Rom. chap. 11. vers 16. If the first fruites be holy so is the whole lumpe And this is that which the Apostle will signifie when hee sayeth that Christ is the beginning first be gotten of the dead that in all things he might have the preeminence Coll. chap. 1. vers 18. Revel chap. 1. ver 5. As also when he sayeth that Christ was made the first fruites of them that sleepe 1 Corinth chap. 1. vers 20. this same thing doth the Apostle declare in the 8. to the Romanes When hee sheweth the reason why God hath predestinate vs to bee made like to the Image of his Sonne which is that he might bee the first borne amongst many Brethren For his prerogative in birth is made manifest by this that in his consecration we are consecrated according as sayeth the Apostle Hebr. chap. 10. vers 14. with one offring hath he consecrated for ever those that are sanctified Thus the very lawe of God doth teach vs that as the first borne Male did consecrate all the rest of the same wombe that is brethren begotten of the same parents and no other and every first ripe fruite of every mans ground and in heritance did consecrate to God the remanent fruite of the same ground and inheritance and no other eaven so Iesus Christ is consecrate for none but for his brethren and none are consecrate by him who are not brethren with him For it is not his oblation that maketh brotherhood but it is brotherhood that maketh his oblation Wherevpon it must follow that seeing Christ must first be our Brother before he redeeme vs that we also must first be adopted before we bee iustified This same the Lord would seeme to declare by the lawe of redemption which he established in Israel whereby all right of redemption is given to the neerest kinsman As also by the law touching the prerogative of the first borne whereby he is made Lord amongst his brethren but amongst none other by which it appeareth cleerly that brotherhood is both the ground and limitation of Christs office both as Redeemer and Head of the Church and this same brotherhood is the ground of all right that we can pretend vnto the death or life of Iesus Christ ourhead CHAPTER XII THE third ground serving to cleere the order of the blessings of God is the difference betwixt the order of Gods dispensation and our perception or sense of his benefites For that is not alwayes formost in order of dispensation which is first perceyved by our sense for in our conception of Gods benefites we ascend from the later in order to the former Gathering the knowledge and certeintie of the blessings going before by the sense and feeling of those which follow after Hereof we have many examples in Scripture For as Christ teacheth vs it is with every man that is borne of the Spirit as it is with him who heareth the sound of the wind blowing but cannot tell whence it commeth nor whither it goeth Iohn cha 3. vers 8. Thereby informing vs that the man begotten of God knoweth neither from whom the working of the Spirit is nor yet what is the end of it at the first vntill afterward that the effects following manifest both the Author the worke and the end thereof According to which Iohn sayeth 1 Epist chapter 1. vers 6. By this we know we have fellowship with God because we walke in the light and againe by keeping his commandements we know that we know him and yet surely wee must have fellowship with him and knowe him before wee either walke in the light or keepe his commandements So also by confessing that Iesus is the Sonne of God we know that God abideth in vs we in him as saith the same Apostle Ephe. chap. 1. ver 15. yet God must be in vs by his spirit we in him before we can give any such confession for no man can doe so much as call Iesus Lord but speaking by the spirit 1. Corint chap. 12. ver 3. Likewise it is said that we know that God loveth vs because we love him and yet as saith the same Apostle we love him because he loveth vs first 1. Epistle chap. 4. vers 19. For the former blessings lying in our heartes vnperceyved are made manifest vnto vs by these effects following For as Iohn sayeth Heereby do we perceyve Gods love to vs by giving his sonne for vs 1. Epistle chap. 4. ver 9. For the love of God towardes vs which did goe before as the cause is not perceyved of vs but by the giving of his sonne for vs as the effect following And to this end is it that Peter 2. Epist chap. 1. ver 10. willeth vs by our succeeding holines as the fruite of our righteousnes to make our calling and our election sure Thus wee see that the blessinges of GOD are not at the first perceyved of vs in the order wherein they are dispensed For there is a cōtrarie course of order betwixt the Lords dispensing of his grace to vs in Christ and of our perceyving