Christ onely being the immediate and absolute necessarie Meane appointed of God for the enioying of these blessings as being the onely matter substance of them in him selfe The word Sacraments and Faith being in them selves neither part nor portion of the Matter and substance of these benefites but onely the signes or seales or instrumentes of enioying him who alone is the substance And that onely vnto such as are partakers of the outward dispensation of the covenant others who die before they either heare faith preached or are made partakers of the Sacraments such as are many children of the faithfull such also as are called like vnto the thiefe in the last houre being adopted of God and iustified through Christ without them and therefore when in the Scriptures the spirit of God doth indifferently attribute our adoption iustification salvation c. vnto Christ and vnto â—aith yet they are not of a like large extent nor alike relatiue in all persons adopted iustified and saved c. For albeit actuall beleeving doth necessarily imply Christ yet to be adopted and iustified through Christ doth not alwayes in all persons necessarily imply actuall beleeving seeing that faith commeth of hearing the word preached and therfore is to be restrayned to such as are by outward dispensation called which all that are adopted and iustified are not for we are to distinguish betwixt these two things that is to be partakers of the covenant and to bee partakers of the outward dispensatioÌ„ of the couenant and therefore when it pleaseth God by outward dispeÌ„sation to call those who are within the covenant these meanes are then necessarily required vnto salvation For we are bound to these outward Meanes when it pleaseth God to vse them towards vs for our calling but God is no wayes bound to them nor his grace in Christ but that he may freely by his grace without them performe his Decree through Iesus Christ in vs after the manner knowne to him selfe whose wayes are past finding out els if those meanes were absolutely necessarie in all who are within the covenant then certainly the children of the faithfull who according to the Scriptures are within the covenant dying without externall dispensatioÌ„ of the covenant should contrarie to the scriptures not be accounted holy Of this it followeth that wheÌ„ it is said in scripture that without faith it is vnpossible to please God that wee are to vnderstand that saying prudently least we fall in a dangerous error so as to esteeme the children of whom coÌ„sisteth the kingdome not to be acceptable to God who notwithstanding are baptised as belonging to God in Christ and heyres of that righteousnes which is by faith although they haue never heard saith preached Of all these things we may easily perceive that seeing Christ who is the matter of our righteousnes life is not the cause why but the Meane whereby God doth decree to adopt vs iustifie vs c. that faith which is no material but instrumental Meane can much lesse be the cause why but a meane wherby God doth predestinate vs to be adopted iustified and glorified otherwise faith which is powerfull onely in respect of Christ should be of greater respect with God then Christ himself which were abominable to thinke In danger of which sinne many notwithstaÌ„ding do fall in defining both Gods decree and our iustification When as they distinguish not first betweene the thing which is decreed and the cause moving God to decree that which he decreed Secondly wheÌ„ they distinguish not in the thing which is decreed that whervnto we are ordeyned from the Meane wherby God doth ordayne to adopt vs. thirdly wheÌ„ in the meane they distinguish not betwixt that which is absolutly necessarie in all within the covenant froÌ„ those things which only are necessarie in such as not only are within the covenant but also are called by outward dispensation thereof and which are not substantial partes of our righteousnes but accidentall meanes therof except we will say that to be iustified by Christ and by faith is one and the same thing in proper and not borrowed speach which is impossible except we hold that faith in proper and not figurative speach doth signifie Christ These oversights cause some to make faith the cause moving God to predestinate vs to adoption c. and others to esteeme faith not to be the Meane and that instrumentall that in some case only but the very matter of our righteousnes and that not in borrowed or figurative but in simple and proper speach of which matter we shall have occasion to speak heereafter CHAPTER V. THis much being spoken of the substance of the Decree we are next to consider what is the cause that moved God to make this Decree Where we are to observe that we doe not speak of the final cause which is the prayse of the glorie of Gods grace neither yet of the Materiall cause and that which in the schooles is called causa procataretica that is the formost after the first or after the beginning which in the substance of Gods Decree we haue already declared to be Christ but the cause we inquire of is that which in the schooles is called proegumena that is to say which goeth before all causes and doth leade order guide al the rest Which the Apost setteth down in these words according to the good pleasure of his will by which words it is evident that nothing either in Christ as Mediator or in Man himself or any thing els without God but only Gods owne will in him selfe was the cause that did move God to predestinate such as are predestinate and to predestinate them vnto that wherevnto they are predestinate that is adoption and to predestinate them to be adopted by no other Meane except through Iesus Christ alone so that both Gods action of decreeing the persons who are predestinate and the thing wherevnto they are predestinate the Meanes whereby they are predestinate doth depend vpoÌ„ no cause without God but vpon the cause that is in God him self and vpon no cause in God him selfe except only his will Which sometimes is called in the scriptures his Mercie his love his grace his purpose his gift his good pleasure and counsell of his will And for the clearer vnderstanding of this point we are carefully to marke these two phrases conteyned in the description of predestination The first is that God is said to have predestinate vs in him selfe The seconde is that he is said to haue predestinate vs according to the good pleasure of his owne wil. By the first of these sayings the spirit of God would teach vs that God went not without him selfe neither consulted with anie thing but him self neither looked to any thing that was not in him self when he did predestinate vs. and so coÌ„sequently that the Decree of God or predestination is an action of God not in Christ the Mediator nor in vs that are
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.
