Linguistic DNA - Concept Modelling Demonstrator

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01033	A treatise tending to cleare the doctrine of iustification. Written by Io. Forbes, pastour of the English Church at Middelburgh, for the instruction of his flocke: and now published by some of them for the good of others	Forbes, John, 1568?-1634.	1616 (1616)	STC 11136; ESTC S102456	151,671	206

1. vers 19. and out of whose fulnes we all receive grace Iohn chap. 1. vers 16. therefore he is said to fill all in all things Eph. chap. 1. vers 23. and to be the first borne amongst many Bretheren Romanes chap. 8. vers 29. and to have the preeminence in all things Coll. chap 1. vers 18. and to be the first fruites 1 Corinth chap. 15. ver 23. The third obiect is our selves who out of Christs fulnes have received grace For even in vs it may be seene what is the riches of the glory of the inheritance of God and what is the exceeding greatnes of his power Eph. chap. 1. vers 18. and 19. Thus our life and salvation is first in God himselfe as in the first fountaine and in him it is ours by the eternall purpose and Decree of his good will and pleasure Secondly it is in Christ as the Mediator betwixt God and vs to whom belongeth the birthright and all the blessings thereof and that not only in consideration of his divine nature in respect whereof he alone is only Sonne and heyre of all things but also in consideration of his humane nature in the which by personall vnion thereof with his divine nature hee is become the Sonne of God and our Brother and is made head both of Men and Angells Thirdly life and salvation is in vs who are in Christ through whom as the appointed meane we receive from God all saving graces for nothing coÌ„meth to vs from God immediatly but mediatly through Christ in whom only all the promises of God are yea and amen 2 Cor. cha 1. ver 20. And therefore the Decree of God is first accomplished in him as our head and Prince of our salvation who must bring the rest of his Fathers children vnto glory Heb. ch 2. ver 10. as being the first fruites of them that sleepe 1 Cor. cha 15. ver 20. and our forerunner vnto heaven Hebr. chap. 6. vers 20. Of this it is evident that nothing of all Gods Decree is accoÌ„plished in vs vntil first it be accoÌ„plished in Christ And in whatsoever order God performeth al things in him in that same order doth he also performe theÌ„ in vs so that whatsoever blessing is first accomplished by God in Christ the man must needes be the first in order both in Gods Decree and dispensation towards vs. Now albeit in all these three obiects our happines bee to bee considered yet in none of them can we so cleerlie perceive it as in Christ who is the only Image of the invisible God Colloss chap. 1. vers 14. in whom onely God is manifested For all that ever we are to see of God either in this life or in the life to come we are to see it only in Christ for which cause the Ministers of the Gospell are said to give the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. ch 4. ver 6. And as God himselfe so also his grace is only to be seene in the Lord Iesus Therfore saith the Apostle 2 Tim. c. 1. v. 9. 10. that the grace of God which was given vs in Christ before the world was is now made manifest by the appearing of our Saviour Iesus Christ And as touching our selves whatsoever grace or glory commeth vnto vs by the sight of the glory of God in the face of Iesus Christ it is in vs but in part which in him is fully And many things yet rest vnaccomplished in vs which are accomplished in him having in vs no other subsisting but that which faith giveth them Wherefore the Apostle speaking of the glory wherewith God hath crowned man which yet we cannot see in our selves sendeth vs to Iesus as to the cleerest light whereby to perceive the accomplishment of that which is written touching man in the 8. Psalm Hebr. ch 2. vers 6. and for this cause saith Augustin that Christ himselfe is the cleerest light of predestination and grace Whose humane nature did by no preceeding merit either of faith or workes purchase that it should be received in vnitie of person by the Sonne of God so that that Man should bee the only Sonne of God for Christ the Man as he is Man is made the Sonne of God of meere grace who according to his divine nature was from everlasting the only begotten Sonne of God Seeing therfore that in Christ the cleerest sight of predesti and grace is to be had if we would know in what order God doth adopt iustifie vs we must first coÌ„sider in what order God maketh Christ adoption righteousnes vnto vs. For if he make him our brother in order before he make him our redeÌ„ption of righteousnes theÌ„ surly our adoptioÌ„ in order must go before our iustificatioÌ„ Concerning Christ it is cleere in the Scripturs that it is so whether we respect Gods election before all time or his performing therof in time for the one that is the dignity of Christ as man to be the Son of God is performed