vs vnto salvation Of the other sorte are those sayinges wherein we are saide by faith to overcome the Divill to quenche all his fierie dartes 1. Pet. cha 5. ver 9. Ephe. chap. 6. vers 16. By faith we are saide to overcome the world 1. Iohn chap. 51 ver 4. 5. and of these effectes of faith there is a large rehearsall made Hebr. chap. 11. by which it is evident that faith is a supernaturall gift seeing it produceth such supernaturall effectes For nature never did yeeld or produce any thinge no not in the integritie of it whereby wee could bee able in resisting to overcome the Divell and the world or to performe such great things and endure such heavie torments ioyfully as by faith wee are made able to doe and suffer And this may well be verified by the dolefull experience of the fall both of men and Angells who by all the strength of nature vncorrupted could not preserve them selves in their blessed estate nor overcome their temptations Which sheweth vs that the power which accompanieth faith in the heart of the beleever is more stronge and mightie then any power which God placed by creation in any nature whatsoever Seeing it is able to save a man even now in his corrupted estate and ro preserve him vnto salvation Whereas all the power naturall of man Angells could not keepe them Now being in safetie from falling from their felicitie as also that thereby a sinnefull fraile corrupted man is able to overcome the Devil whom man created in the image of God yet perfect and without sinne was not able to withstande For this cause it is that the Apostle doth so extoll and magnifie the exceeding greatnes of Gods power which is in them that beleeve Ephe. chap. 1. ver 19. By all this it is evident that faith is no worke of nature or the effect of anie power in nature but a supernaturall gifte flowinge from the supernaturall power of GOD. By the which GOD effectually worketh in vs and by vs supernaturall effectes as beeing the supernaturall instrument whereby his power is effectuall in vs as it was in Christ when he raysed him from the dead and crowned him with glorie and with honour and this gift of God cometh vnto vs in ordinarie dispensation by hearing of the word Rom. chap. 10. For there be three ordinarie meanes by which God vseth to bestow faith vpon vs and whereby his spirit is effectuall in vs to that end The first is the Gospell therefore is the Gospell called the power of God vnto salvation Rom. chap. 1. ver 16. as also the gospell is said to be written to this end that we might bileeve Iohn chap. 20. ver 31. and we are saide to bee called vnto the faith by the Gospell 2. Thess cap. 2. ver 14. but the speciall parte of the Gospell vnto faith whereby we are called is the promise For this cause Abraham is saide not to have doubted of the promise and we are saide to be children of the promise Gal. cha 4. ver 28. Rom. chap. 9. ver 8. The second ordinarie meane is the Sacramentes which are the signes and seales of the righteousnes which is by faith The third instrument and meane is the Ministers of the Gospell who therefore are called the ministers by whom we beleeve CHAPTER XXVII NOW it followeth that wee speake of the second point touching faith that is to whom it is given of which point some what may bee collected out of these three grounds and causes of beleeving set downe heretofore therefore wee wil be the shorter herein In handling this point we have two things specially to bee marked The first is what persons they are amongst men in whom the Lord doth worke faith that is whether he worketh it in all men indifferently or in some certaine nomber only The second is in what part power or facultie of man faith is wrought Touching the first The first ground or cause that wee laid downe of beleeving may alone sufficiently cleere this seeing our beleeving depends vpon the Lords ordayning vs to eternall life of his good will and pleasure It must follow that God giveth faith to no more then hee hath Predestinated and that faith is not indifferently given to all it is manifest by experiences in all ages and by the testimonie of Gods trueth Math. cha 11. vers 25. Where Christ giveth thankes vnto the Father because hee had denied faith vnto the wise and men of vnderstanding and had given it vnto babes And againe Math. chap. 13. vers 11. it is expresly said by Christ that it was given to his disciples to know the secretes of the Kingdome of heaven but vnto the rest of the Iewes it was not given Therefore the Apostle 2 Thes chap. 3. vers 2. affirmeth plainly that all men have not faith Or rather as the words seeme to importe that faith belongs not to all men And these testimonies preceeding doe prove that this is true not only in respect of the action of mans will reiecting the meanes of knowledge and faith offered by God but in respect of the action of God in denying the meanes yea which is more in blinding their eyes that they shall not see Esay 6. and Ioh. 12. and Rom. 9. 