in the same Adoption is distinguished from both The worke of the Father is our Vnion with Christ when he brings vs vnto him and makes vs to receive him by beleeving in his name And this is our comming to the Sonne Which is the proper worke of the Father For none can come vnto the Sonne except the Father drawe him And this is the principall act of our Adoption which most properly is to be called Adoption and as we have said consisteth chiefly in our calling For seeing most properly it is the worke of the Father to adopt certayne it is that our Adoption most properly must consist in the action of the Father For which cause the Fathers worke in making vs to receyve the Sonne that is to beleeve in his name is in this place expounded by way of similitude in a borrowed speech that is to be borne of God For the begetting and working of faith in our hearts is the chiefe and principall part of our spirituall birth beeing the roote ground of all that followeth The worke of the Sonne is next subioyned which stands in giving to those who have receyved him prerogative or as some do render the word dignitie as others authoritie and as others power to bee the Sonnes of God Of all which significations of the word there is none which doth not fitt this place without giving any advantage vnto the Papists in their forged sense of the word power Which benefite proceeding from the Sonne is alwayes to bee distinguished in our Adoption from our Vnion and communion with him by faith which is the worke of the Father vpon which as the cause dependeth the other as the effect for to those whom the Father doth give to the Sonne to be his brethren and in vnitie with him to be the Sonnes of God the sonne doth give the prerogative the dignitie the authoritie and the power belonging to the sonnes of God And this work consisteth in the sonnes bringing vs to the Father For none can come to the Father but by the Sonne for Christ suffred for vs that he might bring vs to God 1. Pet. chap. 3. vers 18. And this is that which is so often spoken of in scriptures by Christ himselfe that to those whom the Father giveth him to those he giveth eternall life and that he giveth the glorie that the Father hath given him vnto those that beleeve in him For whatsoever prerogative dignitie c. the Father hath given vnto the Sonne the same doth the Sonne impart to vs that are his brethren For the prerogatives and priviledges of sonne-ship appertayne onely to Iesus Christ as the onely sonne of God and therefore it belongeth to him alone to communicate those prerogatives to such as the Father doth first by Adoption make his brethren For the prerogative of a sonne is a dignitie depēding not vpon the essence and nature of our Redeemer but vpon his subsisting and personalitie For as the prerogative of a father is proper to the first person so the prerogative of a sonne is proper to the second person and therefore as we doe holde that to adopt is the prerogative of the first person because he onely is the Father so to communicate the prerogatives belonging to those who are adopted to bee children is the prerogative of the second person because he only is the Sonne And therefore is it said if the Sonne make vs free wee shall bee free indeed Iohn chap. 8. ver 36. for freedome is the prerogative of a Sonne and not of a servant And therefore the whole libertie and freedom bee it from ignorance Sathan sinne or death which the saints enioy in Christ is called by the Apostle the libertie of the Sonnes of God in which libertie is comprehended both our wisdome righteousnes sanctification and redemption Which prerogatives when we doe enioy them then may we bouldly esteeme our selves the Sonnes of God And this is that which it seemes the spirit of God doeth meane when he sayeth that Christ doth give vs the prerogative to be the Sonnes of God that is that he bestowes vpon vs such priviledges and blessings or such authoritie and power over all our spirituall enemies as may make vs not only to glorie in God the Father of Christ as our God and our Father but also to carrie our selves in our whole conversation as becommeth the sonnes of God For we do esteeme that to be adopted or made sonnes and to receyve prerogative to be sonnes are two distinct benefites of the two first persons of the Trinitie For a man may bee a Sonne and yet wante the prerogative dignitie authoritie and power of a Sonne For as saith the Apostle Gallath chap. 4. vers 1. 2. The heyre while hee is a childe differeth nothing from a seruant though he be Lord of all but is vnder Tutors and Governours vntill the time appointed of the Father Which custome of men the Apostle applyeth to the Church of God to let vs know that it is a thing to be considered in the children of God aswell as in the children of men so the oversight standes in the not distinguishing betwixt the being of a sonne simply which comes by procreation and birth and the being of a sonne in prerogative dignitie authoritie and power of a sonne which comes by age and fulnes of time appointed by the Father For every child is a sonne to his Father as soone as he is borne yet longe after he receyveth not the prerogative of a sonne but still is in condition as a servant But when the time appointed for his freedome commeth he who was before a sonne by birth but a servant in condition becōmeth to be a sonne likewise by condition aswell as by birth when as the prerogative or dignitie or authoritie or power to be a sonne in estate is given vnto him And in this sense is this place to be vnderstood if it be rightly taken that is that vnto them who were borne of the Father and so which were sonnes by the Fathers begetting of them Christ the sonne did give prerogative or dignitie or authoritie or power to be sonnes in cōdition and state For as we have said before the benefit of being sonnes simply by begetting or birth or by adoption is the proper worke of the Father but to make vs sonnes in the condition and estate belonging vnto sonnes is the proper worke of the Sonne For we have no boldnes to call the Father our Father nor have wee any accesse vnto him as vnto our Father but through Christ alone Neither have we the libertie of the sonnes of God from sinne either by righteousnes or sanctification nor any part of the glory of the sonnes of God but frō Christ alone in whom doth all fulnes dwell and out of whose fulnes we all receyve and by whom only we come vnto the Father And this distinction of these two works of the Father and of the Sonne shineth cleerly in the wordes of the Evangelist
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
or by doth most cleerely shine And as they are thus restrayned so also they are in order to bee considered So that whatsoever workes of grace are chieflie attributed to the Father must needes in order of dispensation bee first And what workes are chieflie attributed to the Sonne must needes in order bee second And the workes chieflie attributed to the H. Ghost must needes in order bee third Of this it will follow that adoption being chiefly the action of God the Father for none save he who beares the person of a Father can properly bee said to adopt any to be Sonnes for the Father and the Sonne are relative must in order goe before our redemption which is chiefly the action of the Sonne for he only dyed to redeeme vs and he only bought vs by his blood vnto God Revel chap. 5. vers 9. And seeing our Iustice or righteousnes consisteth in the action of our redemption for as sayeth the Apostle Rom. chapter 3. vers 24. we are iustified freelie by his grace through the redemption which is in Christ Iesus Therefore it must follow that iustification in order of dispensation must follow adoption For albeit all blessings be bestowed vpon vs of the Father in the Sonne in whom alone wee are adopted iustified and glorified c. Yet still the former respect of order must perpetually be kept For which cause it is that in the Scriptures the Decree of God or his predestination is defined from the benefite of adoption as the first and chiefest of all blessings and the first fruite of the love of God in the first Person that is the Father vnto Mankinde And for this same cause is it that in the Scriptures wee are said first to bee the Fathers and to bee given by him vnto the Sonne for as the Sonne hath nothing of himselfe but of the Father so he hath not vs of himselfe but of the Father Therefore sayeth he Thyne they were and thou gavest them vnto me Iohn chap. 17. vers 6. And againe Behold I and the Children whom God hath given mee Esay chap. 8. vers 18. and Hebr. chap. 2. vers 13. Thirdly it is for the same respect that in the Scriptures the first of all the workes of grace in vs which is the bringing of vs vnto Christ is still attributed vnto the Father as his speciall worke For no man commeth vnto the Sonne but by the Father Iohn chapter 6. verse 65. Neither can any man come to mee sayeth Christ except the Father which hath sent mee drawe him Iohn chapter 6. vers 44. Vpon which worke dependeth two other principall workes of grace The first is our embracing and receyving of the Sonne according to the saying of Christ All that the Father giveth mee shall come vnto mee Iohn chapter 6. vers 37. The second is the infalliblenes of Christ his saving of vs. according to his owne saying This is the Fathers will that hath sent mee that of all which hee hath given mee I should loose nothing but should rayse it vp againe at the last daye Iohn chapter 6. vers 39. For whatsoever we have of Christ whether it be righteousnes sanctification or life c. it wholy dependeth vpon this worke of the Father his giving and bringing vs vnto him For as the Sonne hath vs not of himselfe but of the Father so he dispenseth nothing to vs of himselfe neither is hee redeemer to vs of himselfe but according to the will of the Father For according to the order of the persons so becomes God our God in order And therfore according to that order are we baptized in the name of the Father of the Sonne and of the holy Ghost God sealing vs vnto himselfe and his blessings vnto vs according to the order that he is our God and in which he dispenseth his blessings vnto vs. Thus by this first ground it is manifest that the benefite of sonne-shipp which is the proper worke of God as he is the Father must in order be first of all and next the benefite of freedome and christian libertie by redemption and so consequentlie of righteousnes must be second in order seeing it is the work of the Sonne For If the Sonne make vs free we shal be free in deed saith Christ Iohn chap. 8. ver 36. and that the worke of sanctification or glorification in the which it comprehended sanctification must be third in order of dispensation seeing it is the worke of the Holy Ghost And this order the Apostle plainly confirmeth in setting downe the order of Gods working in the execution and accomplishing of his Decree Rom. chap. 8. verse 30. saying VVhom he predestinated them also he hath called and whom hee hath called them also he hath iustified and whem he hath iustified them hee hath also glorified The whole execution of Gods Decree beeing comprised in these three workes our calling our iustification and glorification according to the number of the persons and order of their working For as we haue marked two speciall blessings in Gods Decree or Predestination are ordayned vnto vs. The first and principall is our adoption or making vs sonnes through Christ according as is manifest by the definition of predestination set downe by the Apostle Ephe. chap. 1. verse 5. The second which is included and implyed in the first is The making vs now being sonnes to be like to the Image of the Sonne of God as is cleere by the definition of predestination set downe by the Apostle Rom. chapter 8. vers 29. Both these blessings are accomplished in the execution of this Decree The first blessing which is adoption is chieflie performed in our calling when as we are brought by the Father to the Sonne and are given vnto him and haue it given vnto vs to come vnto him that is to beleeve in him or to receyve him which are all one in effect The second blessing which is the making of vs like to the image of the Sōne of God is performed in the other two points that is in our iustification and glorification For the Image of God consisteth in righteousnes and holines of truth which begunne in this life is the beginning of our glorie wherein wee shall be perfited in the life to come CHAPTER XI THE second ground followeth which consisteth in the beholding of Gods saving grace in the several obiects wherin it is to be considered which are three The first is God himselfe in whom our life is hid Colloss chap. 3. vers 3. Who is the Father of lightes from whom every good giving and perfect gift commeth downe to vs. lames cha 1. vers 17. For our grouth in blessednes is nothing els but A filling of vs with a greater fulnes of God Eph. chap. 3. vers 19. Vntill at last he be all in all 1. Corinth chap. 15 vers 28. The second obiect is Christ God and Man as Mediator betwixt God and vs in whom it pleased the Father that all fulnes should dwell Coll. chap.
