The Doctrine of Justification

CHAPTER I.

T HE Evangelist Luke, willing to make Theophilus, to acknowledge the certainty of those things, whereof he had been instructed: did search out perfectly all things, from the beginning: and then did write unto him, frō point to point. According to whose example, (for giving the more full assurance to minds desirous of knowledge) it shall not be amiss, being to treat of the true nature of the Justification of a sinner, that we first beginning at the very foundation, do shortly speak of those points, upon the knowledge whereof, chiefly dependeth the light and evidence of this matter.

Amongst divers others: there are four principal grounds. upon the sound knowledge▪ whereof, it evidently appeareth, that the right conception, of the true nature of God's saving benefits in Christ, doeth chiefly depend.

• The first is, The sound knowledge of God's Decree or Predestination.
• The second is, The knowledge of Christ, as Mediator betwixt God and us.
• The third is, The right order of the benefits imparted unto us.
• The last is, The sound knowledge of the special difference and distinction, of those benefits amongst them selves.

These four points have such affinity one with another: and the knowledge of each one so depēdeath vpō another, that hardly can any one of them be soundly known, without the sound knowledge of the rest. For error in one, doth bring commonly, if not continually, error in all. Which is manifest, if we lay before our eyes, the different opinions of men, touching this point, which we have in hand: in the which we shall evidently perceyve, that as many main differences as are amongst them, concerning the justification of a sinner: so many different judgments have they, touching God's Decree, Christ's merit, the order of God's dispensation, and nature of the benefits dispensed. For according to our mistaking, or confounding, or wrong placing of any of those respectivelie, we do mistake, confound and order amiss, the benefits of God: in our conceyving, speaking, or writing of them. Wherefore it is more then evident, that it is dangerous to err in any of these four: and therefore before we come to the particular consideration of the benefit of our justification, I do esteem it first necessary, that for the clearing of the true nature thereof, we lay some solid goundes in our minds, concerning the knowledge of these four pointes: so far as in general, is requisite to preserve us from error in the particular consideration of any one blessing bestowed upon us in CHRIST.

CHAPTER II.

FIRST then touching God's Decree, the true nature thereof cannot rightly be known, except besides other things therein to be considered, we specially understand: First, what is the substance of it: And secondly, what is the chief ground and cause of it. Which two things do principally teach us how to make a right reference of all God's benefits unto it, and of it unto them. and therefore they are chiefly to be marked of us. The matter or substance of God's Decree, is two manner of ways considered in the Scriptures: First more properly: which manner in show seemeth more strict, and yet doth imply the largest sense. Secondly, in a more improper manner according to the consequent fruits and effects following necessarily upon the proper substance and nature of God's Decree, whereby it is most properly described: which proper description is chiefly to be perceived in those places of scripture, where the spirit of God purposely sets it down, in the own proper nature: expressly distinguishing it both from God's purpose or foreknowledge going in order before it, and from God's election and remanent blessings in the execution thereof following in order after it.

Of these places there be two principally to be marked, which being compared together, do make up the full and sound nature and description of the Decree of God in so far as it is restrained to the vessels of honor, in which respect we speak of it in this treatise. The one place is in the first chap. to the Ephes. verse. 5. The other is in the 8. chap. to the Rom. ver. 29. In the first it is thus described, He hath predestinated us unto adoption through Jesus Christ in him self, according to the good pleasure of his own will unto the praise of the glory of his grace. And this is the most proper and most perfect definition of God's Decree, from the next and most proper blessing unto which we are predestinate, and whereupon all the rest (from which the Decree of God in other places is more improperly defined) do consequently depend as necessary effects and adherents thereof. And this appeareth to be manifest by the other place, where it is thus described: Those whom he knew before, he also predestinated to be made like to the Image of his Son. Which place compared with the former, doth show evidently, that in the former description, contained in the first chap. to the Ephe. all blessings wherein standeth our conformity to the Image of Christ, are such necessary consequences of adoption and inseparable adherents thereof: that to be predestinate to adoption includeth them all. And for this cause is it that sometimes the Decree of God is described from them, as namely from eternal life, Act. 13. ver. 48. As many as were ordained unto eternal life, believed. And from salvation, as 1. Thess. 5. 9. God hath not appointed us unto wrath, but to the obtaining of salvation through our Lord Jesus Christ, &c. And these we call more improper descriptions of God's Decree, because they are taken from the fruits and effects, or inseparable consequences of that blessing whereunto we are said most properly to be predestinate, which is adoption, whereby God's Decree is most properly described, because in God's dispensation to vsward it presupponeth no preceeding benefit, whereof it should be the effect, but is the next ende whereunto God doth ordain us: and so the first blessing of God, which he doth bestow upon us in Christ: comprehending in it by necessary consequence all the rest: as inseparable fruits and effects thereof: and therefore is it that in that other place, in the 8. to the Rom. God's Decree is described from the making of us cōform to the Image of his Son: which always presupponeth the making of us sons, in his son, to go before it.