of the graces imparted vnto vs. for we ascend vpward vnto God the fountayne of all blessing backe agayne by the same steps by the which he did descend first vnto vs. The ladder of God reaching from heaven vnto earth doeth bring GOD downe to vs from the vpmost steppe to the lowest but it leadeth vs vpwarde to God from the lowest to the vpmost Therefore God doeth not beginne in dispensation to vsward where wee beginne according to our apprehension to rayse our myndes vpwards in the collection of the benefites dispensed But if we will rightlie know how God hath made that ladder we must beginne at the vpmost nearest vnto God steppe downe to the lowest where first wee began to steppe vp vnto God so shall we know the right order of Gods dispensation towards vs. It may be probablie thought that the negligent consideration of this point maketh many to mistake the right place of adoption For although we doe not thoroughly perceyve neyther have the cleere knowledge of our adoption vntill the time that we have remission of sinnes and feele the peace of God and ioye of his Spirit in our heartes and that confidence and boldnesse whereby we may crye Abba Father yet it followeth not that these goe in order before our adoption But even as our Iustification is thoroughly perceyved and confirmed in vs by our succeeding sanctification for hee that doeth righteousnes in righteous Iohn first Epistle chapter the thirde verse 7. eaven so our Adoption is cleered and confirmed vnto vs by our succeeding Iustification and fruites thereof For our Adoption hath the accomplishment of it partly in everie one of the remanent blessings of God and wholy in the ioynt and full accomplishment of them all Therefore are wee saide still in this life to waite for our Adoption Rom. chapt 8. vers 23. because our Adoption is not fully finished vntill our full
For there is a great difference betwixt these workes of the Father to witt the bringing of vs to the Sonne or giving of vs vnto him or making vs to receyve him which are all one and the same thing and the Fathers iustifying of vs in the sonne whom now we have receyved The first is the proper worke of God calling vs The other is the worke of God after our calling Which evidētly appeares by the speech of Christ him selfe Math. cha 11. ver 28. where first he invites vs to come vnto him and then promiseth to such as doe come that he will give them rest vnto their soules for God iustifieth none who have not first receyved the sonne For who cā be made the righteousnes of God in Christ who is not first ingrafted in him Now the first worke of faith standeth in our receyving Christ and making him to dwell in our heartes in and through whom now receyved and possest by faith the Lord doth thereafter iustifie and glorifie vs. so to make a Man to be iust before he be a sonne is as much as to make an accident or qualitie to be before or without a subiect or to make a Man wise before he be a Man and this ground the Apostle cleers by his owne speech when he coūted all but dongue that he might gaine Christ and be found in him to this end that he might not haue his owne righteousnes but the righteousnes which is by the faith of Christ Phil chap. 3. thereby playnelie he sheweth vs that we must first gayne Christ and be found in him by faith before we can haue the righteousnes that is by the faith of Christ so that to receyve Christ and to be iustified in Christ are in no sorte to be confounded although they cannot be separated For this is the principall cause why Iustification and all remanent blessings are attributed vnto faith because by faith onely we are made one with Christ and ioyned vnto him who onely is the substance of all our blessings as being made of God vnto vs wisedome righteousnesse sanctification and redemption 1. Corint ahap 1. vers 30 Vpon which vnion with Christ followeth our cōmunion with him both in death and life For being once in him we can not but be pertakers of all blessings in him And of this worke of the Father it is that the Evangelist speaketh in this place which is the first worke of his gracious dispensatiō when as he maketh vs to beleeve in his onely sonne as is manifest by the Evangelistes owne words interpreting the first phrase that is Those that receyved him by these wordes that is Those that beleeue in his Name The second argument lieth in the third phrase of this description which is Those that are borne of God By which wordes both the two former phrases that is those that receyved him those that beleeved in his Name are interpreted thereby teaching vs that this worke is not the worke of Iustification but of Adoption and of our receiving of Christ himselfe by faith that in vnitie with