sealing them in mans heart This worke therefore of man is likewise attributed vnto God vnder these two phrases First when it is saide that he giveth vs to come vnto the sonne Iohn chap. 6. ver 65. Secondly the Fathers giving vs vnto the sonne Iohn chap. 6. ver 37. and 17. 6. Thus the motion of man with his heart being moved of God is called mans beleeving with the heart eveÌ„ as a wheele which of it selfe caÌ„not move yet being moved by an other doth move whose motion therefore though it be but one yet is said to bee the motion of two that is of the maner and of the thing moved and therefore is both actively and passively to be considered in the one sense God is said to bring vs vnto Christ in the other sense we are saide to come vnto Christ and this is carefnlly to be marked least with a great many we erre in esteeming faith to be mans owne proper worke flowing from the natural power of his owne will and so mistake the saying of the Prophet the iust shall live by his owne faith as alfo Christes forme of speach when he sayeth thy faith hath saved thee for faith is called ours and our owne not in respect that we are the Authors the cause or workers of it but because we possesse it and are the speciall subiectes of it in the which it is wrought by God as also because it concerneth onr selves in particular and what wee beleeve wee beleeve it particularly touching our selves so that faith is called our owne faith in the Scriptures of God to declare the perticular nature of savinge faith in two particular thinges The firste is that it is not the faith that GOD workes in another mans hearte but the faith which hee worketh in myne owne hearte that saveth me Secondly it is not the faith which I have in myne owne hearte concerning others but the faith that I have concerning my selfe in particular that saveth me So that this worde vsed by the Spirit of God saying thy faith hath saved thee and the iust by his owne faith shall live is set downe not to designe the cause but the subiect of savinge faith and that in two respectes that is both in respect of him in whom it is wrought and also in respect of him concerning whom it is wrought so that my faith that saveth mee must bee wrought by GOD in my owne hearte and what hee maketh mee beleeve hee must make mee beleeve it concerninge my selfe in particnlar If the Papistes did rightly vnderstande this they would see that every particnlar Christian hath a particular warrant by particular revelation from God of the certaintie of his owne salvation For when hee saide to beleeue with the heart the same beleeving includes in it a particular knowledge by the particular revelation of God in his heart coÌ„cerning him selfe in particular that hee is chosen and elected of God that Christ is given for him that in him hee is redeemed that in him hee hath remission of his sinnes that through him hee shal be glorified Secondly they should likewise knowe and with them such as in the Church of God follow their opinion that when it is saide that man with the heart beleeveth the heart is not to bee esteemed the cause of beleeving as though naturally of it selfe it could beleeve but as a wheele moved by another doth move so our heartes action of beleeving is nothing but the action of God moving our heartes CHAPTER XXIX NOW it followeth that we speake of the vse and ende wherefore this supernatural gift is given vnto man this shortlie we may reduce vnto foure points The first is faith is given for knowledge Secondly faith is given for possession of the things knowen Thirdly faith is given for keeping and constant retayning the things possessed and that during this life Fourthly faith is given for practise Wee saye that it is given for these vses during the time of this life because that in the life to come both knowledge possession and keeping are performed in vs by another meane that is by sight For in this worlde wee walke by faith and therefore doe neither knowe possesse nor keepe but by faith but in the world to come we shall walke by sight for we shall see him as he is and therefore we shall both knowe posses and keepe by sight Now concerning the first vse and end of faith which is knowledge we are to remember the saying of the Apostle 1. Corinth chap. 2. ver 9. the things which God hath prepared for his elect are such which the eyes of man hath not seene and which the eare hath not heard which hath not entred in the hart of man Whereby the Apostle will declare vnto vs that the thinges which God hath ordayned for our glory are such as the heart of man can never possibly of it selfe conceyve therefore as sayeth the Apostle Iohn God must needes give vs a minde to knowe them before wee ever can perceyve them and this minde that God giveth is a beleeving heart For the heart of man is able by faith to know thinges to will affect thinges to enioye and possesse things and to keepe and retayne them which of it selfe by all the power of reason will c. it never could nor possibly can bee able to knowe possesse c. Thus we saye by faith that the worlde was made by the word of God and that thinges that are seene were made of thinges which did not appeare Hebr. chapt 11. which all the Philosophers and Princes of the world by all the light of nature could never vnderstand For the things of God are not naturally but spiritually discerned therefore the naturall man can not perceyve them In the same sense Abraham is saide to have seene the day of Christ and to have reioyced and by the vertue of our faith it is that we knowe IESVS to be that Christ and the sonne of God and by faith we knowe that we are elected of God and by faith we knowe that in Christ alone consisteth our adoption our righteousnes fanctification and redemption so that wee knowe that it is impossible to any man to be the sonne of God or iust or holy or free from death but in and by Christ onely thus take me away faith from the heart it is impossible to all the wisedome of the wisest hearte ever to vnderstande these thinges and to know them for vndoubted verities therefore it is as wee haue marked before that Christ sayeth to Peter Flesh and bloud hath not reveyled that vnto thee but my Father that is in heaven Math. chap. 16. For this cause Christ sayth vnto the Iewes Except yee beleeve that I am bee yee shall die in yonr sinnâ—â— Shewing vs by that speech that there is no way to knowe Christ to be the sonne of God but by beleevinge onely Nowe this knowledge that commeth by faith is not to bee taken in that sense wherein sometymes
this gift it is that in this place we speake for howsoever by the Fathers givinge Christ vnto the death the full redemption of all Gods elect was wrought Yet in our particular persons we enioye it not vntill wee bee called of God therefore IustificatioÌ„ is placed after our calling Rom. chap. 8. and this giving of Christ is the cause why God firste giveth vs faith because before we receyve faith it is impossible to vs to enioye Christ because we have neyther hande heart nor will to receyve him and in this gift as wee have showen before standeth the matter of our righteousnes and the forme of our iustification consisteth in parte in the giving of it and this is needfull to be marked of vs for their cause that make our iustification to consist in Gods gracious acceptation of our faith and not in his gracious giving of faith vnto vs and Christ by faith Touching this second gift which is Christ in his death and bloud I will speake no more the things preceeding serving sufficientlie to cleare it and therefore we come to the next pointe wherein we have said consisteth the forme of our iustification CHAPTER XXXI THE second thinge wherein consisteth the forme of our iustification is the Lords imputing of the thinges given vnto vs that is both of faith and Christes obedience and for the observation of the imputation of both wee are to marke these two phrases First where it is saide that faith is imputed vnto righteousnes Rom. cha 4. ver 5. 9. Secondly where it is saide that righteovsnes is imputed Rom. chapt 4. ver 11. For the one importes plainely the imputation of faith the oher importes the imputation of righteousnes it selfe which is by faith For we have alreadie shewen that our faith is neither our righteousnes nor called in the Scriptures our righteousnes howsoever our righteousnes be called the righteousnes of the faith of Iesus or by the faith of Iesus and it may be that the not observing hereof hath made some worthie and learned Divines to denie al imputation of Christes obedience to maintaine nothing to be imputed vnto vs but faith only that not vnto righteousnes but as they interprete the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in the place of righteousnes For cleering of this point of Imputation we will first speake of the word imputation what it signifieth Secondly what sorte of things are saide to be imputed in the Scriptures whether thinges that are inherent in vs or thinges not inherent or both Thirdly we will speake of these things which are saide in scripture to be imputed to vs for our iustification Concerning the first the word it selfe signifieth the sentence of our iudgement or resolut opinion of his minde and in this sense it is taken Rom. chap. 3. 28. as also Rom. 6. 11. Secondly it is referred to the reasoning of the minde and the disputing of the vnderstanding as Marke chap. 11. ver 31. Thirdly it is referred to a mans purposing or imagining or plotting any thing as 1. Corint chap. 13. ver 5. Fourthly it is referred to the estimation or accompt of the minde touching any thing as Acts chap. 19. ver 27. in which sense also it may be taken Mark 15. 28. Luke chap. 22. ver 37. Fiftly it is reâ—erred to the laying to a mans charge of any debt or guiltines as 2. Timoth. chap. 4. ver 16. Lastly it is taken in a borrowed sense froÌ„ accompts and reckonings for accompting vnto a man or reputing vnto a man and reckoning to a man any thing to bee his or to be good payement and satisfaction from him in his accompts and in this sense is it taken in the matter of our iustification when as God eyther reckoneth that to be ours which is not ours or when hee esteemeth and accompteth that sufficient which hee giveth vs freely for our iustification before him But in this sense it appeareth that there is a three folde difference in mens taking of the meaninge of the worde imputation The first is when imputation is taken for naked acceptation of a thing although in it selfe insufficient as sufficient by God and this maketh some men to define our iustification to be nothing els but a gracious acceptation of our imperfect faith by God in place of perfect righteousnes but to this wee have answered before and certaine and sure it is that God receyves no righteousnes from vs but gives righteousnes vnto vs. The second meaning is when imputation is takeÌ„ not simply for a naked acceptation of a thing whether in it selfe perfect or imperfect but for accompting that which is perfect righteousnes in it selfe and yet is not ours to be ours The third sense is when imputation is so taken that it signifieth not only the accompting or reckoning to vs as ours the righteousnes which is imputed but so reckoneth and reputeth it to vs as done by our selves The first importeth no more but the Lordes accompting and holding of a thing sufficient which notwithstanding of it selfe is not sufficient nor perfect righteousnes which opinion can never be maintayned with Gods honour The seconde importeth not onely an accompting and holding of a thing which in it selfe is sufficient righteousnes to bee full and perfect but also an accomptinge of that perfect righteousnes vnto vs as ours howsoever it bee onely Christes so that this opinion taketh the word imputatioÌ„ so as when God reckoneth to vs that to be our righteousnes which in effect is not our righteousnes but onely by his accompt and imputation The third importeth that same that the second doeth but in a more strict sense to wit that God by imputing of Christs obedience vnto vs doeth not onely accompt it to be our righteousnes but also doth accompt it as performed and done by vs and this sentence though it seeme hard and to derogate something to the honour of God and praise of his grace yet one word being taken in a charitable which also is a true sense there shal be no fault fouÌ„d in the speech The word is as when it is saide that the Lord imputeth Christes obedience to vs as if we had done it our selves which word is not to be taken as though it imported that God did impute vnto vs. that wee had done this but oely is set downe by similitude to shewe the faithfulnes and trueth of Gods imputation to wit that GOD imputeth Christes righteousnes as truely to be ours and as effectually to iustifie vs as it should have done if wee had in our owne persons actually performed it and in that sense this speech may well be approoved Moreover it may be taken in good parte even although we take it in the strictest sense spoken before if wee consider that Iesus Christ did beare all our persons in his death and therefore he is saide in scriptures to have died for vs so that what he did bearing our persons even in the sight of God and dying for
predestinate and according thereto effectually called Secondly that those who are so called that is according to Gods purpose or foreknowledge doe remayne sure and never can so fall away from grace and from the trueth of God that they should erre frō the marke But heere it is not my purpose to speake more of the persons that are ordayned because heereafter we wil have occasion at greater length to entreat of them The second thing in the substance of Gods Decree to be considered of vs is that wherevnto they are ordeyned which by the Apostle is called Adoption that is sonneship or filiation When he sayeth he hath predestinated vs vnto adoption which benefire implieth all the rest which consist in these things whereof we are made partakers in the sonne of God to make vs conforme to his Image both in death and life in suffering and reigning with him Which as we haue said appeareth evidently by that other description of predestinatiō set downe in the 8 chap. to the Rom. where it is said that he hath predestinated vs to be made like to the Image of his Sonne Whereby it is evident that the thing whereto first and principally we are predestinate is to be sonnes by adoption and secondarily in and vnder that adoption we are by infallible consequent predestinate to bee made like vnto the only Sonne of God For first we are made Gods sonnes in his sonne then we are made like Gods sonne in his sonne for the conforming of vs vnto Christ succeedeth not only in order but also in some respect in time vnto our being sonnes in him according to that saying of Iohn in his 1. Epist chap. 3. vers 2. We are now the sonnes of God but yet it is not made manifest what we shal be and we knowe that when hee shal be made manifest we shal be made like him for we shall see him as he is And to the same effect speakes the Apostle to the Colossians chap. 3. vers 3. and 4. saying That we are dead and that our life is hid with Christ in God and when Christ who is our life shall appeare then shall we also appeare with him in glorie For this ground is to be well marked that the likening of vs who are made sonnes in Christ requireth necessarily the manifestation of Christ vnto vs to goe before in the same blessings wherein we are to be made like vnto him For as to make vs sonnes by adoption requireth necessarily the revelation of Iesus Christ as the sonne of God vnto vs so the conforming of vs vnto him either in death or life requireth necessarily that he be manifested to vs in his death and crosse and in his life and glorie Therefore doth Peter in his 1. Epist chap. 1. vers 13. ascribe the bringing of all grace to vs vnto the revelation of IESVS Christ saying Trust perfectly in that grace which is brought vnto you in the revelation of Iesus Christ And of this it commeth to passe that in this present life we are in some measure made like vnto Christ in the communion of the benefites flowing from his death and suffering and his resurrection from the death because he hath alreadie appeared to vs in these things But in this life we are not neither shal be made like vnto him in his glorie which followeth the resurrection frō the dead because in that we cannot be made conforme vnto him vntill that he appeare vnto vs againe in glorie but we rest in full assurance of it because of our conformitie in his death alreadie begunne For as sayth the Apostle Rom. 6. 5. If we haue bene planted with him vnto the similitude of his death we shall also be planted with him to the similitude of his resurrection And this assurance made the Apostle Paul to labour above all things to know Christ and the vertue of his resurrection and the fellowship of his sufferings in being made conforme to his death Phil. 3. 10. because as in the same place he declareth by that cōformitie vnto his death he did know that he should attayne vnto the resurrection from the dead that is the glorious and immortall estate in all perfection which the Saints doe enioy in the resurrection from the dead In respect of this ground it is that first principally as we haue said we are predestinate vnto adoption as vnto that wherein Christ is first of all to be manifested vnto vs and in the communion whereof is builded and grounded our communion with him in all other things wherein he is heereafter to be revealed vnto vs to this ende that we may bee made like vnto him This is one of the mayne pointes chiefly to be marked in the consideration of the substance of Gods Decree Which not being rightly conceyved maketh that not onely the Decree of God it selfe is mistaken by many but also that the benefites of God in Christ are both wrongly defined and ordered and specially the benefite of Iustification as heereafter wee will see more cleerly CHAPTER IIII THE third thing to bee marked in the substance of Gods Decree is the Meane whereby we are to attayne vnto that wherevnto we are predestinate that is whereby God hath ordayned vs to be Adopted which is Iesus Christ according as the description of predestination contayneth when it fayeth That we are Predestinate to be adopted through Iesus Christ Of which point for avoyding idle repetition we will not speake much vntill we come to the second of these foure points which we haue propounded to be considered because vnto it it properly belongeth onely these two things we are to marke by the way First that Iesus Christ is not the cause why but the Meane whereby God doth ordayne vs to adoption Which will more clearly appeare when we speake of the cause mooving God to predestinate vs. The second thing that we haue to marke is that all other secondary Meanes whereby in the Scriptures we are said to be made sonnes or iustified c. as namely the Gospell preached the Sacramentes faith are no wayes to be esteemed Meanes simply in respect of them selves but only by relation and reference to Christ in and by them revealed offered and receyved Which is most evident by the description aforesaide of predestination in the which nothing saving Christ alone is set downe to be the Meane whereby God ordayneth vs to be adopted so that it is not the word but Christ revealed by the word neither the Sacraments but Christ signified by the Sacramentes nor faith but Christ receyved by faith which in proper sense maketh vs sonnes and iustifieth vs. They only by consequence and mediatly being said in Scripture to make vs sonnes and Iustifie vs c. because they are the meanes appointed of GOD whereby we atteyne vnto Christ who is the onely proper and immediate meane whereby we are Adopted and Iustified c. Neither are they appointed mediate Meanes absolutely necessarie vnto our adoption and iustification
