partly faith and partly Christes obedience is the matter of our righteousnes The fourth and last is that onely Christ in his obedience is the whole matter of our righteousnes The vanitie of the first 3. opinions will more fully appeare when we speake of the formal cause of iustification when we shall treat of Iustificatiō it selfe as likewise when we shall cleere the truth of the fourth opinion therefore we wil speak the more shortlie of them now Against all three this ground generally serveth to witt that no man is iustified before God by any worke inherent in himselfe or done by him selfe whether it be of nature or of grace or whether it be a worke of the Lawe or of the Gospell The reason is If man be iustified in any sorte by workes Iustification can not be by grace according as sayeth the Apostle Rom. 11. 6. If it be of grace it is no more of workes els were grace no more grace and if it be of workes it is no more grace els were worke no more worke Thus none of these three formost opinions can stande excepte we will destroy the grace of God and abolish it altogether frō the worke of Iustification for grace and workes even though they bee of grace can never stande together in the worke of our Iustification Which also manifesteth the grosse impietie of all these three opinions in placing faith either in whole or in parte in our righteousnes as it is our owne worke seeing by no worke of his owne can man possibly be iustified For otherwise it cannot be but Christ must have died in vaine Secondly our righteousnes consisteth not in Gods acceptation of any thing that proceeds from vs to Godward but in Gods imputation of that that comes from him to vsward by his gift as is cleere Rom. 5. 15. 16. 17. where our righteousnes is still called the gift of God we are saide to receyve righteousnes as a gift Whereby it is most evident that no worke of the Law nor faith as it is the worke of our heart can possibly be our righteousnes For our act of beleeving is an action passing from vs to God-ward and being attributed as it is by them to mans free will is no lesse the worke of man then any other worke of the Law what soever But our righteousnes is called in the Scriptures the righteousnes of GOD and not of man because it goeth not from vs towardes him but it commeth from him to vs. Thirdly it is manifest by the Scriptures that no man is iust in him selfe but in another For among men there is none righteous no not one Psal 14. But if that whereby hee is iustified which is the matter of his righteousnes bee in him selfe he must not onely bee iust but iust in him selfe which both doe playnely contradict the trueth of God which plainlie denies that there is any man righteous and that any man is made righteous in him selfe but whom soever God iustifieth he iustifieth them in Christ and maketh them the righteousnes of God in him 2. Corinth 5. 21. Fourthly the nature of Iustification consisting in the remission of sinne it can not possibly stande in that that is the direct contrarie But all these three opinions maketh it stande in the contrarie that is in Gods acceptation of obedience For whether the Lorde iustifie vs for doeing the workes of the Lawe or for fulfilling the condition of the Gospell required by God of vs vnto Iustification it is alwayes for and by our obedience that he iustifieth vs. so that Iustification shall never consist in pardoning of sinne and covering of iniquitie but by the contrarie in the acceptation of obedience Which saying is so impious that nothing can be devised more contrarie to the grace of God and mans salvation These groundes serve generally to shewe the wickednes of all these three opinions Nowe we come to speake somwhat concerning the first alone against which these groundes conteyned in scripture shall sufficiētly serve of which divers make against the rest also First that which excludes not mans gloriation can not have place in his righteousnes for God will have no flesh to glory in his sight in any thing except in him alone wherevppon it followeth that no man can bee iustified by the workes of the Law For as sayeth the Apostle Rom. chap. 3. vers 27. gloriation is not excluded by the lawe of workes For if Abraham was iustified by workes hee hath wherein to glory Rom. chap. 4. vers 2. and the reason heere of is declared in the fourth verse saying That to him that worketh the wages is not compted by favour but by debt Wherevpon it followeth that if man bee iustified by workes he hath wherein to glorie because he is not iustified by grace but by deservinge and Gods iustifying of him is not a worke of his favour but a worke which hee is indebted to doe And this is the same very thing which the Romish Church doeth meane by their merit ex condigno whereby Gods free grace iniustification is quite overthrowen Secondly man can not be iustified by that which makes the death of Christ of none effect but as sayeth the Apostle Gallat chapter 2. verse 21. If righteousnes bee by the Lawe then Christ hath died without a cause Which place doeth evidently convince them all of errour and proove them all to bee enimies to the crosse of Christ and to his death that make righteousnes to bee by any other thinge then by his death for if Christ died without a cause if righteousnes bee by the Lawe he must have much more died in vaine if it bee by any other thing For righteousnes is not to be found in any other thing but either in the Law of God or Christ By this we may perceyve that the opinion of those men who place our righteousnes in faith properly taken as it is the acte of our heart without relation of it as an apprehending instrument vnto Christ is much more pernitious then the opinion of the Papistes and that by cleere evidence of both their doctrines cōpared together For the Papist placeth his righteousnes in that which conteynes in it selfe perfect righteousnes in deed so that if their other ground could holde wherein also the other sorte doeth agree with them that is that it were in mans power to fulfill the Lawe certaynlie they should be iustified by the works of the Law For the doers of the Lawe shal be iustified Rom. 2. 13. And if there had bene a lawe given which could have given life surely righteousnes should haue bene by the Lawe sayeth the same Apostle Gal. 3. 21. But these other men doe place their righteousnes in that which they them selves confesse to be imperfect and not to contayne in it selfe perfect righteousnes For when faith is not relatively or instrumentally taken in respect of Christ apprehended by it it can never contayne perfect righteousnes and so the Lord can never
creatures These have bene the causes of my vnwillingnes to give any thing in write and that now being overcome by your request I doe follow a plaine maner of declaration of my minde without contention with anie or direct disputing against anie as being resolved to have no parte in the noysome wrangling of this contentious age But as one desirous to walke honestlie in all things I endevour to keepe mee within the measure of my owne faith and to benefitt the Church of God with that which he hath given me not hindring nor envying that others who have receyved more do more good in our common Lords worke Of whom as hee who is onely able to give it I most humbly crave the gratious direction of his spirit in this and all my labours with his blessing therevpon to your comfort and theirs who shall have the vse thereof His grace be with you Middelburgh 20. Iuly 1615. Yours in the Lord Jo. Forbes A Table of things contayned in this Treatise according to the order of the Chapters CHAPTER I. FOure groundes proponed which serve to make vs conceyve aright of the nature of the benefits dispensed vnto vs by God in Christ 1. The knowledge of Gods Decree 2. Of Christ as Mediator 3. Of the order of the benefits 4. Of their difference Chap. II. Of the two chief things to be considered in Gods Decree to wit the substance and chief cause of it The twofold description of Gods Decree or Predestination And of that which is the most proper Chap. III. Of the substance of Gods Decree consisting in three things 1. the persons who are ordayned 2. that wherevnto they are ordayned 3. the meane whereby Of which the first two are spoken of in this chapter Chap. IV. The third part of the substance of Gods Decree touching the meane of adoption that is IESVS CHRIST Chap. V. Of the cause moving God to decree that is the will of God cleared from the Persons who are ordayned vnto adoption Chap. VI. The same cause cleared from that thing wherevnto they are ordayned Chap. VII The same cleared from the meane whereby they are ordayned to be adopted Chap. VIII Of the second groūd which is touching Christ the Mediator Chap. IX Of the third ground touching the order of Gods benefites specially of Adoption and Iustification and of five things serving to cleare the same Chap. X. Of the first of those fiue touching the order of subsistinge of the persons of the Trinitie Chap. XI Of the second of these five touching the severall obiectes wherein the grace of God is to be considered Chap. XII Of the third of these five touching the difference of order betwixt Gods dispensation and our perception Chap. XIII Of the fourth of these five touching the different extent or largenes of Gods benefites amongst them selves Chap. XIIII Of the last of these five touching the covenant of God Chap. XV. Of the first reason why most men place Iustification in order before Adoption Chap. XVI Of the second reason why most men place Iustificatiō before Adoptiō drawen from Io. 1. 12. examined in the first point that is touching the persons there described Chap. XVII The examination of the same reason from the second and third pointes therein to be considered that is the benefit bestowed and him who bestoweth it Chap. XVIII Of the fourth and last ground serving to cleare the nature of Gods benefites touching the difference of these benefits and first of the divers manner of speach vsed in scripture touching them 2. Of these things wherein they agree and vse hereof Chap. XIX Of the twofold distinction of the benefits 1. according to the maner that we enioy them 2. according to their particular nature Chap. XX. A proposition of the doctrine of Iustification things therein to be intreated And first of the divers opinions of men touching iustification in generall Chap. XXI The foure principall points controverted 1 touching the efficient cause 2. touching the materiall cause 3. touchinge the formall cause 4. touching the subiect iustified and the first handled Chap. XXII Of the second point touching the materiall cause of Iustification the different opinions of men reduced to foure principall and examination of them Chap. XXIII Of the true matter of our righteousnes what it is wherein the first handled shewing that Christ only is the matter therof Chap. XXIIII Of the second point touching that wherein Christ is our righteousnes the different opinions of men therein and the truth examined by six grounds out of the word Chap. XXV Of those things in Christ which are required to make that wherein he is our righteousnes to be righteousnes both in his Person Priesthood and actions Chap. XXVI Of the formall cause of iustification cōsisting in three things 1. in Gods giving 2. in his imputing 3. in the maner of both that is by grace The gift being two fold the first which is faith is first intreated of in foure pointes and first what kinde of gift it is Chap. XXVI Of the second point touching faith to whom it is given and in what part or facultie it is wrought Chap. XXVIII Of the third point touching faith what it is of the divers significations of it of the true signification of it when it is said to be imputed vnto righteousnes of the particular nature thereof both as it is wrought by God in our hartes and as our heartes worke by it Chap. XXIX Of the fourth and last point touching faith that is the end vse wherefore it is given vnto vs consisting in foure things Chap. XXX Of the second gift which God giveth in iustifying which is Christ crucified Chap. XXXI Of the second point touching the forme of Iustification consisting in imputation the signification of the word the thinges that are said to be imputed and what it is that in iustification is imputed Chap. XXXII Of the third point touching the forme of iustification consisting in the grace of God Chap. XXXIII Of the obiect of iustification both what man is in him selfe and what by grace when he is iustified Chap. XXXIIII Of the finall cause of iustification Chap. XXXV Of the description of iustification considered in the particular points thereof gathered out of the former grounds FINIS A Treatise tending to cleare the Doctrine of Justification CHAPTER I. THE Evangelist Luke willing to make Theophilus to acknowledge the certaintie of those things whereof he had bene instructed did search out perfectly all thinges from the beginning and then did write vnto him frō point to point According to whose example for giuing the more full assurāce to mindes desirous of knowledge it shall not be amisse being to treat of the true nature of the Iustification of a sinner that we first beginning at the very foundation do shortlie speak of those points vpon the knowledge whereof chieflie dependeth the light and evidence of this matter Amongst divers others there are foure principall groundes vpon the