him we may be the Sonnes of God and not our receiving of his obedience by faith vnto righteousnes For by beeing borne of God we are made the Sonnes of God Which birth especially is performed by the Father when by his Spirit he brings vs vnto the Sōne makes vs to receive him by faith in our hearts so making vs one with him By which Vnitie alone it is that we are made the Sonnes of God For as the Vnitie of Christs humane nature in subsisting and personalitie with his divine nature maketh that Iesus Christ the Man is the Sonne of God so our spirituall Vnitie by faith with Iesus Christ the Sonne of God makes vs also to be the Sonnes of God Thus it is plaine by the third phrase that the former two are not rightly taken when they are expounded of those that are iustified If any man would expound this birth not of our effectuall Adoption it selfe but of the preparation of vs therevnto as some most learned and reverent Divines doe Yet never can it make the former opinion true for our beeing borne of God in the Scripturs can never be showen to be meant of our Iustification And if they take it for our Regeneration or Sanctification to the obedience of God then it will follow that wrongly they make Adoption to be a part of Reconciliation If sanctification which is no part of Reconciliation must goe before For they them selues acknowledge that Reconciliation hath but two parts Iustification and Adoption Besides this distinction of Adoption wil hardlie be warranted by the 9. of the Romanes except men will make the Apostle playnely to contradict himselfe who restrayneth the Adoptiō which he ascribes to the Iewes onely to the seed of Abrahā according to the promise and not according to the flesh Because otherwise the trueth of God in his promise would have failed Which consideration likewise appeareth evidently to destroy that distinction of Adoption albeit first devised by one of the auncient Fathers whereby one Adoption is made Adoption but by figure and resemblance the other in substance and effect But it seemeth that the ground of this opinion in some though not in all is buylded vpon this that they esteeme our Righteousnes to consist in the very act of beleeving which may be more iustly said of our Adoption albeit in a circumspect meaning CHAPTER XVI TOVCHING the benefite it selfe which Christ bestowes vpon those that receyve him although we should grant it to be the same in sense which they expound it to be yet it will never inferre that in this place To receyve Christ and beleeve in his name is to be vnderstood of Iustification but according as some of themselves say of the worke of God in making vs to beleeve Of the which followeth the dignitie and prerogative of being sonnes as the first and immediate fruite of faith in Iesus Christ In which sense we denie not but this place may be commodiously interpreted although it seemeth that the spirite of God doth meane somewhat more For vnderstanding whereof we are first to consider the third point which we have said to be the ground of the mistaking of this place which stands in the not distinguishing betwixt the Fathers worke and the Sonnes in our Adoption although in the same place they bee cleerely distinguished by the Evangelist Which oversight maketh great confusion in knowledge For we are to vnderstand that although the three persons of the Trinitie be neither in subsisting nor working to bee separated yet in both they are still to be distinguished and never to be confounded if ever we thinke to have a cleere and vnconfused sight of these great workes of grace which they performe in vs. Now in this place the worke of the Father and the worke of the Sōne in our Adoption are cleerely and distinctly set down Like as in other parts the worke of the spirit
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
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
if it were the whole and Iustification reconciliation c. to be comprehended in it as the parts thereof or to follow vpon it as inseperable accidents and infallible consequences thereof or to bee nothing except the way of Adoption Which opinion seemeth most to agree with the Scriptures The special ground wherby the first of these opinions is maintayned is besides other places of Scripture that saying which is in Iohn chap. 1. vers 12. which is as manie as receiued him to them he gaue prerogative to bee the sonnes of God that is to those that beleeved in his name Vpon which place they who defend the former opinion seeme chieflie to rely as though it did import Iustification necessarilie to goe before Adoption because that Christ giveth prerogative to be the sonnes of God to none except such as first have received him and have