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
Christ onely who being ordeyned of God the Meane of al his mercie to Mākinde he commeth in as Mediatour betweene God vs in all things decreed of God for vs so as we are to expect nothing of all that is decreed concerning the vessels of honour whether it bee in making of vs sonnes or making vs cōforme to the Image of his Sonne in righteousnes and glorie but only in and through Iesus Christ our Lord in whom alone all the promises of God are yea and amen For he is the first borne among all the sonnes of God and the beginning and first begotten of the dead for it is the Fathers will that in all things hee have the praeeminence Rom. chap. 8. ver 29. Col. chap. 1. ver 18. Thus albeit God in him selfe and of him selfe ordayne vs to great dignitie and manifold vnspeakeable blessings yet this honour doeth he reserve vnto his only begotten sonne that of all these blessings we shall enioye none except in through him onely so that it is true that we are ordayned to nothing without Christ but not in that deceitfull sense whereby the mindes of many are deluded as though he were the cause why GOD doth ordeyne vs to adoption The Scripture teacheth vs farre otherwise distinguishing betwixt the cause why God decreeth vs to adoption and the cause why he ordeyneth vs to this adoption through Christ onely Setting downe the cause of the Decree to be his owne will good pleasure in him selfe And declaring the cause why he ordeyneth vs to be adopted through Christ to be this that Christ might be the first borne among manie brethren and that he might have the praeeminence in all things wherevpon it followeth that albeit he be not the cause why we are ordeyned to adoption yet notwithstanding seeing it is Gods will to performe towards vs his gracious purpose and good pleasure of his wil only in and through Christ that of necessitie we must first enioy him before we can enioy any thing of that that is decreed And therefore it was the Fathers will that in him should all fulnes dwell Coloss chap. 1. vers 19. That out of his fulnes we all should receyve Iohn chapt 1. vers 16. And for this same cause is it said That God hath made him wisedome righteousnes sanctification and redemption and that vnto vs 1. Corinth chapt 1. verse 13. For whatsoever God hath made Iesus Christ the Mediatour he hath made him that for our cause so that the love of God to vs and the good pleasure of his wil towards vs is the cause why Christ is made of God the meane of our salvation And therefore in the consideration of Gods Decree Christ as Mediatour commeth in order after the consideration of that wherevnto we are ordayned although in the executiō and performāce of Gods Decree Christ in vs must goe before all other things ordayned for vs for that is the nature of all Meanes which are subordinate to that whereof they are appointed to be Meanes Thus God first in order purposeth and decreeth what to doe to vs and secondly by what Meanes but when hee performeth his Decree he first prepareth the Meanes and then accomplisheth thereby his purpose and decree towardes vs. For if the Lord had never ordayned vs that are men to bee made his sonnes he had never ordayned his sonne to bee made a Man this is cleere by the Apostles speech wherein he declareth the cause why the sonne of God did take mans nature vpon him Hebr. chap. 2. ver 14. saying For asmuch therefore as the children were partakers of flesh and blood even he likewise tooke part with them And thereafter shewing the cause why not only he tooke our nature◠but also did take it with the same infirmities sinne only except wherewith our nature is indued he vseth these speeches For it became him in all thinges to be made like to his brethren Hebrewes chap. 2. vers 17. according to which grounde it is saide in another place That God sent his Sonne in the flesh in the similitude of sinnefull flesh Roman chap. 8. vers 3. This point is evidently cleare by the same Apostles speech Galath chap. 4. verses 4. and 5. when hee sheweth the ende wherefore God sent his sonne in the flesh saying VVhen the fulnes of tyme was come God sent foorth his owne Sonne made of a woman c. that we might receyve the adoption Letting vs see that in Gods execution hee giveth vs the adoption to the which he ordayned vs by the same Meane thorough the which he ordayned to give it vs. Thus we may see evidently that that parte of Gods Decree touching the Meane of our adoption doeth in order of Decreeing depende vpon the former parte touching the adopting of vs but in order of performing the sending of Christ made of a woman and made vnder the Law and made righteousnes sanctification and redemption c. doth goe before our adoptiō For he was not made the cause of eternall salvation to his owne till he was perfited Hebr. chap. 5. vers 9. For which cause the Apostle sayeth Hebr. chap. 2. vers 10. when hee gives the reason why he was made to taste of death That Christ being to bring many children to glorie it became him for whom are all these things and by whom are all these thinges to perfite or to consecrate the Prince of their salvation through afflictions This shall be yet more cleare if wee consider who it is that is appointed the Meane of our adoption that is not the Father nor yet the holy Ghost but the Sonne only and that because hee onely is that vnto the which wee are ordayned For this grounde we must holde that what so ever wee are made by grace it must firste bee in GOD him selfe and then made ours by our communion and fellowship with GOD. Now this blessing of sonne-shippe which is ordeyned vnto vs is no propertie of the Father nor yet of the Holy Ghost but of the seconde person onely who by that propertie is distinguished both from the Father and from the Holy Ghost and therefore although the Father and the Holy Ghost doe with the Sonne not onely ordeyne vs to adoption but also adopt vs yet they neither ordeyne vs to adoption neyther doe adopt vs through any but the Sonne alone for the Father and the Holy Ghost are not the Sonne neither can be because their personall properties are incommunicable howsoever their naturall properties bee common yea one and the same in all three because the nature of all three is most simply one and the same Of which it commeth to passe that we being adopted thorough Christ and so consequently called to the communion of Christ in that which he is by subsisting that is sonnes wee are also made partakers of the Divine nature as sayeth the Apostle Peter that is we are made like to all three in that which they are by nature for all three have but