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
Iustifies a man The third is the nature of the worke it selfe Touching the first the Scripture speaking of Iustification even whereas it is supposed to bee by the workes of the Lawe speakes passivelie of man and never activelie to shewe it is a worke which he him selfe doeth not but which is done vnto him by another as for example Rom. chapt 3. vers 20. by the workes of the Lawe shall no flesh bee iustified And againe Gal. chap. 2. ver 16. Knowing that a man is not Iustified by the workes of the Law And againe Gall. chap. 5. vers 4. And yee are abolished from Christ who soever are Iustified by the Lawe As likewise when Iustification is attributed vnto faith the same passive forme of speach is vsed as Rom. chapt 3. vers 28. VVe conclude then that a man is Iustified by faith without the workes of the Lawe And againe Rom. chap. 5. ver 1. Being then Iustified by faith c. And Tit. chap. 3. ver 7. That beeing Iustified by his grace c. Which forme of speech is most cleerely vsed Matt. chap. 12. v. 37. For by thy wordes thou shalt bee iustified and by thy wordes thou shale be condemned All these testimonies doe shew plainlie that the worke of Iustification is not the worke of man him selfe but of some other And therefore Christ Luke chap 16. 15. layes this to the Pharises charge as a speciall iniquitie saying Yee are those who iustifie your selves And that this is to bee vnderstood not only of a man in iudging him selfe but also of one man in iudging an other it is plaine by the Apostles doctrine Rom. 14. 4. 10. 13. where he takes al power from all men of iudging one another and to conclude this point the Apostles testimonie touching him selfe is sufficient 1. Corint cha 4. ver 3. whereby he cleereth both these pointes to witt that no other man had power to iudge him and that he had no power to iudge him selfe saying I passe little to be iudged of you or of mans iudgement no I iudge not my owne selfe In which places all power of iudging as it is referred either to iustifying or condemning in pardoning or not pardoning sinne in the absolving or not absolving from sinne is vtterly taken from all men whether in respect of them selves or others Touching the second grounde which cleereth who it is that Iustifies there is nothing whereof the holy Scripture giveth more cleere testimonie then of this still affirming that is is God onely who Iustifieth as is manifest Rom. chap. 8. ver 33. where expressely it is sayde It is GOD that Iustifieth and in that same Chapter 30. verse it is saide Those whom hee hath predestinate those hee hath called and whom hee hath called those also hee hath iustified which place sheweth playnely that it can belong to none but to God alone seeing that he who iustifieth must bee he who calleth and hee who calleth must be he who predestinateth which is onely God And againe the same Apostle giveth a cleere testimonie heereof Rom. chapt 3. ver 30. saying For God is one who shall iustifie circoncision of faith and vncirconcision thorough faith The like testimonie is conteyned 1. Corinth cha 4. vers 4. where the Apostle sayeth Hee that iudgeth mee is the Lorde Therefore sayeth the same Apostle Rom. chap. 14. ver 12. That every one of vs shall give accompt of him selfe vnto God Nowe wee come to the third ground which consisteth in the nature of Iustification it selfe which is not as some interprete it to be the making of vs inhesively iust by renovation or change of our nature as though the word Iustificare that is to Iustifie did signifie Iustum facere that is to make just By which opinion our Iustificatiō and our Sanctification are confounded and made one thinge As though to Iustifie were the action of GOD in regeneratinge and recreatinge vs whereas it is the worke of God in iudging vs. so that Iustificar◠doeth signifie Iustum pronuntiare that is to pronounce righteous which is manifest by two reasons The first is because in Scripture Iustification is opposed to condemnation as is cleere by the testimonie cited before Mat. 12. 37. The second reason is taken from the description of Iustification set downe in the Scriptures where sometymes it is defined to consist in the remission of sinnes sometymes in the forgiving of wickednes in the covering of sinne and not imputing of iniquitie sometyme by the imputation of righteousnes Which all doe prove manifestly that Iustification is the Action of him who is the Iudge of mankinde in absolving man from sinne and the punishment thereof Of this it followeth that vnto God onely it belongeth to Iustifie and that for two speciall reasons The first is because the Lord is the onely Iudge of all Hebr. 12. 23. And therefore Acts 17. 31. it is sayd He hath appointed a day in the which he will iudge the world in righteousnes Of which day the Apostle also speaketh Rom. 2. 5. 16. and the reason heereof is given by the Apostle Rom. 14. 7. 8. to witt because hee is our onely Lord to whom we both live and die and therefore according as in that same place the Apostle concludes VVe all shall appeare before the iudgement seate of Christ and every one of vs shall give accompt of him selfe to God Whereby it is cleere seeing God is the onely Iudge of the world that to iustifie and to cōdemne must onely belonge to him The second reason is seeing Iustification consistes in remission of sinnes and not imputing of iniquitie it followeth that not any except God alone can iustifie because none save God alone can forgive sinne as is cleere Mark 2. 7. and Luke 5. 21. therefore doeth the Lord him selfe saye Esa 43. 25. I even I am he that putteth away thy iniquities for myne owne sake And againe 44. cha vers 22. I have put away thy transgressions like a Cloud and thy sinnes as a mist Likewise David doth attribute the not imputing of iniquitie to the Lord Psal 31. 2. saying Blessed is the man to whom the Lord imputeth not iniquitie which also the Apostle cleerely sheweth 2. Corinth 5. 19. saying That God was in Christ reconciling the world to him selfe not imputing to them their sinnes Now whereas it might seeme that in treating of the efficient cause of Iustification we should speake not onely of God himselfe but also of his grace yet because the question touching his grace doeth also fitly belong to the formall cause therefore wee referre it vnto that place CHAPTER XXII NOw followeth that we speake of the materiall cause and in this pointe out of the former thinges it may be easilie gathered that there be foure different opinions The first is that the workes of the Law done by man are the matter of our righteousnes The second is that the onely act of mans heart in beleeving is the matter of it The third is that
to serve vnto our iustification by that wherein he is made our righteousnes And secondly if we shal distinguish the matter of our righteousnes it selfe in Christ from the action of God in iustifying by it wee shall perceyve evidently that the matter of our righteousnes consisteth only in the death and bloud of Christ and that all the rest of Christes obedience doeth serve not as the materiall but rather as the subordinate efficient causes of our iustification And so all the three former opinions touching the obedience of Christ may well agree in one when the question is concerning the action of God in iustifying and not concerning the particular matter of the righteousnes which God imputes vnto vs vnto iustification For there is no parte of Christes obedience which is not as it is said in the schooles causa sine qua non that is a cause without the which wee cannot be iustified For if he had not bene a man and a iust man and a Priest and such a Priest as we have said yea if hee had not risen from the dead and ascended vnto heaven and made intercession for vs his death and bloud could never have iustified vs. And yet still his death and bloud is the only matter of our righteousnes but so as it is the bloud of such a sacrifice offred by such a Priest vpon such an Altar in such a Tabernacle carried in by the same Priest after resurrection from the dead into the heavens And as by vertue of the same bloud the same Priest sittinge at the right hande of God maketh intercession for vs. Thus the matter is not of such moment being rightly waighed and charitablie considered that it needed ever to have bred such bitter contention amongst brethren in the Church of God CHAPTER XXVI HAving thus spoken of the materiall cause of our righteousnes it followeth now that we speake of the formall cause In the which three thinges are specially to be marked for clearing vnto vs how and in what manner wee are made the righteousnes of God by the death and bloud of Iesus Christ our Lord. The first is Gods giving vnto vs. The second is Gods imputation of that which is given vs. The third is the cause moving him both to give and impute For God iustifieth vs by gift by imputation and by grace Neither can the true forme of our iustification bee knowne of vs a right except we acknowledge all these three in it For mā hath no saving grace which he hath not receyved of God according to the saying of the Apostle 1. Cor. chap. 4. ver 7. For who hath seperate thee or what hast thou that thou hast not receyved and if thou hast receyved it why gloriest thou as if thou hadst not receyved it And to the same purpose saith I am 1. chap. 17. All good giving and every perfect gifte is from above Therefore also our righteousnes speciallie is called a gift and a gift by grace Rom. chapt 5. ver 15. 16. 17. as also Rom. chap. 6. vers 23. but the gift of God is eternall life Where the word gift if that place be rightly vnderstood doth signifie righteousnes given vs of God Secondly howsoever many confounde imputation and giving as one thinge as in some sense they may both bee taken for one yet it is expedient for our sounder knowledge that wee distinguish them For howsoever nothing is imputed which is not given yet many things are given which are never saide to be imputed Yea moreover in which imputation hath no place Beside the imputation of a thing if we shall rightly consider it doth alwayes presuppone the thing imputed to be in our possession either by nature working or gift as by Gods grace wee shall heare hereafter And therefore in the forme of our iustification Gods giving of a thing vnto vs is to be distinguished from his imputing of it Specially if we marke one thing which is flat contrarie sayings and yet of equall force vsed by the spirit of God in the description of iustification For sometimes it is defined by imputation of righteousnes and sometimes by not imputation of sinne Thirdly in the manner and forme of our iustification grace is specially to be considered because both the givinge and imputation of the thing given is of meere grace Therefore are wee saide to bee iustified freely by grace so that the perfect forme of our iustification consisteth in this that is in Gods gracious givinge and gracious imputinge of thinge given vnto vs to bee our righteousnes So that whosoever make our iustification to consist without giving of righteousnes or without imputing the thinge given or esteeme eyther the matter of our righteousnes which is given vs to be given otherwise then by grace or to be imputed as righteousnes vnto vs otherwise then by grace doe destroy the true forme of the iustification of a sinner before God And because this is a pointe of speciall moment and bringeth great light in the matter of iustification wee will speake severally of these three pointes And first touching the action of Gods giving Secondly of the action of Gods imputation Thirdly of his grace as the only cause of both Touching the first there be two thinges which are given vs of God vnto iustification The I. is faith The II. is Christ both these giftes of God are necessarie vnto iustification as we shall see by Gods grace hereafter when we speake of iustificatiō it self Therfore in this place wee will onely speake of faith as it is the gift of God in which we have these pointes to be marked First what kinde of gift it is Secondly to whom it is given Thirdly what faith it selfe is And fourthly to what ende and vse it is given First then that it is a gift and the gift of God it is cleere in the Scriptures according as wee have showen before of all the saving graces of God and therefore it is called by the Apostle Heb. chap. 7. vers 4. a heavenly gift and in Ephe. chap. 2. ver 8. it is expresly called the gifte of God And the same Apostle Phil. chap. 1. ver 29. teacheth vs that to beleeve in Christ is a gift given vs. Therefore 1. Cor. chap. 12. It is uombred amongst the giftes of God by his spirit So that in this there is no great contradiction but the speciall question is what kinde of gift it is that is whether it bee a naturall or a supernaturall gift Depending either vpon the naturall power which God hath created in man or vpon the supernaturall power of God For clearing hereof We are to consider that which in the scriptures is spoken concerning faith First touthing the ground and cause of our beleeving Secondly touching the propertie that is attributed vnto faith and which still is in him that beleeveth And thirdly touching certaine effectes attributed vnto faith Besides these things which heereafter will shewe them selves when we treate both to whom faith is given and
