It is written that by faith we receiue the promise of the Spirit that is the promise concerning Christ and righteousnesse by him which is called the Spirit because the Spirit is Authour of it reuealer of it and by his operation the applier of it This receiuing of Christ by faith it is done by a double act or worke one of the minde renewed seeing acknowledging and considering him as our owne Sauiour giuen to vs of God with all his merites and rich gifts the other of our will renewed embracing affecting and with ioy feeling his mercies being fully satisfied with him now made vnto vs of God wisedome righteousnesse sanctification and redemption 1 Cor. 1. 30. and become to vs as well of water springing vp in vs to life euerlasting Ioh. 7. 38. Now the reason why Christ with his benefits are receiued rather by faith then by any other gift of the mind is very plaine for it is so decreed of God in his eternall counsell that neither by repentance hope or loue or any other grace then by beleeuing onely we should become partakers of Christ and his righteousnesse according to that which is written This is the will of him that sent me saith Christ that euery one that seeth the Sonne of God and beleeueth in him shall haue eternall life Iohn 6. 40. And Galat. 3. 8. It is saide that the Scripture foreseeing that is God foreseeing and fore-appointing and in Scripture long before it came to passe reuealing that God would instifie the Gentiles through faith And this is a sure rule in Diuiniry that whatsoeuer comes to passe in time was ordained to be before all time therefore the Word and experience hauing taught that whosoeuer lay hold on Christ to their saluation it is by faith they doe it it must follow hereof that it was Gods will from all eternity The end of Gods counsell herein is twofold First is because this way of receiuing Christ with his righteousnesse to life it taketh from vs all matter of reioycing and boasting in our selues and giueth the whole glory vnto God as it is written God hath set forth Christ to be a reconciliation through faith to this end to declare his righteousnesse that is that he might be known to others as hee is in himselfe to be a most true and mercifull God in his promises to the praise of his righteousnesse And a little after Where is then the reioycing It is excluded By what Law that is to say by what doctrine of workes No but by the Law of faith Therefore it is written Rom. 4. 3. That Abraham had by his workes nothing whereof to reioyce with God but by his beleeuing the promises of Christ he had for when we must goe out of our selues for eternall life and all that belongs to it to receiue that from another in whole and in part what can there be left for vs to glory in and what can be more to the glory of God then to be acknowledged to be the Sauiour of empty miserable beggars which haue nothing of their owne but the old ragges of sinne and wretchednesse And how must not this exceedingly reioyce the beleeuing heart to see it selfe blessed with Christ and all his merites and that freely Another end of Gods counsell herein was not onely to prouide for the glory of his owne grace but for the stablenesse of our mindes that we might be sure of the thing promised which could not haue beene if it had come to vs any other way then by beleeuing the promise therefore the promise by Christ and the heauenly inheritance by him purchased it must be by faith that it might come by grace and the promise might be 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 Rom. 4. 16. Apollos I haue willingly heard you opening the nature and proper office of a liuely faith the faith of Gods Elect enabling them euen to the apprehension of Christ which cannot be done by the faith of hypocrites and wicked men Whereof it is that this finely faith is termed the faith of Christ not onely because Christ is the giuer of it or the proper and especiall obiect but especially because it carrieth vs to Christ. As the sicke of the palsie who himselfe could not goe was by others carried to Christ to be healed of him Mat. 8. 1. 2 So wee being maymed and lame yea dead yet when wee thorow grace are quickened to beleeue the promise wee are carried to Christ as it were on the shoulders of our faith which is also the foote whereby we walk to him the eye whereby we see him the mouth whereby wee eate him the hand of our soule whereby wee receiue him and apply him to our 〈◊〉 decreed to bee thus by his Father for the manifestation of his truth and mercy and for our benefit in the establishing of our mindes in the assurance of enioying of Christ and all the good promised by him Now if ye please branch out this faith into his parts and acquaint vs with the seuerall measures of it that so the doctrine of faith may yet bee fuller and cleerer to our vnderstandings for I thinke ye are of this minde that all haue not a like faith neither doe ye take faith as some thinke to bee onely a generall knowledge and 〈◊〉 to the doctrine of Christ let me heare you what you will say to these masters Aquila Here in I will apply my selfe to fulfill your desire if first I doe deliuer somewhat vnto you of the two adioynts or qualities proper to this faith to wit particularity and certainty it being a particular and certaine receiuing of Christ Iesus First for certainty it is of the nature of faith to breede certainty or assurance of the thing beleeued we are not more certaine that we see what we see or do hold what we haue in our hands then we are certaine of hauing and enioying that which by faith we see and receiue In as much as doubting is ioyned with faith the faithfull hauing many doubts this commeth of the weakenesse and infirmity of faith as the shaking and daddering of the hand proceeds of some naturall imbecility and feeblenesse and yet the hand holds surely that it hath caught so it commeth of the frailety of faith that we stagger and doubt O ye of little faith why doe ye 〈◊〉 Mat. 6. yet faith for the nature of it doth surely receiue and hold the promise Hence it is that faith is defined for the certainty and cleerenesse of it to bee the ground or subsistence of things hoped for the euidence or demonstration of things which are not seene Heb. 11. 1. The meaning whereof is thus much as if the holy Ghost should say Faith is the very substance or essence of things hoped for because the things which bee but hoped for are yet to come and be voide of essence or being faith therefore whereby they are beleeued to be is a ceraine essence of
