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
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
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
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
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
hath in all thinges so that whosoever placeth the matter of his righteousnes in any thinge but Christ denieth flatly that hee hath preheminence in all things Thirdlie nothing can bee the matter of our righteousnes which is not the matter of our redemption For as sayeth the Apostle Rom. chapt 3. vers 24. VVee are iustified freely by his grace through the redemption that is in Christ IESVS Therefore is it that in the Scriptures Redemption is so often interpreted to bee remission of sinnes which is in effect righteousnes as Ephes chapt 1. vers 7. and Colos chapt 1. vers 14. Thereby shewing vs that our righteousnes consisteth of that same whereof consisteth our Redemption And it is cleere and manifest throughout all the holy Scriptures that we have Redemption in Christ alone Therefore in the same places cited before the Redemption whereby wee are iustified is saide to be in Christ IESVS and wee are saide to have Redemption in him Wherevppon it must needes followe that seeing our Redemption is in him alone our righteousnes must also bee in him alone For although in the holy Scriptures it bee saide that wee are iustified by faith yet it is never saide that we are redeemed by faith or that our Redemption is in faith Whereby it is most evident that when the spirit of God sayeth that wee are iustified by faith or that God doeth iustifie vs through faith or that hee imputes faith vnto righteousnes that these speeches are never to bee vnderstood of faith materially as though faith properly taken were the matter of our righteousnes before God except wee will say likewise that faith is the matter of our redemption which no man is so ignorant as once to imagine For nothing can bee the matter of our redemption and so consequently of our righteousnes which is not made of God sinne for vs and a propitiation for sinne For it is saide expresly that God made our Saviour Christ sinne for vs that wee might bee made the righteousnes of God in him 2 Corinth chapter 5. verse 21. and Christ is said to have redeemed vs from the curse of the Lawe by beeing made a curse and malediction for vs. Gallath chapter 3. verse 13. All to shewe vs that nothing can bee the matter of our Righteousnes and of our Redemption which is not made both sinne and the curse due to sinners for vs. Which two thinges were lively and openly shadowed in the Lawe The first Levit. chapt 16. by the live Goat where it is saide And Aaron shall put both his handes vpon the head of the live-Goat and confesse over him all the iniquities of the Children of Israel and all their trespasses in all their sinnes putting them vpon the head of the Goat and shall send him away by the hand of a man appointed into the wildernes so the Goat shall beare vpon him all their iniquities And this the Prophet Esay expresseth plainly when he sayeth that the Lord laid vpon Christ the iniquities of vs all and that he bare the sinne of many chap. 53. As also Peter when he sayeth that Christ himselfe bare our iniquities in his owne body vpon the tree 1 Pet. 2. 24. The second was shadowed vnto vs in the ordinance of God concerning all offerings for sinne In which when the trespasser had laid his hande vpon their head the Priest was commanded to kill them before the Lord and to burne them with fire Levit. 4. Which also the Prophet Esay expresseth when he sayeth that hee was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him chap. 53. As also Pet. when he sayeth that hee suffered for sinnes the iust for the vniust Now there is no man so foolish as to thinke that these things can bee attributed vnto faith or yet to the workes of the Law or to any thing whatsoever except vnto Iesus Christ alone Therefore nothinge save he alone can possibly be the matter of our righteousnes seeing nothing except he alone was ever made of God for vs either sinne or a propitiation for sinne by death Fourthly nothing that is not the matter of our peace and reconciliation with God can possibly be the matter of our righteousnes For nothing can procure peace vnto vs but that only which iustifieth vs and covereth our iniquities For there is no peace for the wicked sayth the Lord and it is our iniquities that seperates vs from God Esay 57. 21. and 59. 2. Therefore the Apostle sayeth Rom. 5. 1. that beeing iustified we have peace toward God For the cleanging of vs from sinne which is the cause of hatred makes vs to be reconciled vnto God Now the Lord Iesus only in the Scriptures is called our peace and in him only God reconciled the worlde vnto himselfe and that by iustifying vs and this peace reconciliation is said to be made by the bloud of his crosse because therein only we have remission of sinnes and therein onely is Christ ordayned a propitiation for sinne Wherevpon it followeth that seeing nothing is our peace but Christ onely nothing can be our righteousnes but he only For nothing but righteousnes makes peace betwixt God and man Fiftlie righteousnes and life are ordayned to be brought into the world as sinne and death were brought into the worlde therefore is it that Adam in respect of the effectes that come from him to all men is saide to be the Type of Christ in the effectes that flow from him to his members For it is saide that as by one man sinne entred into the world so by one man righteousnes shal be brought into the worlde And as in Adam all die so in Christ shall all be made alive According to which ground it is also saide That as we have borne the Image of the earthlie so shall wee beare the Image of the heavenly Wherevpon it followeth that nothing in the world except Christ can be the matter of our Righteousnes as none in the worlde save onely Adam is the Authour of sinne in vs otherwise the trueth in Christ touching righteousnes should never answer to the Type in Adam concerning sinne Therefore as sinne commeth from Adam alone vnto vs all as he in whom wee have all sinned so from Iesus Christ alone commeth righteousnes to all that are in him as he in whom they have all satisfied the iustice of God In which comparison if we had eyes to marke it faith never hath the place of our righteousnes but answeres in our participation of righteousnes in Christ to that which is the ground of our being partakers in the sinne of Adam For as wee were one with Adam and in respect of origine and nature were in him and so by being in him and one with him did all in him and with him transgresse the commandement of God even so in respect of faith whereby onely we are vnited vnto Christ and spiritually made one with him and ingrafted in him wee
