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
all in him and with him did satisfie the iustice of God in his death and suffering Thus our vnion with Christ and meanes thereof is alwayes to be distinguished from our communion with him in the participation of his righteousnes as the fruit thereof Like as our being in Adam and one with him is to be distinguished from the fruit thereof which is communiō with him in the participation of his transgression For clearing of this pointe we have to marke carefully the wordes of the spirit of God vnto Daniel chap. 9. vers 24. In the which an appeinted tyme is set downe for the finishing of wickednes the sealing vp of sinnes the reconciling of iniquitie and bringing in of everlasting righteousnes in the worlde Thereby shewing vs that it is impossible that faith can bee the materiall righteousnes of GOD whereby we are iustified For then this everlasting righteousnes should have beene in the worlde before Christ came into the worlde and so should not have beene brought in by him For faith was in the worlde from the dayes of Adam Therefore sayeth the spirit of GOD that by it our Flders obtayned good report and yet in that same place the spirit witnesseth that they receyved not the promise distinguishing betwixt faith and Christ apprehended by faith as the matter of the promise and so consequently of righteousnes The one whereof that is faith they had receyved the other that is the promise they had not receyved because Christ in whom their blessednes was promised was not exhibited in their dayes For albeit by faith they apprehended Christ crucified to come and the righteousnes which hee was to bring vnto the worlde at his comming yet notwithstanding that righteousnes in the substance and matter of it was never brought into the worlde vnto the tyme that Christ IESVS was brought into the worlde Therefore doeth the Lord vse this phrase of speech My salvation is at hande to come and my righteousnes to bee revealed Esay chapter 56. vers 1. According vnto which likewise the Apostle Paul speaketh That GOD had purposed in the dispensation of the fulnes of tyme to gather together all thinges in Christ Eph. ch 1. ve 10. Which the same Apostle declareth more cleerlie Gallath chap. 4. vers 4. 5. saying But when the fulne of tyme was come God sent foorth his Sonne made of a VVoman and made vnder the Lawe that hee might redeeme them which were vnder the Lawe c. So that the verie designing of a precise tyme for the bringing in of our righteousnes into the worlde declareth manifestly that that righteousnes is to bee materially distinguished from faith which was in the worlde in all ages before ever it was manifested For faith could bee in the worlde and apprehende righteousnes which was to bee brought into the worlde long before it came as well as nowe long after that righteousnes is performed it can lay holde vppon it vnto iustification For the faith of Gods Children before the day of Christ and the faith of Gods Children nowe after the day of Christ did ever and yet doeth apprehende no righteousnes but that which in that day was brought into the worlde For it is as easie to faith to apprehende righteousnes to come as it is to faith to apprehende by gone righteousnes Like as our faith yet apprehendeth many thinges to come as specially our glorification which is yet a thing no wise manifested neither shall be manifested vntill Christ appeare agayne in his second comming in glorie This same grounde serveth to prove that the Lawe and workes thereof was never the matter of our righteousnes seeing the Lawe was given longe before Christs comming into the world Lastly that which doeth not make manifest God to be iust and the Iustifier can never possibly bee that righteousnes whereby we are iustified This ground is cleere by the Apostles wordes Rom. chap. 3. where hee declareth the ende wherefore God doeth manifest his righteousnes and to that ende setteth foorth Christ to bee a Propitiation by faith in his bloud which is that he may be iust and the iustifier of him that is of the faith of IESVS For the rightousnes of GOD whereby hee iustifieth vs beeing manifested must of necessitie not onely declare GOD to bee mercifull but also iust And therefore it is nor sufficient and enough that grace doe shine in our iustification in respect of Gods grace and mercie towardes vs but moreover it is necessarie that iustice doe shine in our iustification in respect of GOD him selfe so that albeit wee receyve remission of sinnes without any merit or reason in our selves but of Gods free grace toward vs in Christ yet notwithstanding God in doeing so must still be iust For as sayth Abraham Gen. 18. Shall not the Iudge of the worlde doe right Now this iustice of God in iustifying is perceyved by the fight of the righteousnes of God whereby he iustifies as is plaine by that speech of the Apostle in Rom. chap. 3. For to this ende doeth God show his righteousnes that he may be iust Now it is certayne that if God should iustifie vs eyther by the workes of the Lawe or by faith as it is a worke or habit in vs GOD could never bee seene to be iust in iustifying of vs because there is no flesh that abides in every jot that is written in the Lawe of God Neyther is there any that doeth it And concerning faith the very Saints them selves in the scriptures have acknowledged their faith to be imperfect And they who now place faith for the matter of our righteousnes doeth acknowledge that it is not answearable to the iustice of God because it is not full and perfect righteousnes but Iesus Christ whom God hath made righteousnes vnto vs in his death being manifested vnto vs in his satisfaction doeth let vs see a full and perfect righteousnes answerable to the iustice of God in all things so that God is not