to Faith in the Sonne of God Of which yet there is proofe by expresse places or good consequence out of holy Scripture When the Apostle saith Rom. 8. 30. Whom he calleth them he instifieth of this it followeth that men being called and iustified at one time and all doe or should know that there can bee no Iustification but by Faith that therefore in our Calling we are made to beleeue vnto Iustification Againe such places as yoke preaching and beleeuing together as Actes 11. 20 21. They preached the Lord Iesus and a great number beleeued and Acts 14. 1. They spake so as that a great number beleeued with innumerable places of the like kinde These manifestly confirme to vs that where G O D S Spirit effectually calleth to the heart by the call and voyce of the Preacher to the care there followeth Faith as an immediate worke of such a Calling Now to your second demand I answer not euery Faith is a fruite of effectuall calling and proper to the Elect for there is a Faith which is so called vnproperly as a painted fire is called fire or a dead man is named a man Such is the faith which doth accompany a common outward Calling and may be found in hypocrites and wicked men and in some of them there is historicall faith onely by a generall illumination being made to vnderstand and beleeue the doctrine of Scriptures to be of G O D and therefore to bee most true and worthy of credit and thus much the Diuels doe beleeue and so farre the blinde Scribes and Pharises came but in others of them the Spirit worketh further to bringthem to haue a certaine ioy delight in that which they know and beleeue with a kind of loue and liking to the Ministers of the word and a reuerence after a sort vnto them and to the message which they bring Yea moreouer they are brought by the same Spirit to see and confesse a great neede of Christ and to haue some hope that their sinnes may be pardoned them to desire it in some manner to confesse their sinnes and that often and particularly to aske pardon and that onely in the name and for the merit of Christ and all this while their Faith is but temporary they neuer come to bee rooted and grounded in Christ and so their faith doth faile them and vanish away Such was the faith of them which were likened to the stony ground Mat. 13 also of Simon Magus of Demas of Iudas and of all hypocrites who are deceiued themselues and doe deceiue others with the shadow and appearance of faith in stead of a true liuely and substantiall faith Which in Scripture for distinction from dead Fath is called an effectuall Faith 1 Thess. 1. 3 and Faith vnfained 1 Tim. 1. 5. and Faith of Christ and Faith of the operation of God Col. 2. 12. and Faith of the Elect Titus 11. giuen to them who are ordained to life Acts 13. 48. which euidenceth vnto vs that there is a true liuely Faith which springs from election as a fruit of it and is proper vnto the chosen Apollos I desire to heare of you what this liuely Faith is 2. wherein it differeth from the faith of hypocrites and wicked men 3. what be the parts thereof 4. and also if it haue any degrees and what they be Aquila This liuely Faith is a precious gift of God enabling the Christian soule to know and beleeue the whole doctrine of God as it is contained in the Word especially that which concerneth saluation by Christ and to apprehend or receiue particularly and certainly Christ offered in that doctrine vnto eternall life in heauen When I affirme Faith to be the gift of God it agreeth with Scripture Ephe. 2. 8. Faith is the gift of God which is to teach that men haue it not by industry as they haue Arts and Sciences nor by nature as they haue reason memory speech for then all men might beleeue But all men haue not faith 2 Thes. 3. 2. Which must admonish the faithfull of thankfulnesse in acknowledging that thorow Gods great goodnesse it is giuen them of God to beleeue especially seeing it is no ordinary gift or common which all professors may haue but a very precious and rare gift 2 〈◊〉 1. 1. being giuen to Gods owne peculiar and chosen people a people purchased with an inualuable price This gift of faith looketh to the whole word and doctrine of God Whatsoeuer is in Scripture taught and set downe it knoweth and beleeueth it to be most true be it a word of rebuke or admonition or exhortation or threatning or commandement and precept it doth beleeue and know all that God speaketh to be most true and faithfull mouing the heart and that effectually to receiue the word of admonition to grceue at the rebukes of the word for sinne to obey the word of commanding to feare at threatnings faith hauing obiect 〈◊〉 〈◊〉 no other euen or equall obiect but God speaking in his word as it is written Abraham beleeued God Gen. 15. 6. And againe The people beleeued God and his seruant Moses Exod. 14. 