in the incarnatioÌ„ the other wherby he is made our righteousnes is therafter accomplished in his suffring For when the word was made flesh that flesh in subsisting and personalitie was made the Son of God never having froÌ„ the first moment of coÌ„ception any subsisting a part of it own but only that of the second person of the Trinitie beeing not so much as coÌ„ceived by the H. Ghost in the wombe of Marie but in vnitie of person with the eternal Son of God Therfore iustly do the Fathers call this benefit gratiam Vnionis that is the grace of Vnion Thus in the very first action of Dispensation toward the Son of Marie the grace of siliation shineth cleerely before all other grace After which in order followeth the action of God making him our righteousnes when as he made him now being his Sonne in our nature sinne for vs which he could not haue bene made for vs vntill first he was our brother Like as we can have no right to his redemption except we first be his brethren For brotherhood is the foundation of redemption in so farr that according to the Lawe and Ordinance of God Christ can not offer vp him selfe a ransome for any vnto God but such as are his bretheren Neither can any have part or portion in his oblation whose brother he is not For hee that sanctifieth and they that are sanctified are all of one wherefore he is not ashamed to call them Brethren Hebr. chap. 2. vers 11. This ground is made manifest by the lawe of God whereby it is ordayned that the first borne of every man and beast that is the male that first openeth the wombe and the first ripe of all fruites shall be offered and consecrate to the Lord that in the consecration thereof all the rest comming of the same Wombe or being of the same Masse or Kinde might likewise bee consecrated to God For as sayeth the Apostle

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

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 compassioÌ„ 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 theÌ„ 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 whoÌ„ 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 evideÌ„ce 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 theÌ„ 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

for vs but as sayth Iohn cha 10. vers 18. He receyved this commandement from the Father to laye downe his life And the Apostle Peter Acts chap. 2. ver 23. sayeth plainly That he was delivered by the determinate counsell and foreknowledge of God And the scriptures doe witnes Hebr. chap. 3. ver 2. Hebr. chap. 5. ver 5. that Christ did not take this office to him selfe to be either King Priest or Prophet of the house of God but that the Father did give it him and as he receyved it from the Father so doeth he performe it not according to his owne will but according to the will of the Father that sent him that is hee layes downe his life for none but such as the Father willeth that is the sheep which the Father giveth him that he should give them eternall life Ioh. chap. 10. 14. 15. 16. compared to Ioh. chap. 17. ver 2. and Esay chap. 8. ver 18. compared with Hebr. chap. 2. ver 13. 14. and 15. 16. 17. neither doth he make intercession for any but for such as the Father had given him but secludeth all who were not given him of the Father from al benefite of his intercession and fruit of his death Ioh. cha 17. ver 9. Thirdly he manifesteth the name of God and giveth the wordes and the glorie which the Father hath given him to no others saving those alone whom the Father had given him In the same chapter 6. vers 22. and 26. Fourthly he giveth eternall life to none but such as the Father hath given him Iohn chapter 6. verses 37. 38. and 39. And Iohn chapter 10. vers 26. 27. 28. 29. And Iohn chapter 17. vers 2. for the worke which he performed on earth the Father did give it him that hee should doe it as he him self witnesseth Iohn chapter 17. and verse 4. Wherefore also in the performing thereof when the bitternes of that cuppe which the Father had given him to drinke maketh him in his agonie to will If it were possible that it might passe from him He rangeth his owne will in order and submitteth him selfe to the will of his Father saying But not my will but thy will be done Mathew chap. 26. vers 39. and 42. Of all which groundes it evidently followeth that what Christ is as Mediatour and what he doeth as Mediatour and to whom he doth any thing by Mediaton and intercession is all by the will and appointement of GOD according to his good pleasure Whose Decree and free election according to his will boundeth and limiteth IESVS Christ the Mediatour in his suffering intercession and whole performance of his office and dispensation of all blessings vnto righteousnes and life as is cleare in the 11. chapt to the Romanes verses 5. and 7. Of all that is spoken touching either the substance or cause of Gods Decree we may easilie perceyve that the whole Decree of God in all the substance of it dependeth vpon nothing but