CHAPTER III.

HAving now considered the places where the decree of God is most properly described, we are next out of them to mark what is the substance of it, which is clearly set down to consist in three things.

• The first is, The Persons who are ordained.
• The second is, The thing whereunto they are ordained.
• The third is, The Mean whereby they are to receive that whereunto they are ordained.

Touching the persons, they are described in the 8. Chap, to the Rom. from God's foreknowledge or purpose, where it is said, Those whom he knew before, them also he predestinated: and therefore is it that predestination is said to be according to the purpose of God, Ephe. 1. verse. 11. And to the same effect election is said to be according to the foreknowledge of God, 1. Pet. 1. 1. and 2. And this is that sure foundation of God which never faileth: as saith the Apostle to Timoth. the 2. Epist. chap. 2. v. 19. whereof also James speaketh Act. 15. 18. as the ground of the calling of the Gentiles to the participation of grace with the Jews: when he saith, from the beginning of the world God knoweth all his own works. Which two places, lead us to the consideration of these two things: First, that the foreknowledge of God, or his purpose doth comprehend the determinate and complete number of all that are predestinate, and according thereto effectually called. Secondly, that those who are so called, that is according to God's purpose or foreknowledge, do remain sure, and never can so fall away from grace and from the truth of God, that they should err frō the mark. But here it is not my purpose to speak more of the persons that are ordained: because hereafter we will have occasion at greater length to entreat of them.

The second thing in the substance of God's Decree to be considered of us, is that whereunto they are ordained, which by the Apostle is called Adoption, that is sonship or filliation. When he saith, he hath predestinated us unto adoption: which benefire implieth all the rest, which consist in these things whereof we are made partakers in the son of God: to make us conform to his Image both in death and life, in suffering and reigning with him. Which as we have said, appeareth evidently by that other description of predestinatiō set down in the 8, chap. to the Rom. where it is said, that he hath predestinated us to be made like to the Image of his Son. Whereby it is evident that the thing, whereto first and principally we are predestinate, is to be sons, by adoption: and secondarily in and under that adoption, we are, by infallible consequent, predestinate, to be made like unto the only Son of God. For first we are made God's sons in his son: & then we are made like God's son, in his son, for the conforming of us unto Christ, succeedeth not only in order, but also in some respect, in time, unto our being sons in him, according to that saying of John, in his 1. Epist. chap. 3. verse. 2. We are now the sons of God, but yet it is not made manifest, what we shall be: and we know that when he shall be made manifest, we shall be made like him, for we shall see him as he is. And to the same effect speaks the Apostle to the Colossians, chap. 3. verse. 3. and 4. saying, That we are dead, and that our life is hid with Christ in God: and when Christ, who is our life, shall appear, then shall we also appear with him in glory.