18. Besides this it is manifest by the description of those to whom faith is given First they are described to be the sheepe of Christ Ioh. chap. 10. ver 26. and therefore sayeth Christ to the Iewes that beleeved not but yee beleeve not for yee are not of my sheepe Whereby it is manifest that none save they which are Christes sheepe doe receyve faith and that because Christ did lay downe his life for none but for his sheepe Iohn chapt 10. ver 11. 15. For none can have faith in the bloud of Christ for whom Christ never shed his bloud The second thing whereby they are described is the Fathers giving of them to Christ and this is the ground of the former For none are Christes sheepe but such as the Father gives him and therefore he him selfe acknowledgeth those who are his sheepe to have bene given him by the Father Iohn cha 10. ver 29. and 17. 6. c. according to which ground Christ speaketh Iohn chap. 6. vers 35. 36. 37. shewing this to bee the cause why the Iewes beleeved not to wit because the Father had not given them vnto him while he takes his argument from the contrarie effect in this manner All that the Father giveth me commeth vnto mee Vpon the which it must followe that of the contrarie effect there must bee a contrarie cause that is that who do not come vnto him must not be given of God vnto him For it is the will of the Father that sendes Christ that he save those only whom he hath given him Ioh. chap. 6. ver 39. and 17. 2. For which cause Christ him selfe declareth that he did manifest his Fathers Name and give the words which his Father had
his members but in God him self For the benefites of God towards Mankinde and the fruites of his love to the vessels of honour are clearely distinguished in scripture in three degrees The first is of those things which God doth in him selfe of which kinde are his purpose foreknowledge predestination The second is of those things which he doth in Christ the Mediator of which kinde are our election redemption and blessing of vs with all spirituall blessings c. The third is of those thinges which he doeth in vs through Christ of which kinde are our adoption or calling our iustification and sanctification and glorification c. By the second pharse the spirit of God would teach vs that albeit in God there be many things set downe in scripture to be considered as the fountaynes of Gods working as namely his infinite wisedome his omnipotent power his infinite goodnes c. yet this action of predestinating vs to adoption is only attributed to the will of God which limiteth the infinitenes both of his wisedome power goodnes in all his actions outward toward the creatures both in their creation and government dispensation of all blessings towards vs both bodily spirituall Heereby we may learne that our blessednes if wee shall examine it in the cause doth surmount all reason and all the capacitie of the reason of man and Angell seeing it is builded vpon no reason of any creature or ground of reason in any creature but vpon the will of the Creator which is not mooved directed or ruled by any thing that is in the creature but by it selfe alone and is the rule of all reason in the creature and of things done by the Creator vnto the creature This shall yet be more easily perceyved if we shall severally consider it in those three pointes of the substance of Gods Decree before mentioned that is in the persons predestinate in the thing whereto they are predestinate and the Meane whereby Concerning the persons who can give a reason why Iacob should be beloved and Esau hated before any of them had done either good or evill except onely the Will of God as it is written I will shew mercie to whom I will shew mercie and will haue compassion vpon whom I will haue compassiō Exod. chap. 33. ver 19. Rom. chap. 9. ver 15. And the spirit of the Lord giving the reason why the Lord did set his loue vpon Israell and did choose them doth remove all respectes which can bee considered in them First their number Deut chap. 7. saying The Lord thy God hath chosen thee to be a precious people vnto him selfe above all people that are vpon the earth the Lord did not set his loue vpon you nor choose you because you were more in number then any people for you were the fewest of all people Secondly he removeth their power and strength Deutero chap. 8. saying Beware least thou say in thy heart My power and the strength of myne owne hande hath prepared me this aboundance And thirdly he remoueth their righteousnes Deut. chapt 9. saying Speake not thou in thine heart saying For my righteousnes the Lord hath brought me in to possesse this Land And shortly after in the same chap. Vnderstand therefore that the Lord thy God giveth thee not this good Lande to possesse it for thy righteousnes for thou art a stiffnecked people Fourthlie he cleareth this ground most evidently in