onely vpon the will of God so that he predestinates because it is his will and he predestinates so many and no moe because it is his will And hee predstinates them to adoption because it is his will and he predestinates this adoption to be thorough Iesus Christ because it is his will Whilest men in humble reverence doe not acknowledge this and acquiesce in it as the trueth of this matter they not onely fall in blasphemouse errores against God but involve themselves in the daunger of that curse pronounced by the Prophet Esay chapt 45. vers 10. Woe be to him that striveth with his Maker Woe vnto him that sayeth to his Father what hast thou begotten Or to his Mother What hast thou brought foorth Which surelie they doe which search for a reason of this will of GOD as though the Lord could not be iust in ordayning some vnto adoption and not others vpon his onely will but that some cause there must be in the creatures of this difference of his will what is this else but to buyld the equitie of Gods doeings vpon the creature and not vpon God the Creator him selfe making things iust not because he willeth them but because he willeth them according to that which he findeth in the creature and which in the iudgement of man seemeth to be a iust reason why God should doe so even as though the Potter of one the same lumpe of clay did not freely according to his owne will make one vessel to honor another to dishonor without any respect of any worthines or any reason whatsoever taken froÌ„ the clay Surely it is a wretched Divinitie which doth not simply acknow ledge all things iust which God willeth eveÌ„ because he willeth theÌ„ although they not only passe the capacitie but also appeare most coÌ„trary to humane reason For are not his iudgements vnsearchable his wayes past finding out who theÌ„ shal finde out the reason of his counsels and declare the causes of his will We will conclude this point with the saying of Augustin touching these meÌ„ lib. pri ca. 2. de Genes cont Manich. They seeke to know the causes of Gods will when as the will of God it selfe is the cause of all things that are for if the will of God have a cause there is something that goes before the will of God which is not lawfull to beleeve The vse we are to make hereof in the doctrine of iustification is great for first heereby wee learne that Gods Decree is not buylded vppon our righteousnes as the cause thereof but by the contrarie that our righteousnes is builded vpon Gods Decree For God doeth not predestinate vs because of our righteousnes but he maketh vs righteous because he hath predestinate vs so that whether our righteousnes consist in Christ and his sufferings or as some doe thinke in workes or as others doe esteeme in faith yet it still holdeth that this righteousnes is never the cause why God predestinateth vs. Secondly wee learne of this point that whatsoever be our righteousnes we must goe aboue our selves aboue our righteousnes to search the cause why it is ours For it is not any thing in vs nor any thing in that that is our righteousnes but the will of God in God himselfe which is the ground of our enioying it Thirdly we learne heereby that whatsoever we seclude from the Meanes of our righteousnes iustification and life yet Christ can never be secluded seeing God Decrees to doe all what he decrees thorough him alone Thus much concerning the Decree of God and the nature thereof CHAPTER VIII NOW followeth the second point which standeth in the knowledge of Christ as he is Mediatour Whereof because divers things have bene already spoken we wil be the shorter The mayne point chieflie to be considered in this head is this that no man is made that vnto the which GOD doth predestinate him in him selfe and through him selfe but in and through another which is IESVS

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 iudgemeÌ„t 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 giveÌ„ 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 AdoptioÌ„ as of IustificatioÌ„ 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 iustificatioÌ„ 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

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 evideÌ„tly 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 caÌ„ 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 couÌ„ted 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 coÌ„munion 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 dispensatioÌ„ 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 SoÌ„ne 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 AdoptioÌ„ which he ascribes to the Iewes onely to the seed of AbrahaÌ„ 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 SoÌ„ne in our Adoption are cleerely and distinctly set down Like as in other parts the worke of the spirit

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 depeÌ„ding 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 becoÌ„meth 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 coÌ„dition 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 froÌ„ 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