signified by the Lord Ier. 32. when he promiseth that he would put his feare in their heartes that they should not departe from him and most cleerly Eze. cap. 36. 26. 27. A newe heart also will I give you and a new spirit will I put within you and I will take away the stonie heart out of your body and will give you a heart of flesh and I will put my spirit within you and cause you to walke in my Statutes For this cause it is that Christ calleth them blessed who honger and thirst for righteousnes For it is most certaine that the earnest desire of the heart to enioye Christ and his righteousnes c. is an vndoubted token of Gods saving grace and of his effectuall calling in the which he bestowes this as a supernaturall gift vppon the elect as the seconde effect of his working power whereby hee changeth our willes which are of them selves rebellious and maketh them willing to come vnto Christ and to obey his voyce Therefore is it saide That God is the worker both of the will and of the deed of his good pleasure in vs Phil. cap. 2. 13. so this is the second parte of that supernatural gift of faith when as our will maketh choise of that which is the will of God and wee submit our willes to his will in all thinges which is most contrarie to the nature of fleshe For as sayth the Apostle Rom. chap. 8. ver 7. The wisedome of the fleshe is not subiect to the Law of God neither can be Therefore doeth the Prophet David say That the man is blessed whom the Lord choses and causes to come Psalm 65. 4. It is for this same cause that David prayeth so often that God would incline his heart to his statutes The thirde parte of Gods workinge in givinge Faith vnto vs is the sanctification of our affections to make vs to love Christ above all thinges and that by the powring of his love in our heartes by his holy Spirit For as hee inclineth our myndes to mynde heavenly thinges by insinuatinge his mynd towardes vs in Christ Iesus into our myndes as by the sense and feelinge and proofe of his good will towarde vs in all thinges hee drawes out willes vnto his will So by the sense of his love in his giving his deare Sonne to the death for vs while wee were his enimies hee enflames our heartes with the love of him againe so that with our affection wee are set vppon Christ more then all thinges and are content to lose all things that we may gaine him Therefore saith Christ Math. cha 10. ver 37. He that loveth father or mother better then mee is not worthie of me c. And Luke chap. 14. ver 26. If any man come vnto mee and hate not his Father and Mother VVife and Children and Brethren and Sisters yea and his owne life also he can not be my Disciple Wherein it appeareth most plainly that faith is a gift supernaturall seeing it bringeth a supernaturall love into the heart which overcommeth all the love and affection which can be in nature especally when it overcommeth the love of man to him selfe and his owne life Fourthly the Lord by working faith doeth imprinte his knowledge and his will and love to vs in our memories working such a stedfast impression in our hearts of his mercie and grace towards vs in Christ as can never be defaced therefore the wicked in the booke of God are noted by this name they that forget God whereas the childrē of God have him alwayes before theit eyes Thus the Lord when he worketh faith in our hearts he worketh it in all the powers of our soule filling the whole heart with such supernaturall vertue and power in all the faculties thereof whereby the heart which of it selfe naturally could never be able to knowe or to desire or to love or to keepe any heavenly thing belonging vnto life and godlines is made able both to knowe and to will and to love and with the will and affection to apprehende and to keepe constantly the Lord Iesus and all blessings in him vnto eternall life And all these pointes are wrought by God in the heart of everie one of his elect particularly as in them selves so also concerning them selves so that their knowledge and assurance of the trueth of the things reveyled touching Christ and redemption in him is not a generall notion perswasion of the heart that God hath given his sonne to be a Redeemer to mankinde and that he hath performed redemption in his death for such a faith not onely the reprobate but Sathan him selfe hath but it is a particular sight and assurance of every mans owne heart concerning him selfe that God hath elected him for him in particular hath given Christ to bee a Redeemer and hath made him particularly vnto him wisedome righteousnes sanctification and redemption For it is not my faith-concerning the minde of God vnto others nor yet of the minde of God conceyved generally toward all his elect but the particular knowledge and assurance of his minde concerning my selfe that doeth saue mee For the iust shall live by his owne faith Habac. chapt 2. ver 4. But this will appeare more cleerely in the next point while we consider Faith being newe wrought in our hearts howe we are saide with our heart to beleeve In this point we have to consider First that it is the man him selfe who beleeveth Secondly that it is his heart whereby he beleeveth And thirdly beleeving is the action which man performeth with his heart As for the first man is said to beleeue because that this supernaturall gift is given him of God and that in his heart it is effectuall in him in all the points forespoken for by Gods enlightning of him he sees and by his teaching he vnderstandes and by the Lords enclining of his will he willeth and by the Lords sanctifying of his affection he loveth and by the Lords imprinting and writing in his minde and sealing by his spirit whatsoever he reveyleth vnto him he both possesseth retayneth and keepeth Christ and all the blessings promised in him so that faith actively considered is nothing but the motion of mans hearte which is wrought in him by the spirit of God and therfore in substance nothing els but the very action of GOD in man but considered in a divers manner that is passively as it is wrought by God in him and actively as he by this working of God in all the powers of his soule apprehendeth and receyveth grace from God so that the action of man in beleeving with the heart is nothing but his knowing acknowledging of things by Gods making him know and acknowledge them and his willing them by Gods making him to will them and his loving by Gods making him to love them and his apprehending and retayning them by Gods making of him to apprehende and reteyne them GOD imprinting writing and