beleeved in his name But before I either speake of these opinions or yet of this place of Iohn it shall bee first expedient for the better satisfaction of all mindes to lay some groundes vpon the knowledge whereof the light of this point dependeth much in my iudgement Besides other grounds there be five of greatest consequence and most expedient to be knowne for clearing our iudgement in the knowledge of the order of Adoption and Iustification The first is the order of subsisting in the blessed and eternall Trinitie The second is the distinct consideration of the order of Gods gracious love in the three severall obiects in the which it is to be considered The third is the order of our sense and perception of the blessings of God in our selves The fourth is the difference of extent and largenes of one benefite in respect of another amongst themselves by mutuall reference of one to another The fist and last is the consideration of the covenant of grace which God hath made with man in Christ CHAPTER X. THE first ground is most necessarie to be knowne not only to the end that we may know God in him selfe aright but also that we may know his gracious working towards vs aright Wherein by the speciall consideration of the Trinitie three things are to be marked First That every worke of grace is the worke of all three Secondly That the order of their working is according to the order of their subsisting so that in every worke the Father is first the Sonne second the holy Ghost third in order of working Thirdly That in respect of these two former groundes these workes of grace which according to the maner and order of subsisting are most properly attributed to every person according as their maner of working doth chieflie shine and appeare in every worke are to be ordered according to the order of the persons them selves So that the actions attributed to God the Father are in order first the actions attributed to the sonne in order seconde and the actions attributed to the holy Ghost in order third And this consideration of the order of Gods working is no more to be altered then the nature of God it selfe in whom the vnitie of essence is no more essentiall then the Trinitie of persons These three pointes are cleare in the scriptures of God The first when one and the selfe same worke is sometimes attributed to the Father sometimes to the Sonne and sometimes to the holy Ghost to teach vs that not onely these three persons are but one God in nature but further that what thinges the one doth the other doth also according as Christ sayeth My Father worketh vnto this time and I also worke Iohn chap. 5. ver 17. And againe VVhatsoever things the Father doeth the same things doth the Sonne likewise Ihon chap. 5. vers 19. The second of these pointes is likewise manifest in the scripture when in one and the same worke The Father is made in order of working first the Sonne second and the holy Ghost third according to the saying of Christ The Sonne can doe nothing of him selfe except he see the Father working Iohn chap. 5. ver 19. And againe I doe nothing of my self as I heare I iudge Ioh. cha 5. ver 30. And againe The thinges that I speake I speake them so as the Father said vnto me Iohn chap. 12. ver 53. And againe The Spirit he shall not speake of him selfe but whatsoever he shall heare he shall speake He shall glorifie me for he shall receyve of myne and shew it vnto you Iohn chapt 16. verses 13. and 14. By which speeches it is manifest that as the Father subsisteth in order first and so in order possesseth life before the Sonne and the Sonne before the holy Ghost even so in operation of life and all good grace in vs the Father in order worketh before the Sonne and the Sonne before the Holy Ghost According to which order we are taught in the scriptures to worship God praying and giving thankes to the Father in the Sonne by the holy Ghost according to the order of our accesse vnto God which is vnto the Father through the Sonne by the Spirit Ephe. chap. 2. vers 18. Drawing neare vnto God in our ascending vp to him according to the order of his drawing neare vnto vs. that is we ascende by God in God vnto God who of him selfe and in him selfe and by him selfe worketh all grace in vs. of him selfe as the Father in him selfe as the Sonne and by him selfe as the holy Ghost For no man hath any grace either of him selfe but of God alone and that as he is the Father either in him selfe but in God alone and that as he is the Sonne either by him selfe but by God alone that as he is the Holy Ghost The third point is likewise manifest in scripture When as the worke of creation and of the first beeing and existing of all thinges be it either naturall or