redemption be performed But more cleerely of this in the next ground which serveth to cleere both this third ground and the mayne point which we have in hande CHAPTER XIII THE fourth ground standeth in the marking how every benefite goeth above each other amongst them selves in largenes of extent for that benefite which is comprehended vnder another must needes in order follow that which doth comprehend it and that which doth cōprehend all the rest must needs in order go before them all For things which are vniversal and general go before things which are speciall particular Now amongst the benefits of God we finde in scripture that redemptiō is of very large extent so that it doth cōprehend vnder it both our iustification glorification for it is defined oftētymes by both Touching iustification it is cleere when as redemptiō is defined so oft by remissiō of sinnes and we are said to be iustified freely through the redemption that is in Christ Iesus Ephe. cha 1. ve 7. and Rom. 3. 24. And as concerning glorification Christ expresly calleth it our redemption Luke chap. 21. ver 28. As touching the rest of the benefites wee shall have occasion to speake of them hereafter and we will now only speake of Adoption comparing it with Redemption to try which is of largest extent for if it bee larger then Redemption I thinke in the iudgement of all men it shall bee without contradiction esteemed the first blessing of all but especially it shall be found in order to go before Iustification seeing that our righteousnes is comprehended in our Redemption For cleering this point if we marke narrowly the Scriptures of God we shall see that as our Redemption comprehendeth vnder it our Iustification Sanctification and Glorification so our adoption comprehendeth vnder it our whole Redemption and all the parts thereof which is manifest by three speciall reasons The first is because Adoption is extended by the Spirit of God to the last blessing wherein standeth the accomplishment of our Redemption that is the redemption of our bodies from the which as from a part Adoption is described Rom. chap. 8. vers 23. and that because our Adoption is not fully accomplished but in the full accomplishment of our Redemption Therefore sayeth Iohn 1 Epist chap. 3. vers 2. That now we are the Sonnes of God but yet it hath not appeared what we shall be Thereby declaring that eaven to our selves the cleere and full sight of our Adoption is not nor shall not be given vntill the day of the second appearing of the Lord Iesus when all things Decreed shall be finished Therefore that day is called by the Spirit of God the day of the Revelation of the Sonnes of God Rom. cha 8. ver 19. Out of which place it may evidently bee gathered that our whole Redemption and every part thereof and especially the last part is nothing els but a manifestation of our Sonne-ship or Adoption And therfore it must follow that Iustification which is a part of Redemption must serve to this same vse in part like as the whole parts of Redemption fully accomplished serve for it in whole And this is the cause why by a most learned Divine Iustification and all subsequent benefits are called Via Adoptionis that is the way whereby Adoption is performed The second reason is taken from that ground which was layed downe in the XI chapter by which it was cleared that Christ can redeeme none but such as are his brethren For by his consecration he was to bring none but childrē vnto glorie Hebr. chap. 2. ver 17. and therefore it must follow that Adoption in order must goe before Iustification seeing whatsoever Christ doeth in the flesh he doth it wholy for his brethrens sake so that our whole Redemption is the fruite of our Adoption and an infallible consequence thereof The third reason is taken from the definition of Gods Decree or Predestination which vnder the benefit of Adoption alone comprehendeth all the blessings of God and whatsoever GOD of his eternall purpose hath ordayned vnto vs for our full felicitie in Christ for by it alone without mentioning any of the rest of the benefites in Christ predestination is defined Ephe. chap. 1. vers 5. to shew vs that it contayneth all vnder it and is of the largest extent of all as being before all in all through all the rest For then is an adopted sonne fully a sonne when he enioyeth the full inheritance and we know that to be adopted includeth and implyeth the enioying of the inheritance alwayes and therefore the Adoption of God must needes have included vnder it our righteousnes seeing that righteousnes is a part of the inheritance which is by faith Heb. chap. 11. vers 7. It is true that Adoption is taken in two diverse senses not onely by Divines but also by the Scriptures themselves But in what sense soever it bee taken yet in respect of order it is ever first For if we take it in that sense whereby the nature of Adoption is thought most properly to be expressed when it signifieth a severall blessing distinguished from all the rest then it is nothing different either from our eternall election in Christ before all time or then our effectuall calling in time Which is the first action of God his gracious dispensation preceeding our iustification as witnesseth the Apostle Rom. chap. 8. vers 30. and it consists in the bringing of vs vnto Christ by the Father and ingrafting of vs by faith in him as the Sonne of God and by that vnitie with him making vs Sonnes that we may bee likewise heyres But if we take Adoption in that more large sense wherein it is taken in that foresaid definition of Predestination Wherby it comprehendeth all the remanent blessings from the first to the last then it partlie differeth from the rest and partly is nothing els but the rest For in so farr as it concerneth our calling or chosing in time it is different from iustification and the rest and goeth before them all and the rest must necessarily follow it as inseparable adherents thereof For whom hee calleht them he iustifieth and whom he iustifieth them he glorifieth Rom. chap. 8. vers 30. But as it concerneth the rest of the benefites it is nothing different from them Therefore it is described by them as parts because they are the full accomplishment of it In which sense as wee have said before they are called by some the way of Adoption CHAPTER XIIII THE last ground for cleering this point is the due consideration of the Covenant of God with Man In the which two things are especially to be marked The first is Those to whom the Lord maketh his promise The second is The promise it self which God maketh to them Touching the first the promise is not indefinitely made to all men but to Abraham and to his seed alone For God hath said he will be his God and the God of