evidently what is the matter and substance of our righteousnes before God Now in them nothing but water and the washing thereby and bread broken and wine poured out with eating drinking thereof is set before vs as either the signes or seales of our righteousnes To teach vs that our righteousnes consists in nothing but in Christs bloud shed and sprinkled vpon vs and in his body broken vpon the Crosse and his bloud communicated vnto vs. But it is most certayne that if there had bene any other thing in his obedience in which had consisted any part or portion of our righteousnes he would likewise have left it in the seales of the covenant to bee remembred of vs and vsed by vs for our instruction and comfort For nothing is to be esteemed to bee any part or portion of our righteousnes in Christ wherof Christ himselfe hath institute neither signe nor seale This ground is confirmed further vnto vs by divers sentences of the holy Ghost touching Baptisme which beeing answerable vnto circumcision is most properly both the signe and seale of the righteousnes which is by faith In which sentences Baptisme is made to have refereÌ„ce to no part of Christs obedieÌ„ce except vnto his death only as is manifest Rom. chap. 6. vers 3. Where it is said knowe yee not that all wee which have bene baptised into Iesus Christ have bene Baptised into his death Therefore also this same Apostle 1 Cor. chap. 1. vers 13. taketh his argument from no parte of Christs obedience but his death only and from Baptisme in the name of Christ as the signe and seale of our righteousnes in his death and suffering to remove the schismes and divisions that were amongst the Corinthians saying Was Paul crncified for you or were ye Baptised in the name of Paul For which cause also the Apostle to the Eph. chap. 5. vers 25. 26. 27. doth wholly attribute the worke of our iustification purgation from sinne vnto Christs giving himselfe vnto the death for vs the vertue whereof hee makes to bee applied vnto vs by the washing of water through the word And this point is most cleere by the words of the Apostle Peter who sheweth the veritie hereof in the practise of God towards his saints both before the comming of Christ and now after For hee affirmeth that Noach and these that were with him in the Arck were saved by water and that now we are saved by Baptisme as answering in analogie to the waters of the floud Thereby expresly teaching vs that from the beginning Christ was crucified and set forth in nothing but in his death and bloud to be the matter our righteousnes as by the Apostle Peter in the same place interpreting the benefite that redounds vnto vs by Baptisme or rather defining what Baptisme it self is whereby we are saved may easily be gathered when he saith that this Baptisme is uot a putting away of their filth of the flesh but a confident demanding which a good conscience maketh vnto God 1 Epi. chap. 3. vers 20. and 21. Which discription is nothing els in effect but iustification Which the Apostle in another place calleth the purging of our consciences from dead workes Heb. chap. 9. vers 14. and the sprinkling of our harts from an evill conscience Heb. chap. 10. vers 22. which by the Apostle Peter is discribed from the effect which is our accesse with confidence vnto God in calling vpon him as our Father vpon the sense and frelling of the remission of all our sinnes in the bloud of Christ This same also is manifest touchinn the other seale of the covenant which is the Supper of the Lord by the wordes of Christ himselfe Luke chap. 22. vers 19. 20. and of the Apostle 1 Cor. chap. 11. vers 24. 25. where expounding his owne minde touching the bread and wine he sayeth that the bread was his body which was given and as the Apostle sayeth which was broken for them and that the cup was the new Testament in his bloud which was shed for them For Iesus Christ flesh and his bloud are vnto vs no righteousnes vntill his body be broken and his bloud shed vpon the crosse for vs. For neither did hee destroy the Devill but by his death nor set vs at libertie from our bondage but by his death Heb. chap. 2. vers 14. 15. Neither did he put away our sinnes but by the offering of himselfe Heb. chap. 9. vers 26. 