for vs but as sayth Iohn cha 10. vers 18. He receyved this commandement from the Father to laye downe his life And the Apostle Peter Acts chap. 2. ver 23. sayeth plainly That he was delivered by the determinate counsell and foreknowledge of God And the scriptures doe witnes Hebr. chap. 3. ver 2. Hebr. chap. 5. ver 5. that Christ did not take this office to him selfe to be either King Priest or Prophet of the house of God but that the Father did give it him and as he receyved it from the Father so doeth he performe it not according to his owne will but according to the will of the Father that sent him that is hee layes downe his life for none but such as the Father willeth that is the sheep which the Father giveth him that he should give them eternall life Ioh. chap. 10. 14. 15. 16. compared to Ioh. chap. 17. ver 2. and Esay chap. 8. ver 18. compared with Hebr. chap. 2. ver 13. 14. and 15. 16. 17. neither doth he make intercession for any but for such as the Father had given him but secludeth all who were not given him of the Father from al benefite of his intercession and fruit of his death Ioh. cha 17. ver 9. Thirdly he manifesteth the name of God and giveth the wordes and the glorie which the Father hath given him to no others saving those alone whom the Father had given him In the same chapter 6. vers 22. and 26. Fourthly he giveth eternall life to none but such as the Father hath given him Iohn chapter 6. verses 37. 38. and 39. And Iohn chapter 10. vers 26. 27. 28. 29. And Iohn chapter 17. vers 2. for the worke which he performed on earth the Father did give it him that hee should doe it as he him self witnesseth Iohn chapter 17. and verse 4. Wherefore also in the performing thereof when the bitternes of that cuppe which the Father had given him to drinke maketh him in his agonie to will If it were possible that it might passe from him He rangeth his owne will in order and submitteth him selfe to the will of his Father saying But not my will but thy will be done Mathew chap. 26. vers 39. and 42. Of all which groundes it evidently followeth that what Christ is as Mediatour and what he doeth as Mediatour and to whom he doth any thing by Mediaton and intercession is all by the will and appointement of GOD according to his good pleasure Whose Decree and free election according to his will boundeth and limiteth IESVS Christ the Mediatour in his suffering intercession and whole performance of his office and dispensation of all blessings vnto righteousnes and life as is cleare in the 11. chapt to the Romanes verses 5. and 7. Of all that is spoken touching either the substance or cause of Gods Decree we may easilie perceyve that the whole Decree of God in all the substance of it dependeth vpon nothing but onely vpon the will of God so that he predestinates because it is his will and he predestinates so many and no moe because it is his will And hee predstinates them to adoption because it is his will and he predestinates this adoption to be thorough Iesus Christ because it is his will Whilest men in humble reverence doe not acknowledge this and acquiesce in it as the trueth of this matter they not onely fall in blasphemouse errores against God but involve themselves in the daunger of that curse pronounced by the Prophet Esay chapt 45. vers 10. Woe be to him that striveth with his Maker Woe vnto him that sayeth to his Father what hast thou begotten Or to his Mother What hast thou brought foorth Which surelie they doe which search for a reason of this will of GOD as though the Lord could not be iust in ordayning some vnto adoption and not others vpon his onely will but that some cause there must be in the creatures of this difference of his will what is this else but to buyld the equitie of Gods doeings vpon the creature and not vpon God the Creator him selfe making things iust not because he willeth them but because he willeth them according to that which he findeth in the creature and which in the iudgement of man seemeth to be a iust reason why God should doe so even as though the Potter of one the same lumpe of clay did not freely according to his owne will make one vessel to honor another to dishonor without any respect of any worthines or any reason whatsoever taken frō the clay Surely it is a wretched Divinitie which doth not simply acknow ledge all things iust which God willeth evē because he willeth thē although they not only passe the capacitie but also appeare most cōtrary to humane reason For are not his iudgements vnsearchable his wayes past finding out who thē shal finde out the reason of his counsels and declare the causes of his will We will conclude this point with the saying of Augustin touching these mē lib. pri ca. 2. de Genes cont Manich. They seeke to know the causes of Gods will when as the will of God it selfe is the cause of all things that are for if the will of God have a cause there is something that goes before the will of God which is not lawfull to beleeve The vse we are to make hereof in the doctrine of iustification is great for first heereby wee learne that Gods Decree is not buylded vppon our righteousnes as the cause thereof but by the contrarie that our righteousnes is builded vpon Gods Decree For God doeth not predestinate vs because of our righteousnes but he maketh vs righteous because he hath predestinate vs so that whether our righteousnes consist in Christ and his sufferings or as some doe thinke in workes or as others doe esteeme in faith yet it still holdeth that this righteousnes is never the cause why God predestinateth vs. Secondly wee learne of this point that whatsoever be our righteousnes we must goe aboue our selves aboue our righteousnes to search the cause why it is ours For it is not any thing in vs nor any thing in that that is our righteousnes but the will of God in God himselfe which is the ground of our enioying it Thirdly we learne heereby that whatsoever we seclude from the Meanes of our righteousnes iustification and life yet Christ can never be secluded seeing God Decrees to doe all what he decrees thorough him alone Thus much concerning the Decree of God and the nature thereof CHAPTER VIII NOW followeth the second point which standeth in the knowledge of Christ as he is Mediatour Whereof because divers things have bene already spoken we wil be the shorter The mayne point chieflie to be considered in this head is this that no man is made that vnto the which GOD doth predestinate him in him selfe and through him selfe but in and through another which is IESVS
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
redemption be performed But more cleerely of this in the next ground which serveth to cleere both this third ground and the mayne point which we have in hande CHAPTER XIII THE fourth ground standeth in the marking how every benefite goeth above each other amongst them selves in largenes of extent for that benefite which is comprehended vnder another must needes in order follow that which doth comprehend it and that which doth cōprehend all the rest must needs in order go before them all For things which are vniversal and general go before things which are speciall particular Now amongst the benefits of God we finde in scripture that redemptiō is of very large extent so that it doth cōprehend vnder it both our iustification glorification for it is defined oftētymes by both Touching iustification it is cleere when as redemptiō is defined so oft by remissiō of sinnes and we are said to be iustified freely through the redemption that is in Christ Iesus Ephe. cha 1. ve 7. and Rom. 3. 24. And as concerning glorification Christ expresly calleth it our redemption Luke chap. 21. ver 28. As touching the rest of the benefites wee shall have occasion to speake of them hereafter and we will now only speake of Adoption comparing it with Redemption to try which is of largest extent for if it bee larger then Redemption I thinke in the iudgement of all men it shall bee without contradiction esteemed the first blessing of all but especially it shall be found in order to go before Iustification seeing that our righteousnes is comprehended in our Redemption For cleering this point if we marke narrowly the Scriptures of God we shall see that as our Redemption comprehendeth vnder it our Iustification Sanctification and Glorification so our adoption comprehendeth vnder it our whole Redemption and all the parts thereof which is manifest by three speciall reasons The first is because Adoption is extended by the Spirit of God to the last blessing wherein standeth the accomplishment of our Redemption that is the redemption of our bodies from the which as from a part Adoption is described Rom. chap. 8. vers 23. and that because our Adoption is not fully accomplished but in the full accomplishment of our Redemption Therefore sayeth Iohn 1 Epist chap. 3. vers 2. That now we are the Sonnes of God but yet it hath not appeared what we shall be Thereby declaring that eaven to our selves the cleere and full sight of our Adoption is not nor shall not be given vntill the day of the second appearing of the Lord Iesus when all things Decreed shall be finished Therefore that day is called by the Spirit of God the day of the Revelation of the Sonnes of God Rom. cha 8. ver 19. Out of which place it may evidently bee gathered that our whole Redemption and every part thereof and especially the last part is nothing els but a manifestation of our Sonne-ship or Adoption And therfore it must follow that Iustification which is a part of Redemption must serve to this same vse in part like as the whole parts of Redemption fully accomplished serve for it in whole And this is the cause why by a most learned Divine Iustification and all subsequent benefits are called Via Adoptionis that is the way whereby Adoption is performed The second reason is taken from that ground which was layed downe in the XI chapter by which it was cleared that Christ can redeeme none but such as are his brethren For by his consecration he was to bring none but childrē vnto glorie Hebr. chap. 2. ver 17. and therefore it must follow that Adoption in order must goe before Iustification seeing whatsoever Christ doeth in the flesh he doth it wholy for his brethrens sake so that our whole Redemption is the fruite of our Adoption and an infallible consequence thereof The third reason is taken from the definition of Gods Decree or Predestination which vnder the benefit of Adoption alone comprehendeth all the blessings of God and whatsoever GOD of his eternall purpose hath ordayned vnto vs for our full felicitie in Christ for by it alone without mentioning any of the rest of the benefites in Christ predestination is defined Ephe. chap. 1. vers 5. to shew vs that it contayneth all vnder it and is of the largest extent of