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
in the same Adoption is distinguished from both The worke of the Father is our Vnion with Christ when he brings vs vnto him and makes vs to receive him by beleeving in his name And this is our comming to the Sonne Which is the proper worke of the Father For none can come vnto the Sonne except the Father drawe him And this is the principall act of our Adoption which most properly is to be called Adoption and as we have said consisteth chiefly in our calling For seeing most properly it is the worke of the Father to adopt certayne it is that our Adoption most properly must consist in the action of the Father For which cause the Fathers worke in making vs to receyve the Sonne that is to beleeve in his name is in this place expounded by way of similitude in a borrowed speech that is to be borne of God For the begetting and working of faith in our hearts is the chiefe and principall part of our spirituall birth beeing the roote ground of all that followeth The worke of the Sonne is next subioyned which stands in giving to those who have receyved him prerogative or as some do render the word dignitie as others authoritie and as others power to bee the Sonnes of God Of all which significations of the word there is none which doth not fitt this place without giving any advantage vnto the Papists in their forged sense of the word power Which benefite proceeding from the Sonne is alwayes to bee distinguished in our Adoption from our Vnion and communion with him by faith which is the worke of the Father vpon which as the cause dependeth the other as the effect for to those whom the Father doth give to the Sonne to be his brethren and in vnitie with him to be the Sonnes of God the sonne doth give the prerogative the dignitie the authoritie and the power belonging to the sonnes of God And this work consisteth in the sonnes bringing vs to the Father For none can come to the Father but by the Sonne for Christ suffred for vs that he might bring vs to God 1. Pet. chap. 3. vers 18. And this is that which is so often spoken of in scriptures by Christ himselfe that to those whom the Father giveth him to those he giveth eternall life and that he giveth the glorie that the Father hath given him vnto those that beleeve in him For whatsoever prerogative dignitie c. the Father hath given vnto the Sonne the same doth the Sonne impart to vs that are his brethren For the prerogatives and priviledges of sonne-ship appertayne onely to Iesus Christ as the onely sonne of God and therefore it belongeth to him alone to communicate those prerogatives to such as the Father doth first by Adoption make his brethren For the prerogative of a sonne is a dignitie depēding not vpon the essence and nature of our Redeemer but vpon his subsisting and personalitie For as the prerogative of a father is proper to the first person so the prerogative of a sonne is proper to the second person and therefore as we doe holde that to adopt is the prerogative of the first person because he onely is the Father so to communicate the prerogatives belonging to those who are adopted to bee children is the prerogative of the second person because he only is the Sonne And therefore is it said if the Sonne make vs free wee shall bee free indeed Iohn chap. 8. ver 36. for freedome is the prerogative of a Sonne and not of a servant And therefore the whole libertie and freedom bee it from ignorance Sathan sinne or death which the saints enioy in Christ is called by the Apostle the libertie of the Sonnes of God in which libertie is comprehended both our wisdome righteousnes sanctification and redemption Which prerogatives when we doe enioy them then may we bouldly esteeme our selves the Sonnes of God And this is that which it seemes the spirit of God doeth meane when he sayeth that Christ doth give vs the prerogative to be the Sonnes of God that is that he bestowes vpon vs such priviledges and blessings or such authoritie and power over all our spirituall enemies as may make vs not only to glorie in God the Father of Christ as our God and our Father but also to carrie our selves in our whole conversation as becommeth the sonnes of God For we do esteeme that to be adopted or made sonnes and to receyve prerogative to be sonnes are two distinct benefites of the two first persons of the Trinitie For a man may bee a Sonne and yet wante the prerogative dignitie authoritie and power of a Sonne For as saith the Apostle Gallath chap. 4. vers 1. 2. The heyre while hee is a childe differeth nothing from a seruant though he be Lord of all but is vnder Tutors and Governours vntill the time appointed of the Father Which custome of men the Apostle applyeth to the Church of God to let vs know that it is a thing to be considered in the children of God aswell as in the children of men so the oversight standes in the not distinguishing betwixt the being of a sonne simply which comes by procreation and birth and the being of a sonne in prerogative dignitie authoritie and power of a sonne which comes by age and fulnes of time appointed by the Father For every child is a sonne to his Father as soone as he is borne yet longe after he receyveth not the prerogative of a sonne but still is in condition as a servant But when the time appointed for his freedome commeth he who was before a sonne by birth but a servant in condition becōmeth to be a sonne likewise by condition aswell as by birth when as the prerogative or dignitie or authoritie or power to be a sonne in estate is given vnto him And in this sense is this place to be vnderstood if it be rightly taken that is that vnto them who were borne of the Father and so which were sonnes by the Fathers begetting of them Christ the sonne did give prerogative or dignitie or authoritie or power to be sonnes in cōdition and state For as we have said before the benefit of being sonnes simply by begetting or birth or by adoption is the proper worke of the Father but to make vs sonnes in the condition and estate belonging vnto sonnes is the proper worke of the Sonne For we have no boldnes to call the Father our Father nor have wee any accesse vnto him as vnto our Father but through Christ alone Neither have we the libertie of the sonnes of God from sinne either by righteousnes or sanctification nor any part of the glory of the sonnes of God but frō Christ alone in whom doth all fulnes dwell and out of whose fulnes we all receyve and by whom only we come vnto the Father And this distinction of these two works of the Father and of the Sonne shineth cleerly in the wordes of the Evangelist