For this ground is to be well marked, that the likening of us who are made sons in Christ, requireth necessarily, the manifestation of Christ unto us, to go before in the same blessings, wherein we are to be made like unto him. For as to make us sons by adoption, requireth necessarily the revelation of Jesus Christ, as the son of God unto us: so the conforming of us unto him, either in death or life, requireth necessarily that he be manifested to us in his death and cross, and in his life and glory. Therefore doth Peter in his 1. Epist. chap. 1. verse. 13. ascribe the bringing of all grace to us, unto the revelation of JESUS Christ, saying: Trust perfectly in that grace which is brought unto you, in the revelation of Jesus Christ. And of this it cometh to pass, that in this present life, we are in some measure made like unto Christ, in the communion of the benefits flowing from his death and suffering, and his resurrection from the death: because he hath already appeared to us in these things. But in this life, we are not, neither shall be made like unto him in his glory, which followeth the resurrection frō the dead: because in that, we cannot be made conform unto him; until that he appear unto us again, in glory. but we rest in full assurance of it: because of our conformity in his death, already begun. For as saith the Apostle Rom. 6. 5. If we have been planted with him unto the similitude of his death, we shall also be planted with him to the similitude of his resurrection. And this assurance made the Apostle Paul, to labor above all things, to know Christ, and the virtue of his resurrection, and the fellowship of his sufferings, in being made conform to his death, Phil. 3. 10. because as in the same place he declareth by that conformity, unto his death, he did know, that he should attain unto the resurrection from the dead: that is, the glorious and immortal estate in all perfection, which the Saints do enjoy, in the resurrection from the dead. In respect of this ground, it is, that first & principally, as we have said, we are predestinate unto adoption, as unto that wherein Christ is first of all to be manifested unto us: and in the communion whereof, is built and grounded, our communion with him, in all other things, wherein he is hereafter to be revealed unto us: to this ende that we may be made like unto him.

This is one of the main pointes, chiefly to be marked, in the consideration of the substance of God's Decree. Which not being rightly conceyved, maketh that not only the Decree of God it self, is mistaken by many: but also that the benefits of God in Christ, are both wrongly defined, and ordered, and specially the benefit of Justification: as hereafter we will see more clearly.

CHAPTER IIII

THE third thing to be marked in the substance of God's Decree, is the Mean, whereby we are to attain unto that, whereunto we are predestinate: that is, whereby God hath ordained us, to be Adopted, which is Jesus Christ, according as the description of predestination containeth: when it faith. That we are Predestinate to be adopted through Jesus Christ. Of which point for avoiding idle repetition, we will not speak much, until we come to the second of these four points: which we have propounded to be considered: because unto it, it properly belongeth: only these two things, we are to mark, by the way: First, that Jesus Christ, is not the cause why, but the Mean, whereby God doth ordain us to adoption. Which will more clearly appear, when we speak of the cause, moving God to predestinate us.

The second thing that we have to mark, is, that all other secondary Means, whereby in the Scriptures we are said to be made sons, or justified, &c. as namely, the Gospel preached, the Sacraments, & faith: are no ways to be esteemed Means, simply in respect of them selves, but only by relation, and reference to Christ: in and by them revealed, offered, and received. Which is most evident, by the description aforesaid of predestination: in the which nothing saving Christ alone, is set down to be the Mean, whereby God ordayneth us to be adopted: so that it is not the word but Christ revealed by the word, neither the Sacraments, but Christ signified by the Sacraments, nor faith, but Christ received by faith, which in proper sense maketh us sons, and justifieth us. They only by consequence and mediately being said in Scripture, to make us sons, and Iustifie us, &c. because they are the means, appointed of GOD, whereby we attain unto Christ, who is the only proper and immediate mean, whereby we are Adopted and Justified, &c. Neither are they appointed mediate Means, absolutely necessary, unto our adoption and justification: Christ only being the immediate and absolute necessary Mean, appointed of God for the enjoying of these blessings: as being the only matter & substance of them, in him self. The word Sacraments and Faith being in them selves, neither part nor portion of the Matter and substance of these benefits, but only the signs, or seals, or instruments of enjoying him, who alone is the substance. And that only unto such, as are partakers of the outward dispensation of the covenant. others who die before they either hear faith preached, or are made partakers of the Sacraments, such as are many children of the faithful, & such also as are called like unto the thief, in the last hour: being adopted of God, and justified through Christ, without them, and therefore, when in the Scriptures, the spirit of God doth indifferently attribute our adoption, justification, salvation, &c. unto Christ, and unto • aith: yet they are not of a like large extent, nor alike relative, in all persons adopted, justified, and saved, &c. For albeit actual believing, doth necessarily imply Christ: yet to be adopted and justified through Christ, doth not always, in all persons, necessarily imply actual believing: seeing that faith, cometh of hearing the word preached: and therefore is to be restrained to such as are by outward dispensation called: which all that are adopted, and justified, are not: for we are to distinguish betwixt these two things: that is, to be partakers of the covenant, and to be partakers of the outward dispensatiō of the covenant: and therefore when it pleaseth God by outward dispensation, to call those who are within the covenant: these means are then necessarily required unto salvation. For we are bound to these outward Means, when it pleaseth God to use them towards us, for our calling: but God is no ways bound to them, nor his grace in Christ, but that he may freely, by his grace, without them, perform his Decree through Jesus Christ in us: after the manner known to him self: whose ways are past finding out, else, if those means, were absolutely necessary in all, who are within the covenant: then certainly the children of the faithful, who, according to the Scriptures, are within the covenant, dying without external dispensatiō of the covenant: should, contrary to the scriptures, not be accounted holy.