flesh and bones of his bones in that he did give himselfe to death for them to this end that hee might iustifie them For as the bonde of Mariage doth oblige the husband to a particular and speciall love to his wife wherein he is obliged to none other even so the Lord Iesus did submitt himselfe vnto the Fathers will to lay downe his life for none but such as were given him of the Father and made members of his body and his spirituall spouse And if any will obiect that this place of the Apostle is to be vnderstood of the order of Christ his doing according to the eternall purpose and Decree of God and not according to the Dispensation of God towards vs in tyme. It is easie to be answered that the order of God in both is one and the same For as the Lord doth particularly predestinate men to Adoption before he give his Sonne to the death for their iustification even so in tyme he doth Adopt vs that is effectuallie call vs bring vs to his Sonne and make vs one with him before he iustifie vs. Moreover this shall yet be more manifest if we shall marke this one distinction of the fruites of faith to wit if we can discerne betwixt the immediate fruite of faith and the mediate fruites The mediate fruite we call that which is wrought by God in vs even by the very working of faith in our heartes together and at once and that is our verie vnion and coniunction with Christ For by faith Christ dwelleth in our heartes and this is the worke whereby we are made the sonnes of God For as sayeth the Apostle If we be Christes we are the seed Gal. chapt 3. vers 29. The mediate fruites of faith I call those which by vertue of this vnion as the necessarie forerunning meane faith produceth in vs such as is our iustification sanctification c. so that in a manner we can distinguish betwixt these benefites and our faith but more hardly betwixt our faith and Adoption seeing our abyding in Christ and Christes abyding in vs is all one thing with our beleeving in Christ That saying therefore of these learned Divines that GOD cannot acknowledge vs his sonnes before he iustifie vs is not simplie and absolutelie to be vnderstood but by comparison relation that is because God powreth in our heartes after our iustification a more lively sense of his love and a cleerer sight of our Adoption then we receyved in our calling And this maner of speach the spirit of God vseth familiarly in the scriptures which is comparatively to be vnderstood as Iohn chap. 7. vers 39. For the holy Ghost was not yet because Christ was not yet glorified Which is not to be vnderstood as though the holy Ghost had not bene at all but only that he was not in that measure that he was therafter to be given Likewise in that of Iohn ch 16. Christ sayeth touching his Disciples hetherto have ye asked nothing in my name which were great prophanes in vs to vnderstand simply of those holy men of God who knew Christ to be the Christ Sonne of the living God and who were directed in their prayers by the spirit of God who inditeth none but in the name of Christ albeit more darkely and obscurely manifested in our hartes then after the comming of the holy Ghost in greater measure Even so it may bee iustly saide of our Adoption that God doeth not acknowledge vs his sonnes before hee iustifieth vs because that which in small measure and darkely was manifested to vs in our calling is more fully and clearely revealed in our Iustification because then the spirit of Adoption is more aboundantly shed abroad in our heartes for the sealing of our Adoption For as we haue saide before although our Adoption be begunne in our Calling before our Iustification yet hath it the clearer manifestation and fuller accomplishment in and through all the rest of the benefites following our Calling For as sayth Iohn in his first Epistle chapter 3. verse 2. VVe are now the sonnes of GOD but yet it is not made manifest what wee shall be Therefore are we who are already called Iustified and Sanctified still saide to wayte yet for our Adoption Rom. chapter 8. verse 23. Not as though we were not already Adopted but because our Adoption is not fully accomplished vntill our bodies bee redeemed and fully glorified So that with as good reason wee may saye that God doth not acknowledge vs to be his sonnes whylest our bodyes are yet vile and corruptible seeing we must Waite for our Adoption vntill our bodyes be redeemed CHAPTER XV. THE second ground wherevpon this opinion is builded is the testimonie of Iohn Which not the lesse in my iudgemēt makes not much for it if it be wel wayed For it would appeare that that place is mistaken by many that especially in three things The first is in mistaking the right sense of that description wherein the propertie of these to whom Christ gives this benefite is set downe The second is the mistaking of the benefit it self givē by Christ The third is the ground of both the former two in not distinguishing betwixt the Fathers part and the Sonnes in that worke of our Adoption Touching the first the description of those persons is set downe three maner of wayes I. Those that receyved him II. Those that did beleeve in his Name III. Those that are borne of God Of these three the first two are interpreted to signifie Iustification of which sense that place well marked doth give no warrant seeing in scripture these phrases may as wel be interpreted of Adoptiō as of Iustificatiō For as by faith in Christ we are iustified so by faith in Christ we are the sonnes of God Gal. 3. 