vniust in iustifying thereby seeing in that iustification hee iustifieth vs by that which in it selfe is a righteousnes as full and perfect as his iustice doeth require and the conscience of this hath forced some of these men who holde our righteousnes to consist in faith to confesse that the obedience of Christ must be imputed vnto vs as well as our owne faith so making a double action of God in iustifying one gracious in respect of faith another iust in respect of Christes obedience Vpon this ground it followeth necessarily that nothing can be our righteousnes except Christ alone seeing the Lord cannot be seene to be iust in instifying vs by any thing except by him alone CHAPTER XXIIII IT followeth now that we speake of the second point which concerneth the matter of our righteousnes that is what is that thing wherein Christ is made of God righteousnes vnto vs and this in one word in the scripture is saide to bee his obedience Rom. chap. 5. vers 19 Where it is said
Christ onely being the immediate and absolute necessarie Meane appointed of God for the enioying of these blessings as being the onely matter substance of them in him selfe The word Sacraments and Faith being in them selves neither part nor portion of the Matter and substance of these benefites but onely the signes or seales or instrumentes of enioying him who alone is the substance And that onely vnto such as are partakers of the outward dispensation of the covenant others who die before they either heare faith preached or are made partakers of the Sacraments such as are many children of the faithfull such also as are called like vnto the thiefe in the last houre being adopted of God and iustified through Christ without them and therefore when in the Scriptures the spirit of God doth indifferently attribute our adoption iustification salvation c. vnto Christ and vnto â—aith yet they are not of a like large extent nor alike relatiue in all persons adopted iustified and saved c. For albeit actuall beleeving doth necessarily imply Christ yet to be adopted and iustified through Christ doth not alwayes in all persons necessarily imply actuall beleeving seeing that faith commeth of hearing the word preached and therfore is to be restrayned to such as are by outward dispensation called which all that are adopted and iustified are not for we are to distinguish betwixt these two things that is to be partakers of the covenant and to bee partakers of the outward dispensatioÌ„ of the couenant and therefore when it pleaseth God by outward dispeÌ„sation to call those who are within the covenant these meanes are then necessarily required vnto salvation For we are bound to these outward Meanes when it pleaseth God to vse them towards vs for our calling but God is no wayes bound to them nor his grace in Christ but that he may freely by his grace without them performe his Decree through Iesus Christ in vs after the manner knowne to him selfe whose wayes are past finding out els if those meanes were absolutely necessarie in all who are within the covenant then certainly the children of the faithfull who according to the Scriptures are within the covenant dying without externall dispensatioÌ„ of the covenant should contrarie to the scriptures not be accounted holy Of this it followeth that wheÌ„ it is said in scripture that without faith it is vnpossible to please God that wee are to vnderstand that saying prudently least we fall in a dangerous error so as to esteeme the children of whom coÌ„sisteth the kingdome not to be acceptable to God who notwithstanding are baptised as belonging to God in Christ and heyres of that righteousnes which is by faith although they haue never heard saith preached Of all these things we may easily perceive that seeing Christ who is the matter of our righteousnes life is not the cause why but the Meane whereby God doth decree to adopt vs iustifie vs c. that faith which is no material but instrumental Meane can much lesse be the cause why but a meane wherby God doth predestinate vs to be adopted iustified and glorified otherwise faith which is powerfull onely in respect of Christ should be of greater respect with God then Christ himself which were abominable to thinke In danger of which sinne many notwithstaÌ„ding do fall in defining both Gods decree and our iustification When as they distinguish not first betweene the thing which is decreed and the cause moving God to decree that which he decreed Secondly wheÌ„ they distinguish not in the thing which is decreed that whervnto we are ordeyned from the Meane wherby God doth ordayne to adopt vs. thirdly wheÌ„ in the meane they distinguish not betwixt that which is absolutly necessarie in all within the covenant froÌ„ those things which only are necessarie in such as not only are within the covenant but also are called by outward dispensation thereof and which are not substantial partes of our righteousnes but accidentall meanes therof except we will say that to be iustified by Christ and by faith is one and the same thing in proper and not borrowed speach which is impossible except we hold that faith in proper and not figurative speach doth signifie Christ These oversights cause some to make faith the cause moving God to predestinate vs to adoption c. and others to esteeme faith not to be the Meane and that instrumentall that in some case only but the very matter of our righteousnes and that not in borrowed or figurative but in simple and proper speach of which matter we shall have occasion to speak heereafter CHAPTER V. THis much being spoken of the substance of the Decree we are next to consider what is the cause that moved God to make this Decree Where we are to observe that we doe not speak of the final cause which is the prayse of the glorie of Gods grace neither