31. Howbeit the word of promise of the Euangelicall promise promising Christ and with him remission of our sinnes righteousnesse and life euerlasting this word is the more speciall neere and proper obiect and marke that the eye of a liuely faith looketh vnto and betweene this faith and Christ promised or the promise of Christ there is a mutuall relation or reference the promise being set forth to be beleeued by faith and faith embracing and leaning vppon this promise it findeth no stay to rest on for saluation till it come to this word of promise For as mans naturall life is preserued by eating yet not by eating euery thing but by eating wholsome and fit foode So the soule is saued by beleeuing Ephe. 2. 8. yet not by beleeuing euery truth nor euery truth of the Bible but by beleeuing that Word of truth which is the Gospel This faith of Christ crucified saueth there being nothing whereby we can be saued but Christ onely Acts 4. And no gift of God whereby we can haue Christ but faith He dwelleth in our hearts by Faith Eph. 3. For this power of receiuing Christ vnto saluation belongs to faith onlie amongst all the gifts of God Where of there is cleere proofe for it is neuer written of any other gift that thereby Christ is receiued but this is attributed often vnto faith as Iohn 1. 12. Beleeuing in the name of Christ and receiuing him are put the one for the other As many as receiued him to them hee gaue prerogatiue to be the Sonnes of God euen to them which beleeue in his name And Rom. 5. 11. By whom wee which before were sinners and enemies verse 8. 10. haue now that is since we had faith to beleeue to instification verse 1. receiued the atonement And hereunto that in Galat. 3. 14.
resolued of the truth of the doctrine which he knew as he was willing to suffer euen death rather then to renounce it All the Martires of Christ in yeelding their liues for Christ did witnesse to the world that they had firmely assented vnto and were throughly resolued of the vndoubted truth which they knew and professed The third part of faith is application when the beleeuing party is perswaded not onely of the truth of the doctrine touching Christ to yeeld firme assent thereunto but that the same truth belongeth vnto himselfe As this is the greatest so it is the hardest duty of faith impugned mightily by the Papists who cannot abide to heare of it and also it is performed with much difficulty of the best Protestants in the time of temptation when they are sore assayled by their sinnes and Satan But letting other things passe here I will onely proue it to be the duty of faith to appropriate the doctrine of Christ touching eternall saluation by him to a mans selfe particularly and to shew that faith makes a man beleeue his owne saluation and not onely that there is saluation purchased for sinnes by Christ as the Scripture teacheth First the Commandement is to beleeue the Gospell Marke 1. 15. To beleeue in the name of Christ 1 〈◊〉 4. 23. Shall we say that the meaning of this Commandement is no more but to beleeue the doctrine which teacheth Iesus to be the Sonne of God and a perfect Sauiour of the World to be of God and a most true doctrine What will let then but that 〈◊〉 may be a true beleeuer and be saued for either he beleeued this or hee beleeued nothing yea he preached this Mat. 10. 7. And doth not Christ say of some of the Pharises that they knew him also whence he was Ioh. 7. 28. 15. 22 that they had no cloke for their finne because by hearing him they did see and know his doctrine and workes to be of God And in sooth how could hee in Mat. 12. 31 32. charge them with that 〈◊〉 of the Spirit vnlesse they had beene enlightened by the worke of the Spirit so farre as to vnderstand that which he taught and wrote to be diuine and not from men or by humane power And who can doubt which will not hoodwinke his eyes not to see that which is so manifest that many in the Church come so farre as to see and to assent vnto the whole doctrine of Christ euen to the professing declaring it to others distinctly learnedly of whom yet there may be great doubt made that all such are not true beleeuers endued with this liuely faith effectuall to saluation Wherefore the Commandement pressing vs to beleeue the Gospell hath meaning to presse vs to beleeue it with particularitie that the doctrine of saluation by Christ belongs to our selues as the Elect may passe further then a naturall man can doe Secondly it may appeare to be so because beleeuing and eating are put one for the other Iohn 6. 47. compared with verse 50 51. Now euery one knoweth this action of eating to be an appropriating to a mans owne selfe a portion of meat which is prouided for all so is beleeuing an application to a mans selfe of such promises as are commonly propounded to the whole Assembly Tell me will itsuffice a man for the nourishing and preseruing of his bodily strength when hee commeth to a Table well furnished with meate to perswade himselfe that the meate is very wholsome good for nourishment and well dressed or may hee not goe away hungry and feeble if hee doe not take the meate and by eating make it his owne So when a sinner commeth to a Sermon where hee heareth the doctrine of the Gospell so mildly and distinctly taught and proued will it suffice him to saluation to credit it certainly to be a diuine truth onely able to saue poore sinners and to haue beene truly and wisely handled May he not for all this goe home in as bad case as he came as far from saluation except by beleefe he receiue that meate of heauenly truth into his owne heart particularly to be refreshed by a sure perswasion of the same that it appertaines to himselfe Moreouer doth not the Apostle say that Christ is put on by faith Gal. 3. 26 27. and that he dwels in our hearts by faith Ephe. 3. 