Of this it followeth, that whē it is said in scripture, that without faith it is impossible to please God: that we are to understand that saying, prudently, least we fall in a dangerous error: so as to esteem the children, of whom consisteth the kingdom, not to be acceptable to God: who notwithstanding, are baptized, as belonging to God in Christ▪ and heirs of that righteousness, which is by faith: although they have never heard saith preached.

Of all these things we may easily perceive, that seeing Christ, who is the matter of our righteousness & life, is not the cause why but the Mean, whereby, God doth decree to adopt us, & justify us, &c. that faith, which is no material but instrumental Mean, can much less be the cause why, but a mean, whereby, God doth predestinate us, to be adopted, justified, and glorified: otherwise faith, which is powerful only in respect of Christ: should be of greater respect, with God, then Christ himself: which were abominable to think. In danger of which sin, many notwithstanding do fall: in defining, both God's decree, and our justification. When as they distinguish not, first, between the thing which is decreed, and the cause moving God to decree that which he decreed. Secondly, whē they distinguish not, in the thing which is decreed, that whereunto we are ordained, from the Mean, whereby God doth ordain to adopt us. & thirdly, whē in the mean, they distinguish not, betwixt that, which is absolutely necessary, in all within the covenant: frō those things, which only are necessary, in such, as not only are within the covenant, but also are called by outward dispensation thereof: and which are not, substantial partes of our righteousness, but accidental means thereof. except we will say, that to be justified by Christ, and by faith, is one, and the same thing, in proper and not borrowed speech. which is impossible: except we hold that faith in proper and not figurative speech, doth signify Christ.

These oversights, cause some to make faith the cause moving God to predestinate us to adoption, &c. and others, to esteem faith, not to be the Mean, and that instrumental & that in some case only: but the very matter of our righteousness. and that not in borrowed or figurative, but in simple and proper speech. of which matter we shall have occasion to speak hereafter.

CHAPTER V.

THis much being spoken, of the substance of the Decree. we are next to consider, what is the cause that moved God to make this Decree. Where we are to observe, that we do not speak of the final cause: which is the praise of the glory of God's grace. neither yet of the Material cause, and that which in the schools is called causa procataretica, that is the foremost after the first, or after the beginning: which in the substance of God's Decree, we have already declared, to be Christ. but the cause we inquire of, is that, which in the schools is called proegumena, that is to say, which goeth before all causes, and doth lead, order, & guide all the rest. Which the Apost. setteth down in these words: according to the good pleasure of his will. by which words, it is evident, that nothing, either in Christ as Mediator, or in Man himself, or anything else, without God: but only God's own will in him self, was the cause that did move God, to predestinate such as are predestinate, and to predestinate them unto that whereunto they are predestinate, that is adoption: and to predestinate them to be adopted, by no other Mean, except through Jesus Christ alone. so that both God's action of decreeing, & the persons who are predestinate, and the thing whereunto they are predestinate, & the Means whereby they are predestinate, doth depend vpō no cause without God, but upon the cause that is in God him self: and upon no cause in God him self, except only his will. Which sometimes is called in the scriptures his Mercy, his love, his grace, his purpose, his gift, his good pleasure and counsel of his will. And for the clearer understanding of this point, we are carefully to mark, these two phrases, contained in the description of predestination. The first is, that God is said to have predestinate us in him self. The seconde is, that he is said to have predestinate us according to the good pleasure of his own will. By the first of these sayings, the spirit of God would teach us, that God went not without him self, neither consulted with any thing but himself, neither looked to anything that was not in himself: when he did predestinate us. and so consequently that the Decree of God, or predestination, is an action of God, not in Christ the Mediator, nor in us that are his members, but in God himself. For the benefits of God towards Mankind, and the fruits of his love to the vessels of honor, are clearly distinguished in scripture, in three degrees.