spirituall is attributed vnto the first person of whom are all things and the worke of dispensation and redemption is attributed to the seconde person in whom onely we enioye all grace And the worke of consummation and sanctification is attributed to the holy Ghost For according to the distinction that is inward arysing from the inward properties whereby these persons are distinguished there is also a distinction outward in the workes of outwarde dispensation according to the terme in which is the beginning of acting Neither is this only to be considered in the actions of outward dispensation towardes vs but in the actions that are inward in God himselfe according to which ground Christ acknowledgeth that the Father hath given him to have life in himselfe Iohn chap. 6. vers 26. For albeit all operation of blessings in vs proceede from the nature and essence of God as the common beginning and terme in all three yet notwithstāding thy are restrayned in respect of order to one beginning that is to one of those three persons according as in every worke the manner of every persons working either of in
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
nothing vnto life and salvation but Christ and him crucified and this worke of the Father which is the beginning of all grace is expressed in the Scriptures by Gods teachinge vs according as Christ sayeth Iohn chap. 6. ver 45. Every one that hath heard of the Farher and hath learned of him cōmeth vnto me Shewing vs thereby that the first cause of our beleeving or rather the first parte and portion of the worke of faith wrought in our heartes by God consisteth in God teaching of vs according to his promise made in his covenant Esay chap. 54. ver 13. And all thy children shal be taught of the Lord. And Ierem. chap. 31. ver 33. 34. I will put my lawe in their inward partes and write it in their heartes and they shall teach no more every man his neighbour and everie man his brother saying knowe the Lord For they shall all knowe mee from the least of them vnto the greatest of them sayeth the Lord. For it is true which Christ speaketh Math. chap. 11. ver 27. No man knoweth the Sonne but the Father neyther knoweth any man the Father but the Sonne and he to whom the Sonne will reveyle him So that the knowledge of God is a secrete belonging to God alone which no flesh is everable to attayne vnto by any power of his owne naturall light and vnderstanding therefore saieth the Apostle that this is the wisedome of God hid in a mysterie which none of the Princes of this worlde have ever knowne 1. Cor. 2. For as he saith in that same chapter The naturall man perceyveth not the thinges of the Spirit of God For they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And this he confirmeth by a strong argument in that same chapter vers 11. saying For what man knoweth the thinges of a man saue the spirit of a man which is in him even so the thinges of God knoweth no man but the spirit of God For which cause also in that same place he attributeth the cause of all our knowledge vnto God reveyling vnto vs by his spirit the thinges that are given vs of God according to which Christ saieth vnto Peter when hee did confesse him to bee the Christ the Sonne of the living God that flesh and bloud had not reveiled that vnto him but his Father which was in heaven Math. cha 16. ver 17. thereby witnessing plainly that no naturall light nor information of mans owne minde can possibly make a man to know Iesus to be the Christ and sonne of the living God but that this knowledge commeth vnto our heartes by the supernatural gift and revelation of God by his spirit according to which the Apostle saith 1. Cor. chap. 1. ver 18. That the preaching of the crosse is to them that perish foolishnes but vnto vs that are saved it is the power of God For God hath cast away the vnderstanding of the prudent and hath made the wisedome of this worlde foolishnes For by that wisedome the world doeth not know God therefore sayth the Apostle in that same place VVee preach Christ crucified vnto the Iewes even a stūbling blocke and vnto the Graecians foolishnes but vnto them which are called both of the Iewes Graecians we preach Christ the power of God and the wisedome of God Thus it is playne that this wisedome and light of the heart whereby we know Christ crucified to be our onely Saviour and Sonne of God is a gift supernaturally given vs by God when he calleth vs and therefore saith Christ That it is not given to every man to know the secretes of heaven Math. chap. 13. vers 11. shewing vs thereby that the power to knowe these things is givē vs of God Which is yet more cleere by the speech of Christ touching them to whom this gift is