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
his members but in God him self For the benefites of God towards Mankinde and the fruites of his love to the vessels of honour are clearely distinguished in scripture in three degrees The first is of those things which God doth in him selfe of which kinde are his purpose foreknowledge predestination The second is of those things which he doth in Christ the Mediator of which kinde are our election redemption and blessing of vs with all spirituall blessings c. The third is of those thinges which he doeth in vs through Christ of which kinde are our adoption or calling our iustification and sanctification and glorification c. By the second pharse the spirit of God would teach vs that albeit in God there be many things set downe in scripture to be considered as the fountaynes of Gods working as namely his infinite wisedome his omnipotent power his infinite goodnes c. yet this action of predestinating vs to adoption is only attributed to the will of God which limiteth the infinitenes both of his wisedome power goodnes in all his actions outward toward the creatures both in their creation and government dispensation of all blessings towards vs both bodily spirituall Heereby we may learne that our blessednes if wee shall examine it in the cause doth surmount all reason and all the capacitie of the reason of man and Angell seeing it is builded vpon no reason of any creature or ground of reason in any creature but vpon the will of the Creator which is not mooved directed or ruled by any thing that is in the creature but by it selfe alone and is the rule of all reason in the creature and of things done by the Creator vnto the creature This shall yet be more easily perceyved if we shall severally consider it in those three pointes of the substance of Gods Decree before mentioned that is in the persons predestinate in the thing whereto they are predestinate and the Meane whereby Concerning the persons who can give a reason why Iacob should be beloved and Esau hated before any of them had done either good or evill except onely the Will of God as it is written I will shew mercie to whom I will shew mercie and will haue compassion vpon whom I will haue compassiō Exod. chap. 33. ver 19. Rom. chap. 9. ver 15. And the spirit of the Lord giving the reason why the Lord did set his loue vpon Israell and did choose them doth remove all respectes which can bee considered in them First their number Deut chap. 7. saying The Lord thy God hath chosen thee to be a precious people vnto him selfe above all people that are vpon the earth the Lord did not set his loue vpon you nor choose you because you were more in number then any people for you were the fewest of all people Secondly he removeth their power and strength Deutero chap. 8. saying Beware least thou say in thy heart My power and the strength of myne owne hande hath prepared me this aboundance And thirdly he remoueth their righteousnes Deut. chapt 9. saying Speake not thou in thine heart saying For my righteousnes the Lord hath brought me in to possesse this Land And shortly after in the same chap. Vnderstand therefore that the Lord thy God giveth thee not this good Lande to possesse it for thy righteousnes for thou art a stiffnecked people Fourthlie he cleareth this ground most evidently in the 10. chapter of Deutero by removing all praerogative and respect of right or reason in respect of right why the Lord should haue chosen thē aboue any other people all people being alike belonging to the Lord saying Behold heaven and the heaven of heavens is the Lord thy Gods and the earth and all that therein is notwithstanding the Lord set his delight in thy Fathers to loue them and did choose their seed after them even you above all people as appeareth this day Moreover the same point is yet further cleared by the Lord him selfe in the Prophesie of Ezechiel chap. 16. by removing all respect of their worthines or perfection declaring their wretched estate in them selues in filthines and naturall corruption in the very tyme when the Lord did choose them saying In thy nativitie when thou wast borue thy navell was not cut c. And when I passed by thee I saw thee polluted in thy owne blood and saide vnto thee When thou wast in thy blood thou shalt live c. And this ground is made cleare by Christ him selfe Math. chap. 11. vers 25. 26. when he speaketh of the persons vpon whō the Lord bestoweth his grace and of the reason moving him thereto saying I thanke thee O Father Lord of heaven and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes It is so Father because thy good pleasure was such These wordes doe plainely teach vs that the will of God onely without any reason in the creature yea which is more contrarie to all reason that may seeme to bee in the creature is the cause of Gods mercy towards man When the simple are preferred to the wyse the weake to the strong the poore to the rich the vyle to the honorable and which is yet more strange the sicke to the whole and sinners to the righteous Therefore to conclude this point we shall see sufficiently the evidēce of it by comparing the first of Iohn vers 13. with the first of Iames vers 18. in the 1. of Iohn it is said That the prerogative to bee the fonnes of God is given to those who are borne not of bloods nor of the will of flesh nor of the will of man but of God And in Iames it is said That of his owne will God begate vs. Of which it appeareth evidently that the persons who are ordayned vnto adoption are pre destinate chosen and called for no cause without God either in Christ as Mediator or in them selves but only of Gods free will good pleasure For it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. chap. 9. ver 16. CHAPTER VI. WE are next to consider the same ground in that wherevnto we are ordayned which is adoption including in it our conformitie with Christ in righteousnes holines life and glory c. of all which benefites there is not one which is not the gift of God and that of meere grace according to his wil good pleasure For albeit al blessings be in Christ yet neither he nor any of thē in him are given to vs but according to the wil of God so that he is a Saviour Redeemer of none but of such as pleaseth God of his good will so that his death satisfaction for sinne is not for any nor imputed as righteousnes vnto any for any cause either in Christ or Man but only to such as it is the wil of God to give it
therefore doeth the Apostle say Rom. chap. 11. ver 7. that the Election hath obtayned it to shew vs that the cause of obtayning the promise all blessings therein contayned dependeth neither vpon Christ as Mediator nor vpon Man but vpon the Lords free choice who giveth Christ for whō and to whom he will and therefore is Christ him self called the gift of God Iohn chap. 4. ver 10. and Iohn chap. 3. ver 16. because even he is given vnto vs of grace according as the words of Iohn declare manifestly saying God so loved the world that hee gave his onely begotten Sonne And although all power bee given vnto Christ both in heaven and earth yet in dispensing of life he is limited by the Fathers will and therefore saith him selfe that al power is given him to this end that he may give eternal life not to all simply and indifferently but to all that the Father hath given him Iohn chap. 17. vers 2. And that because such is the Fathers will as Christ him self witnesseth Ioh. cha 6. ver 39. This is the will of my Father that sent me that of all which hee hath given me I should loose none and the reason why hee restrayneth his dispensation of life vnto the Fathers will whose will and pleasure is that he should save only those whom he had given vnto him is declared by Christ him self in the verse immediately preceeding saying I am come downe from heaven not that I should doe myne owne will but the will of him that sent me which wordes plainly teach vs that the dispensation of life dependeth not vpon the will of Christ as he is Mediator much lesse vpon the will of Man but only vpon the good wil pleasure of God And this is cleere in all the blessings bestowed vpon vs in Christ of al the meanes which God grants vs to bring vs to the communion of the blessings which all are said in scripture to be according to the will of God and to be given vs freely by grace as namely the revelation of the mysterie of godlines Eph. chap. 1. ver 9. preachers to reveale it Eph. cha 3. ver 7. c. and Gala. chap. 1. ver 15. 16. also the benefit of our calling 2. to Timot. chap. 1. vers 9. also our beleeving and by faith assenting to the calling of God 1. to the Corint cha 12. ver 9. 11. and Ephe. chap. 2. ver 8. Phil. chap. 7. ver 29. and 2. chap. ver 13. Rom. chap. 11. ver 7. Ioh. chap. 6. ver 36. 37. and 44. 45. and Math. chap. 11. vers 25. 26. and Mat. chapt chap. 13. ver 11. Also the gift of perseverance 1. to the Corinthi chapt 1. vers 8. 9. and Iohn chap. 10. verses 28. 29. and 1. Epist of Iohn chapter 2. vers 27. and chapter 3. vers 9. 1. to the Corinthians chapter 15. vers 57. and 58. 1. epist to the Thess chap. 5. ver 23. 24. and 2. epist to the Thessal chapter 16. verse 17. and I eremy chap. 31. vers 32. 33. and chap. 32. ver 40. so forth of all the remanent benefites of God and namely of our Iustification for we are iustified freely by grace And therefore even the righteousnes of Christ whereby we are iustified is said to be the gift of God that of free grace Rom. chap. 5. vers 15. 16. 17. For of whatsoever worth vertue value the satisfaction made by Christ be of in Gods sight far exceeding al vnworthines and weaknes of all mankinde yet it is no farther extended nor given to any moe but such as is the good will pleasure of God Neither is it contrarie vnto this that all the blessings of God are said to be in Christ and we said to be blessed with all spirituall blessings in him For neither he nor they in him are made ours for any cause either in him or vs but onely by the will good pleasure of God which is manifest by the saying of the Apostle Ephe. chap. 1. ver 6. which is That God by his grace hath freely made vs acceptable to him selfe in his beloved Sonne Which wordes doe evidently witnes that although GOD give vs no blessing but in Christ yet the cause moving God is only his owne grace and good pleasure which excludes all other cause whatsoever either in Christ or in vs. Neither is this to be vnderstood of the benefites themselves onely but also of their measure which also dependeth wholy vpon the purpose and good pleasure of Gods will Which is cleare by the speech of Christ in the 20. chapt of Math. ver 23. And Marke chap. 10. ver 40. where he sayeth To sit at my right hande and at my left hande is not myne to give but to whom it is prepared of my Father Moreover this is not onely to be vnderstood of the blessinges them selves and of their measure but also of all the circumstances concerning their dispensation Which wholy depend vpon the will of God who hath assigned the seasons which were ordeyned before and the bounds of mens habitatiō Act. chap. 17. vers 26. And who hath put the times and seasons in his owne power Actes chap. 1. vers 7. and hath appointed a day of grace to every one that shal be called Hebr. chap. 3. ver 13. and 15. and Hebr. chap. 4 vers 7. 8. and 9. so that the reason that one is called from the wombe another in his mid-age another in the houre of his death why the Gospell is salvation first vnto the Iewes and next vnto the Gentiles why Christ did come at such a time died at such a time and the Gentiles not called till such a time is the onlie appointmēt of Gods will who as saith the Apostle Ephe. chap. 1. vers 11. Doth all things according to the counsell of his owne will Thus it is manifest that not onely the blessings in Christ the measure of them but all circumstances of these blessings either in respect of persons place time or maner doe depend wholie vpon the counsell of Gods will CHAPTER VII IT resteth now thirdly that we trye the truth of this same ground in the third point of the substance of Gods Decree that is in the Meane whereby we are predstinate vnto adoption which is Iesus Christ of whom it is manifest in the Scriptures that he is the Meane of our happines by the same will of God as is evident by the Apostle Coloss chap. 1. vers 19. 20. For it pleased the Father that in him should all fulnes dwell and by him to reconcile all things to him selfe making peace by the blood of his crosse For first there was no cause in Christ why hee should haue beene made Man and sinne for Man Secondly there was no cause nor reason in vs which could move the Father to give him to the death for vs or which could move him to become our brother and to lay down his life
Christ onely who being ordeyned of God the Meane of al his mercie to Mākinde he commeth in as Mediatour betweene God vs in all things decreed of God for vs so as we are to expect nothing of all that is decreed concerning the vessels of honour whether it bee in making of vs sonnes or making vs cōforme to the Image of his Sonne in righteousnes and glorie but only in and through Iesus Christ our Lord in whom alone all the promises of God are yea and amen For he is the first borne among all the sonnes of God and the beginning and first begotten of the dead for it is the Fathers will that in all things hee have the praeeminence Rom. chap. 8. ver 29. Col. chap. 1. ver 18. Thus albeit God in him selfe and of him selfe ordayne vs to great dignitie and manifold vnspeakeable blessings yet this honour doeth he reserve vnto his only begotten sonne that of all these blessings we shall enioye none except in through him onely so that it is true that we are ordayned to nothing without Christ but not in that deceitfull sense whereby the mindes of many are deluded as though he were the cause why GOD doth ordeyne vs to adoption The Scripture teacheth vs farre otherwise distinguishing betwixt the cause why God decreeth vs to adoption and the cause why he ordeyneth vs to this adoption through Christ onely Setting downe the cause of the Decree to be his owne will good pleasure in him selfe And declaring the cause why he ordeyneth vs to be adopted through Christ to be this that Christ might be the first borne among manie brethren and that he might have the praeeminence in all things wherevpon it followeth that albeit he be not the cause why we are ordeyned to adoption yet notwithstanding seeing it is Gods will to performe towards vs his gracious purpose and good pleasure of his wil only in and through Christ that of necessitie we must first enioy him before we can enioy any thing of that that is decreed And therefore it was the Fathers will that in him should all fulnes dwell Coloss chap. 1. vers 19. That out of his fulnes we all should receyve Iohn chapt 1. vers 16. And for this same cause is it said That God hath made him wisedome righteousnes sanctification and redemption and that vnto vs 1. Corinth chapt 1. verse 13. For whatsoever God hath made Iesus Christ the Mediatour he hath made him that for our cause so that the love of God to vs and the good pleasure of his wil towards vs is the cause why Christ is made of God the meane of our salvation And therefore in the consideration of Gods Decree Christ as Mediatour commeth in order after the consideration of that wherevnto we are ordayned although in the executiō and performāce of Gods Decree Christ in vs must goe before all other things ordayned for vs for that is the nature of all Meanes which are subordinate to that whereof they are appointed to be Meanes Thus God first in order purposeth and decreeth what to doe to vs and secondly by what Meanes but when hee performeth