or by doth most cleerely shine And as they are thus restrayned so also they are in order to bee considered So that whatsoever workes of grace are chieflie attributed to the Father must needes in order of dispensation bee first And what workes are chieflie attributed to the Sonne must needes in order bee second And the workes chieflie attributed to the H. Ghost must needes in order bee third Of this it will follow that adoption being chiefly the action of God the Father for none save he who beares the person of a Father can properly bee said to adopt any to be Sonnes for the Father and the Sonne are relative must in order goe before our redemption which is chiefly the action of the Sonne for he only dyed to redeeme vs and he only bought vs by his blood vnto God Revel chap. 5. vers 9. And seeing our Iustice or righteousnes consisteth in the action of our redemption for as sayeth the Apostle Rom. chapter 3. vers 24. we are iustified freelie by his grace through the redemption which is in Christ Iesus Therefore it must follow that iustification in order of dispensation must follow adoption For albeit all blessings be bestowed vpon vs of the Father in the Sonne in whom alone wee are adopted iustified and glorified c. Yet still the former respect of order must perpetually be kept For which cause it is that in the Scriptures the Decree of God or his predestination is defined from the benefite of adoption as the first and chiefest of all blessings and the first fruite of the love of God in the first Person that is the Father vnto Mankinde And for this same cause is it that in the Scriptures wee are said first to bee the Fathers and to bee given by him vnto the Sonne for as the Sonne hath nothing of himselfe but of the Father so he hath not vs of himselfe but of the Father Therefore sayeth he Thyne they were and thou gavest them vnto me Iohn chap. 17. vers 6. And againe Behold I and the Children whom God hath given mee Esay chap. 8. vers 18. and Hebr. chap. 2. vers 13. Thirdly it is for the same respect that in the Scriptures the first of all the workes of grace in vs which is the bringing of vs vnto Christ is still attributed vnto the Father as his speciall worke For no man commeth vnto the Sonne but by the Father Iohn chapter 6. verse 65. Neither can any man come to mee sayeth Christ except the Father which hath sent mee drawe him Iohn chapter 6. vers 44. Vpon which worke dependeth two other principall workes of grace The first is our embracing and receyving of the Sonne according to the saying of Christ All that the Father giveth mee shall come vnto mee Iohn chapter 6. vers 37. The second is the infalliblenes of Christ his saving of vs. according to his owne saying This is the Fathers will that hath sent mee that of all which hee hath given mee I should loose nothing but should rayse it vp againe at the last daye Iohn chapter 6. vers 39. For whatsoever we have of Christ whether it be righteousnes sanctification or life c. it wholy dependeth vpon this worke of the Father his giving and bringing vs vnto him For as the Sonne hath vs not of himselfe but of the Father so he dispenseth nothing to vs of himselfe neither is hee redeemer to vs of himselfe but according to the will of the Father For according to the order of the persons so becomes God our God in order And therfore according to that order are we baptized in the name of the Father of the Sonne and of the holy Ghost God sealing vs vnto himselfe and his blessings vnto vs according to the order that he is our God and in which he dispenseth his blessings vnto vs. Thus by this first ground it is manifest that the benefite of sonne-shipp which is the proper worke of God as he is the Father must in order be first of all and next the benefite of freedome and christian libertie by redemption and so consequentlie of righteousnes must be second in order seeing it is the work of the Sonne For If the Sonne make vs free we shal be free in deed saith Christ Iohn chap. 8. ver 36. and that the worke of sanctification or glorification in the which it comprehended sanctification must be third in order of dispensation seeing it is the worke of the Holy Ghost And this order the Apostle plainly confirmeth in setting downe the order of Gods working in the execution and accomplishing of his Decree Rom. chap. 8. verse 30. saying VVhom he predestinated them also he hath called and whom hee hath called them also he hath iustified and whem he hath iustified them hee hath also glorified The whole execution of Gods Decree beeing comprised in these three workes our calling our iustification and glorification according to the number of the persons and order of their working For as we haue marked two speciall blessings in Gods Decree or Predestination are ordayned vnto vs. The first and principall is our adoption or making vs sonnes through Christ according as is manifest by the definition of predestination set downe by the Apostle Ephe. chap. 1. verse 5. The second which is included and implyed in the first is The making vs now being sonnes to be like to the Image of the Sonne of God as is cleere by the definition of predestination set downe by the Apostle Rom. chapter 8. vers 29. Both these blessings are accomplished in the execution of this Decree The first blessing which is adoption is chieflie performed in our calling when as we are brought by the Father to the Sonne and are given vnto him and haue it given vnto vs to come vnto him that is to beleeve in him or to receyve him which are all one in effect The second blessing which is the making of vs like to the image of the Sōne of God is performed in the other two points that is in our iustification and glorification For the Image of God consisteth in righteousnes and holines of truth which begunne in this life is the beginning of our glorie wherein wee shall be perfited in the life to come CHAPTER XI THE second ground followeth which consisteth in the beholding of Gods saving grace in the several obiects wherin it is to be considered which are three The first is God himselfe in whom our life is hid Colloss chap. 3. vers 3. Who is the Father of lightes from whom every good giving and perfect gift commeth downe to vs. lames cha 1. vers 17. For our grouth in blessednes is nothing els but A filling of vs with a greater fulnes of God Eph. chap. 3. vers 19. Vntill at last he be all in all 1. Corinth chap. 15 vers 28. The second obiect is Christ God and Man as Mediator betwixt God and vs in whom it pleased the Father that all fulnes should dwell Coll. chap.