28. And therefore sayeth Christ himselfe Ioh. chap. 12. vers 24. except the wheat corne fall into the ground and die it abydeth alone but if it die it bringeth forth many fruite Thus by the seales of the righteousnes of faith and by the phrase of the spirit concerning them and by the testimonie of Christ himselfe touching his owne death it would evidently appeare that the matter of our righteousnes consisteth in no parte of his obedience proceeding his death but consisteth wholly in the onely one oblation of him selfe vppon the crosse The third grounde in holy Scripture confirminge this pointe is builded vpon the testimonie of Christ him selfe and the Apostles interpretation of his minde sett downe Hebr. chapt 10. where first out of the 40. Psalme the speech of Christ is cited wherein hee declareth what is the will of the Father touching the expiation of our sinnes in him Which is by his obedience vnto the Father in doeing his will Which will of the Father is expounded by the Apostle in the 10 verse in these wordes By the which will we are sanctified even by the offering of the body of Iesus Christ once Now the obedience of Christ in the matter of our righteousnes is not to bee esteemed of any larger extent then is the will of GOD which hee did obey and by which wee are sanctified Therefore seeing the will of GOD in the matter of our righteousnes is restrayned onely to the offeringe of Christ Surely his obedience as it is saide to make vs righteous must bee of no larger sense except we will be wise above that which is written If the Lordes owne interpretation of his owne minde touchinge his owne will and obedience of his Sonne therevnto whereby wee are iustified will not serve to satisfie mens mindes it is in vaine to labour by any other meanes to give contentement to those who cannot be content with that which God him selfe hath revealed touching this point Whose minde must needes be best knowne to him selfe and in the which we are to rest according as it is revealed And that this interpretation set downe in this same place is the vndoubted mynde of God him selfe it may evidentlie appeare by the coÌ„stant course of his speech set down thronghout all the New Testament In the which still all the partes of our Redemption touching Iustification Reconciliation and Sanctification are ever attributed vnto the bloud of Christâ— vnto his death and vnto his crosse and sacrifice of him selfe And the killinge of

vs vnto salvation Of the other sorte are those sayinges wherein we are saide by faith to overcome the Divill to quenche all his fierie dartes 1. Pet. cha 5. ver 9. Ephe. chap. 6. vers 16. By faith we are saide to overcome the world 1. Iohn chap. 51 ver 4. 5. and of these effectes of faith there is a large rehearsall made Hebr. chap. 11. by which it is evident that faith is a supernaturall gift seeing it produceth such supernaturall effectes For nature never did yeeld or produce any thinge no not in the integritie of it whereby wee could bee able in resisting to overcome the Divell and the world or to performe such great things and endure such heavie torments ioyfully as by faith wee are made able to doe and suffer And this may well be verified by the dolefull experience of the fall both of men and Angells who by all the strength of nature vncorrupted could not preserve them selves in their blessed estate nor overcome their temptations Which sheweth vs that the power which accompanieth faith in the heart of the beleever is more stronge and mightie then any power which God placed by creation in any nature whatsoever Seeing it is able to save a man even now in his corrupted estate and ro preserve him vnto salvation Whereas all the power naturall of man Angells could not keepe them Now being in safetie from falling from their felicitie as also that thereby a sinnefull fraile corrupted man is able to overcome the Devil whom man created in the image of God yet perfect and without sinne was not able to withstande For this cause it is that the Apostle doth so extoll and magnifie the exceeding greatnes of Gods power which is in them that beleeve Ephe. chap. 1. ver 19. By all this it is evident that faith is no worke of nature or the effect of anie power in nature but a supernaturall gifte flowinge from the supernaturall power of GOD. By the which GOD effectually worketh in vs and by vs supernaturall effectes as beeing the supernaturall instrument whereby his power is effectuall in vs as it was in Christ when he raysed him from the dead and crowned him with glorie and with honour and this gift of God cometh vnto vs in ordinarie dispensation by hearing of the word Rom. chap. 10. For there be three ordinarie meanes by which God vseth to bestow faith vpon vs and whereby his spirit is effectuall in vs to that end The first is the Gospell therefore is the Gospell called the power of God vnto salvation Rom. chap. 1. ver 16. as also the gospell is said to be written to this end that we might bileeve Iohn chap. 20. ver 31. and we are saide to bee called vnto the faith by the Gospell 2. Thess cap. 2. ver 14. but the speciall parte of the Gospell vnto faith whereby we are called is the promise For this cause Abraham is saide not to have doubted of the promise and we are saide to be children of the promise Gal. cha 4. ver 28. Rom. chap. 9. ver 8. The second ordinarie meane is the Sacramentes which are the signes and seales of the righteousnes which is by faith The third instrument and meane is the Ministers of the Gospell who therefore are called the ministers by whom we beleeve CHAPTER XXVII NOW it followeth that wee speake of the second point