the 10. chapter of Deutero by removing all praerogative and respect of right or reason in respect of right why the Lord should haue chosen thē aboue any other people all people being alike belonging to the Lord saying Behold heaven and the heaven of heavens is the Lord thy Gods and the earth and all that therein is notwithstanding the Lord set his delight in thy Fathers to loue them and did choose their seed after them even you above all people as appeareth this day Moreover the same point is yet further cleared by the Lord him selfe in the Prophesie of Ezechiel chap. 16. by removing all respect of their worthines or perfection declaring their wretched estate in them selues in filthines and naturall corruption in the very tyme when the Lord did choose them saying In thy nativitie when thou wast borue thy navell was not cut c. And when I passed by thee I saw thee polluted in thy owne blood and saide vnto thee When thou wast in thy blood thou shalt live c. And this ground is made cleare by Christ him selfe Math. chap. 11. vers 25. 26. when he speaketh of the persons vpon whō the Lord bestoweth his grace and of the reason moving him thereto saying I thanke thee O Father Lord of heaven and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes It is so Father because thy good pleasure was such These wordes doe plainely teach vs that the will of God onely without any reason in the creature yea which is more contrarie to all reason that may seeme to bee in the creature is the cause of Gods mercy towards man When the simple are preferred to the wyse the weake to the strong the poore to the rich the vyle to the honorable and which is yet more strange the sicke to the whole and sinners to the righteous Therefore to conclude this point we shall see sufficiently the evidēce of it by comparing the first of Iohn vers 13. with the first of Iames vers 18. in the 1. of Iohn it is said That the prerogative to bee the fonnes of God is given to those who are borne not of bloods nor of the will of flesh nor of the will of man but of God And in Iames it is said That of his owne will God begate vs. Of which it appeareth evidently that the persons who are ordayned vnto adoption are pre destinate chosen and called for no cause without God either in Christ as Mediator or in them selves but only of Gods free will good pleasure For it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. chap. 9. ver 16. CHAPTER VI. WE are next to consider the same ground in that wherevnto we are ordayned which is adoption including in it our conformitie with Christ in righteousnes holines life and glory c. of all which benefites there is not one which is not the gift of God and that of meere grace according to his wil good pleasure For albeit al blessings be in Christ yet neither he nor any of thē in him are given to vs but according to the wil of God so that he is a Saviour Redeemer of none but of such as pleaseth God of his good will so that his death satisfaction for sinne is not for any nor imputed as righteousnes vnto any for any cause either in Christ or Man but only to such as it is the wil of God to give it
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
1. vers 19. and out of whose fulnes we all receive grace Iohn chap. 1. vers 16. therefore he is said to fill all in all things Eph. chap. 1. vers 23. and to be the first borne amongst many Bretheren Romanes chap. 8. vers 29. and to have the preeminence in all things Coll. chap 1. vers 18. and to be the first fruites 1 Corinth chap. 15. ver 23. The third obiect is our selves who out of Christs fulnes have received grace For even in vs it may be seene what is the riches of the glory of the inheritance of God and what is the exceeding greatnes of his power Eph. chap. 1. vers 18. and 19. Thus our life and salvation is first in God himselfe as in the first fountaine and in him it is ours by the eternall purpose and Decree of his good will and pleasure Secondly it is in Christ as the Mediator betwixt God and vs to whom belongeth the birthright and all the blessings thereof and that not only in consideration of his divine nature in respect whereof he alone is only Sonne and heyre of all things but also in consideration of his humane nature in the which by personall vnion thereof with his divine nature hee is become the Sonne of God and our Brother and is made head both of Men and Angells Thirdly life and salvation is in vs who are in Christ through whom as the appointed meane we receive from God all saving graces for nothing cōmeth to vs from God immediatly but mediatly through Christ in whom only all the promises of God are yea and amen 2 Cor. cha 1. ver 20. And therefore the Decree of God is first accomplished in him as our head and Prince of our salvation who must bring the rest of his Fathers children vnto glory Heb. ch 2. ver 10. as being the first fruites of them that sleepe 1 Cor. cha 15. ver 