word which is rendered freely is dorean which word secludeth both price and merit Concerning price it is cleere Math. chap. 10. ver 8. Yee have receyved freely give freely And 2. Thess chap. 3. ver 8. Neither tooke we bread of any man freely Concerning merite it is likewise manifest that this word secludeth it by Ioh. chap. 15. ver 25. They hated me freely that is without cause or deserving so that this word maketh iustification to be a worke of God freely done And this we marke that we may know it secludeth not the merit of Christ although that merit be imputed to vs by grace and by this consideration we shall learne to reconcile two sayings of scripture that seeme to be repugnant The first is Esay chap. 52. ver 3. Yee shal be redeemed without monie The other is 1. Cor. chap. 6. ver 20. For yee are bought for a price The one seemeth to make our redemption free without price the other seemeth to say the contrarie Yet both are true for in respect of man him selfe hee hath paide no price at all to God for his redemption but as concerning Christ he hath given a deare price even his life bloud for our redemption So the word Grace secludeth not the merit of Christ nor the price that he hath payed for vs nor ought els ordayned of God by his grace as causes and meanes subordinate to his grace for our iustification but onely secludeth whatsoever thinge is in man or can proceed from man who hath nothing of him selfe whereby to deserve righteousnes neither hath any thing to give to God to obtayne righteousnes For who hath given to God first that he should recompence him Rom. chap. 11. vers 35. And this third pointe of the forme of our iustification is necessarie to be added to the other two First for the right knowledge both of Gods giving and imputing of faith and Christ to our iustification Secondly for preserving vs from the errours of those who mistake the true meaning of the word grace in our iustification Concerning the first there is a distinctiō of the giftes of God and also of the imputation of God Touching the giftes they be eyther such as are natuall given by God indifferently to al are belōging to our natural life or thē they are gifts supernatural belonging to a supernatural life The first sorte the Lord giveth by naturall meanes as by procreation by naturall generation and by his generall providence extended over all But the second he giveth not but by speciall grace and by a speciall providence and particular love in the Lord IESVS there being no ground nor cause in them to whom hee giveth them why they should have thē nor any meanes in their power to procure them Thus faith and Christ by faith are given vs of God not for any worthines in vs nor for any thing given to God by vs but the Lord giveth vs both faith and Christ vnto iustification freely of his meere grace Secondly touching imputation there is an imputation by debt and an imputation by grace therefore that it may bee knowne that neither faith nor Christes merite is imputed to vs by debt the scripture plainly sheweth that this imputatiō is by grace that is first that faith which is now givē vs secondly that Christ who is givē vs by faith is ours not by any right that we have vnto thē by iustice that accompting of them ours is not by debt but of meere mercy grace so that our whole iustificatiō in al that is either given vs or imputed vnto vs to iustifie vs both in the giving in the imputing is of Gods free grace The secōd vse of the knowledge hereof is to preserve vs from their errors who take the name of grace in our iustification for the gifts of grace inherent in vs be it faith or sanctification or the fruites of our righteousnes And secondly from their error who take the name of grace for a gratious acceptatiō of our imperfect faith whereas grace in iustification is relative to the giving imputing of faith not to the accepting of it For in respect of faith given by grace and imputed by grace wee are said to be iustified by grace not in respect of Gods accepting of it at our handes by grace And thus much concerning the forme of our iustification CHAPTER XXXIII IT olloweth that we now speake of the obiect of iustification that is the man whom the Lord doeth iustifie who is two maner of wayes to be confidered First as he is in him selfe by nature Secondly what he is by grace before he be iustified As concerning him selfe wee have two places of scriptures which doe manifestly instruct vs what man is in him self when God iustifieth him The first is Rom. 4. 5. where God is said to iustifie the vngodly the other Rom. 5. 10. where God is said to have iustified vs while we were enemies and this sheweth the vanitie of the Papists who wil have a man formalie iust before he be iustified Touching that which he is by grace it is in many parts of the scripture evidently declared that he must beleeve before he be iustified that is must have faith wrought in his heart in that sorte that he may be iustified for like as Acts 14. it is saide that Paul perceyving that the creeple mā had faith to be made whole he did heale him even so the Lord first giveth vs faith to bee made iust and then iustifieth vs. For we are to consider that although faith bee the instrument of Gods power to make vs able to apprehende Christ and all his blessings in him yet in the worke of iustification it is particularly to be restrayned both as it is wrought by God in our heartes and as our heartes worketh by it vnto the particular benefite of righteousnes in Christ like as in all the rest of the benefites faith is alwayes to be particularly restrayned to every one of them in the particular apprehension of them Moreover we see the truth of this same in the order set downe by the Apostle Rom. 8. when he sayth whom he hath called them he also hath iustified whereby it is evident that God iustifieth not a man vntill first he hath obtayned that degree of grace which God bestoweth vpō a man whē he calleth him of which it followeth that he must have Christ reveyled vnto him he must likewise be come to Christ must have embrased him by faith and that not only as the sonne of God for in that point of faith consisteth his