yet of the Materiall cause and that which in the schooles is called causa procataretica that is the formost after the first or after the beginning which in the substance of Gods Decree we haue already declared to be Christ but the cause we inquire of is that which in the schooles is called proegumena that is to say which goeth before all causes and doth leade order guide al the rest Which the Apost setteth down in these words according to the good pleasure of his will by which words it is evident that nothing either in Christ as Mediator or in Man himself or any thing els without God but only Gods owne will in him selfe was the cause that did move God to predestinate such as are predestinate and to predestinate them vnto that wherevnto they are predestinate that is adoption and to predestinate them to be adopted by no other Meane except through Iesus Christ alone so that both Gods action of decreeing the persons who are predestinate and the thing wherevnto they are predestinate the Meanes whereby they are predestinate doth depend vpoÌ„ no cause without God but vpon the cause that is in God him self and vpon no cause in God him selfe except only his will Which sometimes is called in the scriptures his Mercie his love his grace his purpose his gift his good pleasure and counsell of his will And for the clearer vnderstanding of this point we are carefully to marke these two phrases conteyned in the description of predestination The first is that God is said to have predestinate vs in him selfe The seconde is that he is said to haue predestinate vs according to the good pleasure of his owne wil. By the first of these sayings the spirit of God would teach vs that God went not without him selfe neither consulted with anie thing but him self neither looked to any thing that was not in him self when he did predestinate vs. and so coÌ„sequently that the Decree of God or predestination is an action of God not in Christ the Mediator nor in vs that are
for vs but as sayth Iohn cha 10. vers 18. He receyved this commandement from the Father to laye downe his life And the Apostle Peter Acts chap. 2. ver 23. sayeth plainly That he was delivered by the determinate counsell and foreknowledge of God And the scriptures doe witnes Hebr. chap. 3. ver 2. Hebr. chap. 5. ver 5. that Christ did not take this office to him selfe to be either King Priest or Prophet of the house of God but that the Father did give it him and as he receyved it from the Father so doeth he performe it not according to his owne will but according to the will of the Father that sent him that is hee layes downe his life for none but such as the Father willeth that is the sheep which the Father giveth him that he should give them eternall life Ioh. chap. 10. 14. 15. 16. compared to Ioh. chap. 17. ver 2. and Esay chap. 8. ver 18. compared with Hebr. chap. 2. ver 13. 14. and 15. 16. 17. neither doth he make intercession for any but for such as the Father had given him but secludeth all who were not given him of the Father from al benefite of his intercession and fruit of his death Ioh. cha 17. ver 9. Thirdly he manifesteth the name of God and giveth the wordes and the glorie which the Father hath given him to no others saving those alone whom the Father had given him In the same chapter 6. vers 22. and 26. Fourthly he giveth eternall life to none but such as the Father hath given him Iohn chapter 6. verses 37. 38. and 39. And Iohn chapter 10. vers 26. 27. 28. 29. And Iohn chapter 17. vers 2. for the worke which he performed on earth the Father did give it him that hee should doe it as he him self witnesseth Iohn chapter 17. and verse 4. Wherefore also in the performing thereof when the bitternes of that cuppe which the Father had given him to drinke maketh him in his agonie to will If it were possible that it might passe from him He rangeth his owne will in order and submitteth him selfe to the will of his Father saying But not my will but thy will be done Mathew chap. 26. vers 39. and 42. Of all which groundes it evidently followeth that what Christ is as Mediatour and what he doeth as Mediatour and to whom he doth any thing by Mediaton and intercession is all by the will and appointement of GOD according to his good pleasure Whose Decree and free election according to his will boundeth and limiteth IESVS Christ the Mediatour in his suffering intercession and whole performance of his office and dispensation of all blessings vnto righteousnes and life as is cleare in the 11. chapt to the Romanes verses 5. and 7. Of all that is spoken touching either the substance or cause of Gods Decree we may easilie perceyve that the whole Decree of God in all the substance of it dependeth vpon nothing but onely vpon the will of God so that he predestinates because it is his will and he predestinates so many and no moe because it is his will And hee predstinates them to adoption because it is his will and he predestinates this adoption to be thorough Iesus Christ because it is his will Whilest men in humble reverence doe not acknowledge this and acquiesce in it as the trueth of this matter they not onely fall in blasphemouse errores against God but involve themselves in the daunger of that curse pronounced by the Prophet Esay chapt 45. vers 10. Woe be to him that striveth with his Maker Woe vnto him that sayeth to his Father what hast thou begotten Or to his Mother What hast thou brought foorth Which surelie they doe which search for a reason of this will of GOD as though the Lord could not be iust in ordayning some vnto adoption and not others vpon his onely will but that some cause there must be in the creatures of this difference of his will what is this else but to buyld the equitie of Gods doeings vpon the creature and not vpon God the Creator him selfe