his Decree he first prepareth the Meanes and then accomplisheth thereby his purpose and decree towardes vs. For if the Lord had never ordayned vs that are men to bee made his sonnes he had never ordayned his sonne to bee made a Man this is cleere by the Apostles speech wherein he declareth the cause why the sonne of God did take mans nature vpon him Hebr. chap. 2. ver 14. saying For asmuch therefore as the children were partakers of flesh and blood even he likewise tooke part with them And thereafter shewing the cause why not only he tooke our nature◠but also did take it with the same infirmities sinne only except wherewith our nature is indued he vseth these speeches For it became him in all thinges to be made like to his brethren Hebrewes chap. 2. vers 17. according to which grounde it is saide in another place That God sent his Sonne in the flesh in the similitude of sinnefull flesh Roman chap. 8. vers 3. This point is evidently cleare by the same Apostles speech Galath chap. 4. verses 4. and 5. when hee sheweth the ende wherefore God sent his sonne in the flesh saying VVhen the fulnes of tyme was come God sent foorth his owne Sonne made of a woman c. that we might receyve the adoption Letting vs see that in Gods execution hee giveth vs the adoption to the which he ordayned vs by the same Meane thorough the which he ordayned to give it vs. Thus we may see evidently that that parte of Gods Decree touching the Meane of our adoption doeth in order of Decreeing depende vpon the former parte touching the adopting of vs but in order of performing the sending of Christ made of a woman and made vnder the Law and made righteousnes sanctification and redemption c. doth goe before our adoptiō For he was not made the cause of eternall salvation to his owne till he was perfited Hebr. chap. 5. vers 9. For which cause the Apostle sayeth Hebr. chap. 2. vers 10. when hee gives the reason why he was made to taste of death That Christ being to bring many children to glorie it became him for whom are all these things and by whom are all these thinges to perfite or to consecrate the Prince of their salvation through afflictions This shall be yet more cleare if wee consider who it is that is appointed the Meane of our adoption that is not the Father nor yet the holy Ghost but the Sonne only and that because hee onely is that vnto the which wee are ordayned For this grounde we must holde that what so ever wee are made by grace it must firste bee in GOD him selfe and then made ours by our communion and fellowship with GOD. Now this blessing of sonne-shippe which is ordeyned vnto vs is no propertie of the Father nor yet of the Holy Ghost but of the seconde person onely who by that propertie is distinguished both from the Father and from the Holy Ghost and therefore although the Father and the Holy Ghost doe with the Sonne not onely ordeyne vs to adoption but also adopt vs yet they neither ordeyne vs to adoption neyther doe adopt vs through any but the Sonne alone for the Father and the Holy Ghost are not the Sonne neither can be because their personall properties are incommunicable howsoever their naturall properties bee common yea one and the same in all three because the nature of all three is most simply one and the same Of which it commeth to passe that we being adopted thorough Christ and so consequently called to the communion of Christ in that which he is by subsisting that is sonnes wee are also made partakers of the Divine nature as sayeth the Apostle Peter that is we are made like to all three in that which they are by nature for all three have but
the selfe same common nature and essence albeit in subsisting and personalitie none be that that the other is and therefore none of them except the Sonne alone can bee a meete Mediatour betwixt GOD and vs in the worke of our adoption For this office of Mediation is not the office of the Divine nature but of a Divine person that hath the Divine nature For if it were the office of the Divine nature which is common to all three alike and as we have said one and the same in all three surely it should no lesse belong to the Father and to the Holy Ghost then to the Sonne but as saith the Apostle 1. to Timoth chap. 2. ver 5. There is but one Mediatour betwixt God and Man that is the Man Christ Iesus But as every common nature is communicate to others by their personall subsisting flowing from a person of that same nature for no nature hath any existing but by subsisting even so we can not be made pertakers of the Divine nature except first we have our subsisting from one that is of the same nature and from that person of that nature which is that in personalitie and subsisting which we are ordayned to be that is fonnes for we must be pertakers of the Divine nature by subsisting the sonnes of God which cannot be naturally neither in nor thorough our selves therefore it is ordayned to be through Christ by making vs one with him who by nature is the onely Sonne of God that by our fellowship with him through grace in that which he onely is by subsisting or personalitie we only consequently by grace be made pertakers of the Divine nature in our conformitie to the Image of God For as among men nature doth not produce nature but one person by procreation of another person doth communicate the same nature even so in the Godhead the nature produceth not nature else there should be many Deities so many Gods but a person produceth a person and production of a person carieth with it communion of nature even so God doth first make vs his children by adoption in Christ in which respect he is saide in the scriptures to beget vs and we are said to be borne of God which birth bringes with it the participation of the Divine nature Thus we have to distinguish our communion and fellowship with Christ which God by his grace bestowes vpon vs in that personall proprietie of his sonne whereby we are made members of his bodie flesh of his flesh and bone of his bones that is the sonnes of God and brethrē of Christ which is our adoption From that communion which foloweth herevpon standeth in our participation of the Divine nature whereby we are made one with Father Sonne and holy Ghost Thus by Gods mercie in calling vs to the felowship of Christ in his sonne-ship the Father of Christ is made our Father and his spirit our spirit and so consequently the nature of all three communicated vnto vs. And for this first vnion with Christ which standeth in the communion of the dignitie of his sonne-ship all Gods children are said in the scriptures to be one in Christ Galath chap. 3. ver 28. And the whole body mysticall is said to be but one and is called Christ 1. Corinth chap. 12. ver 12. and for that cause the promise of God is said to be made to the seede as to one not to the seedes as to many Galat. chap. 3. ver 16. where we may perceyve the vnspeakeable goodnes and infinite wisedome of God in his Decree Goodnes in ordayning vs to be his sonnes and Wisedome in ordayning him onely to be the meane of our adoption who in him selfe only is that which GOD ordayneth vs to be Of which it is manifest that the Decree of our adoption goeth in order before all not only other benefites in Christ but also before the ordayning of Christ him selfe to be a Mediator For if this office of Mediation did not hang and depend vpon that which we are ordeyned to be surely the Father or the holy Ghost should no lesse have bene Mediators then the sonne Besides these things it is also heereby manifest that the benefite of adoption is the first of all benefites in Christ and foundation of all the rest For which cause it is that Gods Decree is most properly defined from it but of this we shall haue occasion to speake hereafter The vse that we haue to make of this point in the doctrine of iustification is that seeing God ordayneth vs to nothing but through Christ our righteousnes can not consist of any thing that is not in Christ for as we are made all other thing whatsoever we are made in him so also are we made the righteousnes of God in him 2. Corint chap. 5. ver 21. which ground wel marked doth cleare many errors specially those which are about the matter of our righteousnes of which it is a wonder that such controversies should be among learned men when as the Scripture of God speaketh plainely that God hath made Christ righteousnes vnto vs. 1 Corinth chap. 1. vers 30. And that hee is all in all things Coloss chap. 3. vers 11. And that he filleth all in all things Eph. chap. 1. vers 23. Wherevpon it followeth that neither in whole nor in part can possibly our righteousnes consist in any thing that is in our selves nor yet in any other thing without our selves but in Christ only And thus much concerning the second point CHAPTER IX THE third thing needfull to be knowne for the right vnderstanding of the nature of Gods saving benefites is the order in the which they are Decreed and accordinglie dispēsed vnto vs. In which point I know there is great neede of circumspect considerate dealing because albeit in my iudgement the mistaking of this point bee no small occasion of the errors which are mantayned by many of great learning as in other things so speciallie in the point of iustification yet notwithstanding the speaking against an error by the most part received and almost contradicted by none must needes at the first bee distastfull to many except their mindes bee by grace sanctified with a greater love of the truthe then of themselves The maine point which cleareth all standeth in this whether adoption or Iustification be in order first The greater part doe holde that Iustification is first so that first we must bee iustified in Christ before wee be adopted to bee sonnes and therefore they devide reconciliation which they make to comprehend both in Iustification as the first part and adoption as the second But what inconvenience may aryse vpon this opinion and what an open entry it maketh to many errors we shall perceyve by these things that follow Some there bee and those but fewe that holde the contrary opinion and doe rather point at it then expresly treate of it esteeming Adoption to be before Iustification or rather to bee as
1. vers 19. and out of whose fulnes we all receive grace Iohn chap. 1. vers 16. therefore he is said to fill all in all things Eph. chap. 1. vers 23. and to be the first borne amongst many Bretheren Romanes chap. 8. vers 29. and to have the preeminence in all things Coll. chap 1. vers 18. and to be the first fruites 1 Corinth chap. 15. ver 23. The third obiect is our selves who out of Christs fulnes have received grace For even in vs it may be seene what is the riches of the glory of the inheritance of God and what is the exceeding greatnes of his power Eph. chap. 1. vers 18. and 19. Thus our life and salvation is first in God himselfe as in the first fountaine and in him it is ours by the eternall purpose and Decree of his good will and pleasure Secondly it is in Christ as the Mediator betwixt God and vs to whom belongeth the birthright and all the blessings thereof and that not only in consideration of his divine nature in respect whereof he alone is only Sonne and heyre of all things but also in consideration of his humane nature in the which by personall vnion thereof with his divine nature hee is become the Sonne of God and our Brother and is made head both of Men and Angells Thirdly life and salvation is in vs who are in Christ through whom as the appointed meane we receive from God all saving graces for nothing cōmeth to vs from God immediatly but mediatly through Christ in whom only all the promises of God are yea and amen 2 Cor. cha 1. ver 20. And therefore the Decree of God is first accomplished in him as our head and Prince of our salvation who must bring the rest of his Fathers children vnto glory Heb. ch 2. ver 10. as being the first fruites of them that sleepe 1 Cor. cha 15. ver 20. and our forerunner vnto heaven Hebr. chap. 6. vers 20. Of this it is evident that nothing of all Gods Decree is accōplished in vs vntil first it be accōplished in Christ And in whatsoever order God performeth al things in him in that same order doth he also performe thē in vs so that whatsoever blessing is first accomplished by God in Christ the man must needes be the first in order both in Gods Decree and dispensation towards vs. Now albeit in all these three obiects our happines bee to bee considered yet in none of them can we so cleerlie perceive it as in Christ who is the only Image of the invisible God Colloss chap. 1. vers 14. in whom onely God is manifested For all that ever we are to see of God either in this life or in the life to come we are to see it only in Christ for which cause the Ministers of the Gospell are said to give the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. ch 4. ver 6. And as God himselfe so also his grace is only to be seene in the Lord Iesus Therfore saith the Apostle 2 Tim. c. 1. v. 9. 10. that the grace of God which was given vs in Christ before the world was is now made manifest by the appearing of our Saviour Iesus Christ And as touching our selves whatsoever grace or glory commeth vnto vs by the sight of the glory of God in the face of Iesus Christ it is in vs but in part which in him is fully And many things yet rest vnaccomplished in vs which are accomplished in him having in vs no other subsisting but that which faith giveth them Wherefore the Apostle speaking of the glory wherewith God hath crowned man which yet we cannot see in our selves sendeth vs to Iesus as to the cleerest light whereby to perceive the accomplishment of that which is written touching man in the 8. Psalm Hebr. ch 2. vers 6. and for this cause saith Augustin that Christ himselfe is the cleerest light of predestination and grace Whose humane nature did by no preceeding merit either of faith or workes purchase that it should be received in vnitie of person by the Sonne of God so that that Man should bee the only Sonne of God for Christ the Man as he is Man is made the Sonne of God of meere grace who according to his divine nature was from everlasting the only begotten Sonne of God Seeing therfore that in Christ the cleerest sight of predesti and grace is to be had if we would know in what order God doth adopt iustifie vs we must first cōsider in what order God maketh Christ adoption righteousnes vnto vs. For if he make him our brother in order before he make him our redēption of righteousnes thē surly our adoptiō in order must go before our iustificatiō Concerning Christ it is cleere in the Scripturs that it is so whether we respect Gods election before all time or his performing therof in time for the one that is the dignity of Christ as man to be the Son of God is performed in the incarnatiō the other wherby he is made our righteousnes is therafter accomplished in his suffring For when the word was made flesh that flesh in subsisting and personalitie was made the Son of God never having frō the first moment of cōception any subsisting a part of it own but only that of the second person of the Trinitie beeing not so much as cōceived by the H. Ghost in the wombe of Marie but in vnitie of person with the eternal Son of God Therfore iustly do the Fathers call this benefit gratiam Vnionis that is the grace of Vnion Thus in the very first action of Dispensation toward the Son of Marie the grace of siliation shineth cleerely before all other grace After which in order followeth the action of God making him our righteousnes when as he made him now being his Sonne in our nature sinne for vs which he could not haue bene made for vs vntill first he was our brother Like as we can have no right to his redemption except we first be his brethren For brotherhood is the foundation of redemption in so farr that according to the Lawe and Ordinance of God Christ can not offer vp him selfe a ransome for any vnto God but such as are his bretheren Neither can any have part or portion in his oblation whose brother he is not For hee that sanctifieth and they that are sanctified are all of one wherefore he is not ashamed to call them Brethren Hebr. chap. 2. vers 11. This ground is made manifest by the lawe of God whereby it is ordayned that the first borne of every man and beast that is the male that first openeth the wombe and the first ripe of all fruites shall be offered and consecrate to the Lord that in the consecration thereof all the rest comming of the same Wombe or being of the same Masse or Kinde might likewise bee consecrated to God For as sayeth the Apostle