17. And doth not this imply application to be louing to faith What is putting on but an application of a garment to the body for warmth and comelinesse What is dwelling in our hearts but the presence of Christ there by his Spirit to doe all the parts of a Sauiour to him in whom he dwelleth And this is done by faith And tell me how we are bound to beleeue that the thing wee aske by prayer according to the will of God shall be giuen vs and the forgiuenesse of our owne sins also our owne saluation to be by the will of God asked in prayer and yet wee not bound to beleeue the remission of our owne sinnes and our owne saluation Moreouer when Paul said Christ loued me and died for me and saith also that hee liued by faith in the Sonne of God Gal. 3. 20. And Mary called Christ her Sauiour 〈◊〉 1. 46. And Thomas confessed saying My Lord and my God Ioh. 20. 28. And 〈◊〉 God is my 〈◊〉 and my saluation Psal. 18. 1. Did not their faith apply that Sauiour God particularly to themselues who is the common Sauiour of all beleeuers And if this were not done by their faith how then And how doth the Church in framing prayers say Our Father but in making confession of faith say I beleeue If this bee not the iudgement of the Church that euery one must haue particular faith to beleeue the doctrine for himselfe and out of 〈◊〉 〈◊〉 〈◊〉 prayers for others with himselfe Also when Sat an tempteth any about particularity of saluation to doubt that himselfe cannot be saued Christ died not for him will it not be too weake a buckler to beate backe this assault to say I doe surely beleeue the whole truth of doctrine concerning redemption by Iesus Christ that hee alone came from God and is the onely Sonne of God and that there is saluation by no other Nay will not the tempter replie I my selfe beleeue so much and yet tremble And Iulian beleeued and protested so much and yet an Apostata Wherefore as when a rich gift is bestowed amongst many poore people euery one must take to himselfe a portion of it for it will not releeue their pouerty if they onely beleeue it to bee a good gift and doe not take it to themselues so the gift of Christ which is offered to poore sinners in the doctrine of the Word to enrich them withall must of euery one by his faith as by an hand bee applied to himselfe or else they will remaine poore and beggerly still Vnto this action of application
doth 〈◊〉 him when he commeth in to sup with her 〈◊〉 3. 20. Can our time be better employed then in taking a more particular large suruey of these iunkets and robes to satisfie our selues with some sight and taste of them But ere this can be done there is one office more for you to doe and that is I would entreate you to acquaint me with all the encouragements ye can thinke of which may whet on our faith and prouoke vs to beleeue God in his Word also how the hinderances of our faith as blockes in our way may be remoued Apollos Good friend Aquila but that I may denie no seruice which you will put me to performe else this taske were fitter for you to vndergoe as one that haue had your faith much exercised with sundry conflicts wherein you haue through Gods mercy stood fast and quitted your selfe like a man therefore if I by lacke of experience haply passe by any matter of moment in this businesse doe ye recall me and remember me of it Great and many are the impediments to withdraw and pull the faithfull from the holde of their faith and to draw them to distrust but on the other side also very strong and plentiful are the encouragements which the word from Heauen affordeth them to stay themselues vpon Gods promise for all things that pertaine to euerlasting happinesse First of all this is not the least that the great God by his cōmandement hath laid a charge vpon all his children to beleeue his promises and albeit this alone were sufficient to moue them to doe so lest they be found disobedient to God and to striue against his holy will who beares them so much good will yet it pleaseth him not onely to vse his authority in enioyning them to haue faith in his Son for their saluation but he also in the person of his Ministers out of his clemency descendeth so farre as to entreate and beseech them that they would accept reconciliation and peace with him through Christ Wee as the Ambassadours of Christ saith Paul as though God did beseech you through vs exhort you to be reconciled to God 2 Cor. 5. 20. What heart would not relent when his Prince with 〈◊〉 in hand as it were should 〈◊〉 to 〈◊〉 him being an offendor to accept his pardon And shall wee doubt to beleeue and giue credit to that God that is so desirous of atonement with vs as to beseech vs to admit it whom hee might command compell 〈◊〉 confound if wee should distrust him 〈◊〉 〈◊〉 that it pleased our most good God to promise Christ and all good things with him vpon no other condition then this onely that we doe by faith beleeue his promise for our obedience to the commandement for 〈◊〉 of life is no condition of the promise of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely of our faith Rom. 6. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely condition of the 〈◊〉 of mercy As it 〈◊〉 〈◊〉 God so loued the World that begane his onely begotten Son that whosoeuer beleeueth in him should 〈◊〉 for euer And againe in the foureteenth 〈◊〉 of that Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeues in him should liue euerlastingly To which 〈◊〉 Marke 〈◊〉 16. He that beleeueth shall be 〈◊〉 and 〈◊〉 〈◊〉 3. 11 12. 〈◊〉 〈◊〉 and 4. 3. and in 〈◊〉 other places to this 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 a necessity that wee constantly beleeue For as in humane contracts there is no enioying the bargaine if the condition be broken so it is here if we bring not this condition of faith with vs God is not bound to stand to the couenant but as Christ saith Except ye repent ye perish Luke 13. so much more Except ye beleeue ye perish For he that beleeueth not shall be condemned Marke 16. 