making things iust not because he willeth them but because he willeth them according to that which he findeth in the creature and which in the iudgement of man seemeth to be a iust reason why God should doe so even as though the Potter of one the same lumpe of clay did not freely according to his owne will make one vessel to honor another to dishonor without any respect of any worthines or any reason whatsoever taken frō the clay Surely it is a wretched Divinitie which doth not simply acknow ledge all things iust which God willeth evē because he willeth thē although they not only passe the capacitie but also appeare most cōtrary to humane reason For are not his iudgements vnsearchable his wayes past finding out who thē shal finde out the reason of his counsels and declare the causes of his will We will conclude this point with the saying of Augustin touching these mē lib. pri ca. 2. de Genes cont Manich. They seeke to know the causes of Gods will when as the will of God it selfe is the cause of all things that are for if the will of God have a cause there is something that goes before the will of God which is not lawfull to beleeve The vse we are to make hereof in the doctrine of iustification is great for first heereby wee learne that Gods Decree is not buylded vppon our righteousnes as the cause thereof but by the contrarie that our righteousnes is builded vpon Gods Decree For God doeth not predestinate vs because of our righteousnes but he maketh vs righteous because he hath predestinate vs so that whether our righteousnes consist in Christ and his sufferings or as some doe thinke in workes or as others doe esteeme in faith yet it still holdeth that this righteousnes is never the cause why God predestinateth vs. Secondly wee learne of this point that whatsoever be our righteousnes we must goe aboue our selves aboue our righteousnes to search the cause why it is ours For it is not any thing in vs nor any thing in that that is our righteousnes but the will of God in God himselfe which is the ground of our enioying it Thirdly we learne heereby that whatsoever we seclude from the Meanes of our righteousnes iustification and life yet Christ can never be secluded seeing God Decrees to doe all what he decrees thorough him alone Thus much concerning the Decree of God and the nature thereof CHAPTER VIII NOW followeth the second point which standeth in the knowledge of Christ as he is Mediatour Whereof because divers things have bene already spoken we wil be the shorter The mayne point chieflie to be considered in this head is this that no man is made that vnto the which GOD doth predestinate him in him selfe and through him selfe but in and through another which is IESVS
efficient cause which is God alone for he is the Father of lights from whom commeth down all good gifts and every perfect donation Iam. chap. 1. vers 17. This may be confirmed by particular testimonies of Scripture touching every particular benefite as of Faith Adoption Iustification Peace or Reconciliation Sanctification Glorification and our whole Redemption For they are neither bred in vs by nature nor acquired by our industrie nor ministred by humane education but are all the gifts of God The second thing wherein they all agree is the cause which moueth God to give them which is nothing but his grace and good pleasure For none of them is obtayned by our desert or meritt For as sayeth the Apostle 2 Tim. chap. 1. vers 9. God hath saved vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace and this likewise is cleere by particular testimonies of the Scriptures touching every one of these benefites The third thing wherin they all agree is the meanes through which God of his grace doth give them which is Iesus Christ the Sonne who is made of God vnto vs all these blessings For in him all fulnes dwelleth and out of his fulnes we all receive grace Which point also is most evident throughout all the Scriptures in everie particular benefite The fourth thing wherein they all agree is the instrument by the which God maketh vs to apprehend them all in Christ which is Faith only The fift thing wherein they all agree is that they are inseparable one from another so that none can have one of them but he must needs have all for whom he calleth them he Iustifieth and whom he Iustifieth them he glorifieth Rom. chap. 8. vers 30 And as sayeth the Apostle by the grace of God which is given vs in Christ Iesus we are made riche in him in all gifts 1 Cor. cha 1. ver 4. 5. And the same Apostle gives thankes to God because he hath blessed vs with all blessings in Christ Eph. ch 1. ver 3. The last thing wherein they all agree is that they are never taken away againe from those that receive them For the gifts and calling of God are without repentance Rom. ch 11. ver 29. And whom Christ loved hee loveth to the end Iohn chap. 13. vers 1. Now followeth the third thing to be considered of vs which is touching the vse arising vpon those former 6. points which wee are to marke for our right vnderstanding of the nature of Gods saving benefites and this vse is sixe fould The first is that none of these blessings is in vs by nature nor from nature nor any power or facultie in nature but are all the supernaturall gifts of God The second vse is that we are to acknowledge the good will of God and his free grace to bee the only cause moving God to give these benefites For by his grace he hath made vs freely accepted in his beloved so that even what in Christ hee gives vs he gives it freely of grace so that all respects is removed why God should bestowe his blessings in Christ except his owne grace in himselfe Which we are carefully to marke that we may keepe our selves from the error of these who confound either the subordinate meane through which or the subordinate