not given when he sayeth that seeing they doe not see and hearing they heare not neither vnderstande And this worke of God in the scriptures is signified by opening of the eyes of our vnderstanding Ephes chapt 1. ver 18. and sometymes by opening of the heart Actes chapt 16. ver 14. And in this firste worke of God by his grace consisteth the chiefe foundation of our strength as is showen by Ioh. 1. Epi. chap. 5. vers 5. saying VVho is it that overcommeth the worlde but hee that beleeveth that Iesus is the sonne of God As likewise this is the seale of out Adoption as witnesseth the same Apostle 1. Epi. chap. 5. saying Every one that beleeveth that Iesus is the Christ is borne of God And thirdly on this dependeth our ereruall life as witnesseth Christ him selfe Iohn chap. 17. ver 3. This is eternall life that they knowe thee the onely true God and whom thou hast sent Iesus Christ and therefore whosoever is ignorant of this point and so much more they that impugne it shal never inherit eternall life according to Christs owne testimonie Ioh. ca. 8. ver 24. Therefore I said vnto you that ye shall die in your sinnes for except yee beleeve that I am hee yee shall die in your sinnes To conclude this point then the first action of God in man and so the first gift bestowed vpon the heart of man vnto life is the power and facultie of conceyving and knowing God in Christ the Saviour as he is reveyled in the worde accordinge to the saying of Iohn Epi. 5. 20. But we knowe that that sonne of God is come and hath given vs a minde to knowe him that is true and wee are in him that is true that is in that his Sonne Iesus Christ this same is that very true God and that eternall life The second worke of God wherein our faith consisteth is in giving a wil to come to Christ and to enioy him to obey him according to the saying of the Prophet Psalm 110. 3. Thy people shall come willingly at the time of the assemblinge of thine armie in holy beautie For as the vnderstanding power of man is darkened al his wisdome is but foolishnes so his will is rebellious against Gods will in all thinges so that as he cannot naturally perceyve nor know the thinges of God so can he not naturally will nor desire the thinges of God and this oftentymes is signified in scripture by the hardnes of mans heart that cannot repent and by his stiff-neckednes and by resisting of the holy Ghost according to the words of God by the Prophet Esay ca. 65. ver 2. 3. I have spred my hands out all the day to a rebellious and gaine-saying people c. And this worke of God is expressed in scripture by the phrase of Gods drawing vs Ion. 6. 44. No man can come vnto me except the Father that hath sent me drawe him as likewise is signified by the opening of the eare as Esay cha 50. ver 5. The Lord GOD hath opened myne eare and I was not rebellious neyther turned I backe This also is
in the same Adoption is distinguished from both The worke of the Father is our Vnion with Christ when he brings vs vnto him and makes vs to receive him by beleeving in his name And this is our comming to the Sonne Which is the proper worke of the Father For none can come vnto the Sonne except the Father drawe him And this is the principall act of our Adoption which most properly is to be called Adoption and as we have said consisteth chiefly in our calling For seeing most properly it is the worke of the Father to adopt certayne it is that our Adoption most properly must consist in the action of the Father For which cause the Fathers worke in making vs to receyve the Sonne that is to beleeve in his name is in this place expounded by way of similitude in a borrowed speech that is to be borne of God For the begetting and working of faith in our hearts is the chiefe and principall part of our spirituall birth beeing the roote ground of all that followeth The worke of the Sonne is next subioyned which stands in giving to those who have receyved him prerogative or as some do render the word dignitie as others authoritie and as others power to bee the Sonnes of God Of all which significations of the word there is none which doth not fitt this place without giving any advantage vnto the Papists in their forged sense of the word power Which benefite proceeding from the Sonne is alwayes to bee distinguished in our Adoption from our Vnion and communion with him by faith which is the worke of the Father vpon which as the cause dependeth the other as the effect for to those whom the Father doth give to the Sonne to be his brethren and in vnitie with him to be the Sonnes of God the sonne doth give the prerogative the dignitie the authoritie and the power belonging to the sonnes of God And this work consisteth in the sonnes bringing