Rom. chap. 11. vers 16. If the first fruites be holy so is the whole lumpe And this is that which the Apostle will signifie when hee sayeth that Christ is the beginning first be gotten of the dead that in all things he might have the preeminence Coll. chap. 1. vers 18. Revel chap. 1. ver 5. As also when he sayeth that Christ was made the first fruites of them that sleepe 1 Corinth chap. 1. vers 20. this same thing doth the Apostle declare in the 8. to the Romanes When hee sheweth the reason why God hath predestinate vs to bee made like to the Image of his Sonne which is that he might bee the first borne amongst many Brethren For his prerogative in birth is made manifest by this that in his consecration we are consecrated according as sayeth the Apostle Hebr. chap. 10. vers 14. with one offring hath he consecrated for ever those that are sanctified Thus the very lawe of God doth teach vs that as the first borne Male did consecrate all the rest of the same wombe that is brethren begotten of the same parents and no other and every first ripe fruite of every mans ground and in heritance did consecrate to God the remanent fruite of the same ground and inheritance and no other eaven so Iesus Christ is consecrate for none but for his brethren and none are consecrate by him who are not brethren with him For it is not his oblation that maketh brotherhood but it is brotherhood that maketh his oblation Wherevpon it must follow that seeing Christ must first be our Brother before he redeeme vs that we also must first be adopted before we bee iustified This same the Lord would seeme to declare by the lawe of redemption which he established in Israel whereby all right of redemption is given to the neerest kinsman As also by the law touching the prerogative of the first borne whereby he is made Lord amongst his brethren but amongst none other by which it appeareth cleerly that brotherhood is both the ground and limitation of Christs office both as Redeemer and Head of the Church and this same brotherhood is the ground of all right that we can pretend vnto the death or life of Iesus Christ ourhead CHAPTER XII THE third ground serving to cleere the order of the blessings of God is the difference betwixt the order of Gods dispensation and our perception or sense of his benefites For that is not alwayes formost in order of dispensation which is first perceyved by our sense for in our conception of Gods benefites we ascend from the later in order to the former Gathering the knowledge and certeintie of the blessings going before by the sense and feeling of those which follow after Hereof we have many examples in Scripture For as Christ teacheth vs it is with every man that is borne of the Spirit as it is with him who heareth the sound of the wind blowing but cannot tell whence it commeth nor whither it goeth Iohn cha 3. vers 8. Thereby informing vs that the man begotten of God knoweth neither from whom the working of the Spirit is nor yet what is the end of it at the first vntill afterward that the effects following manifest both the Author the worke and the end thereof According to which Iohn sayeth 1 Epist chapter 1. vers 6. By this we know we have fellowship with God because we walke in the light and againe by keeping his commandements we know that we know him and yet surely wee must have fellowship with him and knowe him before wee either walke in the light or keepe his commandements So also by confessing that Iesus is the Sonne of God we know that God abideth in vs we in him as saith the same Apostle Ephe. chap. 1. ver 15. yet God must be in vs by his spirit we in him before we can give any such confession for no man can doe so much as call Iesus Lord but speaking by the spirit 1. Corint chap. 12. ver 3. Likewise it is said that we know that God loveth vs because we love him and yet as saith the same Apostle we love him because he loveth vs first 1. Epistle chap. 4. vers 19. For the former blessings lying in our heartes vnperceyved are made manifest vnto vs by these effects following For as Iohn sayeth Heereby do we perceyve Gods love to vs by giving his sonne for vs 1. Epistle chap. 4. ver 9. For the love of God towardes vs which did goe before as the cause is not perceyved of vs but by the giving of his sonne for vs as the effect following And to this end is it that Peter 2. Epist chap. 1. ver 10. willeth vs by our succeeding holines as the fruite of our righteousnes to make our calling and our election sure Thus wee see that the blessinges of GOD are not at the first perceyved of vs in the order wherein they are dispensed For there is a cōtrarie course of order betwixt the Lords dispensing of his grace to vs in Christ and of our perceyving of the graces imparted vnto vs. for we ascend vpward vnto God the fountayne of all blessing backe agayne by the same steps by the which he did descend first vnto vs. The ladder of God reaching from heaven vnto earth doeth bring GOD downe to vs from the vpmost steppe to the lowest but it leadeth vs vpwarde to God from the lowest to the vpmost Therefore God doeth not beginne in dispensation to vsward where wee beginne according to our apprehension to rayse our myndes vpwards in the collection of the benefites dispensed But if we will rightlie know how God hath made that ladder we must beginne at the vpmost nearest vnto God steppe downe to the lowest where first wee began to steppe vp vnto God so shall we know the right order of Gods dispensation towards vs. It may be probablie thought that the negligent consideration of this point maketh many to mistake the right place of adoption For although we doe not thoroughly perceyve neyther have the cleere knowledge of our adoption vntill the time that we have remission of sinnes and feele the peace of God and ioye of his Spirit in our heartes and that confidence and boldnesse whereby we may crye Abba Father yet it followeth not that these goe in order before our adoption But even as our Iustification is thoroughly perceyved and confirmed in vs by our succeeding sanctification for hee that doeth righteousnes in righteous Iohn first Epistle chapter the thirde verse 7. eaven so our Adoption is cleered and confirmed vnto vs by our succeeding Iustification and fruites thereof For our Adoption hath the accomplishment of it partly in everie one of the remanent blessings of God and wholy in the ioynt and full accomplishment of them all Therefore are wee saide still in this life to waite for our Adoption Rom. chapt 8. vers 23. because our Adoption is not fully finished vntill our full
before our Iustification seeing he loveth vs not then as iust men because we are yet sinners and God doth iustifie the vngodly And no other ground can preceede in dispensation except our calling which is nothing els in effect but our Adoption or at least the first part and beginning of it Which is the first fruite of his love toward vs by the which wee are made of the seed and so heyres of the promise of righteousnes conforme to the reason of the Apostle Peter Acts chap. 2. vers 39. Where he sheweth that the promise belongeth to all that the Lord our God shall call Which calling is nothing els but the applying to vs in time of our eternall election in Christ before all time which election is nothing els but our Adoption This point is cleere if we consider who they are whose filthines God promiseth to wash away Esay chap. 4. and to whom he promiseth to open the fountayne for sinne and vncleanes Zach. chap. 13. that is to the Doughters of Ierusalem and to the house of David and inhabitants of Ierusalem Which in effect is as much as to say Those who are the children of God who are citizens with the Saints and of the houshold of God And this is that which we said before that we must first be of the seed before we enioy any part or portion of the promise and so consequently righteousnes For the love of God to his Sonne as his Sonne being the only foūdation of Gods love vnto vs it must follow that the first ground of Gods love to vs in Christ must be buylded vpon our communion with him in that which is the foundation of all Gods love to vs that is the Sonne-ship For it is for this cause that it is saide in scripture that Christ is the sonne of Gods love and his beloved and that God is said to make vs acceptable or beloved to him selfe in that his beloved Sonne Secondly we shall perceyve the trueth heereof more cleerly if we consider the grounds in Christ wherevpon dependeth our Adoption and iustification in him Touching our Adoption it must of necessitie be grounded neither vpon the Divine nature of Christ nor simply vpon his humane nature neither vpon his Obedience and suffering in that humane nature now assumed but onely vpon his personalitie and subsisting whereby he is the Sonne of God For which cause our nature which hee assumed was taken by him in vnitie of subsisting or person with his Divine nature In that personall vnitie of our nature assumed with the sonne of God laying the foundation of our Adoption to bee the sonnes of GOD. As touching our Iustification it is buylded vpon his obedience in giving him selfe to the death of the crosse for vs as it is cleare throughout all the scriptures These groundes being considered we have next to marke in which of these two is our communion by faith with Christ first in order accomplished that is whether first by faith we are made partakers of his sonne-ship in being made one with him as the sonne of God or whether first we be made partakers of his obedience and death In answering of this question I thinke there shall no man be founde who shall not agree that we must by faith have fellowship and communion with him selfe as he is the Sonne of God before we can have communion and fellowship of his sufferings For how can his death be our death vntill first he and we be one seeing all vnitie and communion of his sufferinges floweth from our communion and vnitie with himselfe Wherevpon it may easilie appeare that if that saying of those learned and holy men bee not rightly vnderstoode it may make many to cast from them selves the verie foundation and grounde wherevpon the assured confidence and knowledge of their Iustification in Christ dependeth For no man can ever have hope to have part in his death that firste doeth not finde that he hath parte in him selfe for first we must bee fleshe of his flesh and bone of his bones and he of ours before any thing that ever he hath done in the flesh be made ours Of which it followeth that we must first be sonnes before we be iustified For as in earthly Mariage Man and Woman are made one flesh by coniunction of their bodies in one and therevpon followeth communion of all other things even so in our spiritual Mariage with Christ we have no communion with him in any thing that is his vntill the time that first hee be ours and we be his so as he and we be but one And this agreeth with the saying of the Apostle Gallath chapter 3. vers 29. where hee sayeth And if yee bee Christs then are yee Abrahams seed and heyers according to the promise Where the Apostle sheweth that our beeing Christs maketh vs the seed that is the childeren of God And that our beeing the seede maketh vs heyres of the promise And so consequently of the righteousnes that is by faith This same is evident by the Apostles speech Ephez chapter 5. Where hee exhorteth men to love their Wives as Christ loved his Church Which love is declared in these effects that hee did give himselfe for her to this end that he might sanctifie her purifying her by the washing of water that he might make her to himselfe glorious not having spot or wrincle c. By which place it is manifest that the death of Christ and fruites thereof are the effects of his love to those that are nowe alreadie his spouse and ioyned with him in that spiritual Vnitie which is by faith And this we must acknowledge except we will consent to that vile opinion which overthroweth the foundation of all religion which is that even in the intention and purpose of God Christ dyed equally and indifferently for every man alike That is that he did give himselfe to death as well for those that perish as for the elect of God Whereas this place of the Apostle sheweth the direct contrarie that he gave himselfe only for his Church Which is cleere by the Apostles argument wherevpon he vrgeth the like love in husbands towards their wives as was in Christ towards his Church For the analogie of love is builded vpon the analogie of Vnion The force whereof is this if Christ so loved his Church because those of his Church are members of his body of his flesh and of his bones so likewise ought men to love their wives because they are one flesh and one body with their husbands For as the Apostle requireth of husbands towards their wives more then that common love which they owe to all women and that because they are one flesh with their wives but not with any other women even so he vrgeth it from a like example in Christ who beside and above that common love which he carrieth to all flesh did in greater measure declare his love to those that were members of his body flesh of his
cha 2. vers 9. sayeth Hee that sayeth he is in the light and hatetb his brother is in darknes vntill this tyme. and chap. 3. vers 6. VVho soever sinneth hath not seene Christ neither hath knowen him The sixt and last vse is to discover to vs the error of those who prophainly affirme that the Saints effectually called may fall from grace which is a blasphemous denying of Gods faithfulnes his righteousnes and the stablenes of his counsell vpon which the Scriptures so often build the certayntie of the saints persevering vnto the end Vpon his faithfulnes 1. Cor. chap. 1. ver 8. 9. who also shall confirme you vnto the end for God is faithfull by whō ye are called And 1. Thess chap. 5. ver 24. Faithfull is hee who calleth you and will also doe it vpon his righteousnes 2. Thess chap. 1. vers 6. 7. For it is a righteous thing with God to render to you which are troubled rest with vs in the revelation of the Lord Iesus from heaven And Heb. ch 6. ver 9. 10. But we perswade our selves better things of you and such as accompanie salvation for God is not vnrighteous c. and vpō the stablenes of his counsell in the 17. and 18. verses of the same chapter saying Wherein God willing more aboundantly to shewe vnto the heires of promise the vnchaingeablenes of his counsell did binde himselfe by an oth that by two immutable things wherein it is impossible that God should lye we might have strong consolation which have our refuge to lay holde vpon the hope that is layde before vs. CHAPTER XIX THvs having spoken of these 3. points it followeth now that we speake of the particular difference whereby the blessings of God are every one distinguished frō another The difference that is amongst these benefites is of two sorts The first is more general depending vpon the different manner that we enioy them The second is more particular rising vpon the particular nature of every benefite Touching the first the benefites of God in Christ are either such as are made ours only by imputation and Gods gracious accompt the thing imputed remayning still in substance inherent in Christ and not in vs. for then they are such as flowing from the vertue of Christ doe abide inherent in our soules and bodyes eternally Of the first sort are Adoption and Iustification which never can be said properly to be inherent in vs Adoption beeing taken in the proper sense whereby it is distinguished from the rest not in that general sense mentioned before for Christ alone remayneth in himselfe the only Sonne of God and only righteous without sinne wee beeing sonnes and righteous never by any inhesion of these blessings in vs but only by the imputation of that sonne-ship and righteousnes which is Christs alone vnto vs. Therefore the Scriptures touching these 2. benefites doeth specially vse this phrase to witt that wee are the sonnes of God in him and that we are made the righteousnes of God in him Of the second sort are these benefits which necessarily follow vpon the two former as being the end wherefore we are Adopted and Iustified and these be peace with God or Reconciliation ioy in the holy Ghost Sanctification and Glorification which is all one with Redemption as it is taken in most particular sense Which all are so given vs in Christ that by the sense and feeling of them inherent in vs they are made to vs sure tokens of our effectual calling or Adoption Iustificatiō Which being blessings not perceyved by any sense of them selves in substance inherent in vs are confirmed in vs by the others as infallible effectes following them For which cause the Apostle Peter willeth vs by them to make our calling and election sure For in this are the children of God knowne and the children of the Divell VVho soever doeth not righteousnes is not of God 1. Iohn 3. 10. And againe Know yee that he that doeth righteously is borne of him 1. Iohn 2. 29. And againe Hee that doeth righteousnes is righteous as he is righteous 3. chap. vers 7. This difference serveth both to cleare the order and nature of the benefites of God For these which are ours by gracious accompt remayning still inherent in Christ only they are both first in order and are the grounds and subordinate causes of all the rest of the benefits inhesively bestowed vpon vs in Christ Therefore vnto these two that is Adoption and Iustification all the rest are attributed as effectes and infallible consequences whyle it is saide If wee bee sonnes then are we also heyres Rom. cha 8. ver 17. And againe Whosoever is borne of God sinneth not 1. Iohn 3. 9. And againe The sonne abideth in the house for ever Iohn 8. 35. so touching righteousnes it is saide The iust by faith shall live Rom. 1. 17. And againe Being iustified by faith we haue peace towards God reioyce in the hope of the glory of God Rom. 5. 1. 2. And againe That we being iustified by his grace should be made heires c. Tit. 3. 7. The second difference ariseth vpon the different nature of the benefites which appeare in the effectes of every one towardes vs. Which effectes may generally bee reduced to two The first is the effect of the making vs the sonnes of God Which is most properly performed in vs in the blessing of Adoption The second is the making of vs like to the Image of the sonne of God Which is performed by the rest of the blessinges that is our Iustification Sanctification and Redemption Which albeit they serve to accomplish our Adoption by making vs to bee the sonnes of God by prerogative dignitie c. yet wee are sonnes before they be accomplished in vs. For as saith Iohn 1. Epist 3. 2. We are nowe the sonnes of God although it is not manifest what we shall be So this generall difference of the nature of Gods benefites is carefully to be marked that we may distinguish betwixt these benefites by the which we are properly made sonnes and so of the seed which onely is Adoption And these benefites by the which we enioye the promise made vnto the seede where by we are not properlie saide to be made sonnes but onely in respect of the condition and estate belonging to the sonnes But properly by them we are made like vnto the Image of the sonne of God But although all these benefites agree in this pointe and they all serve to make vs like vnto the Image of the Sonne yet they differ in nature every one from another according to the difference of these thinges wherein they make vs like vnto the Sonne of GOD. For by Iustification the Lord makes vs righteous and without sinne as Christ is righteous and without sinne and reconcileth vs vnto him selfe making vs one with him selfe as the sonne is one with him For peace or reconciliation with God is the effect and fruite of Iustification