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
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
Christ onely who being ordeyned of God the Meane of al his mercie to Mākinde he commeth in as Mediatour betweene God vs in all things decreed of God for vs so as we are to expect nothing of all that is decreed concerning the vessels of honour whether it bee in making of vs sonnes or making vs cōforme to the Image of his Sonne in righteousnes and glorie but only in and through Iesus Christ our Lord in whom alone all the promises of God are yea and amen For he is the first borne among all the sonnes of God and the beginning and first begotten of the dead for it is the Fathers will that in all things hee have the praeeminence Rom. chap. 8. ver 29. Col. chap. 1. ver 18. Thus albeit God in him selfe and of him selfe ordayne vs to great dignitie and manifold vnspeakeable blessings yet this honour doeth he reserve vnto his only begotten sonne that of all these blessings we shall enioye none except in through him onely so that it is true that we are ordayned to nothing without Christ but not in that deceitfull sense whereby the mindes of many are deluded as though he were the cause why GOD doth ordeyne vs to adoption The Scripture teacheth vs farre otherwise distinguishing betwixt the cause why God decreeth vs to adoption and the cause why he ordeyneth vs to this adoption through Christ onely Setting downe the cause of the Decree to be his owne will good pleasure in him selfe And declaring the cause why he ordeyneth vs to be adopted through Christ to be this that Christ might be the first borne among manie brethren and that he might have the praeeminence in all things wherevpon it followeth that albeit he be not the cause why we are ordeyned to adoption yet notwithstanding seeing it is Gods will to performe towards vs his gracious purpose and good pleasure of his wil only in and through Christ that of necessitie we must first enioy him before we can enioy any thing of that that is decreed And therefore it was the Fathers will that in him should all fulnes dwell Coloss chap. 1. vers 19. That out of his fulnes we all should receyve Iohn chapt 1. vers 16. And for this same cause is it said That God hath made him wisedome righteousnes sanctification and redemption and that vnto vs 1. Corinth chapt 1. verse 13. For whatsoever God hath made Iesus Christ the Mediatour he hath made him that for our cause so that the love of God to vs and the good pleasure of his wil towards vs is the cause why Christ is made of God the meane of our salvation And therefore in the consideration of Gods Decree Christ as Mediatour commeth in order after the consideration of that wherevnto we are ordayned although in the executiō and performāce of Gods Decree Christ in vs must goe before all other things ordayned for vs for that is the nature of all Meanes which are subordinate to that whereof they are appointed to be Meanes Thus God first in order purposeth and decreeth what to doe to vs and secondly by what Meanes but when hee performeth his Decree he first prepareth the Meanes and then accomplisheth thereby his purpose and decree towardes vs. For if the Lord had never ordayned vs that are men to bee made his sonnes he had never ordayned his sonne to bee made a Man this is cleere by the Apostles speech wherein he declareth the cause why the sonne of God did take mans nature vpon him Hebr. chap. 2. ver 14. saying For asmuch therefore as the children were partakers of flesh and blood even he likewise tooke part with them And thereafter shewing the cause why not only he tooke our nature◠but also did take it with the same infirmities sinne only except wherewith our nature is indued he vseth these speeches For it became him in all thinges to be made like to his brethren Hebrewes chap. 2. vers 17. according to which grounde it is saide in another place That God sent his Sonne in the flesh in the similitude of sinnefull flesh Roman chap. 8. vers 3. This point is evidently cleare by the same Apostles speech Galath chap. 4. verses 4. and 5. when hee sheweth the ende wherefore God sent his sonne in the flesh saying VVhen the fulnes of tyme was come God sent foorth his owne Sonne made of a woman c. that we might receyve the adoption Letting vs see that in Gods execution hee giveth vs the adoption to the which he ordayned vs by the same Meane thorough the which he