all as being before all in all through all the rest For then is an adopted sonne fully a sonne when he enioyeth the full inheritance and we know that to be adopted includeth and implyeth the enioying of the inheritance alwayes and therefore the Adoption of God must needes have included vnder it our righteousnes seeing that righteousnes is a part of the inheritance which is by faith Heb. chap. 11. vers 7. It is true that Adoption is taken in two diverse senses not onely by Divines but also by the Scriptures themselves But in what sense soever it bee taken yet in respect of order it is ever first For if we take it in that sense whereby the nature of Adoption is thought most properly to be expressed when it signifieth a severall blessing distinguished from all the rest then it is nothing different either from our eternall election in Christ before all time or then our effectuall calling in time Which is the first action of God his gracious dispensation preceeding our iustification as witnesseth the Apostle Rom. chap. 8. vers 30. and it consists in the bringing of vs vnto Christ by the Father and ingrafting of vs by faith in him as the Sonne of God and by that vnitie with him making vs Sonnes that we may bee likewise heyres But if we take Adoption in that more large sense wherein it is taken in that foresaid definition of Predestination Wherby it comprehendeth all the remanent blessings from the first to the last then it partlie differeth from the rest and partly is nothing els but the rest For in so farr as it concerneth our calling or chosing in time it is different from iustification and the rest and goeth before them all and the rest must necessarily follow it as inseparable adherents thereof For whom hee calleht them he iustifieth and whom he iustifieth them he glorifieth Rom. chap. 8. vers 30. But as it concerneth the rest of the benefites it is nothing different from them Therefore it is described by them as parts because they are the full accomplishment of it In which sense as wee have said before they are called by some the way of Adoption CHAPTER XIIII THE last ground for cleering this point is the due consideration of the Covenant of God with Man In the which two things are especially to be marked The first is Those to whom the Lord maketh his promise The second is The promise it self which God maketh to them Touching the first the promise is not indefinitely made to all men but to Abraham and to his seed alone For God hath said he will be his God and the God of
his seed after him Therefore no man that is not of this seed doth obtayne any part of the promise because it is a benefite belonging to none except to the seed onely Of which it is manifest that we must bee Abrahams seed before we have right to the promise Now what is meant by the seed the Apostle telleth vs Gal. chap. 3. vers 16. saying he sayeth not to the seeds as speaking of many but vnto thy seede as of one which is Christ That is Christ mystically considered with his members who all spirituallie ingraft in him make the body whereof hee is the heade as is manifest by the Apostles speech 1 Corinth chapter 12. vers 12. Nowe we are made the seed by our Adoption For to be the seed of Abraham is to be the children of God as is cleere by the Apostle Rom. chap. 9. where he saieth Neither are they all children because they are the children of Abraham but in Isaack shall thy seed bee called that is they that are the children of the flesh are not the children of God but the children of the promise are counted for the seed This same the Apostle confirmeth Gallat chapter 3. verse 29. saying And if yee be Christs then are yee Abrahams seed and heyres by promise Of these things it followeth first that to be of the seed and to be the children of God and to be Christs is all one thing Secondly that wee must be the children of God that is of the seed before wee can enioy the promise And so consequently that we must be Adopted before we be iustified seeing iustification is a part of the promise made vnto the seede as is cleere by the words of the Covenant Ierem. chap. 31. and Hebr. chap. 8. I will be mercifull to their vnrighteousnesse and I will remember their sinnes and iniquities no more This ground is yet more cleere by the Apostles speech Rom. chap. 9. where he answereth the doubt which might rise vpon the reiection of the Iewes videli Whether GOD had fayled in performing of his promise seeing they were the seed of Abraham which were reiected The Apostle answeres this and cleeres the constant truth and veritie of God in performing his promise vnto the seed according to his Covenant by defining the seed aright shewing that they are not accounted for the seed because they are the children of Abraham according to the flesh but because they are children of the promise In which discourse the Apostle layeth those as necessary and infallible grounds First that we must be of the seed before wee claime the promise Secondly that beeing of the seed wee must be partakers of the promise For otherwise God should faile in his truth and his word should be of none effect Of which things we may perceyve that the grace of God in which standeth our Adoption by which wee are made of the seed must goe before all the graces contained in the promise which is made vnto the seed seeing the beeing of the seed is the ground and foundation of enioying the promise This leades vs to the knowledge of another point which serves to cleare our iudgement touching this same ground To wit in what order to place the fruites and effects of our faith Which as we shall heare hereafter is the effectuall instrument of God by the which all blessings are communicate vnto vs. For in this life wee enioy no saving blessing but by faith onely for by it we embrace our Adoption and are made the Sonnes of God As witnesseth the Apostle Galath chap. 3. vers 26. saying ye are all the Sonnes of God by faith in Iesus Christ and by faith we apprehend our righteousnes are iustified Rom. c. 3. v. 28. Gal. c. 3. v. 8. And so of all the rest of the blessings Thus both the parts of the Covenant are wrought effectuate in vs by God through faith for by it wee are both made the seed and doe obtaine the promise but as being the seed must goe before the enioying of the promise even so that fruite of faith in Christ whereby wee are made the Sonnes of God must in order of dispensation goe before that fruite of faith whereby we are made that which is promised vnto the seed and so consequently by faith wee must first be made Sonnes before we be made iust Thus much touching these five grounds which serves for cleering the order of the blessing of God dispensed vnto vs in Christ Which was the third of these foure points which we laid downe as necessarie to leade vs to the knowledge of the right nature of the saving benefites of God and so perticularlie of Iustification So that it followeth that wee should enter to speake of the last of the foure touching the difference of one benefite from another but first it shall not be amisse to speake somewhat of that other opinion which houldeth Iustification to bee in order before Adoption and to consider the groundes wherevpon it is buylded CHAPTER XV. THE grounds of any moment which I have marked whervpon this opinion is buylded are two The first is It is thought an impossible thing that God should adopt vs before he iustifie vs. Because God cannot esteem those that are vniust to be his Sonns And this is the cause apparantly that makes so many to put reconsiliation in the first place and to divide it in iustification as the first part thereof and Adoption as the last The other ground is taken out of the Scripture especially out of that saying which is in the 1. of Ioh. ver 12. Where it is said as many as receiued him to them he gave prerogative to be the sonnes of God even to them that beleeve in his name which are borne not of blood nor of the will of flesh nor of the will of man but of God As concerning the first ground although it seeme to have great shew of trueth yet it is most dangerous if it be not rightly conceived For it may import so much as that the love of God and his grace is not free and freelie bestowed vpon vs if so bee it should be builded vpon our Iustification Which is contrarie to the course of Gods trueth in Scriptures Which sheweth plainly that God loved vs even while yet wee were sinners and vniust yea while wee were enemies Romanes chapter 5. and that when wee were polluted in our owne blood hee did pittie vs and of his love did promise life vnto vs and washed vs with water and purged away our blood from vs and anoynted vs with oyle and decked vs with ornaments Ezek. chap. 16. Whereby it is evident that our Iustification is not the cause why God acknowledgeth vs to be his children but by the contrarie his taking of vs to be his children is rather the cause why hee doth wash away our filthines from vs iustifieth vs. For seeing the Lord loveth vs before he iustifieth vs there must bee some ground of this love
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
For there is a great difference betwixt these workes of the Father to witt the bringing of vs to the Sonne or giving of vs vnto him or making vs to receyve him which are all one and the same thing and the Fathers iustifying of vs in the sonne whom now we have receyved The first is the proper worke of God calling vs The other is the worke of God after our calling Which evidētly appeares by the speech of Christ him selfe Math. cha 11. ver 28. where first he invites vs to come vnto him and then promiseth to such as doe come that he will give them rest vnto their soules for God iustifieth none who have not first receyved the sonne For who cā be made the righteousnes of God in Christ who is not first ingrafted in him Now the first worke of faith standeth in our receyving Christ and making him to dwell in our heartes in and through whom now receyved and possest by faith the Lord doth thereafter iustifie and glorifie vs. so to make a Man to be iust before he be a sonne is as much as to make an accident or qualitie to be before or without a subiect or to make a Man wise before he be a Man and this ground the Apostle cleers by his owne speech when he coūted all but dongue that he might gaine Christ and be found in him to this end that he might not haue his owne righteousnes but the righteousnes which is by the faith of Christ Phil chap. 3. thereby playnelie he sheweth vs that we must first gayne Christ and be found in him by faith before we can haue the righteousnes that is by the faith of Christ so that to receyve Christ and to be iustified in Christ are in no sorte to be confounded although they cannot be separated For this is the principall cause why Iustification and all remanent blessings are attributed vnto faith because by faith onely we are made one with Christ and ioyned vnto him who onely is the substance of all our blessings as being made of God vnto vs wisedome righteousnesse sanctification and redemption 1. Corint ahap 1. vers 30 Vpon which vnion with Christ followeth our cōmunion with him both in death and life For being once in him we can not but be pertakers of all blessings in him And of this worke of the Father it is that the Evangelist speaketh in this place which is the first worke of his gracious dispensatiō when as he maketh vs to beleeve in his onely sonne as is manifest by the Evangelistes owne words interpreting the first phrase that is Those that receyved him by these wordes that is Those that beleeue in his Name The second argument lieth in the third phrase of this description which is Those that are borne of God By which wordes both the two former phrases that is those that receyved him those that beleeved in his Name are interpreted thereby teaching vs that this worke is not the worke of Iustification but of Adoption and of our receiving of Christ himselfe by faith that in vnitie with him we may be the Sonnes of God and not our receiving of his obedience by faith vnto righteousnes For by beeing borne of God we are made the Sonnes of God Which birth especially is performed by the Father when by his Spirit he brings vs vnto the Sōne makes vs to receive him by faith in our hearts so making vs one with him By which Vnitie alone it is that we are made the Sonnes of God For as the Vnitie of Christs humane nature in subsisting and personalitie with his divine nature maketh that Iesus Christ the Man is the Sonne of God so our spirituall Vnitie by faith with