16 17. It must be further considered that God the Author of the couenant of grace and life is omnipotent to whom nothing is impossible who as for his holinesse and truth he will promise no more to his children then he meaneth in good sooth and earnest to doe so he lacketh no power nor might to effect what hee meaneth The Apostle Saint Paul 2 Cor. 6. 18. in coupling the almightinesse of God with this couenant saying I will be your Father and you shall be my children saith the Lord God Almighty purposed to minister good heart and courage to the faithfull by this very consideration that they are in a league of saluation with him that can doe what he will doe Abraham strengthened his own heart in beleefe by remembring that God the promiser was able to doe it Rom. 4. 20. But when a true beleeuer taketh hold on his truth and ioyneth that with his Almightinesse by thinking seriously especially in the houre of any temptation that hee hath to doe with a God which is truth it selfe author of all truth in others and an infinite louer of it also a hater and 〈◊〉 of all falshood and lies who hath giuen proofe of his fidelity euen in the least promise concerning this life feeding defending and otherwise blessing his Children according to his word they may with much comfort resolue and set it downe in their minde that his faithfulnesse will much more appeare in this great promise of remission of sinnes and of eternall life Thus very often to confirme and establish the mindes of the Saints Saint Paul telleth them Faithfull is hee which hath promised which will doe it 1 Cor. 1. 9. 1 Thes. 5. 24. Dauid assured himselfe of mercy promised him vpon this meditation that all the words of God were true 2 Sam. 7. 28. yea so true that hee fulfilleth his words euen towards such as are treacherous and persidious to him Againe as God is to be reuerenced for his mercies There is mercie with thee O Lord that thou maist be feared Psalme 130. 4. so is hee to be trusted and beleeued in for his mercies The eye of the Lord is vpon them that trust in his mercies Psalme 33. 18. Againe Let thy mercies and truth preserue me Psalme 40. And Psalme 51 and verse 1 Dauid is encouraged to come to God after his fall for pardon with good trust to find it because of his most mercifull nature ready to forgiue poore offenders And the Apostle in 1 Tim. 1. 9 10. reporteth that the mercie which he found being an oppressour a blasphemer a persecutour did serue to encourage other sinners in time to come to beleeue on God and to cast themselues on his kindnesse for pardon Which is an occasion to remember a new encouragement to faith in God namely the example of others who hauing sinned much against God yet beleeued the promise and were forgiuen as Lot Moses Dauid Peter Paul and infinite others mentioned in the holy Scripture which examples are registred there for our learning that thereby we might haue comfort
and effects of the former so farre as a member of Christ is capeable shall make for his full felicity they are assuredly his therefore it is written A childe is borne to vs and that he fulfilled all righteousnesse for vs and died for vs and that 〈◊〉 are dead and buried with him and 〈◊〉 with him and sit in heauenly places with him At a word what is done to any of his is done to him and what is suffered by any of his it is suffered for him and with him And on the other side what he hath either suffered or done it is all suffered and done for vs. For as mariage makes all things both for weale and woe common to married persons so fareth it in this spiritual marriage our sinnes and our miseries common to him eke his iustice and blessednesse common vnto vs. But for our better vnderstanding of the fruites we haue by this our vnion may it please you to draw them vnto some heads to set downe some speciall benefites thereof which containe the rest lest our speech runne forth at large without bound or limits Aquila I will agree to this therfore we are to know that being one with the person of Christ in sort as wee haue heard we are immediately one with his righteousnesse for our perfect iustification before God and also with his Spirit for our vnperfect sanctification before men Of Iustification by Christ the second maine fruite of Faith For the former that the righteousnesse of Christ becomes ours and that so soone as we beleeue by the instrument of our faith there is nothing more plainly spoken in Scripture as in Rom. 3. We conclude that a man is iustified by faith and God is a iustifier of him which is of the faith of Iesus Rom. 3 26. and often in the fourth chapter is Christes righteousnesse called the righteousnesse of Faith and affirmed to come to vs by imputation of faith Also 2 Cor. 5. verse last we are saide to be made the righteousnes of God in Christ. And Paul wisheth Phil. 3 9. to be found hauing the righteousnesse of Christ by Faith And Gal. 2 15. Wee know that a man is not iustified but by the faith of Iesus Christ. And infinite places of this kinde there bee which teach that Christ his righteousnesse is ours for our iustification and that this commeth to passe by meane of our faith as a spirituall instrument to conuey it to vs. Apollos For your better proceeding in this point I will request you plainly and yet in as few wordes as ye can to shew vs of iustification what manner of benefit it is and then in what manner we are iustified by faith Lastly what be the neerest effects which immediately flow out of the sense of this benefit Aquila I cannot well tell you what manner of benefit iustification is except first I shew you what maner ones we once were now are and should be Once we were created perfectly iust in Adam hauing a full conformity with God and his wil in our soule and body as it is written God made man righteous Eccles. 