ordayned to give it vs. Thus we may see evidently that that parte of Gods Decree touching the Meane of our adoption doeth in order of Decreeing depende vpon the former parte touching the adopting of vs but in order of performing the sending of Christ made of a woman and made vnder the Law and made righteousnes sanctification and redemption c. doth goe before our adoptiō For he was not made the cause of eternall salvation to his owne till he was perfited Hebr. chap. 5. vers 9. For which cause the Apostle sayeth Hebr. chap. 2. vers 10. when hee gives the reason why he was made to taste of death That Christ being to bring many children to glorie it became him for whom are all these things and by whom are all these thinges to perfite or to consecrate the Prince of their salvation through afflictions This shall be yet more cleare if wee consider who it is that is appointed the Meane of our adoption that is not the Father nor yet the holy Ghost but the Sonne only and that because hee onely is that vnto the which wee are ordayned For this grounde we must holde that what so ever wee are made by grace it must firste bee in GOD him selfe and then made ours by our communion and fellowship with GOD. Now this blessing of sonne-shippe which is ordeyned vnto vs is no propertie of the Father nor yet of the Holy Ghost but of the seconde person onely who by that propertie is distinguished both from the Father and from the Holy Ghost and therefore although the Father and the Holy Ghost doe with the Sonne not onely ordeyne vs to adoption but also adopt vs yet they neither ordeyne vs to adoption neyther doe adopt vs through any but the Sonne alone for the Father and the Holy Ghost are not the Sonne neither can be because their personall properties are incommunicable howsoever their naturall properties bee common yea one and the same in all three because the nature of all three is most simply one and the same Of which it commeth to passe that we being adopted thorough Christ and so consequently called to the communion of Christ in that which he is by subsisting that is sonnes wee are also made partakers of the Divine nature as sayeth the Apostle Peter that is we are made like to all three in that which they are by nature for all three have but
or by doth most cleerely shine And as they are thus restrayned so also they are in order to bee considered So that whatsoever workes of grace are chieflie attributed to the Father must needes in order of dispensation bee first And what workes are chieflie attributed to the Sonne must needes in order bee second And the workes chieflie attributed to the H. Ghost must needes in order bee third Of this it will follow that adoption being chiefly the action of God the Father for none save he who beares the person of a Father can properly bee said to adopt any to be Sonnes for the Father and the Sonne are relative must in order goe before our redemption which is chiefly the action of the Sonne for he only dyed to redeeme vs and he only bought vs by his blood vnto God Revel chap. 5. vers 9. And seeing our Iustice or righteousnes consisteth in the action of our redemption for as sayeth the Apostle Rom. chapter 3. vers 24. we are iustified freelie by his grace through the redemption which is in Christ Iesus Therefore it must follow that iustification in order of dispensation must follow adoption For albeit all blessings be bestowed vpon vs of the Father in the Sonne in whom alone wee are adopted iustified and glorified c. Yet still the former respect of order must perpetually be kept For which cause it is that in the Scriptures the Decree of God or his predestination is defined from the benefite of adoption as the first and chiefest of all blessings and the first fruite of the love of God in the first Person that is the Father vnto Mankinde And for this same cause is it that in the Scriptures wee are said first to bee the Fathers and to bee given by him vnto the Sonne for as the Sonne hath nothing of himselfe but of the Father so he hath not vs of himselfe but of the Father Therefore sayeth he Thyne they were and thou gavest them vnto me Iohn chap. 17. vers 6. And againe Behold I and the Children whom God hath given mee Esay chap. 8. vers 18. and Hebr. chap. 2. vers 13. Thirdly it is for the same respect that in the Scriptures the first of all the workes of grace in vs which is the bringing of vs vnto Christ is