20. and our forerunner vnto heaven Hebr. chap. 6. vers 20. Of this it is evident that nothing of all Gods Decree is accōplished in vs vntil first it be accōplished in Christ And in whatsoever order God performeth al things in him in that same order doth he also performe thē in vs so that whatsoever blessing is first accomplished by God in Christ the man must needes be the first in order both in Gods Decree and dispensation towards vs. Now albeit in all these three obiects our happines bee to bee considered yet in none of them can we so cleerlie perceive it as in Christ who is the only Image of the invisible God Colloss chap. 1. vers 14. in whom onely God is manifested For all that ever we are to see of God either in this life or in the life to come we are to see it only in Christ for which cause the Ministers of the Gospell are said to give the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. ch 4. ver 6. And as God himselfe so also his grace is only to be seene in the Lord Iesus Therfore saith the Apostle 2 Tim. c. 1. v. 9. 10. that the grace of God which was given vs in Christ before the world was is now made manifest by the appearing of our Saviour Iesus Christ And as touching our selves whatsoever grace or glory commeth vnto vs by the sight of the glory of God in the face of Iesus Christ it is in vs but in part which in him is fully And many things yet rest vnaccomplished in vs which are accomplished in him having in vs no other subsisting but that which faith giveth them Wherefore the Apostle speaking of the glory wherewith God hath crowned man which yet we cannot see in our selves sendeth vs to Iesus as to the cleerest light whereby to perceive the accomplishment of that which is written touching man in the 8. Psalm Hebr. ch 2. vers 6. and for this cause saith Augustin that Christ himselfe is the cleerest light of predestination and grace Whose humane nature did by no preceeding merit either of faith or workes purchase that it should be received in vnitie of person by the Sonne of God so that that Man should bee the only Sonne of God for Christ the Man as he is Man is made the Sonne of God of meere grace who according to his divine nature was from everlasting the only begotten Sonne of God Seeing therfore that in Christ the cleerest sight of predesti and grace is to be had if we would know in what order God doth adopt iustifie vs we must first cōsider in what order God maketh Christ adoption righteousnes vnto vs. For if he make him our brother in order before he make him our redēption of righteousnes thē surly our adoptiō in order must go before our iustificatiō Concerning Christ it is cleere in the Scripturs that it is so whether we respect Gods election before all time or his performing therof in time for the one that is the dignity of Christ as man to be the Son of God is performed in the incarnatiō the other wherby he is made our righteousnes is therafter accomplished in his suffring For when the word was made flesh that flesh in subsisting and personalitie was made the Son of God never having frō the first moment of cōception any subsisting a part of it own but only that of the second person of the Trinitie beeing not so much as cōceived by the H. Ghost in the wombe of Marie but in vnitie of person with the eternal Son of God Therfore iustly do the Fathers call this benefit gratiam Vnionis that is the grace of Vnion Thus in the very first action of Dispensation toward the Son of Marie the grace of siliation shineth cleerely before all other grace After which in order followeth the action of God making him our righteousnes when as he made him now being his Sonne in our nature sinne for vs which he could not haue bene made for vs vntill first he was our brother Like as we can have no right to his redemption except we first be his brethren For brotherhood is the foundation of redemption in so farr that according to the Lawe and Ordinance of God Christ can not offer vp him selfe a ransome for any vnto God but such as are his bretheren Neither can any have part or portion in his oblation whose brother he is not For hee that sanctifieth and they that are sanctified are all of one wherefore he is not ashamed to call them Brethren Hebr. chap. 2. vers 11. This ground is made manifest by the lawe of God whereby it is ordayned that the first borne of every man and beast that is the male that first openeth the wombe and the first ripe of all fruites shall be offered and consecrate to the Lord that in the consecration thereof all the rest comming of the same Wombe or being of the same Masse or Kinde might likewise bee consecrated to God For as sayeth the Apostle
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
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