Instrument by which God bestowes his blessings with the cause moving God to bestow them For although Christ be the meane through which faith be the instrument by which God gives all spirituall blessings yet the cause moving him to give all is his grace For hee gives Christ and the righteousnes that is in him and faith freely to whom he will and withouldes them from whom he will Thus although the subordinate meanes in and by which God dispenseth his blessings are not to be separate from his grace yet they are never to bee confounded with it but even Christ himselfe and all blessings in him and the merit of his sufferings and faith by the which wee apprehend all are still to bee distinguished from the grace of God which is the only cause why eyther Christ himselfe or the meritt of his suffrings or faith to apprehend it is given vs of God Therefore in Gods working the Scriptures still ioyne these three together to wit grace Christ and faith Faith as the instrument whereby we apprehend and Christ as the subiect in which wee apprehend the blessings of God and the grace of God as the only cause moving God both to giue faith and Christ by faith and in Christ al these blessings So that it is a greevous sinne against the grace of God for the prayse of the glory whereof the Lord doth bestowe vpon vs all spirituall blessings when we spoyle it of this prayse due to it alone by making any other thing to bee the moving cause why God doth blesse vs. As likewise it is a great sinne when separating this grace from the subordinate meanes wee doe despise the meanes and turne the grace into wantonnes The third vse is that no where except in Christ alone is any of the saving blessings of God to bee found And therefore it never can be accompted to be Gods Adoption Gods Righteousnes Sanctificatian Reconciliation or Redemption which is placed in any thing without Christ Wherevpon it must follow that they erre farre from the trueth who place their righteousnes either in their faith or workes or who place reconciliation in their owne satisfaction For though Christ be the obiect of faith yet it hath the being of it in mans hart concerning works and our own satisfactions It is cleere that they are not in Christ who notwithstanding is all in all things and filleth all in all things The fourth vse is that without faith God by his grace communicates noe blessing in Christ in ordinarie dispensation Therefore they must erre who thinke that Christ and the blessings of God in him may be apprehended by the externall bodily action of man in receyving the Sacraments that is as they call it by the very externall worke wrought This likewise teacheth vs to perceive their error who doe make Faith which is but the apprehending instrument to bee the blessing it selfe thereby apprehended in Christ Of which sort they all are who place the matter of our righteousnes in the act of our beleeving The fift vse is to teach vs to be wise in iudging of our selves whether we be truly in the state of grace or no for he that is destitute of any one of these saving blessings he is destitute of them all whatsoever foolish confidence he have to the contrarie For as sayeth the Apostle Peter 2. Epi. chap. 1. vers 3. God through the knowledge of him that hath called vs hath given vnto vs al things that appertayne to life and Godlines And therfore Iames sheweth that it profits nothing that a man say he hath faith if he have no workes And Iohn 1. Ep.
iustifie vs by it For the iudgement of God is iust and according to trueth Rom. 2. 2. and 5. verses and the Lord shall iudge the world in righteousnes Acts 17. 31. of which it followeth that there is much more iniquitie in these mens opinion then in the Papistes because they wittingly lay a ground to them selves touching iustification wherein it is impossible that Gods iudgement can be according to trueth seeing they make him to iustifie them by that which in their owne confession is never answerable to the iustice of God Thirdly that can never iustifie a man that causeth wrath and makes both faith and the promise vaine and of none effect and therefore righteousnes can never be by the Law For as sayeth the Apostle Rom. 4. 15. The Law causeth wrath And againe Gal. 3. 10. VVhosoever are of the workes of the Lawe are vnder the curse and that this opinion doth make both faith and the promise of none effect it is manifest by the Apostle Rom. chap. 4. vers 14. saying For if they which are of the Lawe be heires faith is made voide and the promise is made of none effect And againe Gall. chap. 3. vers 18. For if the inheritance be by the Law it is no more by promise By this may evidently appeare the grosse ignorance of the Papistes who doe ioyne faith and the workes of the Law together in the worke of our Iustification which two can never more stande together then grace and workes For to be by faith and to bee by grace is all one thing according to the saying of the Apostle Rom. 4. 16. Therefore is it by faith that it might be by grace Fourthly that whereby cōmeth the knowledge of sinne and which maketh transgression to abound and which includeth all men vnder sinne and which stoppeth all mouth and maketh all the world subiect to the iudgement of God can never serve to the Iustification of a man Now that all these are the effects of the Law it is manifest by these Testimonies of Scripture Rom. chap. 7. vers 7. I knew not sinne but by the Law And againe Rom. 5. 20. The Lawe entered in therevpon that the transgression might abound And againe Gall. 3. 