according as it is set downe in the truth of God And intreating of these three we shall touch by the way everie one of these points mentioned in doing whereof if we shall insist somewhat more largely then shall seeme expedient to riper iudgements yet we hope that heerein we shall easily be pardoned seeing we take this paynes not for the instruction of those that are of greater iudgement then our selfe but for the helpe and cōfort of the simplest sorte Who in this mayne point of salvation may through the diversitie of opinions be brought in danger of destruction For seeing there is no hope of life to anie but such as are iustified by the righteousnes of God which is by the faith of Christ it must followe that this Iustice being taken away and any other whatsoever put in the place thereof all ground and certeyntie of salvation must needes bee also taken away To come then to the first point there be foure principall different opinions beside the opinion of Osiander which beeing odious to all we need not to speake of The first is of those who devide the worke of Iustification betwixt God and man Christs merit and mans merit faith and works grace debt the Law the Gospell but in divers respects and considerations For in respect of that which they call the first righteousnes which they esteeme nothing but a preparation of a man to iustifie himself by a formall righteousnes infounded in vs by grace they give place to God as the author worker and to his grace as the cause moving him and vnto Christs sufferings as the cause meriting that grace vnto faith as the benefit in founded into vs by grace and vnto the Gospell as the instrument whereby this benefit is wrought in vs. Yet with God his grace they ioyne man in this worke ascribing vnto him freedome of will so that God by his grace man in his will concurre in the worke God by his grace helping mans will to beleeve But in respect of that which they call the second righteousnes wherein they place the merit of eternall life they seclude God from beeing the Iustifier and ascribe iustification to man him selfe they seclude grace and establish workes of free will they seclude Christ and the merit of his obedience and place them selves and the merit of their owne workes they seclude beleeving and establish working and for the Gospell place the Law The second opinion is of those who in iustification make God to be the Iustifier and that of his grace and that by faith but as our worke of our free will yet not of the Law but of the Gospel secluding Christ and his obedience wholy from our righteousnes as likewise the Law and the workes thereof So they give to God the worke of Iustifying but the matter of their righteousnes they wholy ascribe to their owne worke and act in beleeving and place grace in nothing but in Gods gracious accepting of mans imperfect faith in place of the perfect righteousnes of the Law and attribute vnto the merit of Christes obedience this gracious acceptation of our faith as though hee had dyed and suffered not for our Iustification but to merit and obtayne at Gods hande that our owne worke of beleeving should bee graciously accepted as perfect righteousnes albeit in it selfe imperfect and where they may seeme to agree with the papist in asscribing righteousnes to their owne working they thinke that they doe sufficientlie purge them selves from that blott by this subtill evasion that they doe not attribute their righteousnes to a worke of the Lawe but to a worke of the Gospell The third opinion is of those who attribute the worke of Iustification vnto God but place their righteousnes partlie in their faith as their owne worke and partly in the obedience of Christ and make two actions of God in Iustifying In the one whereof they give place vnto grace in the other not The first action is the imputation of our imperfect faith for righteousnes and that by grace The second action is the imputatiō of Christs perfect obedience for the supplying of that which is wanting in our imperfect faith for righteousnes and that by Iustice All these three opinions doe attribute Mans righteousnes either wholy or in parte to his owne working The first and last doe ioyne grace merit together in Iustification Which things are most contrarie to the truth of God whether the workes bee of nature or of grace of the Law or of the Gospell The fourth and last opinion is of those who attribute the worke of Iustification to God alone and placeth our righteousnes onely in Christes obedience and doe acknowledge saith to be nothing but the applying and apprehending instrument of Christes obedience and the Gospell to bee the instrument of faith and all to be of grace because God giveth Christ to bee righteousnes vnto vs by grace and imputes his obedience vnto vs by grace and by grace giveth vs faith and vnto faith the Gospell so that they attribute the whole prayse of the Iustification vnto God and place the whole matter of righteousnes in the obedience of Christ secluding all workes of men eyther of the Lawe or of the Gospell and acknowledge the grace of God to be the onely cause moving God to iustifie vs by Christes obedience as likewise of the giving of vs faith to apprehend it and this opinion only agreeth with the trueth CHAPTER XXI NOw we come to these things wherein especially stands the chiefest controversies whereby the trueth of Iustification is most darkened which we will reduce all to these foure points The first shal be touching the efficient cause of Iustification The second shal be touching the materiall cause of it The third shal be touching the formall cause The fourth shal be touching the subiect that is iustified Vnder these foure are comprehended the chiefe controversies touching this matter For touching the finall cause there is no great disagreement therefore we have no need to speake much of it yet notwithstanding because it serves to cleare that which we have so much insisted in before touching the order of Adoption and Iustification we will speake something thereof after the other foure First then touching the efficient cause of Iustification the controversie is only with the Papistes for in this point albeit they agree with vs in parte or rather in shew yet they disagree from vs in the chiefest substance of this question For wee saye that God onely doeth Iustifie but they albeit they graunt the first Iustification to God in parte yet they asscribe the second Iustification wherein they place the merit of eternall life wholy to man him selfe Now for discussing this controversie wee have three thinges that may sufficientlie cleare our iudgement therein The first is the manner and forme of the Scripture phrase touching the Iustification of a man The second is the testimonie of the Scripture declaring who it is that
seeing they are neither in the state of the iust nor of the wicked Men doe not see what a foundation this opinion layeth for establishinge the Papistes Limbus Patrum and vainely invented Purgatorie Furthermore this opinion seemeth to imply a contradiction in it selfe For first it affirmeth that the actuall obedience of Christ is imputed vnto vs as righteousnes and yet they holde that it doth not iustifie vs from punishment Secondly they confesse that it maketh vs innocent and yet denie that it maketh vs iust Which are thinges impossible For whatsoever is imputed as righteousnes must iustifie vs and whatsoever maketh vs innocent must necessarily make vs iust For nothing but righteousnes can make a man innocent before God Therefore seeing that sentence of Iohn asscribeth the purging of all sinne to the bloud of Christ be it originall or arctuall it is the safest way for vs being warranted by the H. Ghost to accompt it onely the matter of our righteousnes and to beware of adding any thing too it Whereof we have not the like expresse warrant And to make this ground yet more sure we are to coÌ„sider the nature of the death and suffering of Christ Which is manifest by the wordes of Christ him selfe Math. cha 20. ver 28. Marke cha 10. ver 45. where he sayeth The sonne of man is not come to bee served but to serve and to give his live a ransome for many therefore was he called Iesus because he saved vs from our sinnes And for the same cause we are saide in his bloud to have redemption and by the bloud of his crosse to be reconciled vnto God And for this same cause the Lord is said to have set him foorth a propitiation for sinne in his bloud and to have wounded him for our transgressions to have broken him for our iniquities and to have made him sinne and a curse for vs. All which phrases import three thinges The I. is that Christ did pay by his death a price for vs to set vs at libertie from sinne The II. is that by his death he reconciled vs vnto God removing his wrath froÌ„ vs. The III. is that God did execute vpon him in his death the iudgement due to vs for our iniquities therefore is hee saide not to have spared his owne sonne Vpon the which it followeth that both the whole price of our Redemption the whole matter of our peace and the whoie satisfaction for our sinnes consisteth in the death of Christ and so consequently of our full righteousnes Now as we have said before the iudgemeÌ„t of God is alwayes according to truth so that in wounding his sonne for our transgressions he behoved to have chastised him in proportion and measure answerable to all our iniquities So that this satisfaction by his death being layde in ballance with the perfect obedience of the Law required of vs it behoved in the iustice of God to be of equal waight with it and no lesse able fully to answere the iustice of God then the full obedience of the Lawe For the onely iust GOD and Iudge of all the worlde can not ordayne a punishment and satisfaction to his iustice for sinne neither execute it in greater or lesser measure or proportion of iustice then the fault required Hereof it must follow seeing Christes death bloud is the chastisement of our peace punishmeÌ„t inflicted of God for the sinnes of his elect it must contayne in it as full iustice righteousnes as the full accomplishment of the Lawe by vs should have done therefore saith Ioh. That the bloud of Iesus purgeth vs from all iniquities to teach vs that his bloud being imputed vnto vs as our righteousnes by God doth put vs in the same estate case touching righteousnes vnto life before God wherin we should have bene if we had performed the condition of the law which is do this thou shalt live and therfore it being equivalent in the iustice of God to that which was required of vs vnto life it is in vaine to adde anything vnto it vnto perfect righteousnes This same is also cleere by the Apostles speech Rom. cha 3. ver 25. when he sheweth that God did set foorth Christ a propitiation in his bloud to shew his righteousnes to this end that he might be iust For heere two thinges are to be observed serving to this purpose The first is that only in the bloud of Iesus the righteousnes of God whereby we are iustified is to be seene The second is that by the sight thereof God is knowne to bee iust in sparing his elect and iustifying them freely by the redemptioÌ„ that is in Christ Wherevpon it must follow that Christ in his death must have in most full and perfect manner answered the iustice of God no lesse then our full and perfect obedience should have done otherwise it could never have shewen the righteousnes of God neither could he have bene manifested iust in iustifying vs thereby For the Law of God is fulfilled and the righteousnes or iustice of God therein required is accomplished two manner of wayes that is eyther by doeing all thinges commanded therein or els by suffering such punishment as in the iustice of God for the transgression thereof is in iust proportion answerable therevnto so that in eyther of these fully finished the iustice of God vnto eternall life is answered The sixt ground is builded vpon the lawe of the Priesthood which was ordayned particularly of God for this end to make expiation of our sinnes and bring vs vnto God Which two benefites were shadowed in two actions of the Levâ—ticall high Priest in the day of expiation The first was in offering sacrifice for the peoples sinnes and sprinkeling the bloud thereof before the Lord. The second was the carying of the names of the Tribes of the Lord into the Sanctuarie ingraven in the two stones vpon his shoulders and twelve vpon his brest for a remembrance continually before the Lord Exod. 28. Now the Law of this Priesthood is that none performe this office before the 30. yere of his age as is manifest Nomb 4. where all that enter in the assemble to doe the worke in the tabernacle of the congregation are commanded to bee nombred from 30. yeare olde and above vntill 50. according to which lawe Christ him seife who was the substance of all those shadowes did not enter in that office vntill hee began the thirtie yeare of his age as is cleere Luke chap. 3. vers 21. Heereof it must followe that no action performed by Christ before that time can be accompted the action of expiation of sinne or reconciliation of vs vnto God therefore the Scripture attributeth our redemption and reconciliation and particularlie our iustification to no action preceeding but to his death thereafter following and the action of bringing vs vnto God is particularie asscribed by the Apostle Peter vnto the death of Christ 1. Epi. chap. 3. vers 18. And the Apostle declareth that
vs vnto salvation Of the other sorte are those sayinges wherein we are saide by faith to overcome the Divill to quenche all his fierie dartes 1. Pet. cha 5. ver 9. Ephe. chap. 6. vers 16. By faith we are saide to overcome the world 1. Iohn chap. 51 ver 4. 5. and of these effectes of faith there is a large rehearsall made Hebr. chap. 11. by which it is evident that faith is a supernaturall gift seeing it produceth such supernaturall effectes For nature never did yeeld or produce any thinge no not in the integritie of it whereby wee could bee able in resisting to overcome the Divell and the world or to performe such great things and endure such heavie torments ioyfully as by faith wee are made able to doe and suffer And this may well be verified by the dolefull experience of the fall both of men and Angells who by all the strength of nature vncorrupted could not preserve them selves in their blessed estate nor overcome their temptations Which sheweth vs that the power which accompanieth faith in the heart of the beleever is more stronge and mightie then any power which God placed by creation in any nature whatsoever Seeing it is able to save a man even now in his corrupted estate and ro preserve him vnto salvation Whereas all the power naturall of man Angells could not keepe them Now being in safetie from falling from their felicitie as also that thereby a sinnefull fraile corrupted man is able to overcome the Devil whom man created in the image of God yet perfect and without sinne was not able to withstande For this cause it is that the Apostle doth so extoll and magnifie the exceeding greatnes of Gods power which is in them that beleeve Ephe. chap. 1. ver 19. By all this it is evident that faith is no worke of nature or the effect of anie power in nature but a supernaturall gifte flowinge from the supernaturall power of GOD. By the which GOD effectually worketh in vs and by vs supernaturall effectes as beeing the supernaturall instrument whereby his power is effectuall in vs as it was in Christ when he raysed him from the dead and crowned him with glorie and with honour and this gift of God cometh vnto vs in ordinarie dispensation by hearing of the word Rom. chap. 10. For there be three ordinarie meanes by which God vseth to bestow faith vpon vs and whereby his spirit is effectuall in vs to that end The first is the Gospell therefore is the Gospell called the power of God vnto salvation Rom. chap. 1. ver 16. as also the gospell is said to be written to this end that we might bileeve Iohn chap. 20. ver 31. and we are saide to bee called vnto the faith by the Gospell 2. Thess cap. 2. ver 14. but the speciall parte of the Gospell vnto faith whereby we are called is the promise For this cause Abraham is saide not to have doubted of the promise and we are saide to be children of the promise Gal. cha 4. ver 28. Rom. chap. 9. ver 8. The second ordinarie meane is the Sacramentes which are the signes and seales of the righteousnes which is by faith The third instrument and meane is the Ministers of the Gospell who therefore are called the ministers by whom we beleeve CHAPTER XXVII NOW it followeth that wee speake of the second point touching faith that is to whom it is given of which point some what may bee collected out of these three grounds and causes of beleeving set downe heretofore therefore wee wil be the shorter herein In handling this point we have two things specially to bee marked The first is what persons they are amongst men in whom the Lord doth worke faith that is whether he worketh it in all men indifferently or in some certaine nomber only The second is in what part power or facultie of man faith is wrought Touching the first The first ground or cause that wee laid downe of beleeving may alone sufficiently cleere this seeing our beleeving depends vpon the Lords ordayning vs to eternall life of his good will and pleasure It must follow that God giveth faith to no more then hee hath Predestinated and that faith is not indifferently given to all it is manifest by experiences in all ages and by the testimonie of Gods trueth Math. cha 11. vers 25. Where Christ giveth thankes vnto the Father because hee had denied faith vnto the wise and men of vnderstanding and had given it vnto babes And againe Math. chap. 13. vers 11. it is expresly said by Christ that it was given to his disciples to know the secretes of the Kingdome of heaven but vnto the rest of the Iewes it was not given Therefore the Apostle 2 Thes chap. 3. vers 2. affirmeth plainly that all men have not faith Or rather as the words seeme to importe that faith belongs not to all men And these testimonies preceeding doe prove that this is true not only in respect of the action of mans will reiecting the meanes of knowledge and faith offered by God but in respect of the action of God in denying the meanes yea which is more in blinding their eyes that they shall not see Esay 6. and Ioh. 12. and Rom. 9. 