26. and therefore to restrayne beleeving in Christes name receyving of him vnto the benefit of iustificatiō is an oversight which easily may breed mistaking of the true sense not onely of this place but divers other places of scripture so they take it for granted which in it self is questionable Moreover the place it selfe and the very words of this description doe yeelde two sufficient arguments to prove that heere adoption by these phrases is rather designed then iustification The first argument lieth in the first wordes of the description which is Those that receyved him Which phrase is in the scripture still meant of the worke of the Fathers Calling of vs vnto the Sonne and not of his iustifying of vs in him For no man sayeth Christ can come vnto mee except the Father that hath sent me drawe him Iohn chap. 6. ver 34. Now to come vnto Christ to receive Christ are both one as is manifest by Ioh. cha 5. where that wherwith in the 40. verse Christ chargeth the Iewes vnder these words but you will not come vnto me is in the 43. verse interpreted by Christ him selfe in these wordes And you receyved me not
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
as is cleere Rom. chap. 5. 1. In which we have to observe that as the Father by Adoption maketh vs one with the sonne so by Iustification hee maketh vs one with him selfe Conforme to the saying of the Apostle 2. Corinth chapt 5. vers 19. For God was in Christ reconciling the worlde vnto him selfe by not imputing to them their sinnes therefore is our peace and reconciliation with GOD attributed vnto the Crosse of Christ by the which sayeth the Apostle hee killeth hatred Ephe. 2. 16. and also our libertie and boldnes to enter into the most holy place is attributed vnto the bloud of IESVS Heb. 10. 19. Secondly by sanctification the Lord makes vs like to his Son by puritie and holines of nature Thirdly by redemption as it is particularly taken for glorification the Lord makes vs like vnto his Sonne in immortalitie glory and power This order and difference of these benifites is cleere 1 Cor. chap. 1. vers 30. where wisdome is put in the first place which specially answeres to our calling wherein consisteth our Adoption In the second place righteousnes In the third sanctification and in the fourth place redemption Which place is specially to be marked for the right knowledge both of the order and difference that is amongst is benefites of God For in other places of Scripture Redemption as likewise Iustification and Reconciliation are taken in a larger sense to signifie the whole freedome of the sonnes of God and every parte thereof in particular And that because all libertie peace and reconciliation whatsoever is given vs of God floweth from the death of Christ in the which standeth our righteousnes peace redemption For which cause it is that in the Scriptures sometymes our Iustification is ascribed to the death of Christ sometymes our Sanctification sometymes our Reconciliation and sometimes our Redemption Because howsoever these blessings as they are imparted vnto vs differ both in order and nature yet they proceed all from one fountayne and are all comprehended only in that one oblation of Iesus Christ vpon the Crosse For cleering our iudgements therefore in this point we are carefully to marke these two senses in the which in the Scriptures Redemption Iustification and Reconciliation and Sanctification are taken Sometymes they are taken for the action of God in Christ for his saints when as God was in Christ reconciling the world to himselfe according to that which hee had purposed in Christ which was as sayeth the Apostle Eph. chap. 1. vers 10. That in the fulnes of tyme he would gather together all things in Christ Iesus as sayth the same Apostle Coll. chap. 1. ver 20. It pleased the Father to reconcile all things to himselfe by him making peace by the blood of his crosse In this sense God at one tyme by the only one oblation of Iesus Christ in one worke once performed did eternally redeeme Iustifie Sanctifie and Reconcill to himselfe all his ellect that ever were is or shall bee vntill the end of the world For Christ bare all their persons vpon the Crosse and God did lay vpon him the iniquitie of them all and did wound him for their transgressions and breake him for their iniquities and did lay vpon him the chastisment of their peace Esa 53. Therefore sayeth the Apostle Heb. 10. that by that will of God we are sanctified even by the offringe of the body of Iesus Christ once And in the 9. chap. 12. verse hee sayeth that Christ by his owne bloud entered once in the most holy place and abtayned eternall redemption and in that same Chapter ver 28. it is sayd that Christ was once offered to take away the sinnes of many Now in this sense there is neither difference of tyme nor order nor distinction to be made all beeing accomplished together and at once by one worke of one man Iesus Christ the Lord. Sometymes againe they are taken for the worke of God in vs and toward vs in his owne tyme applying that which hee wrough in Christ for vs to every one of vs in particular bringing vs by effectual calling to the knowledge apprehension by faith of our Redemption Iustification and Reconciliation which God accomplished onely in that day of Christ which all the Fathers desired to see howsoever in divers ages and divers tymes they bee applyed by God to these whō then and in that day by the death of his Sonne he did Redeeme Iustifie and Reconcile vnto him selfe And in this sense we speake of these benefites in this treatise not as they were wrought by God in Christ for vs but as in the dispensation of God they are applied vnto vs for whom Christ dyed In which sense the Apostle speakes of them 1. Coll. 1. 