touching faith that is to whom it is given of which point some what may bee collected out of these three grounds and causes of beleeving set downe heretofore therefore wee wil be the shorter herein In handling this point we have two things specially to bee marked The first is what persons they are amongst men in whom the Lord doth worke faith that is whether he worketh it in all men indifferently or in some certaine nomber only The second is in what part power or facultie of man faith is wrought Touching the first The first ground or cause that wee laid downe of beleeving may alone sufficiently cleere this seeing our beleeving depends vpon the Lords ordayning vs to eternall life of his good will and pleasure It must follow that God giveth faith to no more then hee hath Predestinated and that faith is not indifferently given to all it is manifest by experiences in all ages and by the testimonie of Gods trueth Math. cha 11. vers 25. Where Christ giveth thankes vnto the Father because hee had denied faith vnto the wise and men of vnderstanding and had given it vnto babes And againe Math. chap. 13. vers 11. it is expresly said by Christ that it was given to his disciples to know the secretes of the Kingdome of heaven but vnto the rest of the Iewes it was not given Therefore the Apostle 2 Thes chap. 3. vers 2. affirmeth plainly that all men have not faith Or rather as the words seeme to importe that faith belongs not to all men And these testimonies preceeding doe prove that this is true not only in respect of the action of mans will reiecting the meanes of knowledge and faith offered by God but in respect of the action of God in denying the meanes yea which is more in blinding their eyes that they shall not see Esay 6. and Ioh. 12. and Rom. 9. 18. Besides this it is manifest by the description of those to whom faith is given First they are described to be the sheepe of Christ Ioh. chap. 10. ver 26. and therefore sayeth Christ to the Iewes that beleeved not but yee beleeve not for yee are not of my sheepe Whereby it is manifest that none save they which are Christes sheepe doe receyve faith and that because Christ did lay downe his life for none but for his sheepe Iohn chapt 10. ver 11. 15. For none can have faith in the bloud of Christ for whom Christ never shed his bloud The second thing whereby they are described is the Fathers giving of them to Christ and this is the ground of the former For none are Christes sheepe but such as the Father gives him and therefore he him selfe acknowledgeth those who are his sheepe to have bene given him by the Father Iohn cha 10. ver 29. and 17. 6. c. according to which ground Christ speaketh Iohn chap. 6. vers 35. 36. 37. shewing this to bee the cause why the Iewes beleeved not to wit because the Father had not given them vnto him while he takes his argument from the contrarie effect in this manner All that the Father giveth me commeth vnto mee Vpon the which it must followe that of the contrarie effect there must bee a contrarie cause that is that who do not come vnto him must not be given of God vnto him For it is the will of the Father that sendes Christ that he save those only whom he hath given him Ioh. chap. 6. ver 39. and 17. 2. For which cause Christ him selfe declareth that he did manifest his Fathers Name and give the words which his Father had

the worde knowledge is put which is when it signrfieth the naked and bare vnderstanding of thinges that are reveyled but it is taken for an infallible science when as the heart knoweth God and knoweth him vndoubtedly to be God and when as it knoweth Christ and knoweth him vndoubtedly to bee the sonne of God and when it knoweth Gods trueth and knoweth it vndoubtedly to be the trueth of God therefore saieth Iohn the Baptist Hee that receyveth his testimonie hath sealed that God is true Iohn chap. 3. ver 33 And againe Iohn 1. Epi. chap. 5. ver 10. Hee that heleeveth not God hath made him a liar because he beleeved not the record that God witnessed of his soune Neither is this all which is meant by the knowledge of faith but a third thing is yet to be added for the full vnderstandinge thereof For besides the sight and knowledge of the thinges which are reveiled by God and also besides the knowledge of the vndoubted veritie and trueth of them it is required that wee knowe them to bee reveyled by God vnto vs and knowe the vndoubted trueth and veritie of them toward vs in our particular person that is that whatsoever God reveyle to vs he reveyleth it vnto vs as a thing which he hath appointed for vs and when he giveth vs the sight and knowledge of the vndoubted veritie of the things reveyled he maketh vs assuredlie to knowe that they shal be truely verily accomplished in our persons conforme to that ground which we have laide downe before concerning faith that is that what we beleeve we must beleeve it concerning our selves in particular according as it is said of Abraham that he beleeved God that he should bee the Father of many Nationâ—s And as Iob speaketh of him selfe chap. 19. verses 25. 