18. Besides this it is manifest by the description of those to whom faith is given First they are described to be the sheepe of Christ Ioh. chap. 10. ver 26. and therefore sayeth Christ to the Iewes that beleeved not but yee beleeve not for yee are not of my sheepe Whereby it is manifest that none save they which are Christes sheepe doe receyve faith and that because Christ did lay downe his life for none but for his sheepe Iohn chapt 10. ver 11. 15. For none can have faith in the bloud of Christ for whom Christ never shed his bloud The second thing whereby they are described is the Fathers giving of them to Christ and this is the ground of the former For none are Christes sheepe but such as the Father gives him and therefore he him selfe acknowledgeth those who are his sheepe to have bene given him by the Father Iohn cha 10. ver 29. and 17. 6. c. according to which ground Christ speaketh Iohn chap. 6. vers 35. 36. 37. shewing this to bee the cause why the Iewes beleeved not to wit because the Father had not given them vnto him while he takes his argument from the contrarie effect in this manner All that the Father giveth me commeth vnto mee Vpon the which it must followe that of the contrarie effect there must bee a contrarie cause that is that who do not come vnto him must not be given of God vnto him For it is the will of the Father that sendes Christ that he save those only whom he hath given him Ioh. chap. 6. ver 39. and 17. 2. For which cause Christ him selfe declareth that he did manifest his Fathers Name and give the words which his Father had
nothing vnto life and salvation but Christ and him crucified and this worke of the Father which is the beginning of all grace is expressed in the Scriptures by Gods teachinge vs according as Christ sayeth Iohn chap. 6. ver 45. Every one that hath heard of the Farher and hath learned of him cōmeth vnto me Shewing vs thereby that the first cause of our beleeving or rather the first parte and portion of the worke of faith wrought in our heartes by God consisteth in God teaching of vs according to his promise made in his covenant Esay chap. 54. ver 13. And all thy children shal be taught of the Lord. And Ierem. chap. 31. ver 33. 34. I will put my lawe in their inward partes and write it in their heartes and they shall teach no more every man his neighbour and everie man his brother saying knowe the Lord For they shall all knowe mee from the least of them vnto the greatest of them sayeth the Lord. For it is true which Christ speaketh Math. chap. 11. ver 27. No man knoweth the Sonne but the Father neyther knoweth any man the Father but the Sonne and he to whom the Sonne will reveyle him So that the knowledge of God is a secrete belonging to God alone which no flesh is everable to attayne vnto by any power of his owne naturall light and vnderstanding therefore saieth the Apostle that this is the wisedome of God hid in a mysterie which none of the Princes of this worlde have ever knowne 1. Cor. 2. For as he saith in that same chapter The naturall man perceyveth not the thinges of the Spirit of God For they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And this he confirmeth by a strong argument in that same chapter vers 11. saying For what man knoweth the thinges of a man saue the spirit of a man which is in him even so the thinges of God knoweth no man but the spirit of God For which cause also in that same place he attributeth the cause of all our knowledge vnto God reveyling vnto vs by his spirit the thinges that are given vs of God according to which Christ saieth vnto Peter when hee did confesse him to bee the Christ the Sonne of the living God that flesh and bloud had not reveiled that vnto him but his Father which was in heaven Math. cha 16. ver 17. thereby witnessing plainly that no naturall light nor information of mans owne minde can possibly make a man to know Iesus to be the Christ and sonne of the living God but that this knowledge commeth vnto our heartes by the supernatural gift and revelation of God by his spirit according to which the Apostle saith 1. Cor. chap. 1. ver 18. That the preaching of the crosse is to them that perish foolishnes but vnto vs that are saved it is the power of God For God hath cast away the vnderstanding of the prudent and hath made the wisedome of this worlde foolishnes For by that wisedome the world doeth not know God therefore sayth the Apostle in that same place VVee preach Christ crucified vnto the Iewes even a stūbling blocke and vnto the Graecians foolishnes but vnto them which are called both of the Iewes Graecians we preach Christ the power of God and the wisedome of God Thus it is playne that this wisedome and light of the heart whereby we know Christ crucified to be our onely Saviour and Sonne of God is a gift supernaturally given vs by God when he calleth vs and therefore saith Christ That it is not given to every man to know the secretes of heaven Math. chap. 13. vers 11. shewing vs thereby that the power to knowe these things is givē vs of God Which is yet more cleere by the speech of Christ touching them to whom this gift is not given when he sayeth that seeing they doe not see and hearing they heare not neither vnderstande And this worke of God in the scriptures is signified by opening of the eyes of our vnderstanding Ephes chapt 1. ver 18. and sometymes by opening of the heart Actes chapt 16. ver 14. And in this firste worke of God by his grace consisteth the chiefe foundation of our strength as is showen by Ioh. 1. Epi. chap. 5. vers 5. saying VVho is it that overcommeth the worlde but hee that beleeveth that Iesus is the sonne of God As likewise this is the seale of out Adoption as witnesseth the same Apostle 1. Epi. chap. 5. saying Every one that beleeveth that Iesus is the Christ is borne of God And thirdly on this dependeth our ereruall life as witnesseth Christ him selfe Iohn chap. 17. ver 3. This is eternall life that they knowe thee the onely true God and whom thou hast sent Iesus Christ and therefore whosoever is ignorant of this point and so much more they that impugne it shal never inherit eternall life according to Christs owne testimonie Ioh. ca. 8. ver 24. Therefore I said vnto you that ye shall die in your sinnes for except yee beleeve that I am hee yee shall die in your sinnes To conclude this point then the first action of God in man and so the first gift bestowed vpon the heart of man vnto life is the power and facultie of conceyving and knowing God in Christ the Saviour as he is reveyled in the worde accordinge to the saying of Iohn Epi. 5. 20. But we knowe that that sonne of God is come and hath given vs a minde to knowe him that is true and wee are in him that is true that is in that his Sonne Iesus Christ this same is that very true God and that eternall life The second worke of God wherein our faith consisteth is in giving a wil to come to Christ and to enioy him to obey him according to the saying of the Prophet Psalm 110. 3. Thy people shall come willingly at the time of the assemblinge of thine armie in holy beautie For as the vnderstanding power of man is darkened al his wisdome is but foolishnes so his will is rebellious against Gods will in all thinges so that as he cannot naturally perceyve nor know the thinges of God so can he not naturally will nor desire the thinges of God and this oftentymes is signified in scripture by the hardnes of mans heart that cannot repent and by his stiff-neckednes and by resisting of the holy Ghost according to the words of God by the Prophet Esay ca. 65. ver 2. 3. I have spred my hands out all the day to a rebellious and gaine-saying people c. And this worke of God is expressed in scripture by the phrase of Gods drawing vs Ion. 6. 44. No man can come vnto me except the Father that hath sent me drawe him as likewise is signified by the opening of the eare as Esay cha 50. ver 5. The Lord GOD hath opened myne eare and I was not rebellious neyther turned I backe This also is
cause our righteousnes is saide to bee the righteousnes of God which is by faith and the righteousnes which is through the faith of Christ Phil. chap. 3. ver 9. And Christ is saide to bee a reconciliation through faith in his bloud Rom. chap. 3. ver 25. All serving to teach vs that faith is not our righteousnes it selfe but only the meane by the which we attayne to that which is our righteousnes that is Christ in his bloud for in that sense is righteousnes faid to be through faith and by faith Moreover it is for this same cause that faith is called in the Scriptures the faith of Christ Rom. chap. 3. where righteousnes is saide to be the righteousnes of God by the faith of Iesus and that because the whole matter and substance which by faith wee eyther knowe or apprehende vnto righteousnes is onely Christ Sometimes it is called the faith of his name Acts cha 3. ver 16. as also the faith in his name as Ioh. chap. 1. ver 12. because all the vertue strength and power whereby we beleeve to bee iustisied is in Christ alone and in the vertue of his death and resurrection so that the vertue is not in faith it selfe but in Iesus apprehended by faith Sometimes againe it is called the faith towardes Christ Act. chap. 20. ver 21. because faith setteth nothing before it as the obiect but Christ alone for the Gospell which is the worde of faith propoundeth not any thing vnto vs but onely Christ as eyther promised or given vnto vs of God to bee the matter eyther of our righteousnes sanctification or redemption Sometimes againe it is called the faith in Christ Gal. chap. 3. ver 26. and that for two causes First because that wherein by faith our heartes are fastened and in the which our heartes only setleth their full confidence of righteousnes and remission of sinnes is onely Christ in whom onely our faith is and we also by faith for thereby we are made to be in him and hee in vs and therfore in the scripturs to be in Christ to be in the faith are put indifferently Rom. cha 8. vers 10. compared with 2. Cor. cha 13. ver 3. 5. And for this same respect the proper effectes of Christ him selfe are attributed vnto faith The second Reason is because faith neither suffereth vs to rest vpon it nor on our selues nor on anie other thing nor yet in any thing that is in faith or in our selves or in any thing except Christ onely and that which is in him as the ground of our confidence or as the matter of our righteousnes or blessednes therefore are we saide in him to have redemption in him to be made righteousnes and in him to be circumcised For whatsoever we are made by Faith we are made it in Christ and what soever faith maketh to be ours it is also in Christ therefore faith maketh not God our God but in Christ nor vs the children of God but in Christ nor righteous but in Christ c. For whatsoever faith layeth holde on it findeth it in Christ so that the hart of man when it beleeveth vnto righteousnes sendeth out faith fixeth it in Christ thereby laying holde vpon him and his obedience vnto righteousnes bringing him and his obedience with all the vertue both of his death and life into our heartes to dwell in them Sometimes also it is called the faith by Christ because hee is the Author Fountayne and occasion of it not so much because he with the Father and holy Ghost doeth worke it as because hee alone is the meane and occasion of it For as the Father redeemeth vs by Christ and by him maketh vs his sons and righteousnes c. so also he maketh vs to beleeue by Christ so that take mee away Christ all ground and foundation of saving faith in God is taken away for God hath layde the whole foundation of our beleefe in him alone For which cause Pet. 1. Epist chap. 1 ver 21. sayeth That by his meanes wee beleeve in Gâ—d and in that same place it is saide That God hath raysed him from the dead and given him glorie that our faith and hope might bee in God And to this same effect the same Apostle sayeth in the same chapter ver 3. That God hath begotten vs againe to a lively hope by the resurrection of Iesus Christ from the dead Vpon which respect it is that the Apostle Paul 1. Cor. chap. 15. ver 17. sayeth expresly If Christ bee not raysed your faith is vayne Vpon which we may easilie gather that faith is a vaine fooilsh faith whereby a man is made to beleeve or hope for any blessing from God which maketh it not first to bee performed by God in Christ For our faith of our vnioÌ„ with God ariseth vpon the knowledge of Christ his assuming in vnitie of person our nature vnto his the faith of our being the sonnes of God ariseth vpon Christ the man our brother being the very sonne of GOD our faith that God will make vs righteousnes ariseth vpoÌ„ this that God hath made Christ sinne for vs and so foorth of the rest the hope of our resurrection is builded vpon his resurrection the hope of our assention vpon his assention the hope of our glorification vpon his glorification so that the Lord worketh in our heartes neither faith nor hope in him of any blessing whatsoever whereof hee doeth not first reveyle vnto vs a cleere ground and evident fouÌ„dation in Iesus Christ the sonne And therefore it may appeare how detestable a doctrine that is and execrable be the teachers of it that affirmeth that a man may be saved without the knowledge of Iesus Christ our Lord. Thus by all these phrases concerning faith the Lord would teach vs that Christ is the matter and hee is the ground of all whatsoever wee beleeve and that there is nothinge in Christ which is not made ours by faith And for this same purpose in Scriptures it is sometimes called the faith in the bloud of Christ Rom. chap. 3. ver 25. and that to teach vs what is the particular thing in Christ wherein God hath made him our righteousnes and whereby the Lord would haue vs to beleeve remission of sinnes in him for albeit Christ be vno vs all and that in all thinges and doeth fill vs all in all thinges yet as wee haue marked before there is no benefite which wee apprehende by faith in Christ but it hath the owne particular ground and foundation wherevpon it is builded and therefore as his faith is but vaine who expects his resurrection in Christ if he doe not know Christ to bee risen againe so his faith must be vaine who beleeveth the remission of sinnes in Christ and yet knoweth not that Christ did shed his bloud expressely for his iniquities For as God begettes vs to the hope of life by the resurrection of Ieses from the dead so he begetteth vs