21. 22. saying And you also which were in tyme past straungers and enemies having your mindes exercised in evill workes hath he now reconciled in that body of his flesh by death And in this sense it is that both order and difference is to be marked amongst these benefites In consideration whereof how so ever Adoption and Iustification agree in this that they both are benefites bestowed by imputation without inhesion in vs yet as they differ in nature so doe they in order in respect of the grounds wherevpon they are builded whence they flow For Adoption neither dependeth vpon nor floweth from the death of Christ But from his personall propertie of beeing the sonne of God whereas Iustification dependeth vpon floweth from his suffering and therefore as our cōmunion with him in person goeth before our cōmunion with him in his suffrings so doth our Adoption in order goe before our Iustification CHAPTER XX. HITHERTO have we spoken of those groundes whereby both the nature and order of Gods saving benefites are most cleerly knowen So that by these things which are alreadie set downe a modest minde onely searching truth and abhorring contention may sufficiently knowe what Iustification before God is yet notwithstanding for the further contentement of those of weaker iudgement we will speake something more particularly of the benefite is selfe For the clearer vnderstanding whereof and discovering of the trueth which now almost lyeth hid by the manifold opinions of men it were needfull that we should speake of divers things as namely of God him selfe what place he hath in that worke 2. of his grace 3. of Christ and his obedience 4. of faith 5. of man him selfe and of his workes and lastly of the Lawe and of the Gospell For all these points are called in cōtroversie and mens iudgements is divers concerning every one of them in the worke of Iustification but to eschew longsomnes wee will reduce all that we are to speake into these few grounds The first shal be touching the special divers and severall iudgements of men concerning Iustification The second shal be touching the discussing of these pointes controverted which are of greatest moment The third shal be concerning the worke it selfe of Iustification
sound knowledge whereof it evidently appeareth that the right conception of the true nature of Gods saving benefits in Christ doeth chieflie depend The first is The sound knowledge of Gods Decree or Predestination The second is The knowledge of Christ as Mediator betwixt God and vs. The third is The right order of the benefits imparted vnto vs. The last is The sound knowledge of the speciall difference and distinction of those benefites amongst them selves These foure points haue such affinitie one with another and the knowledge of each one so depēdeth vpō another that hardlie can any one of them be soundly knowne without the sound knowledge of the rest For error in one doth bring commonly if not continually errour in all Which is manifest if we lay before our eyes the different opinions of men touching this point which we haue in hande in the which we shall evidentlie perceyve that as many mayne differences as are amongest them concerning the iustification of a sinner so many different iudgements have they touching Gods Decree Christes merite the order of Gods dispensation and nature of the benefites dispensed For according to our mistaking or confounding or wrong placing of any of those respectivelie wee doe mistake confound and order amisse the benefites of God in our conceyving speaking or writing of them Wherefore it is more then evident that it is dangerous to erre in any of these foure and therefore before we come to the particular consideration of the benefite of our iustification I doe esteeme it first necessarie that for the clearing of the true nature thereof wee lay some solide goundes in our myndes concerning the knowledge of these foure pointes so farre as in generall is requisite to preserue vs from errour in the particular consideration of any one blessing bestowed vpon vs in CHRIST CHAPTER II. FIRST then touching Gods Decree the true nature thereof cannot rightly be knowne except besides other thinges therein to be considered we specially vnderstand First what is the substāce of it And secondly what is the chief ground and cause of it Which two things doe principally teach vs how to make a right reference of all Gods benefits vnto it and of it vnto them and therefore they are chieflie to be marked of vs. The matter or substance of Gods Decree is two maner of wayes considered in the Scriptures First more properly which maner in shew seemeth more strict and yet doth imply the largest sense Secondly in a more improper manner according to the consequent fruites and effects following necessarily vpon the proper substance and nature of Gods Decree whereby it is most properlie described which proper description is chieflie to be perceyued in those places of scripture where the spirit of God purposelie sets it downe in the owne proper nature expresly distinguishing it both from Gods purpose or foreknowledge going in order before it and from Gods election and remanent blessings in the execution thereof following in order after it Of these places there bee two principally to bee marked which being compared togither do make vp the full and sound nature and description of the Decree of God in so farre as it is restrayned to the vessels of honor in which respect we speake of it in this treatise The one place is in the first chap. to the Ephes vers 5. The other is in the 