The first is, of those things, which God doth in him self. of which kind are, his purpose, foreknowledge & predestination.

The second is, of those things which he doth in Christ the Mediator. of which kind are our election, redemption, and blessing of us with all spiritual blessings, &c.

The third is, of those things which he doeth in us through Christ. of which kind are our adoption or calling, our justification, and sanctification, and glorification, &c.

By the second pharse, the spirit of God would teach us, that albeit in God, there be many things set down in scripture, to be considered, as the fountaynes of God's working: as namely his infinite wisdom, his omnipotent power, his infinite goodness, &c. yet this action of predestinating us to adoption, is only attributed to the will of God. which limiteth the infiniteness, both of his wisdom, power, & goodness, in all his actions outward, toward the creatures: both in their creation and government, & dispensation of all blessings towards us, both bodily & spiritual. Heereby we may learn, that our blessedness, if we shall examine it, in the cause: doth surmount all reason, and all the capacity of the reason, of man and Angel: seeing it is built upon no reason of any creature, or ground of reason in any creature: but upon the will of the Creator. which is not moved, directed, or ruled by anything, that is in the creature, but by it self alone: and is the rule of all reason, in the creature, and of things done by the Creator, unto the creature.

This shall yet be more easily perceyved, if we shall severally consider it, in those three pointes of the substance of God's Decree, before mentioned: that is in the persons predestinate, in the thing whereto they are predestinate, and the Mean whereby.

Concerning the persons: who can give a reason why Jacob should be beloved, and Esau hated, before any of them, had done either good or evil: except only the Will of God? as it is written. I will show mercy to whom I will show mercy: and will have compassion upon whom I will have compassiō, Exod. chap. 33. ver. 19. Rom. chap. 9. ver. 15. And the spirit of the Lord, giving the reason, why the Lord did set his love upon Israel, and did choose them: doth remove all respects, which can be considered in them. First their number, Deut chap. 7. saying: The Lord thy God hath chosen thee to be a precious people unto him self above all people that are upon the earth: the Lord did not set his love upon 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 mine own hand, hath prepared me this abundance. And thirdly, he removeth their righteousness, Deut. chapt. 9. saying: Speak not thou in thine heart, saying: For my righteousness, the Lord hath brought me in to possess this Land. And shortly after in the same chap. Understand therefore, that the Lord thy God, giveth thee not, this good Lande to possess it, for thy righteousness, for thou art a stiffnecked people. Fourthly, 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 have chosen thē above any other people, all people being alike belonging to the Lord, saying: Behold heaven, and the heaven of heavens, is the Lord thy God's: and the earth, and all that therein is: notwithstanding the Lord set his delight in thy Fathers, to love 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 self in the Prophesy of Ezekiel, chap. 16. by removing all respect of their worthiness, or perfection, declaring their wretched estate, in them selves, in filthiness, and natural corruption, in the very time, when the Lord did choose them, saying: In thy nativity, when thou wast borue, thy navel was not cut, &c. And when I passed by thee, I saw thee polluted in thy own blood, and said unto thee: When thou wast in thy blood, thou shalt live, &c.

And this ground, is made clear, by Christ him self, Math. chap. 11. verse. 25. 26. when he speaketh of the persons upon whō the Lord bestoweth his grace, and of the reason moving him thereto, saying: I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and men of understanding: and hast opened them unto babes, It is so Father, because thy good pleasure was such. These words do plainly teach us, that the will of God only, without any reason in the creature: yea which is more, contrary to all reason that may seem to be in the creature, is the cause of God's mercy towards man. When the simple are preferred to the wise: the weak, to the strong: the poor, to the rich: the vile, to the honorable: and which is yet more strange: the sick, to the whole: and sinners, to the righteous. Therefore to conclude this point, we shall see sufficiently the evidence of it, by comparing the first of John. verse. 13. with the first of James, verse. 18. in the 1. of John it is said, That the prerogative to be 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 James it is said: That of his own will, God begat us. Of which it appeareth evidently, that the persons who are ordained unto adoption, are pre destinate, chosen and called: for no cause without God, either in Christ as Mediator, or in them selves: but only of God's free will, & good pleasure. For it is not in him that willeth, nor in him that runneth, but in God, that showeth mercy, Rom. chap. 9. ver. 16.