Jesus therefore also saith Iohn 1. Epist 5. That the commandements of God are not greevous to him that is borne of God And he addeth this reason takeÌ„ from the former ground which is because by faith they overcome the world and all thinges whatsoever within them or without them opposeth it selfe vnto their obedience For this cause the obedience of the Saints is called the obedience of faith Rom. cha 1. ver 5. and obedience to the Gospel is called obedience to the faith Acts cha 6. ver 7. And for the same reason whatsoever is not of faith is said to be sinne Rom. cha 14. 23. as also That without faith it is impossible to please God Heb. chap. 11. 6. which sentence sheweth cleerely the trueth of this point that there can be no strength in mans nature to performe any thing according to the will of God of it selfe but that all his strength and abilitie to doe according to Gods minde is from IESVS Christ dwelling in his hearte by faith By whose helpe strengthening vs we are able to doe all things as saith the Apostle of him selfe Phil. chap. 4. ver 13. Vpon the same respect it is that the Apostle interpretes his owne saying That Christ liueth in him in this speech The life that I nowe live in the flesh I liue it by the faith which is of the sonne of God Galat. chap. 2. ver 20. shewing vs that to haue Christ living in vs and to liue by the faith of Christ is all one thing albeit in divers considerations for our life is the life of Christ properlie because indeed from him alone floweth al goodnes and in him is the vertue of our well doing but our life is the life of faith not properlie but because it is the meane by the which onely Christ who is our life dwelleth in our heartes and liveth in vs. This thing it is that maketh one and the selfe same action externally performed according to the coÌ„mandement by two diverse persons to be acceptable obedience to God in the one and abhominable wickednes and sinne in the other according to the speech of the Apostle touching the sacrifices of Cain and Abel because the one did offer in faith the other not Now in respect of this fruit and efficacie of faith the Fathers doe call faith the seale of our election conforme to that of Peter 2. Epi. chap. 1. who willeth vs by the vertue that is in our faith to make our calling and election sure as also they call it the soule of our soule because as our soule quickeneth our bodies so doth faith our soules also they call it the root of a good life by which all fruit is good and without the which all fruit is rotten and corrupted Of all these things which we have spoken of faith wee may easily perceive that faith is neither a parte nor portioÌ„ of any naturall power or facultie in man neither the effect or work of anie power or facultie naturall in man neither serving for any naturall vse in any naturall thing vnto man but that it is a gift supernaturall given freely by God and wrought supernaturallie above al naturall power in our hearts vnto a supernaturall end that we might be able to obtaine and to performe things which by nature it is impossible that we either caÌ„ obtain or do And this supernatural gift is placed in our harts by God as the effectual instrument mean of his power whereby ro make vs able to be capable of heavenly and supernatural things and to performe heauenly and supernaturall obedience to God Of which it is evident that faith is the first blessing in order of all the blessings of God also that no other blessing is eyther possessed by vs or preserued in vs but by it alone so that it is not so much any parte of the matter of our blessednes as it is the mean instrument of it so that our righteousnes life and glorie doth not consist in it but rather subsisteth in vs by it Of these things we may collect what faith is both as God worketh it in vs as our hearts worketh by it as God worketh it in our harts it is a supernatural gift wrought by God of his free grace in al the powers of our soule to be the effectual instrumeÌ„t of his power in vs whereby our heartes are made able both to perceyve to embrace and constantly to keepe Christ and all spirituall blessings in him belonging to life godlines of life as also to be able to walke worthie of our heavenly calling As our heart worketh by it faith is the very motion of all the powers of our hart wrought by the former working of God in them whereby our heartes now beleeving lay holde vpon the promise and vpon Christ crucified for vs and vpon righteousnes and life in him and whereby all these are brought into our heartes and wee possessed with them and whereby the things possessed are kept in our heartes in the middest of all temptation overcomming all our spirituall enemies and whereby our hearts doe serve God so as to please him And vpon this worke of faith follow these effectes in our soules First our heartes reioyce boâ—â— in the sight of the salvation and in the hope of the glory of God Psalm 105. 4. 5. Rom. chap. 5. ver 2. Secondly our hearts are filled with a confident boldnes towardes God that wee dare drawe neare vnto him confidentlie and call him Abba Father Rom. chap. 8. ver 15. Gal. chap. 5. ver 6. Ephe. chap. 3. ver 12. Heb. chapt 4. ver 16. and chap. 10. ver 16. Thirdly our heartes are filled with the peace of God and a good conscience Rom. chapt 5 ver 1. Iohn chap. 14 ver 1. so that in patience we possesse our soules wayting for that blessed hope and that appearing of the glorie of that mightie God and of Iesus Christ our Saviour and this is the first gift that God in iustifying giveth a maâ— CHAPTER XXX NOW it followeth that we speake of the seconde gift whereby we are iustified and that is Chriâ—t Iesus himselfe For God first giveth vs faith vnto righteousnes and then by faith he giveth vs Christ as our righteousnes therefore is Christ also called the gift of God and that in two respectes First in respect of Gods sending him into the worlde to suffer the death of the crosse and by his death to redeeme vs in which respect it is saide That God so loved the world that hee hath given his onely begotten sonne c. Iohn chap. 3. ver 16. Secondly in respect of Gods particular giving of Christ now crucified vnto the beleeving heart according to which the Apostle speaketh Coll. chap. 2. ver 6. As therefore yee have receyved Ghrist Iesus the Lorde walke in him and Rom. chap. 5. Our righteousnes is called the gift of God For which cause also Christ is said to dwel in our heartes by faith and of
by it may make vs righteous before him or be righteousnes vnto vs in his sight Thus this sentence rightly vnderstoode giveth no advanvantage eyther to the Papistes to prove that by workes we are iustified or yet vnto others who doe make the very act of our beleeving to be our righteousnes but rather doeth evidently convince both these opinions of manifest etror The first because faith is no worke of ours neither yet is the matter but the meane only of our righteousnes The second for the same foresaid reason for it is not the act of beleeving but the thing purchased and possessed by the act of beleeving which is our righteousnes before God And thus much concerning imputation CHAPTER XXXII NOW we come to the third pointe touching the forme and manner of our iustification which consisteth in the grace of God for we have said before that God iustifieth by gift by imputation and by grace therefore giving and imputing doth not simply make the full forme of our iustification but it is further required that both gift and imputation bee by grace Therefore are we said to be iustified freely by his grace Rom. chap. 3. ver 24. Tit. chap. 3. ver 7. Now we are first to consider what is meant by the name of grace and secondly to consider how we are iustified by grace Touching the name of grace leaving that generall signification of grace whereby it is extended to all Creatures in respect of the goodnes of God in some measure vnto all we will only treate of these two significations of grace where it is taken in the worke of our salvation The first signification of grace is when it signifieth the free favour love and good will of God in God him self and his good will towards man which from himselfe and of him selfe without any respect of any thing without him selfe moveth him to make man gracious and acceptable to him selfe in which sense it is taken Tit. chap. 2. ver 11. For that grace of God that bringeth salvation to all men hath appeared And Rom. cha 3. ver 24. Being iustified freely by his grace And Ephe. chap. 1. ver 6. To the praise of the glory of his grace c. And chap. 2. ver 5. By whose grace ye are saved Secondly the name of grace is taken for the benefits and gifts which God of his grace doth bestowe vpō vs in Christ in which sense it is takē 1. Pet. cha 4. ver 10. Let every man as he hath receyved the gift minister the same one to another as good disposers of the manifolde graces of God In which sense our righteousnes is called grace Rom. chap. 5. ve 17. much more shall they which receyve that aboundance of grace and of that gift of that righteousnes c. and not onely righteousnes but all the remaynant blessinges which wee receyve from God in Christ and therfore they are all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is gratious gifts or giftes of grace Rom. chapt 12. ver 6. 1. Cor. chap. 12. ver 4. And as grace is taken in this sense Christ him selfe and his death and mediation c. may iustly be accompted grace Therefore is hee also him selfe called the gift of God moreover faith love hope peace ioye patience perseverance life and salvation are all comprehended vnder the name of grace as it is taken in this sense In which sense the foolish Papistes doe call it gratia gratum faciens that is the grace that maketh vs acceptable or gratious whereas it is cleer by scripture that it is grace taken in the first sense whereof it evidently appeareth that the papists are vtterly ignorant whereby we are made acceptable vnto God as Eph. cha 1. ver 6. To the praise of the glorie of his grace by the which he hath made vs freely accepted in his beloved And this is the grace which onely should bee called the first grace because it goeth before all other grace taken in the seconde sense yea before the gracious Decree or Predestination of God eyther of vs to adoption or of Christ to bee our Redeemer as wee have showen before But the ignorant Papist calleth the very gift of GOD whereby a mans hearte is drawen backe from evill and stirred vp to goodnes the first grace Which opinion were not amisse in respect of the grace that is dispensed to vs if hee did acknowledge the particular love of God and his grace remayninge and resident in him selfe towarde his elect to goe before it as the cause but the reason of his stumblinge is this the foolishe opinion of the vniversalitie of grace when as they esteeme Gods grace generally to bee extendede alike to all and have no light nor iudgement to discerne betwixt the generall and vniversall grace of God to all Whereby hee maketh his Sunne to arise vpon the evill and the good and sendeth raine vpon the iust and vniust Math. chap. 5. ver 45. and that speciall grace and love of God which moveth him to love Iacob when he hated Esau of the same lumpe whereof he maketh all mankind to make certaine vessells vnto honour while as the rest are prepared for dishonour This being shortly spoken of the signification of grace wee have next to consider in what sense wee are said to be iustified by grace First we are to marke that we are not said to be iustified by grace in the second sense wherein grace is taken howsoever the thing whereby we are iustified be a grace for in this phrase grace is not referred to any of the thinges that are given vs and imputed to vs vnto righteousnes but vnto the manner and forme of Gods giving them and imputing them And that we may knowe this more cleerlie we are to vnderstand that grace taken in the first signification hath a three-folde place in the worke of our iustification First it hath place in the efficient cause in which sense it is taken 2. Tim. cha 9. VVho hath saved vs and hath called vs with a holy calling not according to our workes but according to his purpose and grace For the grace of God is the cause moving God to predestinate call iustifie and glorifie and of this wee have spoken of at length before in the cause of Gods Decree Secondly the grace of God hath place in the formall cause in which sense we are said to be iustified by grace Thirdly it hath place in the finall cause in which sense it is taken Ephe. chap. 1. ver 6. 12. where he is saide to doe all to vs Vnto the praise of the glory of his grace When it is referred to the manner of Gods iustifying vs it is opposed specially to two thinges First the word grace secludeth all price given by vs to God for iustifying vs. Secondly it secludeth all merit of ours from the worke of our iustificatiō so that it importeth as much as that in our iustification whatsoever God doeth he doeth it freely of his love and gratious
adoption but also as the propitiation for sinne in his bloud which is the ground of Gods iustifying him For as God first openeth our eyes to see Christ to bee the sonne of God and by making vs to beleeve that maketh vs partakers of adoption so secondly by opening our eyes to see him to be ordayned by God a propitiation for sinne in his bloud and by making vs to beleeve that he layeth the foundation of our iustification in our heartes which is finished and accomplished by his gratious and free imputation For vnto the iustification of a sinner by the obedience of Christ in his death not onely faith but also the imputation of faith and that by grace must preceed before that Christ or his obedience can bee our righteousnes not that there is any defect or insufficiencie in Christes obedience but because neither faith hee nor his obedience is iustly ours vntill that by the free imputation and accompt of GOD they be made ours This we are carefully to consider that wee doe not confound the sufficiencie of Christes obedience our right therevnto as many perverslie doe in these dayes for the sufficiencie which is in Christ and his obedience vnto righteousnes is restrayned according to Gods gratious giving and imputinge faith and his obedience by faith and his imputation gift and grace are restrayned to his calling for the promise of God is restrayned to his calling as is cleere Acts chap. 2. vers 29. and all vertue in Christ vnto salvation is likewise restrayned vnto his calling as is cleere 1. Cor. chap. 1. ver 24. and his callinge is restrayned to his Decree and his Decree is restrayned to his purpose of which it appeareth evidently that all sufficiencie of Christes merit how great and infinite soever is no larger in right and efficacie then his calling and so consequently then his Decree and purpose For Gods promise is no larger then his calling and his calling no larger then his Decree and his Decree no larger then his purpose Heerevpon it followeth that Gods purpose is no larger then his applying by â—ustifying and glorifying seeing his iustification is as large as his calling and his calling as large as his Decree and his Decree as large as his purpose This is yet more evident by his promise which wee have shewen to bee of no larger extent then his calling of which it must followe that his purpose can bee of no larger extent then his applying because his calling and applying must bee of equall extent and his purpose of equall extent with his calling Of all these thinges it is manifest that the subiect of Gods iustification is the man indued with faith and this is to bee marked against those who esteeme the beleeving man in the foreknowledge of God to be the subiect of Gods Decree CHAPTER XXXIIII THE next pointe that we have to speake of is touchinge the finall cause of iustification in the which wee purpose to be short seeing it is not a matter controverted but yet it serveth to cleare the trueth of that going before concerninge the ordet of Gods benefites It is receyved vniversallie of all that the finall cause of righteousnes is life for there is no way to attayne vnto life but by righteousnes and for this cause iustification is called The iustification of life Rom. chap. 5. vets 18. and for the same cause it is saide That they who receyve that aboundance of grace and of the gift of that righteovsnes shall reigne in life Rom. chap. 5. ver 17. therefore is salvation called the end of our faith Pet. 1. Epist cha 1. ver 9. Carrying about with you the end of your faith even the salvation of your soules And this is according to the plaine speech of God Ezek. chap. 18. If a man be iust he shall surely live saith the Lord but the soule that sinneth shall die And againe in the same chapter ver 20. The righteousnes of the righteous shal be vpon him and the wickednes of the wicked shal be vpon him selfe And againe In his righteousnes that he hath done he shall live By these testimonies it is plaine that the end of righteousnes is life according to the saying of the Prophet Haba The iust shaell live by faith in the 2. chapter ver 4. and therefore eternal life is called the hope of righteousnes Gall. chapt 5. ver 5. For wee through the spirit waite for the hope of righteousnes through faith And in this same sense is the saying of the Apostle to bee taken Rom. chap. 8. ver 23. VVee doe sigh in our selves wayting for our adoption even the redemption of our bodyes as may easilie bee perceyved by the wordes following wherein hee giveth the reason of this our waytinge when hee sayeth for by hope wee are saved c. where our Adoption is put for our salvation or glorification or redemption in that sense wherein redemption is taken 1. Corinth chap. 1. ver 30. and this is needfull to bee marked to let vs see how diversly Adoption is taken in the holy scriptures of God And that wee may see the trueth of that which wee have saide before concerning the difference betwixt beeing a sonne by faith and by prerogative for as sayeth Iohn 1. Epist chap. 3. ver 2. we are now the sonnes of God but it is not made manifest yet what wee shall bee where he plainly distinguisheth betwixt beeing a sonne and being a glorified sonne for by faith wee are the sonnes of God Gall. chap. 3. ver 26. and yet by faith wee are not the glorified sonnes of God but yet still wayte for our Adoption that is our glorification And this diverse sense of Adoption is evidently cleered by the diverse sense of redemption wherein it is taken in the Rom. chap. 8 ver 23. and Heb. chap. 9. ver 15. For Rom. chap. 8. it is taken in one sense with Adoption that is for the glorification of our bodyes But in the 9. chap. to the Heb. it is taken for iustification which place also confirmeth eternall life to bee the end of our iustification whyle it is sayde that Christ is the Mediator of the New Testament for this cause that through death which was for the redemption of the transgressions that were in the former testament they which were called might receyve the promise of eternall inheritance And this same is made manifest by the Apostles order set downe Rom. chap. 8. where hee sayeth whom he iustifieth them also hee glorifieth For as calling is the fruite of predestination and iustification the fruit of calling so glorification is the fruite of iustification CHAPTER XXXV THus we are brought to the conclusion of the maine point touching iustification what it is which in the scriptures is described shortly and succinctly somtimes by the not imputatioÌ„ of sinne somtimes by the remission of sinne somtime by the covering and hiding of sinne somtime by the imputation of righteousnes sometime by the imputation of faith vnto