therefore doeth the Apostle say Rom. chap. 11. ver 7. that the Election hath obtayned it to shew vs that the cause of obtayning the promise all blessings therein contayned dependeth neither vpon Christ as Mediator nor vpon Man but vpon the Lords free choice who giveth Christ for whō and to whom he will and therefore is Christ him self called the gift of God Iohn chap. 4. ver 10. and Iohn chap. 3. ver 16. because even he is given vnto vs of grace according as the words of Iohn declare manifestly saying God so loved the world that hee gave his onely begotten Sonne And although all power bee given vnto Christ both in heaven and earth yet in dispensing of life he is limited by the Fathers will and therefore saith him selfe that al power is given him to this end that he may give eternal life not to all simply and indifferently but to all that the Father hath given him Iohn chap. 17. vers 2. And that because such is the Fathers will as Christ him self witnesseth Ioh. cha 6. ver 39. This is the will of my Father that sent me that of all which hee hath given me I should loose none and the reason why hee restrayneth his dispensation of life vnto the Fathers will whose will and pleasure is that he should save only those whom he had given vnto him is declared by Christ him self in the verse immediately preceeding saying I am come downe from heaven not that I should doe myne owne will but the will of him that sent me which wordes plainly teach vs that the dispensation of life dependeth not vpon the will of Christ as he is Mediator much lesse vpon the will of Man but only vpon the good wil pleasure of God And this is cleere in all the blessings bestowed vpon vs in Christ of al the meanes which God grants vs to bring vs to the communion of the blessings which all are said in scripture to be according to the will of God and to be given vs freely by grace as namely the revelation of the mysterie of godlines Eph. chap. 1. ver 9. preachers to reveale it Eph. cha 3. ver 7. c. and Gala. chap. 1. ver 15. 16. also the benefit of our calling 2. to Timot. chap. 1. vers 9. also our beleeving and by faith assenting to the calling of God 1. to the Corint cha 12. ver 9. 11. and Ephe. chap. 2. ver 8. Phil. chap. 7. ver 29. and 2. chap. ver 13. Rom. chap. 11. ver 7. Ioh. chap. 6. ver 36. 37. and 44. 45. and Math. chap. 11. vers 25. 26. and Mat. chapt chap. 13. ver 11. Also the gift of perseverance 1. to the Corinthi chapt 1. vers 8. 9. and Iohn chap. 10. verses 28. 29. and 1. Epist of Iohn chapter 2. vers 27. and chapter 3. vers 9. 1. to the Corinthians chapter 15. vers 57. and 58. 1. epist to the Thess chap. 5. ver 23. 24. and 2. epist to the Thessal chapter 16. verse 17. and I eremy chap. 31. vers 32. 33. and chap. 32. ver 40. so forth of all the remanent benefites of God and namely of our Iustification for we are iustified freely by grace And therefore even the righteousnes of Christ whereby we are iustified is said to be the gift of God that of free grace Rom. chap. 5. vers 15. 16. 17. For of whatsoever worth vertue value the satisfaction made by Christ be of in Gods sight far exceeding al vnworthines and weaknes of all mankinde yet it is no farther extended nor given to any moe but such as is the good will pleasure of God Neither is it contrarie vnto this that all the blessings of God are said to be in Christ and we said to be blessed with all spirituall blessings in him For neither he nor they in him are made ours for any cause either in him or vs but onely by the will good pleasure of God which is manifest by the saying of the Apostle Ephe. chap. 1. ver 6. which is That God by his grace hath freely made vs acceptable to him selfe in his beloved Sonne Which wordes doe evidently witnes that although GOD give vs no blessing but in Christ yet the cause moving God is only his owne grace and good pleasure which excludes all other cause whatsoever either in Christ or in vs. Neither is this to be vnderstood of the benefites themselves onely but also of their measure which also dependeth wholy vpon the purpose and good pleasure of Gods will Which is cleare by the speech of Christ in the 20. chapt of Math. ver 23. And Marke chap. 10. ver 40. where he sayeth To sit at my right hande and at my left hande is not myne to give but to whom it is prepared of my Father Moreover this is not onely to be vnderstood of the blessinges them selves and of their measure but also of all the circumstances concerning their dispensation Which wholy depend vpon the will of God who hath assigned the seasons which were ordeyned before and the bounds of mens habitatiō Act. chap. 17. vers 26. And who hath put the times and seasons in his owne power Actes chap. 1. vers 7. and hath appointed a day of grace to every one that shal be called Hebr. chap. 3. ver 13. and 15. and Hebr. chap. 4 vers 7. 