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
For there is a great difference betwixt these workes of the Father to witt the bringing of vs to the Sonne or giving of vs vnto him or making vs to receyve him which are all one and the same thing and the Fathers iustifying of vs in the sonne whom now we have receyved The first is the proper worke of God calling vs The other is the worke of God after our calling Which evidētly appeares by the speech of Christ him selfe Math. cha 11. ver 28. where first he invites vs to come vnto him and then promiseth to such as doe come that he will give them rest vnto their soules for God iustifieth none who have not first receyved the sonne For who cā be made the righteousnes of God in Christ who is not first ingrafted in him Now the first worke of faith standeth in our receyving Christ and making him to dwell in our heartes in and through whom now receyved and possest by faith the Lord doth thereafter iustifie and glorifie vs. so to make a Man to be iust before he be a sonne is as much as to make an accident or qualitie to be before or without a subiect or to make a Man wise before he be a Man and this ground the Apostle cleers by his owne speech when he coūted all but dongue that he might gaine Christ and be found in him to this end that he might not haue his owne righteousnes but the righteousnes which is by the faith of Christ Phil chap. 3. thereby playnelie he sheweth vs that we must first gayne Christ and be found in him by faith before we can haue the righteousnes that is by the faith of Christ so that to receyve Christ and to be iustified in Christ are in no sorte to be confounded although they cannot be separated For this is the principall cause why Iustification and all remanent blessings are attributed vnto faith because by faith onely we are made one with Christ and ioyned vnto him who onely is the substance of all our blessings as being made of God vnto vs wisedome righteousnesse sanctification and redemption 1. Corint ahap 1. vers 30 Vpon which vnion with Christ followeth our cōmunion with him both in death and life For being once in him we can not but be pertakers of all blessings in him And of this worke of the Father it is that the Evangelist speaketh in this place which is the first worke of his gracious dispensatiō when as he maketh vs to beleeve in his onely sonne as is manifest by the Evangelistes owne words interpreting the first phrase that is Those that receyved him by these wordes that is Those that beleeue in his Name The second argument lieth in the third phrase of this description which is Those that are borne of God By which wordes both the two former phrases that is those that receyved him those that beleeved in his Name are interpreted thereby teaching vs that this worke is not the worke of Iustification but of Adoption and of our receiving of Christ himselfe by faith that in vnitie with him we may be the Sonnes of God and not our receiving of his obedience by faith vnto righteousnes For by beeing borne of God we are made the Sonnes of God Which birth especially is performed by the Father when by his Spirit he brings vs vnto the Sōne makes vs to receive him by faith in our hearts so making vs one with him By which Vnitie alone it is that we are made the Sonnes of God For as the Vnitie of Christs humane nature in subsisting and personalitie with his divine nature maketh that Iesus Christ the Man is the Sonne of God so our spirituall Vnitie by faith with Iesus Christ the Sonne of God makes vs also to be the Sonnes of God Thus it is plaine by the third phrase that the former two are not rightly taken when they are expounded of those that are iustified If any man would expound this birth not of our effectuall Adoption it selfe but of the preparation of vs therevnto as some most learned and reverent Divines doe Yet never can it make the former opinion true for our beeing borne of God in the Scripturs can never be showen to be meant of our Iustification And if they take it for our Regeneration or Sanctification to the obedience of God then it will follow that wrongly they make Adoption to be a part of Reconciliation If sanctification which is no part of Reconciliation must goe before For they them selues acknowledge that Reconciliation hath but two parts Iustification and Adoption Besides this distinction of Adoption wil hardlie be warranted by the 9. of the Romanes except men will make the Apostle playnely to contradict himselfe who restrayneth the Adoptiō which he ascribes to the Iewes onely to the seed of Abrahā according to the promise and not according to the flesh Because otherwise the trueth of God in his promise would have failed Which consideration likewise appeareth evidently to destroy that distinction of Adoption albeit first devised by one of the auncient Fathers whereby one Adoption is made Adoption but by figure and resemblance the other in substance and effect But it seemeth that the ground of this opinion in some though not in all is buylded vpon this that they esteeme our Righteousnes to consist in the very act of beleeving which may be more iustly said of our Adoption albeit in a circumspect meaning CHAPTER XVI TOVCHING the benefite it selfe which Christ bestowes vpon those that receyve him although we should grant it to be the same in sense which they expound it to be yet it will never inferre that in this place To receyve Christ and beleeve in his name is to be vnderstood of Iustification but according as some of themselves say of the worke of God in making vs to beleeve Of the which followeth the dignitie and prerogative of being sonnes as the first and immediate fruite of faith in Iesus Christ In which sense we denie not but this place may be commodiously interpreted although it seemeth that the spirite of God doth meane somewhat more For vnderstanding whereof we are first to consider the third point which we have said to be the ground of the mistaking of this place which stands in the not distinguishing betwixt the Fathers worke and the Sonnes in our Adoption although in the same place they bee cleerely distinguished by the Evangelist Which oversight maketh great confusion in knowledge For we are to vnderstand that although the three persons of the Trinitie be neither in subsisting nor working to bee separated yet in both they are still to be distinguished and never to be confounded if ever we thinke to have a cleere and vnconfused sight of these great workes of grace which they performe in vs. Now in this place the worke of the Father and the worke of the Sōne in our Adoption are cleerely and distinctly set down Like as in other parts the worke of the spirit