7 31. The minde in our creation was enlightned to perfect knowledge of God the heart framed to most willing obedience of his known pleasure there being neither thought nor desire nor affection in man which agreed not most perfectly to Gods will our bodies also being fit instruments to the soule for fulfilling all good things rightly desired and embraced of the mind and will This perfect righteousnesse had perfect happinesse ioyned to it as an vnseparable Companion Blessednesse can no more bee scuered from perfect righteousnesse then God and heauen can be diuided Now when Adam voluntarily transgressed he lost perfect iustice both for himselfe and for all that come of him who are not onely depriued of perfect innocency but haue the guilt of Adams disobedience to make vs sinners Ro. 5 19. By which meanes as also by our personall sinnes wee haue not onely falne from blessednesse but are become the children of Gods wrath Ephes 2 3. So as we are now plunged into a double euil one that for lacke of perfect righteousnesse wee are spoiled of all blisse hauing no interest in heauenly glorie and ioy the other that thorough the guilt of Adams and our owne disobedience to the Law wee are subiect to euerlasting misery and paine in hell Therefore we stand in neede of a double grace from Christ one whereby wee may escape damnation in hell the other whereby we may finde entrance into Heauen In which two things consists that saluation by Christ whereof so much and comfortable mention is made in Scripture For saluation it is a deliuerance from extreame euill and a recouering of supreame good Hence it was behoouefull and necessarie that Iesus Christ the second Adam to make whole the wounde which the first Adam gaue vs must performe a double righteousnesse one Passiue so called of Diuines to free vs from deserued death the other called Actiue righteousnesse to giue vs interest vnto eternall life which is not bestowed but vpon such as bring absolute iustice according to that is written Doe this and liue Againe Into the holy City shall come nothing that is vncleane and If thou wilt enter into life keepe the Commandements And because this perfect Iustice resteth onely in the person of Christ therefore of all men he onely it is that hath right to life euerlasting in heauen As it is he onely whose sufferings can free from eternall destruction in hell because of the infinite merit of his obedience It will then be worth our labour to speake something of this double righteousnesse of Christ for so a passage will be opened to talke of iustification with more profit The passiue righteousnesse of Christ is that obedience which hee expressed and performed to his Father in his passion and sufferings which began at his birth or cradle or at his conception rather and ended in his death or at the yeelding vp of his ghost Of this passiue obedience ye reade Heb. 5. 8. Though he were the Sonne yet he learned obedience by those things which he suffered and when that bitter cup was giuen him to drinke Math 26. he shewes his obedience in saying Father be it as thou wilt Howsoeuer humane infirmity would haue declined it Let it passe if it be possible yet his most holy will obediently submitted to his Father Not as I will And this commendations is giuen him of Paul Phil. 3. That hee was obedient to his Father to the death of the Crosse for obedience is shewed no lesse to God in suffering what he will then in doing what he wil and so our Sauiour approued himselfe and his obedience in suffering as all other euils which were sent vnto him in the whole course of his life hunger thirst cold wearinesse contempt reproch pouerty want banishment conflict with beasts with
ours for our Iustification For as Adams disobedience done in his owne person is yet the fault of all his Progeny euen to the subiecting them vnto death by Gods imputing it vnto them so is the obedience of Christ in his nature actions and sufferings though it sticke inherently in his manhood yet it is verily ours for forgiuenesse of sinnes and for our accounting righteous by Gods imputation of it vnto vs. The reason why this imputation is so requisite in the worke of our iustification it is apparent because the righteousnesse of Christ being without vs in the humane nature of Christ it can no otherwise become ours for the absoluing vs from our sinnes and getting vs to be accepted as iust in Gods sight then by a free imputation of it vnto vs. God accounting all the righteousnesse of his Sonne vnto the elect sinner to be his owne with the whole merit of it at what time hee beleeueth on his Sonne by a liuely and true faith And this the Scripture plentifully and plainely teacheth that as on Gods part there is this action of imputing Christ his iustice vnto vs so on our part there is required faith to beleeue the promise hereof made vnto vs by his Sonne Therefore it is so often saide that we are iustified by faith and Christ his righteousnesse is called the righteousnesse of faith in many Texts of Paul his Epistles Which is not so to be taken as if either faith were a part of righteousnesse which is wholy in Christ his doings and sufferings or as if the quality and action of faith did deserue remission of sinnes for it is vnperfect as all other graces are in vs and it selfe with the weake action of beleeuing needeth pardon from God neither as any mouing cause of our righteousnesse for it is the onely meere