vs to the Father For none can come to the Father but by the Sonne for Christ suffred for vs that he might bring vs to God 1. Pet. chap. 3. vers 18. And this is that which is so often spoken of in scriptures by Christ himselfe that to those whom the Father giveth him to those he giveth eternall life and that he giveth the glorie that the Father hath given him vnto those that beleeve in him For whatsoever prerogative dignitie c. the Father hath given vnto the Sonne the same doth the Sonne impart to vs that are his brethren For the prerogatives and priviledges of sonne-ship appertayne onely to Iesus Christ as the onely sonne of God and therefore it belongeth to him alone to communicate those prerogatives to such as the Father doth first by Adoption make his brethren For the prerogative of a sonne is a dignitie depēding not vpon the essence and nature of our Redeemer but vpon his subsisting and personalitie For as the prerogative of a father is proper to the first person so the prerogative of a sonne is proper to the second person and therefore as we doe holde that to adopt is the prerogative of the first person because he onely is the Father so to communicate the prerogatives belonging to those who are adopted to bee children is the prerogative of the second person because he only is the Sonne And therefore is it said if the Sonne make vs free wee shall bee free indeed Iohn chap. 8. ver 36. for freedome is the prerogative of a Sonne and not of a servant And therefore the whole libertie and freedom bee it from ignorance Sathan sinne or death which the saints enioy in Christ is called by the Apostle the libertie of the Sonnes of God in which libertie is comprehended both our wisdome righteousnes sanctification and redemption Which prerogatives when we doe enioy them then may we bouldly esteeme our selves the Sonnes of God And this is that which it seemes the spirit of God doeth meane when he sayeth that Christ doth give vs the prerogative to be the Sonnes of God that is that he bestowes vpon vs such priviledges and blessings or such authoritie and power over all our spirituall enemies as may make vs not only to glorie in God the Father of Christ as our God and our Father but also to carrie our selves in our whole conversation as becommeth the sonnes of God For we do esteeme that to be adopted or made sonnes and to receyve prerogative to be sonnes are two distinct benefites of the two first persons of the Trinitie For a man may bee a Sonne and yet wante the prerogative dignitie authoritie and power of a Sonne For as saith the Apostle Gallath chap. 4. vers 1. 2. The heyre while hee is a childe differeth nothing from a seruant though he be Lord of all but is vnder Tutors and Governours vntill the time appointed of the Father Which custome of men the Apostle applyeth to the Church of God to let vs know that it is a thing to be considered in the children of God aswell as in the children of men so the oversight standes in the not distinguishing betwixt the being of a sonne simply which comes by procreation and birth and the being of a sonne in prerogative dignitie authoritie and power of a sonne which comes by age and fulnes of time appointed by the Father For every child is a sonne to his Father as soone as he is borne yet longe after he receyveth not the prerogative of a sonne but still is in condition as a servant But when the time appointed for his freedome commeth he who was before a sonne by birth but a servant in condition becōmeth to be a sonne likewise by condition aswell as by birth when as the prerogative or dignitie or authoritie or power to be a sonne in estate is given vnto him And in this sense is this place to be vnderstood if it be rightly taken that is that vnto them who were borne of the Father and so which were sonnes by the Fathers begetting of them Christ the sonne did give prerogative or dignitie or authoritie or power to be sonnes in cōdition and state For as we have said before the benefit of being sonnes simply by begetting or birth or by adoption is the proper worke of the Father but to make vs sonnes in the condition and estate belonging vnto sonnes is the proper worke of the Sonne For we have no boldnes to call the Father our Father nor have wee any accesse vnto him as vnto our Father but through Christ alone Neither have we the libertie of the sonnes of God from sinne either by righteousnes or sanctification nor any part of the glory of the sonnes of God but frō Christ alone in whom doth all fulnes dwell and out of whose fulnes we all receyve and by whom only we come vnto the Father And this distinction of these two works of the Father and of the Sonne shineth cleerly in the wordes of the Evangelist