8. chap. to the Rom. ver 29. In the first it is thus described He hath predestinated vs vnto adoption through Iesus Christ in him selfe according to the good pleasure of his owne will vnto the prayse of the glorie of his grace And this is the most proper and most perfect definition of Gods Decree from the next and most proper blessing vnto which we are predestinate and wherevpon al the rest from which the Decree of God in other places is more improperly defined do consequently depend as necessarie effects and adherents thereof And this appeareth to bee manifest by the other place where it is thus described Those whom hee knew before he also praedestinated to be made like to the Image of his Sonne Which place compared with the former doth shew evidentlie that in the former description conteyned in the first chap. to the Ephe. all blessings wherein stādeth our cōformitie to the Image of Christ are such necessarie consequences of adoption and inseparable adherents thereof that to be predestinate to adoption includeth them all And for this cause is it that sometimes the Decree of God is described from them as namely from eternall life Act. 13. ver 48. As many as were ordayned vnto eternall life beleeved And from salvation as 1. Thess 5. 9. God hath not appointed vs vnto wrath but to the obtayning of salvation through our Lord Iesus Christ c. And these we call more improper descriptions of Gods Decree because they are taken from the fruites and effectes or inseparable consequences of that blessing wherevnto wee are saide most properly to be predestinate which is adoption whereby Gods Decree is most properly described because in Gods dispensation to vsward it presupponeth no preceeding benefite whereof it should be the effect but is the next ende wherevnto God doth ordayne vs and so the first blessing of God which he doth bestow vpon vs in Christ comprehending in it by necessarie consequence all the rest as inseparable fruites and effectes thereof and therefore is it that in that other place in the 8. to the Rom. Gods Decree is described from the making of vs cōforme to the Image of his Sonne which alwayes presupponeth the making of vs sonnes in his sonne to goe before it CHAPTER III. HAving now considered the places where the decree of God is most properly described wee are next out of them to marke what is the substance of it which is cleerly sett downe to consist in three thinges The first is The Persons who are ordayned The second is The thing wherevnto they are ordayned The third is The Meane whereby they are to receive that wherevnto they are ordayned Touching the persons they are described in the 8. Chap to the Rom. from Gods foreknowledge or purpose where it is said Those whom he knew before them also he predestinated and therefore is it that predestination is said to be according to the purpose of God Ephe. 1. vers 11. And to the same effect election is said to be according to the foreknowledge of God 1. Pet. 1. 1. and 2. And this is that sure foundation of God which never fayleth as sayeth the Apostle to Timoth the 2. Epist chap. 2. v. 19. whereof also Iames speaketh Act. 15. 18. as the ground of the calling of the Gentiles to the participation of grace with the Iewes when he sayth from the beginning of the world God knoweth all his owne workes Which two places lead vs to the consideration of these two things First that the foreknowledge of God or his purpose doth comprehend the determinate and complete number of all that are
cha 2. vers 9. sayeth Hee that sayeth he is in the light and hatetb his brother is in darknes vntill this tyme. and chap. 3. vers 6. VVho soever sinneth hath not seene Christ neither hath knowen him The sixt and last vse is to discover to vs the error of those who prophainly affirme that the Saints effectually called may fall from grace which is a blasphemous denying of Gods faithfulnes his righteousnes and the stablenes of his counsell vpon which the Scriptures so often build the certayntie of the saints persevering vnto the end Vpon his faithfulnes 1. Cor. chap. 1. ver 8. 9. who also shall confirme you vnto the end for God is faithfull by whō ye are called And 1. Thess chap. 5. ver 24. Faithfull is hee who calleth you and will also doe it vpon his righteousnes 2. Thess chap. 1. vers 6. 7. For it is a righteous thing with God to render to you which are troubled rest with vs in the revelation of the Lord Iesus from heaven And Heb. ch 6. ver 9. 10. But we perswade our selves better things of you and such as accompanie salvation for God is not vnrighteous c. and vpō the stablenes of his counsell in the 17. and 18. verses of the same chapter saying Wherein God willing more aboundantly to shewe vnto the heires of promise the vnchaingeablenes of his counsell did binde himselfe by an oth that by two immutable things wherein it is impossible that God should lye we might have strong consolation which have our refuge to lay holde vpon the hope that is layde before vs. CHAPTER XIX THvs having spoken of these 3. points it followeth now that we speake of the particular difference whereby the blessings of God are every one distinguished frō another The difference that is amongst these benefites is of two sorts The first is more general depending vpon the different manner that we enioy them The second is more particular rising vpon the particular nature of every benefite Touching the first the benefites of God in Christ are either such as are made ours only by imputation and Gods gracious accompt the thing imputed remayning still in substance inherent in Christ and not in vs. for then they are such as flowing from the vertue of Christ doe abide inherent in our soules and bodyes eternally Of the first sort are Adoption and Iustification which never can be said properly to be inherent in vs Adoption beeing taken in the proper sense whereby it is distinguished