CHAPTER VI.

WE are next to consider the same ground, in that whereunto we are ordained: which is adoption: including in it, our conformity with Christ in righteousness, holiness, life and glory, &c. of all which benefits, there is not one, which is not the gift of God: and that of mere grace: according to his will & good pleasure. For albeit all blessings be in Christ: yet neither he, nor any of thē in him, are given to us, but according to the will of God. so that he is a Savior & Redeemer of none but of such as pleaseth God of his good will: so that his death & satisfaction for sin, is not for any, nor imputed as righteousness. unto any, for any cause, either in Christ, or Man: but only to such as it is the will of God to give it. therefore doeth the Apostle say, Rom. chap. 11. ver. 7. that the Election hath obtained it. to show us that the cause of obtaining the promise, & all blessings therein contained, dependeth neither upon Christ as Mediator, nor upon Man, but upon the Lord's free choice: who giveth Christ, for whō and to whom he will: and therefore is Christ himself called the gift of God, John chap. 4. ver. 10. and John chap. 3. ver. 16. because even he is given unto us of grace: according as the words of John declare manifestly saying: God so loved the world, that he gave his only begotten Son. And although all power be given unto Christ both in heaven and earth: yet in dispensing of life, he is limited by the Fathers will. and therefore saith him self, that all power is given him to this end, that he may give eternal life, not to all, simply and indifferently: but to all, that the Father hath given him. John chap. 17. verse 2. And that because such is the Fathers will: as Christ himself witnesseth, John. cha. 6. ver. 39. This is the will of my Father that sent me, that of all which he hath given me, I should loose none. and the reason why he restrayneth his dispensation of life unto the Fathers will, whose will and pleasure is that he should save only those whom he had given unto him, is declared by Christ himself in the verse immediately preceeding, saying: I am come down from heaven, not that I should do mine own will, but the will of him that sent me. which words plainly teach us, that the dispensation of life, dependeth not upon the will of Christ as he is Mediator, much less upon the will of Man: but only upon the good will & pleasure of God. And this is clear in all the blessings bestowed upon us in Christ, & of all the means which God grants us to bring us to the communion of the blessings, which all, are said in scripture to be according to the will of God: and to be given us freely by grace: as namely the revelation of the mystery of godliness, Eph. chap. 1. ver. 9. & preachers to reveal it. Eph. cha. 3. ver▪ 7. &c. and Gala. chap. 1. ver. 15. 16. also the benefit of our calling, 2. to Timot. chap. 1. verse. 9. also our believing, and by faith assenting to the calling of God, 1. to the Corint. cha. 12. ver. 9. 11. and Ephe. chap. 2. ver. 8. Phil. chap. 7. ver. 29. and 2. chap. ver. 13. Rom. chap. 11. ver. 7. John. chap. 6. ver. 36. 37. and 44. 45. and Math. chap. 11. verse▪ 25. 26. and Mat. chapt. chap. 13. ver. 11. Also the gift of perseverance, 1. to the Corinthi. chapt. 1. verse. 8. 9. and John chap. 10. verses 28. 29. and 1. Epist. of John chapter. 2. verse. 27. and chapter 3. verse. 9. 1. to the Corinthians chapter 15. verse. 57. and 58. 1. epist. to the Thess. chap. 5. ver. 23. 24. and 2. epist. to the Thessal. chapter 16. verse 17. and I eremy chap. 31. verse. 32. 33. and chap. 32. ver. 40. & so forth of all the remanent benefits of God, and namely of our Justification: for we are justified freely by grace. And therefore even the righteousness of Christ whereby we are justified, is said to be the gift, of God, & that of free grace, Rom. chap. 5. verse. 15. 16. 17. For of whatsoever worth, virtue, & value, the satisfaction made by Christ be of in God's sight: far exceeding all unworthiness and weakness of all mankind: yet it is no farther extended nor given to any moe, but such as is the good will & pleasure of God, Neither is it contrary unto this, that all the blessings of God are said to be in Christ, and we said to be blessed with all spiritual blessings in him. For neither he nor they in him are made ours for any cause, either in him, or us: but only by the will & good pleasure of God, which is manifest by the saying of the Apostle, Ephe. chap. 1. ver. 6. which is, That God by his grace hath freely made us acceptable to him self in his beloved Son. Which words do evidently witness, that although GOD give us no blessing but in Christ, yet the cause moving God is only his own grace and good pleasure: which excludes all other cause whatsoever, either in Christ or in us. Neither is this to be understood of the benefits themselves only, but also of their measure: which also dependeth wholly upon the purpose and good pleasure of God's will. Which is clear by the speech of Christ, in the 20. chapt. of Math. ver. 23. And Mark, chap. 10. ver. 40. where he saith: To sit at my right hand and at my left hand, is not mine to give: but to whom it is prepared of my Father.