still attributed vnto the Father as his speciall worke For no man commeth vnto the Sonne but by the Father Iohn chapter 6. verse 65. Neither can any man come to mee sayeth Christ except the Father which hath sent mee drawe him Iohn chapter 6. vers 44. Vpon which worke dependeth two other principall workes of grace The first is our embracing and receyving of the Sonne according to the saying of Christ All that the Father giveth mee shall come vnto mee Iohn chapter 6. vers 37. The second is the infalliblenes of Christ his saving of vs. according to his owne saying This is the Fathers will that hath sent mee that of all which hee hath given mee I should loose nothing but should rayse it vp againe at the last daye Iohn chapter 6. vers 39. For whatsoever we have of Christ whether it be righteousnes sanctification or life c. it wholy dependeth vpon this worke of the Father his giving and bringing vs vnto him For as the Sonne hath vs not of himselfe but of the Father so he dispenseth nothing to vs of himselfe neither is hee redeemer to vs of himselfe but according to the will of the Father For according to the order of the persons so becomes God our God in order And therfore according to that order are we baptized in the name of the Father of the Sonne and of the holy Ghost God sealing vs vnto himselfe and his blessings vnto vs according to the order that he is our God and in which he dispenseth his blessings vnto vs. Thus by this first ground it is manifest that the benefite of sonne-shipp which is the proper worke of God as he is the Father must in order be first of all and next the benefite of freedome and christian libertie by redemption and so consequentlie of righteousnes must be second in order seeing it is the work of the Sonne For If the Sonne make vs free we shal be free in deed saith Christ Iohn chap. 8. ver 36. and that the worke of sanctification or glorification in the which it comprehended sanctification must be third in order of dispensation seeing it is the worke of the Holy Ghost And this order the Apostle plainly confirmeth in setting downe the order of Gods working in the execution and accomplishing of his Decree Rom. chap. 8. verse 30. saying VVhom he predestinated them also he hath called and whom hee hath called them also he hath iustified and whem he hath iustified them hee hath also glorified The whole execution of Gods Decree beeing comprised in these three workes our calling our iustification and glorification according to the number of the persons and order of their working For as we haue marked two speciall blessings in Gods Decree or Predestination are ordayned vnto vs. The first and principall is our adoption or making vs sonnes through Christ according as is manifest by the definition of predestination set downe by the Apostle Ephe. chap. 1. verse 5. The second which is included and implyed in the first is The making vs now being sonnes to be like to the Image of the Sonne of God as is cleere by the definition of predestination set downe by the Apostle Rom. chapter 8. vers 29. Both these blessings are accomplished in the execution of this Decree The first blessing which is adoption is chieflie performed in our calling when as we are brought by the Father to the Sonne and are given vnto him and haue it given vnto vs to come vnto him that is to beleeve in him or to receyve him which are all one in effect The second blessing which is the making of vs like to the image of the Sōne of God is performed in the other two points that is in our iustification and glorification For the Image of God consisteth in righteousnes and holines of truth which begunne in this life is the beginning of our glorie wherein wee shall be perfited in the life to come CHAPTER XI THE second ground followeth which consisteth in the beholding of Gods saving grace in the several obiects wherin it is to be considered which are three The first is God himselfe in whom our life is hid Colloss chap. 3. vers 3. Who is the Father of lightes from whom every good giving and perfect gift commeth downe to vs. lames cha 1. vers 17. For our grouth in blessednes is nothing els but A filling of vs with a greater fulnes of God Eph. chap. 3. vers 19. Vntill at last he be all in all 1. Corinth chap. 15 vers 28. The second obiect is Christ God and Man as Mediator betwixt God and vs in whom it pleased the Father that all fulnes should dwell Coll. chap.