from the rest not in that general sense mentioned before for Christ alone remayneth in himselfe the only Sonne of God and only righteous without sinne wee beeing sonnes and righteous never by any inhesion of these blessings in vs but only by the imputation of that sonne-ship and righteousnes which is Christs alone vnto vs. Therefore the Scriptures touching these 2. benefites doeth specially vse this phrase to witt that wee are the sonnes of God in him and that we are made the righteousnes of God in him Of the second sort are these benefits which necessarily follow vpon the two former as being the end wherefore we are Adopted and Iustified and these be peace with God or Reconciliation ioy in the holy Ghost Sanctification and Glorification which is all one with Redemption as it is taken in most particular sense Which all are so given vs in Christ that by the sense and feeling of them inherent in vs they are made to vs sure tokens of our effectual calling or Adoption Iustificatiō Which being blessings not perceyved by any sense of them selves in substance inherent in vs are confirmed in vs by the others as infallible effectes following them For which cause the Apostle Peter willeth vs by them to make our calling and election sure For in this are the children of God knowne and the children of the Divell VVho soever doeth not righteousnes is not of God 1. Iohn 3. 10. And againe Know yee that he that doeth righteously is borne of him 1. Iohn 2. 29. And againe Hee that doeth righteousnes is righteous as he is righteous 3. chap. vers 7. This difference serveth both to cleare the order and nature of the benefites of God For these which are ours by gracious accompt remayning still inherent in Christ only they are both first in order and are the grounds and subordinate causes of all the rest of the benefits inhesively bestowed vpon vs in Christ Therefore vnto these two that is Adoption and Iustification all the rest are attributed as effectes and infallible consequences whyle it is saide If wee bee sonnes then are we also heyres Rom. cha 8. ver 17. And againe Whosoever is borne of God sinneth not 1. Iohn 3. 9. And againe The sonne abideth in the house for ever Iohn 8. 35. so touching righteousnes it is saide The iust by faith shall live Rom. 1. 17. And againe Being iustified by faith we haue peace towards God reioyce in the hope of the glory of God Rom. 5. 1. 2. And againe That we being iustified by his grace should be made heires c. Tit. 3. 7. The second difference ariseth vpon the different nature of the benefites which appeare in the effectes of every one towardes vs. Which effectes may generally bee reduced to two The first is the effect of the making vs the sonnes of God Which is most properly performed in vs in the blessing of Adoption The second is the making of vs like to the Image of the sonne of God Which is performed by the rest of the blessinges that is our Iustification Sanctification and Redemption Which albeit they serve to accomplish our Adoption by making vs to bee the sonnes of God by prerogative dignitie c. yet wee are sonnes before they be accomplished in vs. For as saith Iohn 1. Epist 3. 2. We are nowe the sonnes of God although it is not manifest what we shall be So this generall difference of the nature of Gods benefites is carefully to be marked that we may distinguish betwixt these benefites by the which we are properly made sonnes and so of the seed which onely is Adoption And these benefites by the which we enioye the promise made vnto the seede where by we are not properlie saide to be made sonnes but onely in respect of the condition and estate belonging to the sonnes But properly by them we are made like vnto the Image of the sonne of God But although all these benefites agree in this pointe and they all serve to make vs like vnto the Image of the Sonne yet they differ in nature every one from another according to the difference of these thinges wherein they make vs like vnto the Sonne of GOD. For by Iustification the Lord makes vs righteous and without sinne as Christ is righteous and without sinne and reconcileth vs vnto him selfe making vs one with him selfe as the sonne is one with him For peace or reconciliation with God is the effect and fruite of Iustification
evidently what is the matter and substance of our righteousnes before God Now in them nothing but water and the washing thereby and bread broken and wine poured out with eating drinking thereof is set before vs as either the signes or seales of our righteousnes To teach vs that our righteousnes consists in nothing but in Christs bloud shed and sprinkled vpon vs and in his body broken vpon the Crosse and his bloud communicated vnto vs. But it is most certayne that if there had bene any other thing in his obedience in which had consisted any part or portion of our righteousnes he would likewise have left it in the seales of the covenant to bee remembred of vs and vsed by vs for our instruction and comfort For nothing is to be esteemed to bee any part or portion of our righteousnes in Christ wherof Christ himselfe hath institute neither signe nor seale This ground is confirmed further vnto vs by divers sentences of the holy Ghost touching Baptisme which beeing answerable vnto circumcision is most properly both the signe and seale of the righteousnes which is by faith In which sentences Baptisme is made to have referēce to no part of Christs obediēce except vnto his death only as is manifest Rom. chap. 6. vers 3. Where it is said knowe yee not that all wee which have bene baptised into Iesus Christ have bene Baptised into his death Therefore also this same Apostle 1 Cor. chap. 1. vers 13. taketh his argument from no parte of Christs obedience but his death only and from Baptisme in the name of Christ as the signe and seale of our righteousnes in his death and suffering to remove the schismes and divisions that were amongst the Corinthians saying Was Paul crncified for you or were ye Baptised in the name of Paul For which cause also the Apostle to the Eph. chap. 5. vers 25. 