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
evidently what is the matter and substance of our righteousnes before God Now in them nothing but water and the washing thereby and bread broken and wine poured out with eating drinking thereof is set before vs as either the signes or seales of our righteousnes To teach vs that our righteousnes consists in nothing but in Christs bloud shed and sprinkled vpon vs and in his body broken vpon the Crosse and his bloud communicated vnto vs. But it is most certayne that if there had bene any other thing in his obedience in which had consisted any part or portion of our righteousnes he would likewise have left it in the seales of the covenant to bee remembred of vs and vsed by vs for our instruction and comfort For nothing is to be esteemed to bee any part or portion of our righteousnes in Christ wherof Christ himselfe hath institute neither signe nor seale This ground is confirmed further vnto vs by divers sentences of the holy Ghost touching Baptisme which beeing answerable vnto circumcision is most properly both the signe and seale of the righteousnes which is by faith In which sentences Baptisme is made to have referēce to no part of Christs obediēce except vnto his death only as is manifest Rom. chap. 6. vers 3. Where it is said knowe yee not that all wee which have bene baptised into Iesus Christ have bene Baptised into his death Therefore also this same Apostle 1 Cor. chap. 1. vers 13. taketh his argument from no parte of Christs obedience but his death only and from Baptisme in the name of Christ as the signe and seale of our righteousnes in his death and suffering to remove the schismes and divisions that were amongst the Corinthians saying Was Paul crncified for you or were ye Baptised in the name of Paul For which cause also the Apostle to the Eph. chap. 5. vers 25. 26. 27. doth wholly attribute the worke of our iustification purgation from sinne vnto Christs giving himselfe vnto the death for vs the vertue whereof hee makes to bee applied vnto vs by the washing of water through the word And this point is most cleere by the words of the Apostle Peter who sheweth the veritie hereof in the practise of God towards his saints both before the comming of Christ and now after For hee affirmeth that Noach and these that were with him in the Arck were saved by water and that now we are saved by Baptisme as answering in analogie to the waters of the floud Thereby expresly teaching vs that from the beginning Christ was crucified and set forth in nothing but in his death and bloud to be the matter our righteousnes as by the Apostle Peter in the same place interpreting the benefite that redounds vnto vs by Baptisme or rather defining what Baptisme it self is whereby we are saved may easily be gathered when he saith that this Baptisme is uot a putting away of their filth of the flesh but a confident demanding which a good conscience maketh vnto God 1 Epi. chap. 3. vers 20. and 21. Which discription is nothing els in effect but iustification Which the Apostle in another place calleth the purging of our consciences from dead workes Heb. chap. 9. vers 14. and the sprinkling of our harts from an evill conscience Heb. chap. 10. vers 22. which by the Apostle Peter is discribed from the effect which is our accesse with confidence vnto God in calling vpon him as our Father vpon the sense and frelling of the remission of all our sinnes in the bloud of Christ This same also is manifest touchinn the other seale of the covenant which is the Supper of the Lord by the wordes of Christ himselfe Luke chap. 22. vers 19. 20. and of the Apostle 1 Cor. chap. 11. vers 24. 25. where expounding his owne minde touching the bread and wine he sayeth that the bread was his body which was given and as the Apostle sayeth which was broken for them and that the cup was the new Testament in his bloud which was shed for them For Iesus Christ flesh and his bloud are vnto vs no righteousnes vntill his body be broken and his bloud shed vpon the crosse for vs. For neither did hee destroy the Devill but by his death nor set vs at libertie from our bondage but by his death Heb. chap. 2. vers 14. 15. Neither did he put away our sinnes but by the offering of himselfe Heb. chap. 9. vers 26. 28. And therefore sayeth Christ himselfe Ioh. chap. 12. vers 24. except the wheat corne fall into the ground and die it abydeth alone but if it die it bringeth forth many fruite Thus by the seales of the righteousnes of faith and by the phrase of the spirit concerning them and by the testimonie of Christ himselfe touching his owne death it would evidently appeare that the matter of our righteousnes consisteth in no parte of his obedience proceeding his death but consisteth wholly in the onely one oblation of him selfe vppon the crosse The third grounde in holy Scripture confirminge this pointe is builded vpon the testimonie of Christ him selfe and the Apostles interpretation of his minde sett downe Hebr. chapt 10. where first out of the 40. Psalme the speech of Christ is cited wherein hee declareth what is the will of the Father touching the expiation of our sinnes in him Which is by his obedience vnto the Father in doeing his will Which will of the Father is expounded by the Apostle in the 10 verse in these wordes By the which will we are sanctified even by the offering of the body of Iesus Christ once Now the obedience of Christ in the matter of our righteousnes is not to bee esteemed of any larger extent then is the will of GOD which hee did obey and by which wee are sanctified Therefore seeing the will of GOD in the matter of our righteousnes is restrayned onely to the offeringe of Christ Surely his obedience as it is saide to make vs righteous must bee of no larger sense except we will be wise above that which is written If the Lordes owne interpretation of his owne minde touchinge his owne will and obedience of his Sonne therevnto whereby wee are iustified will not serve to satisfie mens mindes it is in vaine to labour by any other meanes to give contentement to those who cannot be content with that which God him selfe hath revealed touching this point Whose minde must needes be best knowne to him selfe and in the which we are to rest according as it is revealed And that this interpretation set downe in this same place is the vndoubted mynde of God him selfe it may evidentlie appeare by the cōstant course of his speech set down thronghout all the New Testament In the which still all the partes of our Redemption touching Iustification Reconciliation and Sanctification are ever attributed vnto the bloud of Christ◠vnto his death and vnto his crosse and sacrifice of him selfe And the killinge of