22. But the Scripture hath included all vnder sinne Whereby the word Scripture is vnderstood the Law as is cleer by the testimonie of the Apostle Rom. chap. 3. vers 19. Where he interpretes these Scriptures by the which he had convinced all both Iewes and Grecians to be vnder sinne saying Wee knowe that whatsoever things the Law speaketh it sayeth it to them which are vnder the Law that every mouth may be stopped and all the world be made subiect to the iudgement of God And that the strength of this reason may appeare to be vncontrolable The 20. verse of that same 3. chap. sheweth it to be the argument of Gods owne spirit when as the Apostle concludes after this manner Therefore by the workes of the Law shall no flesh be iustified before him for by the Law commeth the knowledge of sinne Lastly this opinion fighteth directly not only against the testimonie of God himselfe but also against the testimonie of the knowledge and cōscience of the chiefest saints of God Touching Gods testimonie it is cleere throughout all the Scriptures where he convinceth all men of sinne saying There is none righteous no not one c. Rom. 3. And the Apostle in the same chapter witnesses that by the workes of the Lawe shall no flesh bee iustified before him And expresly in the 4. chap. he sayeth that to him that worketh not but beleeveth in him that iustifieth the vngodly his faith is imputed vnto righteousnes And David placeth the righteousnes of man in Gods imputing of righteousnes without workes Rom. 4. 6. And the Apostle Paul expresly concludeth Gal. 5. 4. That they whosoever are iustified by the Lawe are abolished from Christ and are fallen from grace Now touching the knowledge and conscience of the chiefe Saints of God we have cleer testimonies from them Esa 64. 6. Wee have all bene as an vncleane thing and all our righteousnes is as filthie clouts c. The like confession and plaine acknowledgment wee have in Daniel chap. 9. in the prayer that he makes vnto God But most clearly in the Apostles speach touching himselfe and Peter and remanent Apostles and all the faithfull amongst the Iewes Gall. 2. 15. 16. where he sayeth VVee who are by nature Iewes and not sinners of the Gentils knowing that a man is not iustified by the works of the Law but only by the faith of Iesus Christ even we have beleeved in Iesus Christ that wee might bee iustified by the faith of Christ and not by the workes of the Lawe For by the workes of the Lawe noe flesh shall bee iustified Therefore the same Apostle Paul albeit hee was vnrebukeable touching the righteousnes which is in the Lawe yet notwithstanding he accompted that righteousnes to bee but losse vnto him and did cast it from him as filtie dounge that he might gaine Christ and bee found in him That is as himselfe interpreteth that he might be found not having his owne righteousnes which is of the Law but that which is through the faith of Christ that is the righteousnes which is of God through faith Phil. chap. 3. Now to conclude this point wee will shew not only the vanitie but the impossibilitie of this opinion by this one ground which is cleere in Scripture First it is evident that the next and immediate end of our iustification is our peace and recōciliation with God For being iustified we have peace toward God saith the Apostle Rom. 5. 1 And therefore peace is said to bee made by the bloud of Christ Collos 1. 20. And the manner how God reconcileth is saide to bee by iustifying 2 Cor. 5. 19. For God was in Christ reconciling the world to himselfe by not imputing to them their sinnes which is all one as to say that God was in Christ reconciling the world to himselfe by iustifying them Secondly it is evident that there is no reconciliation betwixt God and vs without a Mediator Therefore the Law was not given but by the hand of a Mediator Gall. 3. 19. Neither is the covenant of the Gospell confirmed without a Mediator And all confirmation of whatsoever covenant is by bloud because without shedding of bloud there is no purgation nor iustification from sinne and that by him who is Mediator For then is the covenant of Peace betwixt God and man confirmed when he who is the Mediator of the covenant hath by the sprinckling of bloud purged away all filthines and obtayned full remission as is cleere by the 9. to the Hebr. And therefore sayeth the Apostle in the same chapter verse 18. That even the first covenant was not ordayned without bloud And Moyses the Mediator of that covenant when with that bloud he had sprinckled all the people he said this is the bloud
of the Testament which God hath appointed vnto you Exo. 24. 8. Heb. 9. 20. Nowe it is playne that Iesus Christ in his bloud is our peace and reconciliation with God For no bloud save his bloud alone can purge vs from our iniquities and iustifie vs. And there is no Mediator betwixt God and vs save hee alone For as sayeth the Apostle 1 Timoth. chap. 1. vers 5. There is but one Mediator betwixt God and Man even Iesus Christ the Man Whereby it is playne that none can make a firme and stable covenant of peace betwixt God and vs but hee alone neither can he make this covenant sure by any other meane except his death and blood shedd because no other thing in heaven or earth can purge vs and obtaine remission of sinnes and iustifie vs. Therefore is it said 1 Pet. chap. 3. vers 18. That Christ once suffered for sinnes the iust for the vniust that he might bring vs to God Vpon which respect it is that by him we are said to have accesse to the Father Ephes 2. 18. and 3. 12. Now vpon all these grounds we have to gather of what covenant Christ is Mediator that is whether of the covenant of workes or of the covenant of grace or which is all one thing whether of the covenant of the Law or of the Gospell For God hath never made any other covenant of Peace with man then these two So that in one of these two must consist both our Iustification and Peace with God and of which soever of these covenants hee is Mediator and which of them soever hee hath confirmed by his death in that only must consist our righteousnes and peace But it is manifest by the Scriptures that he is not Mediator of the old but of the new Testam as is cleere by the Apostle Heb. 9. 