Moreover, this is not only to be understood of the blessings them selves, and of their measure: but also of all the circumstances concerning their dispensation. Which wholly depend upon the will of God: who hath assigned the seasons, which were ordained before: and the bounds of men's habitatiō, Act. chap. 17. verse. 26. And who hath put the times and seasons in his own power. Acts chap. 1. verse. 7. and hath appointed a day of grace to everyone that shall be called. Hebr. chap. 3. ver. 13. and 15. and Hebr. chap. 4 verse. 7. 8. and 9. so that the reason that one is called from the womb: another in his mid-age: another in the hour of his death. why the Gospel is salvation, first unto the Jews, and next unto the Gentiles: why Christ did come at such a time: died at such a time: and the Gentiles not called till such a time: is the only appointment of God's will, who, as saith the Apostle, Ephe. chap. 1. verse. 11. Doth all things according to the counsel of his own will. Thus it is manifest, that not only the blessings in Christ, & the measure of them: but all circumstances of these blessings, either in respect of persons, place, time, or manner, do depend wholly upon the counsel of God's will.

CHAPTER VII.

IT resteth now thirdly, that we try the truth of this same ground in the third point of the substance of God's Decree, that is in the Mean whereby we are predstinate unto adoption, which is Jesus Christ. of whom it is manifest in the Scriptures, that he is the Mean of our happiness by the same will of God. as is evident by the Apostle, Coloss. chap. 1. verse. 19. & 20. For it pleased the Father that in him should all fullness dwell, and by him to reconcile all things to him self, making peace by the blood of his cross. For first there was no cause in Christ, why he should have been made Man, and sin for Man. Secondly, there was no cause nor reason in us which could move the Father, to give him to the death for us: or which could move him, to become our brother, and to lay down his life for us, but as saith John, cha. 10. verse. 18. He received this commandment from the Father to lay down his life. And the Apostle Peter Acts chap. 2. ver, 23. saith plainly: That he was delivered by the determinate counsel and foreknowledge of God. And the scriptures do witness, Hebr. chap. 3. ver. 2. & Hebr. chap. 5. ver. 5. that Christ did not take this office to him self to be either King, Priest or Prophet of the house of God: but that the Father did give it him. and as he received it from the Father, so doeth he perform it, not according to his own will, but according to the will of the Father that sent him. that is, he lays down his life for none but such as the Father willeth: that is the sheep which the Father giveth him: that he should give them eternal life, John. chap. 10. 14. 15. 16. compared to John. chap. 17. ver. 2. and Isaiah 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 all benefit of his intercession, and fruit of his death, John. cha. 17. ver. 9. Thirdly, he manifesteth the name of God, and giveth the words and the glory which the Father hath given him, to no others, saving those alone whom the Father had given him. In the same chapter 6. verse. 22. and 26. Fourthly, he giveth eternal life to none but such as the Father hath given him. John chapter 6. verses 37. 38. and 39. And John chapter 10. verse. 26. 27. 28. 29. And John chapter 17. verse. 2. for the work which he performed on earth▪ the Father did give it him, that he should do it: as he himself witnesseth John chapter 17. and verse 4. Wherefore also in the performing thereof, when the bitterness of that cup which the Father had given him to drink, maketh him in his agony to will, If it were possible that it might pass from him: He rangeth his own will in order, and submitteth him self to the will of his Father, saying: But not my will, but thy will be done. Matthew chap. 26. verse. 39. and 42. Of all which grounds it evidently followeth, that what Christ is, as Mediator: and what he doeth, as Mediator: and to whom he doth anything, by Mediaton and intercession, is all by the will and appointment of GOD, according to his good pleasure. Whose Decree, and free election, according to his will, boundeth and limiteth JESUS Christ the Mediator, in his suffering, intercession, and whole performance of his office, and dispensation of all blessings unto righteousness and life, as is clear in the 11. chapt. to the Romans, verses 5. and 7.