For he died that by his death and sufferinge havinge satisfied the iustice of God for all our iniquities he might have a sufficient ground and matter whereby to make intercession And he rose again thereby putting an end to his owne death and suffering that the satisfaction being finished the ransome fully payed it might be answerable to the iustice of God and be sufficient for our iustification And he ascended vp to heaven as vnto the true Sanctuarie that he might bring into the presence of God the bloud of our sacrifice and there as the minister of the Sanctuarie by his death as the ransome of our iniquities now full and perfect by his resurrection and brought in by him as our high Priest into heaven and presented vnto God might make intercession for vs. And as saith the Apostle obtayne eternall redemption for vs Heb. 9. 12. Therefore is it saide of him in that same Chap. ver 24. that Christ is not entered into the holy places made with handes which are similitudes of the true holy places but vnto heaven it selfe to appeare now in the sight of God for vs. And to this same effect Iohn the 1. Epi cap. 2. ver 1. it is said If any man sinne wee have an Advocate with the Father Iesus Christ the iust and he him selfe is the propitiation of our sinnes And so to conclude this point Christs being a Priest many actions done by him as our high Priest are no part of the matter of our righteousnes and yet it is requisit that he both be a Priest performe those actions to our iustification even as the Priests vnder the Lawe were no parte of the attonement For hee that makes the attonement and the actions done by him in making the attonement are to be distinguished from the bloud in the which only standeth the attonement it selfe Now we come to speake of the Altar which likewise is necessarily required for offering of our sacrifice and yet is no parte of our righteousnes but serveth to the qualification of the sacrifice to be righetousnes vnto vs. And as Christ is the Priest and also the offering so also he alone is the Altar Which we shall easilie perceyve if we marke these two groundes First what is the nature of our Priest and of the sacrifice that hee doeth offer and of the Sanctuarie and Tabernacle wherein hee must exercise his Priesthood and of the things which by this sacrifice are purged Secondly if we consider the vse of the Altar wherevnto it serveth in sacrificing Touching the first all are heavenly The Pâ—iest the Lord from heaven the sacrifice heavenly the sanctuarie heaven it self the the tabernacle his body not pight by man but by God and the things that are to be purged all heavenly Heb. 9. 11. 23. 24 Of which it must follow that the Altar also must be heaveÌ„ly For a heavenly sacrifice offered by a heavenly Priest in a heavenly tabernacle for the purging of heavenly thinges can not possibly bee offered but vpon a heavenly Altar This is manifest by the second point which is touching the vse of the Altar that is to sanctifie the offring as is manifest by the words of Christ Mat. 23 19. of which it followeth according to Christs reasoning in that place that the Altar must bee greater then the offering For that which sanctifieth must be greater theÌ„ that which is sanctified by it Of which it is manifest that no Altar of earth of wood of stone or any earthly thing caÌ„ possibly serve in this Priesthood to sanctifie Christ who is the offering But as he him selfe is not of this building so likewise the Altar that sanctifieth him must not be of this building therefore saith he him self For their sakes doe I sanctifie my self that they also may be sanctified Io 17. 19. to shew vs that as he is the Priest the sacrifice tabernacle so he only is the Altar For he is the body of all the shadowes in the law therfore as he is said to have offred by the eternal spirit as the Priest him self as the sacrifice vnto God so is he to be vnderstood by that same eternal spirit as by the Altar to have sanctified him self that is that body by the offering whereof once we are sanctified for evermore And we are to holde this truth most carefully both to eschue the foolish opinion of some who esteeme the crosse to have bin the Altar whereon Christ was offered as also to keepe our selves from falling into that blasphemous errour to thinke that there is any thing greater then the Sonne of God least wee pollute our selves with the abominable idolatrie of the Church of Rome who make their wood and stone greater then Christ make their earthlie Priestes greater then both sacrifice and Altar and give them Priestlie power being in the earth and being of this building and being loaden with sinne in an earthlie tabernacle vpon an earthly and corruptible altar to offer vp and that oft and many times this heavenly sacrifice which is never to be repeated As also to give them power to sanctifie a stocke or stone and to give it power to sanctifie Christ Now concerning the Sanctuarie which is the thirde thing requisite for offering the sacrifice wee have somewhat spoken thereof alreadie in his action of sitting at the right hande of God Neither is it necessarie that we speake much more of it onely we are to knowe that this sacrifice can not be offered els where but in the true Tabernacle that is the body of his flesh Therefore doeth he call his body the Temple Iohn chap. 2. verse 19. neither could the bloud thereof be carried in by our high Priest els-where but in the true Sanctuarie that is Heaven it selfe By all these preceeding thinges we may perceyve that there is a manifold consideration to be had of Christ in the worke of our iustification First as he is our High Priest in which point we are to consider both the Godhead and his Manhoode and the properties of his Manhood qualifying him to bee a meete high Priest Secondly as hee is the Altar that sanctifieth the offering Thirdly as he is the Tabernacle in which the offering is to be made And fourthly as he is the offering and oblation itselfe Now in all these the obedience of Christ to the Father doeth manifestly shine as likewise in all the rest of his actions whatsoever And all these that we have spoken of are necessarily required in the worke of our iustification but are not all to bee included in the matter of our righteousnes For as he is our Priest Altar and Tabernacle he cannot properly be called our righteousnes except it be efficientlie but no wise materiallie For he is our righteousnes materially only as hee is the sacrifice and offering Thus if we shall distinguish Christ him selfe in that thinge wherein he is made our righteousnes from him selfe in these things wherein he is made beside