8. and 9. so that the reason that one is called from the wombe another in his mid-age another in the houre of his death why the Gospell is salvation first vnto the Iewes and next vnto the Gentiles why Christ did come at such a time died at such a time and the Gentiles not called till such a time is the onlie appointmēt of Gods will who as saith the Apostle Ephe. chap. 1. vers 11. Doth all things according to the counsell of his owne will Thus it is manifest that not onely the blessings in Christ the measure of them but all circumstances of these blessings either in respect of persons place time or maner doe depend wholie vpon the counsell of Gods will CHAPTER VII IT resteth now thirdly that we trye the truth of this same ground in the third point of the substance of Gods Decree that is in the Meane whereby we are predstinate vnto adoption which is Iesus Christ of whom it is manifest in the Scriptures that he is the Meane of our happines by the same will of God as is evident by the Apostle Coloss chap. 1. vers 19. 20. For it pleased the Father that in him should all fulnes dwell and by him to reconcile all things to him selfe making peace by the blood of his crosse For first there was no cause in Christ why hee should haue beene made Man and sinne for Man Secondly there was no cause nor reason in vs which could move the Father to give him to the death for vs or which could move him to become our brother and to lay down his life
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
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.
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
the worde knowledge is put which is when it signrfieth the naked and bare vnderstanding of thinges that are reveyled but it is taken for an infallible science when as the heart knoweth God and knoweth him vndoubtedly to be God and when as it knoweth Christ and knoweth him vndoubtedly to bee the sonne of God and when it knoweth Gods trueth and knoweth it vndoubtedly to be the trueth of God therefore saieth Iohn the Baptist Hee that receyveth his testimonie hath sealed that God is true Iohn chap. 3. ver 33 And againe Iohn 1. Epi. chap. 5. ver 10. Hee that heleeveth not God hath made him a liar because he beleeved not the record that God witnessed of his soune Neither is this all which is meant by the knowledge of faith but a third thing is yet to be added for the full vnderstandinge thereof For besides the sight and knowledge of the thinges which are reveiled by God and also besides the knowledge of the vndoubted veritie and trueth of them it is required that wee knowe them to bee reveyled by God vnto vs and knowe the vndoubted trueth and veritie of them toward vs in our particular person that is that whatsoever God reveyle to vs he reveyleth it vnto vs as a thing which he hath appointed for vs and when he giveth vs the sight and knowledge of the vndoubted veritie of the things reveyled he maketh vs assuredlie to knowe that they shal be truely verily accomplished in our persons conforme to that ground which we have laide downe before concerning faith that is that what we beleeve we must beleeve it concerning our selves in particular according as it is said of Abraham that he beleeved God that he should bee the Father of many Nationâ—s And as Iob speaketh of him selfe chap. 19. verses 25. 26. 27. I am sure that my Redeemer liveth and I shall see God in my flesh whom I my selfe shall see and my eyes shall beholde and none other for mee According to which certaintie the Apostle Paul speaketh also of him selfe Rom. chap. 8. and for this maner of knowledge which commeth by faith the Fathers doe call faith the eye whereby we see the invisible things of God as also the ingraveÌ„ forme of the sonnes of God and for this same cause it is called by the Apostle Heb. chap. 11. the evidence of things which are not seene where by the word evidence is vnderstoode that faith doeth not onely shew them but by evident demonstration confirme the vndoubted veritie of them and that to vs in particular so that it letteth me not only see life eternall in Christ and this eternall life to belong to all that are in Chtist but particularly it letteth me see my selfe in Christ and this life to belonge to me in him and that so certainlie as nothing in heaven nor earth can bee more certaine and thus much for the first vse of faith The seconde ende wherefore faith is given is possession and this confirmeth evidently and plainely the former ground touching knowledge that it is so to be vnderstood as we have spoken For the knowledge of faith is never without possession according to thar saying of Christ Ioh. cha 14. ver 17. speaking of the spirit whow the world can not receyve because it seeth him not neyther knoweth him but yee knowe him for hee dwelleth with you and shal bee in you According to which ground it is that Ioh. sayth Hee that beleeveth in that sonne of GOD hath the witnes in him self 1. Epist chap. 5. ver 10. Thus faith maketh vs to know nothing but that which it also maketh vs to possesse therefore doeth the Apostle pray to God for the Ephesians that Christ might dwell in their