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
signified by the Lord Ier. 32. when he promiseth that he would put his feare in their heartes that they should not departe from him and most cleerly Eze. cap. 36. 26. 27. A newe heart also will I give you and a new spirit will I put within you and I will take away the stonie heart out of your body and will give you a heart of flesh and I will put my spirit within you and cause you to walke in my Statutes For this cause it is that Christ calleth them blessed who honger and thirst for righteousnes For it is most certaine that the earnest desire of the heart to enioye Christ and his righteousnes c. is an vndoubted token of Gods saving grace and of his effectuall calling in the which he bestowes this as a supernaturall gift vppon the elect as the seconde effect of his working power whereby hee changeth our willes which are of them selves rebellious and maketh them willing to come vnto Christ and to obey his voyce Therefore is it saide That God is the worker both of the will and of the deed of his good pleasure in vs Phil. cap. 2. 13. so this is the second parte of that supernatural gift of faith when as our will maketh choise of that which is the will of God and wee submit our willes to his will in all thinges which is most contrarie to the nature of fleshe For as sayth the Apostle Rom. chap. 8. ver 7. The wisedome of the fleshe is not subiect to the Law of God neither can be Therefore doeth the Prophet David say That the man is blessed whom the Lord choses and causes to come Psalm 65. 4. It is for this same cause that David prayeth so often that God would incline his heart to his statutes The thirde parte of Gods workinge in givinge Faith vnto vs is the sanctification of our affections to make vs to love Christ above all thinges and that by the powring of his love in our heartes by his holy Spirit For as hee inclineth our myndes to mynde heavenly thinges by insinuatinge his mynd towardes vs in Christ Iesus into our myndes as by the sense and feelinge and proofe of his good will towarde vs in all thinges hee drawes out willes vnto his will So by the sense of his love in his giving his deare Sonne to the death for vs while wee were his enimies hee enflames our heartes with the love of him againe so that with our affection wee are set vppon Christ more then all thinges and are content to lose all things that we may gaine him Therefore saith Christ Math. cha 10. ver 37. He that loveth father or mother better then mee is not worthie of me c. And Luke chap. 14. ver 26. If any man come vnto mee and hate not his Father and Mother VVife and Children and Brethren and Sisters yea and his owne life also he can not be my Disciple Wherein it appeareth most plainly that faith is a gift supernaturall seeing it bringeth a supernaturall love into the heart which overcommeth all the love and affection which can be in nature especally when it overcommeth the love of man to him selfe and his owne life Fourthly the Lord by working faith doeth imprinte his knowledge and his will and love to vs in our memories working such a stedfast impression in our hearts of his mercie and grace towards vs in Christ as can never be defaced therefore the wicked in the booke of God are noted by this name they that forget God whereas the childrē of God have him alwayes before theit eyes Thus the Lord when he worketh faith in our hearts he worketh it in all the powers of our soule filling the whole heart with such supernaturall vertue and power in all the faculties thereof whereby the heart which of it selfe naturally could never be able to knowe or to desire or to love or to keepe any heavenly thing belonging vnto life and godlines is made able both to knowe and to will and to love and with the will and affection to apprehende and to keepe constantly the Lord Iesus and all blessings in him vnto eternall life And all these pointes are wrought by God in the heart of everie one of his elect particularly as in them selves so also concerning them selves so that their knowledge and assurance of the trueth of the things reveyled touching Christ and redemption in him is not a generall notion perswasion of the heart that God hath given his sonne to be a Redeemer to mankinde and that he hath performed redemption in his death for such a faith not onely the reprobate but Sathan him selfe hath but it is a particular sight and assurance of every mans owne heart concerning him selfe that God hath elected him for him in particular hath given Christ to bee a Redeemer and hath made him particularly vnto him wisedome righteousnes sanctification and redemption For it is not my faith-concerning the minde of God vnto others nor yet of the minde of God conceyved generally toward all his elect but the particular knowledge and assurance of his minde concerning my selfe that doeth saue mee For the iust shall live by his owne faith Habac. chapt 2. ver 4. But this will appeare more cleerely in the next point while we consider Faith being newe wrought in our hearts howe we are saide with our heart to beleeve In this point we have to consider First that it is the man him selfe who beleeveth Secondly that it is his heart whereby he beleeveth And thirdly beleeving is the action which man performeth with his heart As for the first man is said to beleeue because that this supernaturall gift is given him of God and that in his heart it is effectuall in him in all the points forespoken for by Gods enlightning of him he sees and by his teaching he vnderstandes and by the Lords enclining of his will he willeth and by the Lords sanctifying of his affection he loveth and by the Lords imprinting and writing in his minde and sealing by his spirit whatsoever he reveyleth vnto him he both possesseth retayneth and keepeth Christ and all the blessings promised in him so that faith actively considered is nothing but the motion of mans hearte which is wrought in him by the spirit of God and therfore in substance nothing els but the very action of GOD in man but considered in a divers manner that is passively as it is wrought by God in him and actively as he by this working of God in all the powers of his soule apprehendeth and receyveth grace from God so that the action of man in beleeving with the heart is nothing but his knowing acknowledging of things by Gods making him know and acknowledge them and his willing them by Gods making him to will them and his loving by Gods making him to love them and his apprehending and retayning them by Gods making of him to apprehende and reteyne them GOD imprinting writing and