cause our righteousnes is saide to bee the righteousnes of God which is by faith and the righteousnes which is through the faith of Christ Phil. chap. 3. ver 9. And Christ is saide to bee a reconciliation through faith in his bloud Rom. chap. 3. ver 25. All serving to teach vs that faith is not our righteousnes it selfe but only the meane by the which we attayne to that which is our righteousnes that is Christ in his bloud for in that sense is righteousnes faid to be through faith and by faith Moreover it is for this same cause that faith is called in the Scriptures the faith of Christ Rom. chap. 3. where righteousnes is saide to be the righteousnes of God by the faith of Iesus and that because the whole matter and substance which by faith wee eyther knowe or apprehende vnto righteousnes is onely Christ Sometimes it is called the faith of his name Acts cha 3. ver 16. as also the faith in his name as Ioh. chap. 1. ver 12. because all the vertue strength and power whereby we beleeve to bee iustisied is in Christ alone and in the vertue of his death and resurrection so that the vertue is not in faith it selfe but in Iesus apprehended by faith Sometimes againe it is called the faith towardes Christ Act. chap. 20. ver 21. because faith setteth nothing before it as the obiect but Christ alone for the Gospell which is the worde of faith propoundeth not any thing vnto vs but onely Christ as eyther promised or given vnto vs of God to bee the matter eyther of our righteousnes sanctification or redemption Sometimes againe it is called the faith in Christ Gal. chap. 3. ver 26. and that for two causes First because that wherein by faith our heartes are fastened and in the which our heartes only setleth their full confidence of righteousnes and remission of sinnes is onely Christ in whom onely our faith is and we also by faith for thereby we are made to be in him and hee in vs and therfore in the scripturs to be in Christ to be in the faith are put indifferently Rom. cha 8. vers 10. compared with 2. Cor. cha 13. ver 3. 5. And for this same respect the proper effectes of Christ him selfe are attributed vnto faith The second Reason is because faith neither suffereth vs to rest vpon it nor on our selues nor on anie other thing nor yet in any thing that is in faith or in our selves or in any thing except Christ onely and that which is in him as the ground of our confidence or as the matter of our righteousnes or blessednes therefore are we saide in him to have redemption in him to be made righteousnes and in him to be circumcised For whatsoever we are made by Faith we are made it in Christ and what soever faith maketh to be ours it is also in Christ therefore faith maketh not God our God but in Christ nor vs the children of God but in Christ nor righteous but in Christ c. For whatsoever faith layeth holde on it findeth it in Christ so that the hart of man when it beleeveth vnto righteousnes sendeth out faith fixeth it in Christ thereby laying holde vpon him and his obedience vnto righteousnes bringing him and his obedience with all the vertue both of his death and life into our heartes to dwell in them Sometimes also it is called the faith by Christ because hee is the Author Fountayne and occasion of it not so much because he with the Father and holy Ghost doeth worke it as because hee alone is the meane and occasion of it For as the Father redeemeth vs by Christ and by him maketh vs his sons and righteousnes c. so also he maketh vs to beleeue by Christ so that take mee away Christ all ground and foundation of saving faith in God is taken away for God hath layde the whole foundation of our beleefe in him alone For which cause Pet. 1. Epist chap. 1 ver 21. sayeth That by his meanes wee beleeve in Gâ—d and in that same place it is saide That God hath raysed him from the dead and given him glorie that our faith and hope might bee in God And to this same effect the same Apostle sayeth in the same chapter ver 3. That God hath begotten vs againe to a lively hope by the resurrection of Iesus Christ from the dead Vpon which respect it is that the Apostle Paul 1. Cor. chap. 15. ver 17. sayeth expresly If Christ bee not raysed your faith is vayne Vpon which we may easilie gather that faith is a vaine fooilsh faith whereby a man is made to beleeve or hope for any blessing from God which maketh it not first to bee performed by God in Christ For our faith of our vnioÌ„ with God ariseth vpon the knowledge of Christ his assuming in vnitie of person our nature vnto his the faith of our being the sonnes of God ariseth vpon Christ the man our brother being the very sonne of GOD our faith that God will make vs righteousnes ariseth vpoÌ„ this that God hath made Christ sinne for vs and so foorth of the rest the hope of our resurrection is builded vpon his resurrection the hope of our assention vpon his assention the hope of our glorification vpon his glorification so that the Lord worketh in our heartes neither faith nor hope in him of any blessing whatsoever whereof hee doeth not first reveyle vnto vs a cleere ground and evident fouÌ„dation in Iesus Christ the sonne And therefore it may appeare how detestable a doctrine that is and execrable be the teachers of it that affirmeth that a man may be saved without the knowledge of Iesus Christ our Lord. Thus by all these phrases concerning faith the Lord would teach vs that Christ is the matter and hee is the ground of all whatsoever wee beleeve and that there is nothinge in Christ which is not made ours by faith And for this same purpose in Scriptures it is sometimes called the faith in the bloud of Christ Rom. chap. 3. ver 25. and that to teach vs what is the particular thing in Christ wherein God hath made him our righteousnes and whereby the Lord would haue vs to beleeve remission of sinnes in him for albeit Christ be vno vs all and that in all thinges and doeth fill vs all in all thinges yet as wee haue marked before there is no benefite which wee apprehende by faith in Christ but it hath the owne particular ground and foundation wherevpon it is builded and therefore as his faith is but vaine who expects his resurrection in Christ if he doe not know Christ to bee risen againe so his faith must be vaine who beleeveth the remission of sinnes in Christ and yet knoweth not that Christ did shed his bloud expressely for his iniquities For as God begettes vs to the hope of life by the resurrection of Ieses from the dead so he begetteth vs