Iesus Christ the Sonne of God makes vs also to be the Sonnes of God Thus it is plaine by the third phrase that the former two are not rightly taken when they are expounded of those that are iustified If any man would expound this birth not of our effectuall Adoption it selfe but of the preparation of vs therevnto as some most learned and reverent Divines doe Yet never can it make the former opinion true for our beeing borne of God in the Scripturs can never be showen to be meant of our Iustification And if they take it for our Regeneration or Sanctification to the obedience of God then it will follow that wrongly they make Adoption to be a part of Reconciliation If sanctification which is no part of Reconciliation must goe before For they them selues acknowledge that Reconciliation hath but two parts Iustification and Adoption Besides this distinction of Adoption wil hardlie be warranted by the 9. of the Romanes except men will make the Apostle playnely to contradict himselfe who restrayneth the Adoptiō which he ascribes to the Iewes onely to the seed of Abrahā according to the promise and not according to the flesh Because otherwise the trueth of God in his promise would have failed Which consideration likewise appeareth evidently to destroy that distinction of Adoption albeit first devised by one of the auncient Fathers whereby one Adoption is made Adoption but by figure and resemblance the other in substance and effect But it seemeth that the ground of this opinion in some though not in all is buylded vpon this that they esteeme our Righteousnes to consist in the very act of beleeving which may be more iustly said of our Adoption albeit in a circumspect meaning CHAPTER XVI TOVCHING the benefite it selfe which Christ bestowes vpon those that receyve him although we should grant it to be the same in sense which they expound it to be yet it will never inferre that in this place To receyve Christ and beleeve in his name is to be vnderstood of Iustification but according as some of themselves say of the worke of God in making vs to beleeve Of the which followeth the dignitie and prerogative of being sonnes as the first and immediate fruite of faith in Iesus Christ In which sense we denie not but this place may be commodiously interpreted although it seemeth that the spirite of God doth meane somewhat more For vnderstanding whereof we are first to consider the third point which we have said to be the ground of the mistaking of this place which stands in the not distinguishing betwixt the Fathers worke and the Sonnes in our Adoption although in the same place they bee cleerely distinguished by the Evangelist Which oversight maketh great confusion in knowledge For we are to vnderstand that although the three persons of the Trinitie be neither in subsisting nor working to bee separated yet in both they are still to be distinguished and never to be confounded if ever we thinke to have a cleere and vnconfused sight of these great workes of grace which they performe in vs. Now in this place the worke of the Father and the worke of the Sōne in our Adoption are cleerely and distinctly set down Like as in other parts the worke of the spirit
when he sayeth that Christ did give prerogative to bee the sonnes of God only to those who were borne of God plainelie distinguishinge the Fathers worke in begetting vs to be his sonnes from the worke of the sonne in giving vs the prerogative to bee sonnes which verifieth that to be a sonne by birth and to be a sonne by prerogative are not to be taken in one sense nor for one benefite but for two distinct actions of the first two persons of the Trinitie Which the same Apostle Iohn seemeth playnly to confirme 1. Epist chap. 3. vers 1. 2. When he ascribeth the benefite of being called the sonnes of God vnto the love of the Father and the benefite of the beeing that which the sonnes of God are in prerogative and dignitie vnto the Sonne by whose appearing vnto vs wee are made that which the sonnes of God should bee And therefore in this life according as hee hath appeared vnto vs by the Fathers worke in our calling bringing vs vnto him illuminating our vnderstandinge with the knowledge of him and by faith making vs one withhim so have wee receyved the prerogative to be the sonnes of God in righteousnes and holines with freedome and boldnesse to call his Father our Father but because as yet he is not manifested vnto vs in all the prerogatives of the sonnes of God therefore although wee bee now both sonnes by Adoption and likewise in some measure by prerogative and dignitie yet it is not fully manifested what wee shall be but when he shall appeare in glory then shall wee appeare like him in all things In which likenes either in parte or in whole accomplished in vs standeth the prerogative of the sonnes of God For cleering of which point wee are to observe that saying of the Apostle 1. Cor. chap 1. vers 30. For of him you are in Christ Jesus who is made of God vnto vs wisedome righteousnes sanctification and redemption In these wordes two distinct actions are attributed vnto the Father which must needes preceed in order that action of the Sonne whereby he gives vs prerogative to be the sonnes of God The first action of the Father is the making of Christ vnto vs wisedome righteousnes sanctification and redemption which are indeed the prerogatives of the sonnes of God The second action of the Father is the making vs to bee in Christ to the end that we may bee pertakers of these blessings which Christ is made of the Father vnto vs. Which action of making vs to be in Christ cannot be distinguished from making of vs sonnes and Adopting of vs. Vpon which two workes of the Father followeth the action of the Sonne who when we are by the Father in him hee maketh vs pertakers of all his own prerogatives dignities glory And after this worke of the Sonne followeth the action of the holy Ghost sealing vp in our hearts both our Adoption or son-ship and the prerogatives belonging to the sonnes of God Of this distinct consideration of the distinct working of the Father Sonne and the Holy Ghost it may easilie appeare that the worke of the Sonne is mistaken in this place when it is interpreted to be Adoption or making of vs sonnes simplie wheras it is to bee vnderstood of a benefite succeeding our beeing sonnes by Adoption which is already accomplished when we are begotten and borne of God the Father after which it is the Sonnes parte to make vs in condition and estate the sonnes of God by communicating with vs the prerogative and dignitie and authoritie which is proper to the sonnes of God Thus fare have we thought good to speake touching the order of the benefits of God in which point we have more largely insisted because it is the speciall ground wherevpon ryseth not only the oversight of good men but also divers heresies of wicked men in this age And we have further labored to cleere that place of Iohn which most misleades men in this matter that thereby it may be manifest that by the Scriptures rightly vnderstood Adoption goeth in order before Iustification CHAPTER XVIII HAVING finished the three first grounds serving to cleere the nature and order of the saving benefites of God Now it rests that wee speake of the last which is touching the speciall distinction and difference of those benefites amongst themselves In which point leaving all other opinions we wil follow that which hath the greatest warrand and cleerest evidence in the truth of God which only in all such thinges wee are to follow as our guide and informer But before we beginne this point there are three things needfull to be considered of vs. The first is the diverse manners wherein the spirit speaketh of them in the Scriptures The second is what things they have common in which they all agree and have no difference The third is the vse that we are to make for our instruction of the preceeding point In these three things wee will be shorter perhaps then their nature requyreth setting them downe in short propositions Touching the first we are to marke that in the Scripture those benefites are set downe two manner of wayes that is either confusedly or then distinctlie The confused manner of speech is likewise two fold First when as in respect of the inseparable coniunction of these blessings and presence infallible of all the rest where one is beeing all lincked together and every one imperting and impleying all the rest the Scripture putteth one for all The second manner is when some one benefite is putt for another and these two sortes of speeches are playne by these places Rom. chap. 8. vers 23. 2 Cor. chap. 5. vers 19. Eph. chap. 1. vers 7. Col. chap. 1. vers 14. Rom. chap. 5 vers 9. 10. 11. c. The distinct manner of speech is when these benefites are both in name and signification specially distinguished one from another as namely Rom. chap. 8. vers 30. 1 Cor. chap. 1. vers 30. This we thought good first to marke because there is great probabilitie that in not consideration of the spirites different manner of speaking is the speciall ground and cause of many mens mistaking of the speciall difference and true order of these saving benefites of God As speciallie when Iustification and Adoption are made partes of reconsiliation which beeing properly taken doeth in order according to the Scriptures succeed to them both As also when one benefite is defined by the propertie of another which error many doe fall in Wee are therefore to take heed that wee put a speciall difference betwixt one and the same benefite according as it is vsed by the spirit of God in proper or improper manner of speech when either it is put in the owne proper signification or when it is put particularly for another benefite then it selfe or generally for all Touching the second point there be six special things wherein all the saving benefites of God agree The first is in their originall or
efficient cause which is God alone for he is the Father of lights from whom commeth down all good gifts and every perfect donation Iam. chap. 1. vers 17. This may be confirmed by particular testimonies of Scripture touching every particular benefite as of Faith Adoption Iustification Peace or Reconciliation Sanctification Glorification and our whole Redemption For they are neither bred in vs by nature nor acquired by our industrie nor ministred by humane education but are all the gifts of God The second thing wherein they all agree is the cause which moueth God to give them which is nothing but his grace and good pleasure For none of them is obtayned by our desert or meritt For as sayeth the Apostle 2 Tim. chap. 1. vers 9. God hath saved vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace and this likewise is cleere by particular testimonies of the Scriptures touching every one of these benefites The third thing wherin they all agree is the meanes through which God of his grace doth give them which is Iesus Christ the Sonne who is made of God vnto vs all these blessings For in him all fulnes dwelleth and out of his fulnes we all receive grace Which point also is most evident throughout all the Scriptures in everie particular benefite The fourth thing wherein they all agree is the instrument by the which God maketh vs to apprehend them all in Christ which is Faith only The fift thing wherein they all agree is that they are inseparable one from another so that none can have one of them but he must needs have all for whom he calleth them he Iustifieth and whom he Iustifieth them he glorifieth Rom. chap. 8. vers 30 And as sayeth the Apostle by the grace of God which is given vs in Christ Iesus we are made riche in him in all gifts 1 Cor. cha 1. ver 4. 