15. where he sayeth For this cause is hee also the Mediator of the newe Testament And againe Heb. 12. 24. and vnto Iesus the Mediator of the new Testament And this is confirmed by the same Apostle Heb. 7. from the nature of his Priest-hood For as the Apostle there witnesseth in the 12. verse where the Priest-hood is changed of necessitie the Law also must be changed Therefore it must follow that Christ beeing a Priest not after the order of Aaron vnder the which the Law was given but after the order of Melchisedech that he cannot possiblie bee the Mediator of the old Testament that is of the covenant of the Law and therefore in that same chap. ver 22. it is said that Iesus is the Mediator of a better Testament then the Law Herevpon followeth this conclusion that it is not only a vaine opinion but also an impossible that any flesh can ever be iustified by the workes of the Lawe For no covenant whereof Christ is not the Mediator and which hee hath never confirmed by his death can ever possibly serve to our Iustification but of the covenant of workes or of the law Iesus is no wise Mediator neither hath hee died and shed his bloud to confirme it Therefore by the covenant of workes no flesh shall ever bee iustified and have accesse vnto God CHAPTER XXIII NOW for the second and third opinion the discussing of them is coincident with the points following and especially in the next point which concerneth the 4. opinion that is that only Christ is the matter of our righteousnes Whereof now we are to speake which beeing sufficiently cleered is enough to overthrow all other opinions whatsoever Now to make it manifest that in Christ alone is the matter of our righteousnes wee are first to divide this point in two and secondly to set downe the confirmations of both The two partes wherein this point is to be divided be these First that nothing in heaven or in earth in man or without man is the matter of mans righteousnes before God except only Christ The second is touching that wherein in particular Christ is our righteousnes Now for the confirmation of the first point we have these six grounds shortly to be considered First nothing can be our righteousnes but that only which is made by God righteousnes vnto vs. For he is only righteous and the only Author of all righteousnes For as there is no man righteous so there is no man that can make any thing to be righteousnes either to himselfe or to others And therefore wee are to consider what it is that God the Creator and ordayner of all the righteousnes of men hath ordayned and made righteousnes to vs. Nowe in all the trueth of God nothing is ever said to bee made of God vnto vs righteousnes except Iesus Christ alone Neither is there any thing whatsoever that is called our righteousnes whereby wee are iustified by God except Christ alone and his obedience Wherevpon it must follow that he only must be the matter of our righteousnes Therefore is it said by the Apostle 1 Cor. 1. 30. that hee is made of God vnto vs Wisdome Righteousnes Sanctification and Redemption And in the Prophete Ierem. 23 6. This name is given him of God as the name by the which the children of God shall call him while it is said And this is the name whereby they shall call him The Lord our righteousnes And againe chapter 33. vers 16. And hee that shall call her is the Lord ouâ— righteousnes Secondly that only must be our righteousnes which only is all in all things and only filleth all in all things For he that is vnto vs all in all things must needes be our only righteousnes and hee that filleth vs all in all things must needes fill vs likewise in righteousnes Now Christ only in the Scriptures of God hath both these attributed vnto him The first is shewen cleerly Collos 3. 11. And the second is cleerly shewen Eph. 1. 23. Therefore is it that the Apostle Peter Act. chap. 4. vers 12. sayeth That there is not salvation in any other For among men there is given none other name vnder heaven whereby we must be saved And for this same cause doth the Apostle say That we are made the righteousnes of God in him 2 Corinth chap. 5. vers 21. As likewise that in him wee are made perfect or complete Col. chap. 2. vers 10. Therefore also doeth the Apostle blesse God the Father for blessing vs with all spirituall blessinges in Christ Ephes chap. 1. vers 3. And if with all blessinges then also vndoubtedly with righteous in him except wee will denie righteousnes to bee one of the spirituall blessinges of God Therefore the Scripture admitteth nothing to bee ioyned with him neyther hath the Father ordayned any thing to have parte or place with him in the matter of our righteousnes For it hath pleased the Father that in him all fulnes should dwell and that out of his fulnes wee should receyve what soever grace wee receyve from God And this is a parte of that preheminence which Christ