26. 27. doth wholly attribute the worke of our iustification purgation from sinne vnto Christs giving himselfe vnto the death for vs the vertue whereof hee makes to bee applied vnto vs by the washing of water through the word And this point is most cleere by the words of the Apostle Peter who sheweth the veritie hereof in the practise of God towards his saints both before the comming of Christ and now after For hee affirmeth that Noach and these that were with him in the Arck were saved by water and that now we are saved by Baptisme as answering in analogie to the waters of the floud Thereby expresly teaching vs that from the beginning Christ was crucified and set forth in nothing but in his death and bloud to be the matter our righteousnes as by the Apostle Peter in the same place interpreting the benefite that redounds vnto vs by Baptisme or rather defining what Baptisme it self is whereby we are saved may easily be gathered when he saith that this Baptisme is uot a putting away of their filth of the flesh but a confident demanding which a good conscience maketh vnto God 1 Epi. chap. 3. vers 20. and 21. Which discription is nothing els in effect but iustification Which the Apostle in another place calleth the purging of our consciences from dead workes Heb. chap. 9. vers 14. and the sprinkling of our harts from an evill conscience Heb. chap. 10. vers 22. which by the Apostle Peter is discribed from the effect which is our accesse with confidence vnto God in calling vpon him as our Father vpon the sense and frelling of the remission of all our sinnes in the bloud of Christ This same also is manifest touchinn the other seale of the covenant which is the Supper of the Lord by the wordes of Christ himselfe Luke chap. 22. vers 19. 20. and of the Apostle 1 Cor. chap. 11. vers 24. 25. where expounding his owne minde touching the bread and wine he sayeth that the bread was his body which was given and as the Apostle sayeth which was broken for them and that the cup was the new Testament in his bloud which was shed for them For Iesus Christ flesh and his bloud are vnto vs no righteousnes vntill his body be broken and his bloud shed vpon the crosse for vs. For neither did hee destroy the Devill but by his death nor set vs at libertie from our bondage but by his death Heb. chap. 2. vers 14. 15. Neither did he put away our sinnes but by the offering of himselfe Heb. chap. 9. vers 26. 28. And therefore sayeth Christ himselfe Ioh. chap. 12. vers 24. except the wheat corne fall into the ground and die it abydeth alone but if it die it bringeth forth many fruite Thus by the seales of the righteousnes of faith and by the phrase of the spirit concerning them and by the testimonie of Christ himselfe touching his owne death it would evidently appeare that the matter of our righteousnes consisteth in no parte of his obedience proceeding his death but consisteth wholly in the onely one oblation of him selfe vppon the crosse The third grounde in holy Scripture confirminge this pointe is builded vpon the testimonie of Christ him selfe and the Apostles interpretation of his minde sett downe Hebr. chapt 10. where first out of the 40. Psalme the speech of Christ is cited wherein hee declareth what is the will of the Father touching the expiation of our sinnes in him Which is by his obedience vnto the Father in doeing his will Which will of the Father is expounded by the Apostle in the 10 verse in these wordes By the which will we are sanctified even by the offering of the body of Iesus Christ once Now the obedience of Christ in the matter of our righteousnes is not to bee esteemed of any larger extent then is the will of GOD which hee did obey and by which wee are sanctified Therefore seeing the will of GOD in the matter of our righteousnes is restrayned onely to the offeringe of Christ Surely his obedience as it is saide to make vs righteous must bee of no larger sense except we will be wise above that which is written If the Lordes owne interpretation of his owne minde touchinge his owne will and obedience of his Sonne therevnto whereby wee are iustified will not serve to satisfie mens mindes it is in vaine to labour by any other meanes to give contentement to those who cannot be content with that which God him selfe hath revealed touching this point Whose minde must needes be best knowne to him selfe and in the which we are to rest according as it is revealed And that this interpretation set downe in this same place is the vndoubted mynde of God him selfe it may evidentlie appeare by the cōstant course of his speech set down thronghout all the New Testament In the which still all the partes of our Redemption touching Iustification Reconciliation and Sanctification are ever attributed vnto the bloud of Christ◠vnto his death and vnto his crosse and sacrifice of him selfe And the killinge of