this gift it is that in this place we speake for howsoever by the Fathers givinge Christ vnto the death the full redemption of all Gods elect was wrought Yet in our particular persons we enioye it not vntill wee bee called of God therefore IustificatioÌ„ is placed after our calling Rom. chap. 8. and this giving of Christ is the cause why God firste giveth vs faith because before we receyve faith it is impossible to vs to enioye Christ because we have neyther hande heart nor will to receyve him and in this gift as wee have showen before standeth the matter of our righteousnes and the forme of our iustification consisteth in parte in the giving of it and this is needfull to be marked of vs for their cause that make our iustification to consist in Gods gracious acceptation of our faith and not in his gracious giving of faith vnto vs and Christ by faith Touching this second gift which is Christ in his death and bloud I will speake no more the things preceeding serving sufficientlie to cleare it and therefore we come to the next pointe wherein we have said consisteth the forme of our iustification CHAPTER XXXI THE second thinge wherein consisteth the forme of our iustification is the Lords imputing of the thinges given vnto vs that is both of faith and Christes obedience and for the observation of the imputation of both wee are to marke these two phrases First where it is saide that faith is imputed vnto righteousnes Rom. cha 4. ver 5. 9. Secondly where it is saide that righteovsnes is imputed Rom. chapt 4. ver 11. For the one importes plainely the imputation of faith the oher importes the imputation of righteousnes it selfe which is by faith For we have alreadie shewen that our faith is neither our righteousnes nor called in the Scriptures our righteousnes howsoever our righteousnes be called the righteousnes of the faith of Iesus or by the faith of Iesus and it may be that the not observing hereof hath made some worthie and learned Divines to denie al imputation of Christes obedience to maintaine nothing to be imputed vnto vs but faith only that not vnto righteousnes but as they interprete the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in the place of righteousnes For cleering of this point of Imputation we will first speake of the word imputation what it signifieth Secondly what sorte of things are saide to be imputed in the Scriptures whether thinges that are inherent in vs or thinges not inherent or both Thirdly we will speake of these things which are saide in scripture to be imputed to vs for our iustification Concerning the first the word it selfe signifieth the sentence of our iudgement or resolut opinion of his minde and in this sense it is taken Rom. chap. 3. 28. as also Rom. 6. 11. Secondly it is referred to the reasoning of the minde and the disputing of the vnderstanding as Marke chap. 11. ver 31. Thirdly it is referred to a mans purposing or imagining or plotting any thing as 1. Corint chap. 13. ver 5. Fourthly it is referred to the estimation or accompt of the minde touching any thing as Acts chap. 19. ver 27. in which sense also it may be taken Mark 15. 28. Luke chap. 22. ver 37. Fiftly it is reâ—erred to the laying to a mans charge of any debt or guiltines as 2. Timoth. chap. 4. ver 16. Lastly it is taken in a borrowed sense froÌ„ accompts and reckonings for accompting vnto a man or reputing vnto a man and reckoning to a man any thing to bee his or to be good payement and satisfaction from him in his accompts and in this sense is it taken in the matter of our iustification when as God eyther reckoneth that to be ours which is not ours or when hee esteemeth and accompteth that sufficient which hee giveth vs freely for our iustification before him But in this sense it appeareth that there is a three folde difference in mens taking of the meaninge of the worde imputation The first is when imputation is taken for naked acceptation of a thing although in it selfe insufficient as sufficient by God and this maketh some men to define our iustification to be nothing els but a gracious acceptation of our imperfect faith by God in place of perfect righteousnes but to this wee have answered before and certaine and sure it is that God receyves no righteousnes from vs but gives righteousnes vnto vs. The second meaning is when imputation is takeÌ„ not simply for a naked acceptation of a thing whether in it selfe perfect or imperfect but for accompting that which is perfect righteousnes in it selfe and yet is not ours to be ours The third sense is when imputation is so taken that it signifieth not only the accompting or reckoning to vs as ours the righteousnes which is imputed but so reckoneth and reputeth it to vs as done by our selves The first importeth no more but the Lordes accompting and holding of a thing sufficient which notwithstanding of it selfe is not sufficient nor perfect righteousnes which opinion can never be maintayned with Gods honour The seconde importeth not onely an accompting and holding of a thing which in it selfe is sufficient righteousnes to bee full and perfect but also an accomptinge of that perfect righteousnes vnto vs as ours howsoever it bee onely Christes so that this opinion taketh the word imputatioÌ„ so as when God reckoneth to vs that to be our righteousnes which in effect is not our righteousnes but onely by his accompt and imputation The third importeth that same that the second doeth but in a more strict sense to wit that God by imputing of Christs obedience vnto vs doeth not onely accompt it to be our righteousnes but also doth accompt it as performed and done by vs and this sentence though it seeme hard and to derogate something to the honour of God and praise of his grace yet one word being taken in a charitable which also is a true sense there shal be no fault fouÌ„d in the speech The word is as when it is saide that the Lord imputeth Christes obedience to vs as if we had done it our selves which word is not to be taken as though it imported that God did impute vnto vs. that wee had done this but oely is set downe by similitude to shewe the faithfulnes and trueth of Gods imputation to wit that GOD imputeth Christes righteousnes as truely to be ours and as effectually to iustifie vs as it should have done if wee had in our owne persons actually performed it and in that sense this speech may well be approoved Moreover it may be taken in good parte even although we take it in the strictest sense spoken before if wee consider that Iesus Christ did beare all our persons in his death and therefore he is saide in scriptures to have died for vs so that what he did bearing our persons even in the sight of God and dying for