hath in all thinges so that whosoever placeth the matter of his righteousnes in any thinge but Christ denieth flatly that hee hath preheminence in all things Thirdlie nothing can bee the matter of our righteousnes which is not the matter of our redemption For as sayeth the Apostle Rom. chapt 3. vers 24. VVee are iustified freely by his grace through the redemption that is in Christ IESVS Therefore is it that in the Scriptures Redemption is so often interpreted to bee remission of sinnes which is in effect righteousnes as Ephes chapt 1. vers 7. and Colos chapt 1. vers 14. Thereby shewing vs that our righteousnes consisteth of that same whereof consisteth our Redemption And it is cleere and manifest throughout all the holy Scriptures that we have Redemption in Christ alone Therefore in the same places cited before the Redemption whereby wee are iustified is saide to be in Christ IESVS and wee are saide to have Redemption in him Wherevppon it must needes followe that seeing our Redemption is in him alone our righteousnes must also bee in him alone For although in the holy Scriptures it bee saide that wee are iustified by faith yet it is never saide that we are redeemed by faith or that our Redemption is in faith Whereby it is most evident that when the spirit of God sayeth that wee are iustified by faith or that God doeth iustifie vs through faith or that hee imputes faith vnto righteousnes that these speeches are never to bee vnderstood of faith materially as though faith properly taken were the matter of our righteousnes before God except wee will say likewise that faith is the matter of our redemption which no man is so ignorant as once to imagine For nothing can bee the matter of our redemption and so consequently of our righteousnes which is not made of God sinne for vs and a propitiation for sinne For it is saide expresly that God made our Saviour Christ sinne for vs that wee might bee made the righteousnes of God in him 2 Corinth chapter 5. verse 21. and Christ is said to have redeemed vs from the curse of the Lawe by beeing made a curse and malediction for vs. Gallath chapter 3. verse 13. All to shewe vs that nothing can bee the matter of our Righteousnes and of our Redemption which is not made both sinne and the curse due to sinners for vs. Which two thinges were lively and openly shadowed in the Lawe The first Levit. chapt 16. by the live Goat where it is saide And Aaron shall put both his handes vpon the head of the live-Goat and confesse over him all the iniquities of the Children of Israel and all their trespasses in all their sinnes putting them vpon the head of the Goat and shall send him away by the hand of a man appointed into the wildernes so the Goat shall beare vpon him all their iniquities And this the Prophet Esay expresseth plainly when he sayeth that the Lord laid vpon Christ the iniquities of vs all and that he bare the sinne of many chap. 53. As also Peter when he sayeth that Christ himselfe bare our iniquities in his owne body vpon the tree 1 Pet. 2. 24. The second was shadowed vnto vs in the ordinance of God concerning all offerings for sinne In which when the trespasser had laid his hande vpon their head the Priest was commanded to kill them before the Lord and to burne them with fire Levit. 4. Which also the Prophet Esay expresseth when he sayeth that hee was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him chap. 53. As also Pet. when he sayeth that hee suffered for sinnes the iust for the vniust Now there is no man so foolish as to thinke that these things can bee attributed vnto faith or yet to the workes of the Law or to any thing whatsoever except vnto Iesus Christ alone Therefore nothinge save he alone can possibly be the matter of our righteousnes seeing nothing except he alone was ever made of God for vs either sinne or a propitiation for sinne by death Fourthly nothing that is not the matter of our peace and reconciliation with God can possibly be the matter of our righteousnes For nothing can procure peace vnto vs but that only which iustifieth vs and covereth our iniquities For there is no peace for the wicked sayth the Lord and it is our iniquities that seperates vs from God Esay 57. 21. and 59. 2. Therefore the Apostle sayeth Rom. 5. 1. that beeing iustified we have peace toward God For the cleanging of vs from sinne which is the cause of hatred makes vs to be reconciled vnto God Now the Lord Iesus only in the Scriptures is called our peace and in him only God reconciled the worlde vnto himselfe and that by iustifying vs and this peace reconciliation is said to be made by the bloud of his crosse because therein only we have remission of sinnes and therein onely is Christ ordayned a propitiation for sinne Wherevpon it followeth that seeing nothing is our peace but Christ onely nothing can be our righteousnes but he only For nothing but righteousnes makes peace betwixt God and man Fiftlie righteousnes and life are ordayned to be brought into the world as sinne and death were brought into the worlde therefore is it that Adam in respect of the effectes that come from him to all men is saide to be the Type of Christ in the effectes that flow from him to his members For it is saide that as by one man sinne entred into the world so by one man righteousnes shal be brought into the worlde And as in Adam all die so in Christ shall all be made alive According to which ground it is also saide That as we have borne the Image of the earthlie so shall wee beare the Image of the heavenly Wherevpon it followeth that nothing in the world except Christ can be the matter of our Righteousnes as none in the worlde save onely Adam is the Authour of sinne in vs otherwise the trueth in Christ touching righteousnes should never answer to the Type in Adam concerning sinne Therefore as sinne commeth from Adam alone vnto vs all as he in whom wee have all sinned so from Iesus Christ alone commeth righteousnes to all that are in him as he in whom they have all satisfied the iustice of God In which comparison if we had eyes to marke it faith never hath the place of our righteousnes but answeres in our participation of righteousnes in Christ to that which is the ground of our being partakers in the sinne of Adam For as wee were one with Adam and in respect of origine and nature were in him and so by being in him and one with him did all in him and with him transgresse the commandement of God even so in respect of faith whereby onely we are vnited vnto Christ and spiritually made one with him and ingrafted in him wee
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