grace and vndeserued loue of God which moues him to offer and giue vs his Sonne with his righteousnesse Therefore it is written We are iustified by grace but we are saide to be iustified by faith as by an Instrument or hand created in the soule by the holy Ghost for this purpose that it may receiue apprehend or lay hold on the perfect iustice of Christ as it is promised and giuen vs of God in his Word of Grace euen the Gospell of Christ. As it is written that by faith we receiue the Sonne of God and the promise of the Spirit and the righteousnesse of God This way and meane of receiuing Christ his iustice by faith being ordained of God as meetest for our humbling and the praise of his owne free grace For when wee are brought once to see that we can bring nothing of our owne to iustifie vs hauing in vs manifest and manifold guiltinesse from Adam and our selues and an vtter emptinesse and depriuation of all righteousnesse and so are driuen to goe out of our selues to borrow and take from another euen from Christ his perfect iustice in his workes and passions performed and haue all this reckoned vnto vs for our owne both for remission of sinnes and for being accounted perfectly rightcous and that done freely by the gracious loue and fauour of God freely giuing his Sonne for vs to death offering him in his Gospel preached freely freely bestowing him with his righteousnesse vpon vs beleeuing in him and also freely working that faith by which alone it is whereby wee receiue both Christ and his iustice the due meditation 〈◊〉 must needs make greatly as for the abasing of our selues who are vtterly by this meanes put from all matter and cause of glorying and reioycing in our selues before God so also for the honour and commendations of Gods infinite loue and grace thus enriching vs with the most perfect righteousnesse of his Sonne vnto the full pardon of all our sinnes and freedom from the whole curse due to them and to the obtaining of such absolute iustice whereby we may stand iust before the seuere iudgement seate of God and worthy of eternall life through the same For this is a necessary consequent of our iustification or righteousnesse imputed euen the right of eternall life restored as it is written The iust by his faith shall 〈◊〉 where the Apostle argueth that righteousnesse is by faith because wee liue by faith Here are then two effects of faith one consequent to the other Faith bringeth vs to Iustice Iustice hath life annexed to it Hence it is saide Rom. 5. 17. That by the gift of this righteousnesse being receiued the Elect reigne in life that is they are made partakers of true and euerlasting life which no more can be seuered from righteousnesse then death from sinne which made the Apostle say that hee did liue because he did beleeue in the Sonne of God For then he began to liue the life which is eternall in Heauen at what time his faith did grapple on Christ his righteousnesse for this is the compact of God to giue life vnto him which keepeth the Law Doe this and liue which the faithfull doe in the person of Christ to whom they are ioyned by faith and therefore the right of life belongeth vnto them So as they can no more be depriued of eternall life in Heauen then Christ who already enioyes it Thus by the double righteousnesse of Christ imputed to the faithful both death damnation is auoided and euerlasting life and blessednesse is attained Apollos By this which you haue spoken so amply of this second fruite of faith to wit of Iustification before God it may appeare that they are deceiued which will haue it to consist onely in remission of sins whereas beside our absolution from sinne by the sufferings of Christ there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice Secondly that they are in an errour also which doe teach it to be a grace or quality powred into our selues whereby wee leade a iust and holy life by which they say one is iustified Also the ignorant Christians seemeth to be in wofull case who neuer vnderstand what this great benefit meaneth But especially Gods children already called may herein see their owne most happy condition by their calling to the faith of the Gospell For as it fareth with a bondman ransomed out of bondage by his Emperour and aduanced to great dignity and riches or with a poore miserable man imprisoned for debt vnto his Prince and is not onely pardoned his debt but hath a very great treasure heaped vpon him being one which had neuer deserued well nay many wayes very ill of his Prince and from whom his Prince could neuer looke for any benefit and commodity to himselfe yet now by this most franke liberality and grace of his Soueraigne is suddenly of extreme poore and contemptible made very rich and glorious Euen so it fareth with Gods Children being through guilt of sinne and corruption of Nature and by actuall
whether they were little or great against God or men after this there followes a reuelation of all the fearefull punishments and curses temporall and eternall for the plaguing of body and soule now and for euer by the threatning and denunciation whereof and haply by a sensible experience of some part of it the holy Spirit breedeth terrour feare and astonishment vpon the view and apprehension of so many erroneous sinnes and such lamentable dolefull estate as is due thereunto Hereof called the Spirit of feare and bondage Rom. 8. 15. 2 Tim. 1. 7. Whereupon the saide spirit bringeth to a speciall griefe vpon the sence of Gods heauy wrath for some especial sinne called Pricking of the heart Acts 2. 