5. And the same Apostle gives thankes to God because he hath blessed vs with all blessings in Christ Eph. ch 1. ver 3. The last thing wherein they all agree is that they are never taken away againe from those that receive them For the gifts and calling of God are without repentance Rom. ch 11. ver 29. And whom Christ loved hee loveth to the end Iohn chap. 13. vers 1. Now followeth the third thing to be considered of vs which is touching the vse arising vpon those former 6. points which wee are to marke for our right vnderstanding of the nature of Gods saving benefites and this vse is sixe fould The first is that none of these blessings is in vs by nature nor from nature nor any power or facultie in nature but are all the supernaturall gifts of God The second vse is that we are to acknowledge the good will of God and his free grace to bee the only cause moving God to give these benefites For by his grace he hath made vs freely accepted in his beloved so that even what in Christ hee gives vs he gives it freely of grace so that all respects is removed why God should bestowe his blessings in Christ except his owne grace in himselfe Which we are carefully to marke that we may keepe our selves from the error of these who confound either the subordinate meane through which or the subordinate Instrument by which God bestowes his blessings with the cause moving God to bestow them For although Christ be the meane through which faith be the instrument by which God gives all spirituall blessings yet the cause moving him to give all is his grace For hee gives Christ and the righteousnes that is in him and faith freely to whom he will and withouldes them from whom he will Thus although the subordinate meanes in and by which God dispenseth his blessings are not to be separate from his grace yet they are never to bee confounded with it but even Christ himselfe and all blessings in him and the merit of his sufferings and faith by the which wee apprehend all are still to bee distinguished from the grace of God which is the only cause why eyther Christ himselfe or the meritt of his suffrings or faith to apprehend it is given vs of God Therefore in Gods working the Scriptures still ioyne these three together to wit grace Christ and faith Faith as the instrument whereby we apprehend and Christ as the subiect in which wee apprehend the blessings of God and the grace of God as the only cause moving God both to giue faith and Christ by faith and in Christ al these blessings So that it is a greevous sinne against the grace of God for the prayse of the glory whereof the Lord doth bestowe vpon vs all spirituall blessings when we spoyle it of this prayse due to it alone by making any other thing to bee the moving cause why God doth blesse vs. As likewise it is a great sinne when separating this grace from the subordinate meanes wee doe despise the meanes and turne the grace into wantonnes The third vse is that no where except in Christ alone is any of the saving blessings of God to bee found And therefore it never can be accompted to be Gods Adoption Gods Righteousnes Sanctificatian Reconciliation or Redemption which is placed in any thing without Christ Wherevpon it must follow that they erre farre from the trueth who place their righteousnes either in their faith or workes or who place reconciliation in their owne satisfaction For though Christ be the obiect of faith yet it hath the being of it in mans hart concerning works and our own satisfactions It is cleere that they are not in Christ who notwithstanding is all in all things and filleth all in all things The fourth vse is that without faith God by his grace communicates noe blessing in Christ in ordinarie dispensation Therefore they must erre who thinke that Christ and the blessings of God in him may be apprehended by the externall bodily action of man in receyving the Sacraments that is as they call it by the very externall worke wrought This likewise teacheth vs to perceive their error who doe make Faith which is but the apprehending instrument to bee the blessing it selfe thereby apprehended in Christ Of which sort they all are who place the matter of our righteousnes in the act of our beleeving The fift vse is to teach vs to be wise in iudging of our selves whether we be truly in the state of grace or no for he that is destitute of any one of these saving blessings he is destitute of them all whatsoever foolish confidence he have to the contrarie For as sayeth the Apostle Peter 2. Epi. chap. 1. vers 3. God through the knowledge of him that hath called vs hath given vnto vs al things that appertayne to life and Godlines And therfore Iames sheweth that it profits nothing that a man say he hath faith if he have no workes And Iohn 1. Ep.
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
as is cleere Rom. chap. 5. 1. In which we have to observe that as the Father by Adoption maketh vs one with the sonne so by Iustification hee maketh vs one with him selfe Conforme to the saying of the Apostle 2. Corinth chapt 5. vers 19. For God was in Christ reconciling the worlde vnto him selfe by not imputing to them their sinnes therefore is our peace and reconciliation with GOD attributed vnto the Crosse of Christ by the which sayeth the Apostle hee killeth hatred Ephe. 2. 16. and also our libertie and boldnes to enter into the most holy place is attributed vnto the bloud of IESVS Heb. 10. 19. Secondly by sanctification the Lord makes vs like to his Son by puritie and holines of nature Thirdly by redemption as it is particularly taken for glorification the Lord makes vs like vnto his Sonne in immortalitie glory and power This order and difference of these benifites is cleere 1 Cor. chap. 1. vers 30. where wisdome is put in the first place which specially answeres to our calling wherein consisteth our Adoption In the second place righteousnes In the third sanctification and in the fourth place redemption Which place is specially to be marked for the right knowledge both of the order and difference that is amongst is benefites of God For in other places of Scripture Redemption as likewise Iustification and Reconciliation are taken in a larger sense to signifie the whole freedome of the sonnes of God and every parte thereof in particular And that because all libertie peace and reconciliation whatsoever is given vs of God floweth from the death of Christ in the which standeth our righteousnes peace redemption For which cause it is that in the Scriptures sometymes our Iustification is ascribed to the death of Christ sometymes our Sanctification sometymes our Reconciliation and sometimes our Redemption Because howsoever these blessings as they are imparted vnto vs differ both in order and nature yet they proceed all from one fountayne and are all comprehended only in that one oblation of Iesus Christ vpon the Crosse For cleering our iudgements therefore in this point we are carefully to marke these two senses in the which in the Scriptures Redemption Iustification and Reconciliation and Sanctification are taken Sometymes they are taken for the action of God in Christ for his saints when as God was in Christ reconciling the world to himselfe according to that which hee had purposed in Christ which was as sayeth the Apostle Eph. chap. 1. vers 10. That in the fulnes of tyme he would gather together all things in Christ Iesus as sayth the same Apostle Coll. chap. 1. ver 20. It pleased the Father to reconcile all things to himselfe by him making peace by the blood of his crosse In this sense God at one tyme by the only one oblation of Iesus Christ in one worke once performed did eternally redeeme Iustifie Sanctifie and Reconcill to himselfe all his ellect that ever were is or shall bee vntill the end of the world For Christ bare all their persons vpon the Crosse and God did lay vpon him the iniquitie of them all and did wound him for their transgressions and breake him for their iniquities and did lay vpon him the chastisment of their peace Esa 53. Therefore sayeth the Apostle Heb. 10. that by that will of God we are sanctified even by the offringe of the body of Iesus Christ once And in the 9. chap. 12. verse hee sayeth that Christ by his owne bloud entered once in the most holy place and abtayned eternall redemption and in that same Chapter ver 28. it is sayd that Christ was once offered to take away the sinnes of many Now in this sense there is neither difference of tyme nor order nor distinction to be made all beeing accomplished together and at once by one worke of one man Iesus Christ the Lord. Sometymes againe they are taken for the worke of God in vs and toward vs in his owne tyme applying that which hee wrough in Christ for vs to every one of vs in particular bringing vs by effectual calling to the knowledge apprehension by faith of our Redemption Iustification and Reconciliation which God accomplished onely in that day of Christ which all the Fathers desired to see howsoever in divers ages and divers tymes they bee applyed by God to these whō then and in that day by the death of his Sonne he did Redeeme Iustifie and Reconcile vnto him selfe And in this sense we speake of these benefites in this treatise not as they were wrought by God in Christ for vs but as in the dispensation of God they are applied vnto vs for whom Christ dyed In which sense the Apostle speakes of them 1. Coll. 1. 21. 22. saying And you also which were in tyme past straungers and enemies having your mindes exercised in evill workes hath he now reconciled in that body of his flesh by death And in this sense it is that both order and difference is to be marked amongst these benefites In consideration whereof how so ever Adoption and Iustification agree in this that they both are benefites bestowed by imputation without inhesion in vs yet as they differ in nature so doe they in order in respect of the grounds wherevpon they are builded whence they flow For Adoption neither dependeth vpon nor floweth from the death of Christ But from his personall propertie of beeing the sonne of God whereas Iustification dependeth vpon floweth from his suffering and therefore as our cōmunion with him in person goeth before our cōmunion with him in his suffrings so doth our Adoption in order goe before our Iustification CHAPTER XX. HITHERTO have we spoken of those groundes whereby both the nature and order of Gods saving benefites are most cleerly knowen So that by these things which are alreadie set downe a modest minde onely searching truth and abhorring contention may sufficiently knowe what Iustification before God is yet notwithstanding for the further contentement of those of weaker iudgement we will speake something more particularly of the benefite is selfe For the clearer vnderstanding whereof and discovering of the trueth which now almost lyeth hid by the manifold opinions of men it were needfull that we should speake of divers things as namely of God him selfe what place he hath in that worke 2. of his grace 3. of Christ and his obedience 4. of faith 5. of man him selfe and of his workes and lastly of the Lawe and of the Gospell For all these points are called in cōtroversie and mens iudgements is divers concerning every one of them in the worke of Iustification but to eschew longsomnes wee will reduce all that we are to speake into these few grounds The first shal be touching the special divers and severall iudgements of men concerning Iustification The second shal be touching the discussing of these pointes controverted which are of greatest moment The third shal be concerning the worke it selfe of Iustification