26. 27. I am sure that my Redeemer liveth and I shall see God in my flesh whom I my selfe shall see and my eyes shall beholde and none other for mee According to which certaintie the Apostle Paul speaketh also of him selfe Rom. chap. 8. and for this maner of knowledge which commeth by faith the Fathers doe call faith the eye whereby we see the invisible things of God as also the ingraveÌ„ forme of the sonnes of God and for this same cause it is called by the Apostle Heb. chap. 11. the evidence of things which are not seene where by the word evidence is vnderstoode that faith doeth not onely shew them but by evident demonstration confirme the vndoubted veritie of them and that to vs in particular so that it letteth me not only see life eternall in Christ and this eternall life to belong to all that are in Chtist but particularly it letteth me see my selfe in Christ and this life to belonge to me in him and that so certainlie as nothing in heaven nor earth can bee more certaine and thus much for the first vse of faith The seconde ende wherefore faith is given is possession and this confirmeth evidently and plainely the former ground touching knowledge that it is so to be vnderstood as we have spoken For the knowledge of faith is never without possession according to thar saying of Christ Ioh. cha 14. ver 17. speaking of the spirit whow the world can not receyve because it seeth him not neyther knoweth him but yee knowe him for hee dwelleth with you and shal bee in you According to which ground it is that Ioh. sayth Hee that beleeveth in that sonne of GOD hath the witnes in him self 1. Epist chap. 5. ver 10. Thus faith maketh vs to know nothing but that which it also maketh vs to possesse therefore doeth the Apostle pray to God for the Ephesians that Christ might dwell in their hearts by faith chap. 3. vers 27. For as the heart of man can never know Christ by it owne light but by the supernaturall light of faith so it can never apprehend Christ nor any blessing in Christ by any natural power that is in the will affection thereof Therefore God giveth to his elect the supernaturall gift of faith in their hearts that his elect whose heartes could never by any naturall strength ever attaine to the possession of Christ nor ever desire to have him nor yet embrace him with vnfayned love as their only treasure righteousnes and life might chose him and count all things but dunge to gaine him forsaking them selves and their owne righteousnes and to love him and embrace him with such affectioÌ„ that they prefer him to all things eveÌ„ to their owne life so that man by faith is not only made to know his redeemer but also to possesse him and all blessings in him And for this cause is it that in the scriptures we are saide to be the children of God by faith in Christ to be iustified by faith in him to bee saved by faith in him and as saith the Apostle Peter beleeving in him we carrie about with vs the end of our faith the salvation of our soules 1. Epist 1. 9. And for this working of faith it is called by the Apostle the subsisting of things hoped for Hebr. 11. 1. because it giveth a certaine being and subsisting vnto things that are yet invisible and are yet only expected and hoped for and maketh theÌ„ to subsist in our hearts therfore saith Christ he that beleeveth is alreadie translated from death to life and hath everlasting life Ioh. 5. 24. Thus we see that faith being taken away the heart of man should never be able to possesse nor apprehend Christ nor righteousnes or any other spirituall blessing in him Therefore because it is the effectuall instrument of Gods supernaturall power in our heartes whereby we apprehende and possesse Christ and all blessings in him The Fathers doe call it the hand of a Christian as also the mouth of a Christian and likewise the bound of a Christian because by faith as by a hand we lay holde on him and by faith as by a mouth wee receyve him into our heartes and by faith as by a bande that never can be broken wee are so vnited to him and hee with all the benefites that are in him vnto vs that we never can possibly bee seperated from him nor he or his blessinges from vs for this cause is it that Augustine sayth Beleeue onely and thou hast eaten him And for cleering of this grounde it is that these phrases of speech are vsed to wit that Christ is the ende of the lawe vnto righteousnes to all that beleeve that the promise is given to them that faithfully beleeve That the Gospell is the power of GOD vnto salvation to everie one that beleeveth c. all to teach vs that neither the Gospell can helpe vs to salvation neither is the promise made ours nor Christes righteousnes belongeth vnto vs except we beleeve because there is no mean to make any thing conteyned in the Gospell especially the promise or Christ him selfe to be ours but faith onely And for this same

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