be mans owne but Gods because it is not in the power of man by all that hee is according to nature ever to attayne to the possession of it but by that meane instrument supernaturall which is given him of God to the end he may attayne to the possession of the righteousnes of God Thus we see that the meane whereby we possesse the righteousnes is faith onely and because faith is not our owne therefore the righteousnes that we posses by it cannot be ours vntill both be made ours and this is only done and performed by the Lords gracious imputation of both that is faith and the righteousnes of Christ possessed by faith But first especially faith must be imputed to vs as our own to the intent that the righteousnes that by it we possesse might be our owne For as a man hath right to that which hee possesseth as his owne in equitie and iustice if by his owne meanes he hath obtayned possession but hath no right in equitie and iustice to it although he have it in his possession if by another mans substance given him to be imployed hee doe acquire the possession even so if we could attayne to the possession of righteousnes by our owne meanes then should that righteousnes in equitie and iustice be our owne and therefore the Scripture admitteth debt in accompting wages to him that worketh Rom. chap. 4. ver 4. but because wee doe not attayne to the possession of righteousnes by our owne meanes but by the meanes of GOD which hee hath given vs to vse that is by faith therefore this righteousnes in equitie and iustice is not our owne vntill the Lord doe impute it vnto vs and accompt it our owne So by imputinge faith vnto vs as our owne the righteousnesse which wee possesse by faith is made our owne so that faith beeing reckonned and accompted ours the righteousnes of GOD which wee possesse by faith in Christ is also reckonned and accompted ours and this is the cause why the holy Scripture doeth offtner describe the manner and forme of our iustification vnder the phrase of the imputation of faith then vnder the phrase of the imputation of the righteousnes because the right that is made vs vnto faith in Christ maketh vs to have right vnto Christ him selfe as our righteousnes and all blessings in him which by faith we possesse Secondly it is for this cause that in the description of the forme of our iustification that the spirite of God vseth this phrase to wit That to him that beleeveth his faith is imputed vnto righteousnes Which word vnto beeing commonly rendered for doeth much darken the true sense of the wordes and maketh many to fall into dangerous errour thinking that the verie acte of beleevinge is imputed for righteousnes that is as they take it in the verie same place and as the verie matter of our righteousnes whereas the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sentence doeth declare the ende wherevnto faith is imputed that is that the obedience of Christ apprehended by faith may bee righteousnes vnto the apprehender For faith and beleeving ever imployeth the possession of Christ and his obedience in our heartes and the imputation of faith vnto righteousnes is the thing that makes Christ possessed by faith to bee our righteousnes I say to be our righteousnes for Christes obedience is righteousnes in it selfe so that it is neyther our faith nor Gods imputation of our faith that maketh his obedience to bee righteousnes but imputation of faith to vs as ours maketh the obedience of Christ possessed by faith beeing righteousnes in it selfe to be our righteousnes for as wee have saide before the making that whereby we obtayne possession to bee ours maketh the thing possessed also to be ours so that imputation of faith maketh Christes obedience to be that vnto vs which it is in it selfe though it were never imputed vnto vs. And that this phrase is so to be vnderstoode it may cleerely bee perceyved by that sentence of the Apostle Rom. chapt 10. ver 10. VVith the heart man beleeveth vnto righteousnes and with the mouth hee confesseth vnto salvation In which sentence the greeke worde which is rendered vnto can not be rendered for without darking and also perverting the true sense and meaning of that place for we are saide to beleeve with the heart vnto righteousnes in that same sense and meaning wherein wee are saide to confesse with the mouth vnto salvation But we cannot bee saide properlie at least cleerely without ambiguitie to confesse for salvation because neyther is our confession the efficient cause of our salvation neyther yet the matter or substance of our salvation neither can it bee put in place of our salvation but we confesse to this ende that wee might attayne to salvation knowing that hee that confesseth not Iesus before men shall not be saved For he that is ashamed of him before men he wil be ashamed of him before his heavenly Father Luke chap. 9. ver 26. And hee who shall denie him before men him shall hee denie before his Father which is in heaven And whosoever shall confesse him before men him shall he also confesse before his Father that is in heaven Math. chap. 10. Luke chap. 12. Therefore knowing that without confession there is no salvation seeing confession is the way and meane whereby we attayne vnto the possession of salvation we doe confesse to this ende that we may attayne to salvation And therefore in the same sense wee must bee saide to beleeve with the heart vnto righteousnes that is because there is no meane to attaine vnto righteousnes except wee beleeve For Christ is righteousnes vnto everie one that beleeveth Rom. chap. 10. ver 4. therefore we beleeve to this ende that wee may enioye righteousnes according to the saying of the Apostle Gal. chap. 2. ver 16. VVee also have beleeved in Christ that wee may bee iustified by the faith of Christ In which place that faith is vnderstood onely instrumentally and not materially it is playne by the next verse following where it is saide If then while wee seeke to bee made righteous by Christ c. Which wordes shewe plainly that Christ is the matter of our righteousnes Nowe there is no reason why faith should be said to bee imputed vnto righteousnes in any other sense as concerninge the worde vnto then wee were saide to beleeve vnto righteousnes but in all reason without contradiction the Greeke worde which we render vnto must in both these phrases bee taken in one and the same sense that is that as we beleeve with the hearte to this end that we might by faith as the onely apt and meete instrument and onely convenient and effectuall meane whereby to apprehende and possesse attayne to the possession of the righteousnes of God in Christ even so the Lord our God imputeth faith to vs as our owne to this end that the righteousnes which we possesse