37. whereby it bereaueth men of their chiefe desires putteth them out of conceit with the best things in themselues turning their mirth to mourning their chiefe delight to bitter griefe taking downe their hearts courage and stomack because they see they haue to doe with a righteous most rigorous Iudge who will remit nothing of his iustice but taketh reuenge vpon all sinne and iniquities and finding no strength or meanes in themselues to escape his wrath they despaire of euer obtaining his fauour by any their owne worth or goodnesse These are the workes of the Spirit in the ministry of the Law and in Ioh. 16. 8. They are called the rebuking of the world of sinne Here the office of the Law ceasseth and can bring no neerer to Christ but onely to bewray vnto vs our great neede and want of his sufferings righteousnesse and thereof the Law is termed our Schoole-master to Christ Galat 3. 24. Thus then the Spirit hauing brought the sinnefull soule by the preaching of the Law in the view and dread of her iniquity and misery to beholde what great and extreame neede shee hath of Christ and of euery droppe of his blood of his Spirit and of euery grace thereof doth after this by the Word of the Gospell begin to open her a doore to the grace and fauour of God shewing God vnto her as a Redeemer and Sauiour of sinners freely offering mercy for forgiuenesse and saluation in the promises of the Word enlightening the minde to know the truth and certainty of them mouing the iudgement to yeeld and subscribe vnto them being known to be from God and then further making poore sinners to perceiue and beleeue that all sinnes how many and horrible soeuer for all the multitude and hugenesse of them are pardonable and such as may be forgiuen them as being far and very farre lesser then the infinite mercies of God and most vnualuable merites of Christs passion and death the infinite price and worth whereof being wrought by the same Gospell to see and consider the distrustfull hearts be therewithall stirred vp by the holie Ghost to make particular confession of sinnes and to seeke mercy and pardon of them from God by Iesus Christ with trust of finding it as also to hunger and thirst after that perfect righteousnesse of Christ there set before them and finally by the operation of that Spirit applying to them the promises concerning Christ and righteousnesse by him they are sure'y perswaded that they belong to themselues wherupon flying from the terrour of iustice threatned in the Law they dare approach to the Throne of grace saying Abba Father in respect whereof the holy Ghost is called the Spirit of adoption of faith and of a sound minde Rom. 8. 15. 2 Tim. 1. 7. Aquila I doe acknowledge my selfe now well content with this your Anatomy and opening of the works of the Spirit in calling illuminating and opening the heart that it may beleeue Christ to saluation whereby I see how farre many are from faith which suppose themselues neere to it and also perceiue how manifoldly and greatly the Elect which doe beleeue are beholden to God for his wondrous working in them And lastly more and more discerne the continuall and sincere preaching of the Law and Gospell to be of great vse in the Church that Gods Elect thereby may bee translated from infidelity to faith Now if you thinke good we will hold our selues content to haue proceeded thus farre at this present and at our next meeting we will conferre further if God will concerning this great worke of Faith to the creating whereof we haue seene so many and sundry workes of the Spirit to be behouefull and requisite Apollos I am well pleased so to doe for my businesse calleth me away and it may be also your Family or calling may craue your presence and meete it is that these lesser duties giue place to the greater At our next meeting together I will try your knowledge about the nature and office of faith and other things which belong to that worthy and noble gift the Mother-gift and Queene of all graces which bee inspired into mans hear The third part of the Dialogue concerning a true and liuely Faith in Iesus Christ. Apollos WEll saide Neighbour Aquila I see you will not faile me in that you keep your appointed time so duly for you are here euen iust at the time we agreed vpon Aquila Sir I loue to stand to my word in euery thing which is in my power to performe I will be aduised what I promise but hauing once giuen my faith I will not breake it willingly Fidelity in keeping promise with men is one of those Christian graces which are proper to Gods children as there will be occasion hereafter to declare but in the meane time the thing that wee are now to deale in it is not concerning ciuill faith betweene man and man but about Christian faith in the promises which God hath made to man Which because it is a large theame and wil take vp much time I haue purposely set apart some and ouercome othersome businesse that wee might intend the through-sifting of this point Apollos And my leysure doth serue mee very well Therefore because you thought it no ease vnto you to propound Questions ye shall now vndergoe the burthen of an answer which you liked so well of Let me see how you proue that Faith is a fruite of our calling and a gift proper to the Elect seeing it is reported of many that they haue beleeued which yet were not Elect as of Simon Magus Actes 8. 13. Also some in Iohn 2. 23 24. Yea of the very Diuels that they doe beleeue Iames 2. 19. In which place verse 26. the same Apostle telleth vs of a dead faith which one may haue and yet be no true Christian. Aquila For your former Question whether it be a fruite of our effectuall Calling If there were no euident testimony to proue it yet the thing is plaine enough for all know which know any thing that in our Calling wee are made to beleeue this being the very terminus or end wherein the worke of our Calling resteth to bring vs