nothing vnto life and salvation but Christ and him crucified and this worke of the Father which is the beginning of all grace is expressed in the Scriptures by Gods teachinge vs according as Christ sayeth Iohn chap. 6. ver 45. Every one that hath heard of the Farher and hath learned of him cōmeth vnto me Shewing vs thereby that the first cause of our beleeving or rather the first parte and portion of the worke of faith wrought in our heartes by God consisteth in God teaching of vs according to his promise made in his covenant Esay chap. 54. ver 13. And all thy children shal be taught of the Lord. And Ierem. chap. 31. ver 33. 34. I will put my lawe in their inward partes and write it in their heartes and they shall teach no more every man his neighbour and everie man his brother saying knowe the Lord For they shall all knowe mee from the least of them vnto the greatest of them sayeth the Lord. For it is true which Christ speaketh Math. chap. 11. ver 27. No man knoweth the Sonne but the Father neyther knoweth any man the Father but the Sonne and he to whom the Sonne will reveyle him So that the knowledge of God is a secrete belonging to God alone which no flesh is everable to attayne vnto by any power of his owne naturall light and vnderstanding therefore saieth the Apostle that this is the wisedome of God hid in a mysterie which none of the Princes of this worlde have ever knowne 1. Cor. 2. For as he saith in that same chapter The naturall man perceyveth not the thinges of the Spirit of God For they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And this he confirmeth by a strong argument in that same chapter vers 11. saying For what man knoweth the thinges of a man saue the spirit of a man which is in him even so the thinges of God knoweth no man but the spirit of God For which cause also in that same place he attributeth the cause of all our knowledge vnto God reveyling vnto vs by his spirit the thinges that are given vs of God according to which Christ saieth vnto Peter when hee did confesse him to bee the Christ the Sonne of the living God that flesh and bloud had not reveiled that vnto him but his Father which was in heaven Math. cha 16. ver 17. thereby witnessing plainly that no naturall light nor information of mans owne minde can possibly make a man to know Iesus to be the Christ and sonne of the living God but that this knowledge commeth vnto our heartes by the supernatural gift and revelation of God by his spirit according to which the Apostle saith 1. Cor. chap. 1. ver 18. That the preaching of the crosse is to them that perish foolishnes but vnto vs that are saved it is the power of God For God hath cast away the vnderstanding of the prudent and hath made the wisedome of this worlde foolishnes For by that wisedome the world doeth not know God therefore sayth the Apostle in that same place VVee preach Christ crucified vnto the Iewes even a stūbling blocke and vnto the Graecians foolishnes but vnto them which are called both of the Iewes Graecians we preach Christ the power of God and the wisedome of God Thus it is playne that this wisedome and light of the heart whereby we know Christ crucified to be our onely Saviour and Sonne of God is a gift supernaturally given vs by God when he calleth vs and therefore saith Christ That it is not given to every man to know the secretes of heaven Math. chap. 13. vers 11. shewing vs thereby that the power to knowe these things is givē vs of God Which is yet more cleere by the speech of Christ touching them to whom this gift is not given when he sayeth that seeing they doe not see and hearing they heare not neither vnderstande And this worke of God in the scriptures is signified by opening of the eyes of our vnderstanding Ephes chapt 1. ver 18. and sometymes by opening of the heart Actes chapt 16. ver 14. And in this firste worke of God by his grace consisteth the chiefe foundation of our strength as is showen by Ioh. 1. Epi. chap. 5. vers 5. saying VVho is it that overcommeth the worlde but hee that beleeveth that Iesus is the sonne of God As likewise this is the seale of out Adoption as witnesseth the same Apostle 1. Epi. chap. 5. saying Every one that beleeveth that Iesus is the Christ is borne of God And thirdly on this dependeth our ereruall life as witnesseth Christ him selfe Iohn chap. 17. ver 3. This is eternall life that they knowe thee the onely true God and whom thou hast sent Iesus Christ and therefore whosoever is ignorant of this point and so much more they that impugne it shal never inherit eternall life according to Christs owne testimonie Ioh. ca. 8. ver 24. Therefore I said vnto you that ye shall die in your sinnes for except yee beleeve that I am hee yee shall die in your sinnes To conclude this point then the first action of God in man and so the first gift bestowed vpon the heart of man vnto life is the power and facultie of conceyving and knowing God in Christ the Saviour as he is reveyled in the worde accordinge to the saying of Iohn Epi. 5. 20. But we knowe that that sonne of God is come and hath given vs a minde to knowe him that is true and wee are in him that is true that is in that his Sonne Iesus Christ this same is that very true God and that eternall life The second worke of God wherein our faith consisteth is in giving a wil to come to Christ and to enioy him to obey him according to the saying of the Prophet Psalm 110. 3. Thy people shall come willingly at the time of the assemblinge of thine armie in holy beautie For as the vnderstanding power of man is darkened al his wisdome is but foolishnes so his will is rebellious against Gods will in all thinges so that as he cannot naturally perceyve nor know the thinges of God so can he not naturally will nor desire the thinges of God and this oftentymes is signified in scripture by the hardnes of mans heart that cannot repent and by his stiff-neckednes and by resisting of the holy Ghost according to the words of God by the Prophet Esay ca. 65. ver 2. 3. I have spred my hands out all the day to a rebellious and gaine-saying people c. And this worke of God is expressed in scripture by the phrase of Gods drawing vs Ion. 6. 44. No man can come vnto me except the Father that hath sent me drawe him as likewise is signified by the opening of the eare as Esay cha 50. ver 5. The Lord GOD hath opened myne eare and I was not rebellious neyther turned I backe This also is
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
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