evidently what is the matter and substance of our righteousnes before God Now in them nothing but water and the washing thereby and bread broken and wine poured out with eating drinking thereof is set before vs as either the signes or seales of our righteousnes To teach vs that our righteousnes consists in nothing but in Christs bloud shed and sprinkled vpon vs and in his body broken vpon the Crosse and his bloud communicated vnto vs. But it is most certayne that if there had bene any other thing in his obedience in which had consisted any part or portion of our righteousnes he would likewise have left it in the seales of the covenant to bee remembred of vs and vsed by vs for our instruction and comfort For nothing is to be esteemed to bee any part or portion of our righteousnes in Christ wherof Christ himselfe hath institute neither signe nor seale This ground is confirmed further vnto vs by divers sentences of the holy Ghost touching Baptisme which beeing answerable vnto circumcision is most properly both the signe and seale of the righteousnes which is by faith In which sentences Baptisme is made to have referēce to no part of Christs obediēce except vnto his death only as is manifest Rom. chap. 6. vers 3. Where it is said knowe yee not that all wee which have bene baptised into Iesus Christ have bene Baptised into his death Therefore also this same Apostle 1 Cor. chap. 1. vers 13. taketh his argument from no parte of Christs obedience but his death only and from Baptisme in the name of Christ as the signe and seale of our righteousnes in his death and suffering to remove the schismes and divisions that were amongst the Corinthians saying Was Paul crncified for you or were ye Baptised in the name of Paul For which cause also the Apostle to the Eph. chap. 5. vers 25. 26. 27. doth wholly attribute the worke of our iustification purgation from sinne vnto Christs giving himselfe vnto the death for vs the vertue whereof hee makes to bee applied vnto vs by the washing of water through the word And this point is most cleere by the words of the Apostle Peter who sheweth the veritie hereof in the practise of God towards his saints both before the comming of Christ and now after For hee affirmeth that Noach and these that were with him in the Arck were saved by water and that now we are saved by Baptisme as answering in analogie to the waters of the floud Thereby expresly teaching vs that from the beginning Christ was crucified and set forth in nothing but in his death and bloud to be the matter our righteousnes as by the Apostle Peter in the same place interpreting the benefite that redounds vnto vs by Baptisme or rather defining what Baptisme it self is whereby we are saved may easily be gathered when he saith that this Baptisme is uot a putting away of their filth of the flesh but a confident demanding which a good conscience maketh vnto God 1 Epi. chap. 3. vers 20. and 21. Which discription is nothing els in effect but iustification Which the Apostle in another place calleth the purging of our consciences from dead workes Heb. chap. 9. vers 14. and the sprinkling of our harts from an evill conscience Heb. chap. 10. vers 22. which by the Apostle Peter is discribed from the effect which is our accesse with confidence vnto God in calling vpon him as our Father vpon the sense and frelling of the remission of all our sinnes in the bloud of Christ This same also is manifest touchinn the other seale of the covenant which is the Supper of the Lord by the wordes of Christ himselfe Luke chap. 22. vers 19. 20. and of the Apostle 1 Cor. chap. 11. vers 24. 25. where expounding his owne minde touching the bread and wine he sayeth that the bread was his body which was given and as the Apostle sayeth which was broken for them and that the cup was the new Testament in his bloud which was shed for them For Iesus Christ flesh and his bloud are vnto vs no righteousnes vntill his body be broken and his bloud shed vpon the crosse for vs. For neither did hee destroy the Devill but by his death nor set vs at libertie from our bondage but by his death Heb. chap. 2. vers 14. 15. Neither did he put away our sinnes but by the offering of himselfe Heb. chap. 9. vers 26. 28. And therefore sayeth Christ himselfe Ioh. chap. 12. vers 24. except the wheat corne fall into the ground and die it abydeth alone but if it die it bringeth forth many fruite Thus by the seales of the righteousnes of faith and by the phrase of the spirit concerning them and by the testimonie of Christ himselfe touching his owne death it would evidently appeare that the matter of our righteousnes consisteth in no parte of his obedience proceeding his death but consisteth wholly in the onely one oblation of him selfe vppon the crosse The third grounde in holy Scripture confirminge this pointe is builded vpon the testimonie of Christ him selfe and the Apostles interpretation of his minde sett downe Hebr. chapt 10. where first out of the 40. Psalme the speech of Christ is cited wherein hee declareth what is the will of the Father touching the expiation of our sinnes in him Which is by his obedience vnto the Father in doeing his will Which will of the Father is expounded by the Apostle in the 10 verse in these wordes By the which will we are sanctified even by the offering of the body of Iesus Christ once Now the obedience of Christ in the matter of our righteousnes is not to bee esteemed of any larger extent then is the will of GOD which hee did obey and by which wee are sanctified Therefore seeing the will of GOD in the matter of our righteousnes is restrayned onely to the offeringe of Christ Surely his obedience as it is saide to make vs righteous must bee of no larger sense except we will be wise above that which is written If the Lordes owne interpretation of his owne minde touchinge his owne will and obedience of his Sonne therevnto whereby wee are iustified will not serve to satisfie mens mindes it is in vaine to labour by any other meanes to give contentement to those who cannot be content with that which God him selfe hath revealed touching this point Whose minde must needes be best knowne to him selfe and in the which we are to rest according as it is revealed And that this interpretation set downe in this same place is the vndoubted mynde of God him selfe it may evidentlie appeare by the cōstant course of his speech set down thronghout all the New Testament In the which still all the partes of our Redemption touching Iustification Reconciliation and Sanctification are ever attributed vnto the bloud of Christ◠vnto his death and vnto his crosse and sacrifice of him selfe And the killinge of
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
vs even by the very appointement of God that which hee did for vs and in our name may not impertinentlie be saide to bee imputed by God vnto vs as done by vs But for myne owne iudgement I esteeme the first interpretation of the word as to bee most sounde and agreeable to the trueth and beeing so taken there shal be no difference in substance betwixt the second and third opinion onely that which is not expressed in the second but vnderstood in the word imputation touching the trueth and effectualnes of it is by similitude expressed in the third and in this sense it is to bee taken in the matter of our iustification and it declareth the forme of our iustification importing this much that God iustifieth vs by accompting vnto vs Christes obedience which is in it selfe perfect righteousnes in such sorte as by this his imputation it is ours as truely and doeth as truely cleere vs before God as if it were our owne in deede and we our selves in deed had performed it Thus we have need to take heed of two extremities whereinto it is evident that many men doe fall in this point some taking imputation too slenderly and others taking it too strictlie each being to other the cause of others stumbling Furthermore wee shall vnderstande the more cleerlie the right meaning of the word imputation if wee doe consider it in the two coÌ„trarie phrases wherein it is vsed al to one sense in the Scriptures For sometimes our iustification is described negatively by not imputing of sinne sometimes affirmatively by imputing of righteousnes For as the word imputation is taken in the negative phrase it must also be taken in the affirmative now in the negative we may know how it is taken by the Apostle 2. Cor. chap. 5. ver 19. where it is saide God was in Christ reconciling the world to him selfe not imputing to them their sinnes As likewise Psal 32. and Rom. chap. 4. where it is saide Blesied is the man to whom the Lord imputeth not sinne In which places not imputing of sinne signifieth the not reckoning vnto vs sinne nor iniquitie and the not accompting of vs to be vnrighteous and so the not laying guiltines to our charge nor exacting punishment of vs for it wherevpon it followeth that imputation of righteousnes must signifie the reckoning of righteousnes vnto vs and accompting of vs to be righteous pronouncing of vs guiltlesse and decerning life vnto vs. For clearer vnderstanding whereof we are to knowe that the word of imputation hath alwayes reference to some other thing fo that it commonly cometh in betwixt two things the one the thing which is imputed the other that wherevnto it is imputed so that imputation hath relation vnto both and to make this manifest we shall consider these 3. phrases The obedience of Christ is imputed vnto iustification conforme to the saying of the Apostle Rom. chap. 5. ver 19. By the obedience of one man many shal be made righteous The second phrase is Faith is imputed vnto righteousnes And the third is Righteousnes is imputed vnto life The equivalent whereof we have Rom. chap. 4. ver 11. and 5. 17. 18. In the first phrase imputation commeth in betwixt Christes obedience as the thing which is imputed iustification as the end wherevnto it is imputed and it hath reference to both In the second phrase imputation coÌ„meth in betwixt faith as the thing which is imputed and righteousnes as the end wherevnto it is imputed In the last phrase imputation commeth in betwixt righteousnes it selfe as the thing imputed and life as the end wherevnto it is imputed Thus we see that imputation in the matter of iustification hath alwayes reference to two things and thus much concerning the meaning of the word Now we are to consider what thinges they are which are said to be imputed coÌ„cerning which there are two extremities wherein men do commonly fall the one holding that nothing inherent in vs can possibly be imputed to vs the other hold the contrarie that nothing is imputed to vs but that which is inherent in vs. That opinion which is betwixt both seemeth to agree most with Gods truth that is that not only things inherent in vs but things that are not inherent in vs are imputed to vs therefore imputation is vsed by the holy ghost when hee speaketh of iustification by grace and of iustification by works as Rom. cha 4. likewise when he speaketh of the accompting of vs sinners because of our workes and corruption inherent And when he speaketh of the accompting of vs righteous by grace through the obedience of Christ Rom. chap. 4. this same is cleare by other examples of Scripture as 2. Sam. chapt 19. vers 19. where Sheâ—ei sayeth to David Let not my Lord impute wickednes vnto me and Rom. chap. 2. ver 26. where it is saide His vncircumcision shal be imputed vnto circumcision This same may bee confirmed vnto vs Psalm 32. and 2. Cor. chap. 5. and Rom. chapt 9 ver 8. and 2. Cor. chap. 12. ver 6. Gal. chap. 3. ver 6. and 2. Tim. chap. 4. 16. And therfeore somtimes righteousnes is said to be imputed by debt and sometimes by grace Rom. cha 4. 4. For vnderstanding whereof we are not only to distinguish betwixt thinges as they are inherent or not inherent in vs but also as they are our owne or not our owne For somethings inherent are so in vs that they are our owne because they consist in these thinges which are in our nature and are the effectes and fruites of our naturall powers somethings againe are so in vs as they are no wayes our owne being no parte nor portion of any naturall power or qualitie nor flowing from any power or facultie in nature but beside and above nature coÌ„ming to vs from God and wrought in vs by the power of his spirit and therefore though they be in vs cannot be said to be our owne because they are no parte nor propertie of our nature nor effectes produced by nature such as is faith for although we be saide to beleeve with the hearte yet neither is faith it selfe any naturall power or facultie in the hearte nor produced by any naturall power or facultie of the hearte neither doe wee beleeve with the heart naturally and by our owne strength as though wee might make our heartes to beleeve or that faith or beleevinge were our owne worke but faith as wee have showen before is an instrument supernaturall and wrought not by our heartes but in our heartes by the supernaturail power of God by the which as by a supernaturall meane given vs of God we beleeve with our harts and so lay hold vpon supernatural things and performe supernaturall workes According to this diverse consideration of thinges in vs or proceeding from any power that is in vs so is there a distinction of imputation in the scriptures One is said to be by debt another is saide to be by