hearts by faith chap. 3. vers 27. For as the heart of man can never know Christ by it owne light but by the supernaturall light of faith so it can never apprehend Christ nor any blessing in Christ by any natural power that is in the will affection thereof Therefore God giveth to his elect the supernaturall gift of faith in their hearts that his elect whose heartes could never by any naturall strength ever attaine to the possession of Christ nor ever desire to have him nor yet embrace him with vnfayned love as their only treasure righteousnes and life might chose him and count all things but dunge to gaine him forsaking them selves and their owne righteousnes and to love him and embrace him with such affectioÌ„ that they prefer him to all things eveÌ„ to their owne life so that man by faith is not only made to know his redeemer but also to possesse him and all blessings in him And for this cause is it that in the scriptures we are saide to be the children of God by faith in Christ to be iustified by faith in him to bee saved by faith in him and as saith the Apostle Peter beleeving in him we carrie about with vs the end of our faith the salvation of our soules 1. Epist 1. 9. And for this working of faith it is called by the Apostle the subsisting of things hoped for Hebr. 11. 1. because it giveth a certaine being and subsisting vnto things that are yet invisible and are yet only expected and hoped for and maketh theÌ„ to subsist in our hearts therfore saith Christ he that beleeveth is alreadie translated from death to life and hath everlasting life Ioh. 5. 24. Thus we see that faith being taken away the heart of man should never be able to possesse nor apprehend Christ nor righteousnes or any other spirituall blessing in him Therefore because it is the effectuall instrument of Gods supernaturall power in our heartes whereby we apprehende and possesse Christ and all blessings in him The Fathers doe call it the hand of a Christian as also the mouth of a Christian and likewise the bound of a Christian because by faith as by a hand we lay holde on him and by faith as by a mouth wee receyve him into our heartes and by faith as by a bande that never can be broken wee are so vnited to him and hee with all the benefites that are in him vnto vs that we never can possibly bee seperated from him nor he or his blessinges from vs for this cause is it that Augustine sayth Beleeue onely and thou hast eaten him And for cleering of this grounde it is that these phrases of speech are vsed to wit that Christ is the ende of the lawe vnto righteousnes to all that beleeve that the promise is given to them that faithfully beleeve That the Gospell is the power of GOD vnto salvation to everie one that beleeveth c. all to teach vs that neither the Gospell can helpe vs to salvation neither is the promise made ours nor Christes righteousnes belongeth vnto vs except we beleeve because there is no mean to make any thing conteyned in the Gospell especially the promise or Christ him selfe to be ours but faith onely And for this same
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
righteousnes sometime by the making of a man righteous by the obedience of Christ sometime by the making of Christ sinne for vs and vs the righteousnes of God in him and somtime by healing of vs by Christ his stripes and all these are to one effect the iustified man is sometimes shortly described in one worde the iust by faith sometime in relatiō to the action of God more amply he that hath received the aboundance of grace of the gift of that righteousnes which is by one man Iesus Christ somtime he whose sinnes are remitted to whom sinne is not imputed and whose sins are covered c. out of which and the consideration of the points preceeding wee may gather a more full and cleare definition of the action of iustificatiō in this maner Iustification is that seconde gratious action of the free dispensation of GOD in Christ towarde those whom accordinge to his foreknowledge and purpose hee had predestinated to bee Adopted through Christ whom nowe hee hath adopted through him havinge effectuallie called them to the fellowship of Christ by faith by the which action he maketh them who in them selves are sinners to bee righteous in Christ crucified that is whom albeit he knew no sinne hee had made sinne for them and that by the free imputation of Christs obedience and satisfaction vnto them as their owne righteousnes even as they them selves had performed it and by the imputation of faith which he hath given vnto them as their owne to this end that the righteousnes of God which they possesse no wayes but by faith might be their owne righteousnesse and so they might have remission of sinnes in his bloud of Christ whom God had not onely ordayned but also made a propitiation for them in his bloud In this definition we cal iustification first the action of God because it is he only