be mans owne but Gods because it is not in the power of man by all that hee is according to nature ever to attayne to the possession of it but by that meane instrument supernaturall which is given him of God to the end he may attayne to the possession of the righteousnes of God Thus we see that the meane whereby we possesse the righteousnes is faith onely and because faith is not our owne therefore the righteousnes that we posses by it cannot be ours vntill both be made ours and this is only done and performed by the Lords gracious imputation of both that is faith and the righteousnes of Christ possessed by faith But first especially faith must be imputed to vs as our own to the intent that the righteousnes that by it we possesse might be our owne For as a man hath right to that which hee possesseth as his owne in equitie and iustice if by his owne meanes he hath obtayned possession but hath no right in equitie and iustice to it although he have it in his possession if by another mans substance given him to be imployed hee doe acquire the possession even so if we could attayne to the possession of righteousnes by our owne meanes then should that righteousnes in equitie and iustice be our owne and therefore the Scripture admitteth debt in accompting wages to him that worketh Rom. chap. 4. ver 4. but because wee doe not attayne to the possession of righteousnes by our owne meanes but by the meanes of GOD which hee hath given vs to vse that is by faith therefore this righteousnes in equitie and iustice is not our owne vntill the Lord doe impute it vnto vs and accompt it our owne So by imputinge faith vnto vs as our owne the righteousnesse which wee possesse by faith is made our owne so that faith beeing reckonned and accompted ours the righteousnes of GOD which wee possesse by faith in Christ is also reckonned and accompted ours and this is the cause why the holy Scripture doeth offtner describe the manner and forme of our iustification vnder the phrase of the imputation of faith then vnder the phrase of the imputation of the righteousnes because the right that is made vs vnto faith in Christ maketh vs to have right vnto Christ him selfe as our righteousnes and all blessings in him which by faith we possesse Secondly it is for this cause that in the description of the forme of our iustification that the spirite of God vseth this phrase to wit That to him that beleeveth his faith is imputed vnto righteousnes Which word vnto beeing commonly rendered for doeth much darken the true sense of the wordes and maketh many to fall into dangerous errour thinking that the verie acte of beleevinge is imputed for righteousnes that is as they take it in the verie same place and as the verie matter of our righteousnes whereas the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sentence doeth declare the ende wherevnto faith is imputed that is that the obedience of Christ apprehended by faith may bee righteousnes vnto the apprehender For faith and beleeving ever imployeth the possession of Christ and his obedience in our heartes and the imputation of faith vnto righteousnes is the thing that makes Christ possessed by faith to bee our righteousnes I say to be our righteousnes for Christes obedience is righteousnes in it selfe so that it is neyther our faith nor Gods imputation of our faith that maketh his obedience to bee righteousnes but imputation of faith to vs as ours maketh the obedience of Christ possessed by faith beeing righteousnes in it selfe to be our righteousnes for as wee have saide before the making that whereby we obtayne possession to bee ours maketh the thing possessed also to be ours so that imputation of faith maketh Christes obedience to be that vnto vs which it is in it selfe though it were never imputed vnto vs. And that this phrase is so to be vnderstoode it may cleerely bee perceyved by that sentence of the Apostle Rom. chapt 10. ver 10. VVith the heart man beleeveth vnto righteousnes and with the mouth hee confesseth vnto salvation In which sentence the greeke worde which is rendered vnto can not be rendered for without darking and also perverting the true sense and meaning of that place for we are saide to beleeve with the heart vnto righteousnes in that same sense and meaning wherein wee are saide to confesse with the mouth vnto salvation But we cannot bee saide properlie at least cleerely without ambiguitie to confesse for salvation because neyther is our confession the efficient cause of our salvation neyther yet the matter or substance of our salvation neither can it bee put in place of our salvation but we confesse to this ende that wee might attayne to salvation knowing that hee that confesseth not Iesus before men shall not be saved For he that is ashamed of him before men he wil be ashamed of him before his heavenly Father Luke chap. 9. ver 26. And hee who shall denie him before men him shall hee denie before his Father which is in heaven And whosoever shall confesse him before men him shall he also confesse before his Father that is in heaven Math. chap. 10. Luke chap. 12. Therefore knowing that without confession there is no salvation seeing confession is the way and meane whereby we attayne vnto the possession of salvation we doe confesse to this ende that we may attayne to salvation And therefore in the same sense wee must bee saide to beleeve with the heart vnto righteousnes that is because there is no meane to attaine vnto righteousnes except wee beleeve For Christ is righteousnes vnto everie one that beleeveth Rom. chap. 10. ver 4. therefore we beleeve to this ende that wee may enioye righteousnes according to the saying of the Apostle Gal. chap. 2. ver 16. VVee also have beleeved in Christ that wee may bee iustified by the faith of Christ In which place that faith is vnderstood onely instrumentally and not materially it is playne by the next verse following where it is saide If then while wee seeke to bee made righteous by Christ c. Which wordes shewe plainly that Christ is the matter of our righteousnes Nowe there is no reason why faith should be said to bee imputed vnto righteousnes in any other sense as concerninge the worde vnto then wee were saide to beleeve vnto righteousnes but in all reason without contradiction the Greeke worde which we render vnto must in both these phrases bee taken in one and the same sense that is that as we beleeve with the hearte to this end that we might by faith as the onely apt and meete instrument and onely convenient and effectuall meane whereby to apprehende and possesse attayne to the possession of the righteousnes of God in Christ even so the Lord our God imputeth faith to vs as our owne to this end that the righteousnes which we possesse
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
favour Man neyther any wayes deservinge it by his worthines nor paying any thing to God for it and that this is the meaning of the worde it is most evident by this other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is indifferently put for grace the one being sometimes interpreted by the other as Rom. chap. 3. ver 24. Being iustified freely by his grace where the word which is rendered freely is dorean which word secludeth both price and merit Concerning price it is cleere Math. chap. 10. ver 8. Yee have receyved freely give freely And 2. Thess chap. 3. ver 8. Neither tooke we bread of any man freely Concerning merite it is likewise manifest that this word secludeth it by Ioh. chap. 15. ver 25. They hated me freely that is without cause or deserving so that this word maketh iustification to be a worke of God freely done And this we marke that we may know it secludeth not the merit of Christ although that merit be imputed to vs by grace and by this consideration we shall learne to reconcile two sayings of scripture that seeme to be repugnant The first is Esay chap. 52. ver 3. Yee shal be redeemed without monie The other is 1. Cor. chap. 6. ver 20. For yee are bought for a price The one seemeth to make our redemption free without price the other seemeth to say the contrarie Yet both are true for in respect of man him selfe hee hath paide no price at all to God for his redemption but as concerning Christ he hath given a deare price even his life bloud for our redemption So the word Grace secludeth not the merit of Christ nor the price that he hath payed for vs nor ought els ordayned of God by his grace as causes and meanes subordinate to his grace for our iustification but onely secludeth whatsoever thinge is in man or can proceed from man who hath nothing of him selfe whereby to deserve righteousnes neither hath any thing to give to God to obtayne righteousnes For who hath given to God first that he should recompence him Rom. chap. 11. vers 35. And this third pointe of the forme of our iustification is necessarie to be added to the other two First for the right knowledge both of Gods giving and imputing of faith and Christ to our iustification Secondly for preserving vs from the errours of those who mistake the true meaning of the word grace in our iustification Concerning the first there is a distinctiō of the giftes of God and also of the imputation of God Touching the giftes they be eyther such as are natuall given by God indifferently to al are belōging to our natural life or thē they are gifts supernatural belonging to a supernatural life The first sorte the Lord giveth by naturall meanes as by procreation by naturall generation and by his generall providence extended over all But the second he giveth not but by speciall grace and by a speciall providence and particular love in the Lord IESVS there being no ground nor cause in them to whom hee giveth them why they should have thē nor any meanes in their power to procure them Thus faith and Christ by faith are given vs of God not for any worthines in vs nor for any thing given to God by vs but the Lord giveth vs both faith and Christ vnto iustification freely of his meere grace Secondly touching imputation there is an imputation by debt and an imputation by grace therefore that it may bee knowne that neither faith nor Christes merite is imputed to vs by debt the scripture plainly sheweth that this imputatiō is by grace that is first that faith which is now givē vs secondly that Christ who is givē vs by faith is ours not by any right that we have vnto thē by iustice that accompting of them ours is not by debt but of meere mercy grace so that our whole iustificatiō in al that is either given vs or imputed vnto vs to iustifie vs both in the giving in the imputing is of Gods free grace The secōd vse of the knowledge hereof is to preserve vs from their errors who take the name of grace in our iustification for the gifts of grace inherent in vs be it faith or sanctification or the fruites of our righteousnes And secondly from their error who take the name of grace for a gratious acceptatiō of our imperfect faith whereas grace in iustification is relative to the giving imputing of faith not to the accepting of it For in respect of faith given by grace and imputed by grace wee are said to be iustified by grace not in respect of Gods accepting of it at our handes by grace And thus much concerning the forme of our iustification CHAPTER XXXIII IT olloweth that we now speake of the obiect of iustification that is the man whom the Lord doeth iustifie who is two maner of wayes to be confidered First as he is in him selfe by nature Secondly what he is by grace before he be iustified As concerning him selfe wee have two places of scriptures which doe manifestly instruct vs what man is in him self when God iustifieth him The first is Rom. 4. 5. where God is said to iustifie the vngodly the other Rom. 5. 10. where God is said to have iustified vs while we were enemies and this sheweth the vanitie of the Papists who wil have a man formalie iust before he be iustified Touching that which he is by grace it is in many parts of the scripture evidently declared that he must beleeve before he be iustified that is must have faith wrought in his heart in that sorte that he may be iustified for like as Acts 14. it is saide that Paul perceyving that the creeple mā had faith to be made whole he did heale him even so the Lord first giveth vs faith to bee made iust and then iustifieth vs. For we are to consider that although faith bee the instrument of Gods power to make vs able to apprehende Christ and all his blessings in him yet in the worke of iustification it is particularly to be restrayned both as it is wrought by God in our heartes and as our heartes worketh by it vnto the particular benefite of righteousnes in Christ like as in all the rest of the benefites faith is alwayes to be particularly restrayned to every one of them in the particular apprehension of them Moreover we see the truth of this same in the order set downe by the Apostle Rom. 8. when he sayth whom he hath called them he also hath iustified whereby it is evident that God iustifieth not a man vntill first he hath obtayned that degree of grace which God bestoweth vpō a man whē he calleth him of which it followeth that he must have Christ reveyled vnto him he must likewise be come to Christ must have embrased him by faith and that not only as the sonne of God for in that point of faith consisteth his
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