which iustifieth Secondly wee call it the action of his dispensation to distinguish it from the action of Predestination or of Gods Decree in it selfe Thirdly wee call it the second action of his dispensation to distinguish it from the first action which is our calling preceeding it Fourthly wee call it a gratious and free action because it is dispensed for no merit or deserving of those which receyve it neither for any thing given by them to God before whereof it should be the recompence but is given freely of his grace Fiftly Wee call it the worke of God in Christ to distinguish it from the Decree of God which is a worke of God in him self and to shewe iustification to be a worke of externall dispensation which wholy is performed by God in Christ in whom all the blessings of grace are comprehended as our filiation or iustification and glorification in whom and through whom only God maketh vs his sonnes righteous and glorious he being made of God vnto vs wisedome righteousnes sanctification and redemption And these five pointes are to bee considered in the nature of this action The next thing that is to be considered is the subiect that is iustified And this we make not simply to be a man foreknowne and fore-purposed neither yet a man simply predestinate but moreover a man effectually called and made one with Christ by faith and in that vnitie the sonne of God For a man simply and nakedly foreknowne is the onely obiect of Gods Decree and Predestination For those whom hee foreknew hee predestinate sayeth the spirit of God And a man predestinate is the only obiect of Gods calling according to his purpose For whō hee had predestinate them also hee called sayeth the spirit of God And the man now called effectually to the faith of Iesus as the sonne of God and promised seed in the which all the nations of the world should be blessed is the onely obiect of Gods iustification like as a iustified man is the onely obiect of Gods glorification Thus to goe backward againe the Lord in glorifying a man hath before him especially his righteousnes for none but the iust shall live next in iustifying a man hee hath particularly before his eyes his vnion with Christ by faith without the which not any man shal be iustified of God And in giving this blessing to bee one with Christ by faith and so in that vnitie the sonne of God in which cōsisteth the calling of God Hee onely hath before his eyes the man predestinate to be Adopted through Christ that is the man whom hee hath ordayned to call that is to Adopt and to make his sonne by faith in Christ And in predestinating a man to this blessinge hee had not any thing before his eyes but his owne foreknowledge of the person of that man his purpose or the good pleasure of his will which are all one in substance and different onely in respect The will of God which limiteth all the actions of his power seeing hee doeth all thinges accordinge to the counsell of his owne will being the highest and the first cause of all thinges created and done by GOD in the world of the which no cause possiblie can bee given and therefore it is in some respect the cause of Gods purpose or counsaile which therefore is called the counsaile of his will although his will and his counsaill in effect bee both one For his will is his purpose and his purpose is his will in all thinges and especiallie in the whole worke of his grace towardes the vesselles of mercie vnto the which his purpose is especiallie restrayned oftentimes in the booke of God which purpose is nothing save a setting of such persons before him from all eternitie as hee him selfe willeth or pleaseth which may cleerlie be perceyved by the holy bread set vpon the Table in the Sanctuarie being twalfe in number representinge the twalfe Tribes of Israell that is the whole elect of God which are called the shew bread in the vulgar translation the worde beeing the same which is called the purpose of God as is cleere by Christ his owne wordes Math. chap. 12. ver 4. Luke chap. 6. ver 4. that is the bread of the purpose of God or of the setting before the face of God And therefore the action of the Priest in settinge those bread vpon the table before the Lord is called by the Apostle Heb. chap. 9. ver 2. Prothesis ton arton that is the setting before or the presenting of bread to shewe vs that by that worde which is commonly called the purpose of God which was shadowed in that type of the Lawe is to bee vnderstood the eternall action of God in settinge before himselfe as in the sight of his owne eyes the persons of such as hee willed And in the same sense the same word is referred vnto Christ Rom. chapt 3. ver 25. whether it be referred to Gods eternall purpose touching the humane nature of Iesus Christ in setting it particularly before him as that which should be the onely expiation of the sinnes of his
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