Of all that is spoken, touching either the substance or cause of God's Decree: we may easily perceyve, that the whole Decree of God, in all the substance of it, dependeth upon nothing but only upon 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 he predstinates them to adoption, because it is his will. and he predestinates this adoption to be thorough Jesus Christ, because it is his will.

Whilest men in humble reverence, do not acknowledge this, and acquiesce in it, as the truth of this matter, they not only fall in blasphemous errores against God: but involve themselves in the danger of that curse, pronounced by the Prophet Isaiah, chapt. 45. verse. 10. Woe be to him that striveth with his Maker. Woe unto him that saith to his Father, what hast thou begotten? Or to his Mother, What hast thou brought forth? Which surly they do, which search for a reason of this will of GOD, as though the Lord could not be just, in ordaining some unto adoption, and not others, upon his only will: but that some cause there must be in the creatures of this difference of his will: what is this else but to build the equity of God's doeings upon the creature, and not upon God the Creator him self. making things just, not because he willeth them, but because he willeth them according to that, which he findeth in the creature: and which in the judgment of man, seemeth to be a just reason why God should do so. even as though the Potter, of one & the same lump of clay, did not freely according to his own will, make one vessel to honor, & another to dishonor, without any respect of any worthiness, or any reason whatsoever taken frō the clay. Surely it is a wretched Divinity which doth not simply acknow ledge all things just which God willeth: evē because he willeth thē: although they not only pass the capacity, but also appear most contrary to human reason. For, are not his judgments unsearchable, & his ways past finding out? who thē shall find out the reason of his counsels, and declare the causes of his will? We will conclude this point, with the saying of Augustine, touching these mē, lib. pri. ca. 2. de Genes cont. Manich. They seek to know the causes of God's will, when as the will of God it self, 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 lawful to believe.

The use we are to make hereof, in the doctrine of justification, is great: for first, hereby we learn, that God's Decree is not builded upon our righteousness, as the cause thereof, but by the contrary, that our righteousness is built upon God's Decree. For God doeth not predestinate us, because of our righteousness: but he maketh us righteous, because he hath predestinate us: so that whether our righteousness consist in Christ and his sufferings, or as some do think in works, or as others do esteem in faith: yet it still holdeth, that this righteousness, is never the cause why God predestinateth us. Secondly, we learn of this point: that whatsoever be our righteousness, we must go above ourselves, & above our righteousness, to search the cause why it is ours. For it is not anything in us, nor anything in that, that is our righteousness, but the will of God in God himself, which is the ground of our enjoying it. Thirdly, we learn hereby, that whatsoever we seclude from the Means of our righteousness, justification, and life, yet Christ can never be secluded. seeing God Decrees, to do 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 Mediator. Whereof, because divers things have been already spoken, we will be the shorter. The main point, chiefly to be considered in this head, is this: that no man is made, that, unto the which GOD doth predestinate him, in him self and through him self, but in and through another, which is JESUS Christ only: who being ordained of God, the Mean of all his mercy to Mākind, he cometh in, as Mediator between God & us, in all things decreed of God for us: so, as we are to expect nothing of all that is decreed concerning the vessels of honor, whether it be in making of us sons, or making us cōform to the Image of his Son, in righteousness and glory: but only in and through Jesus Christ our Lord: in whom alone all the promises of God are yea and amen. For he is the first borne among all the sons of God: and the beginning and first begotten of the dead: for it is the Fathers will, that in all things he have the praeeminence, Rom. chap. 8. ver. 29. Col. chap. 1. ver. 18.

Thus, albeit God in him self and of him self ordain us to great dignity and manifold unspeakable blessings, yet this honor doeth he reserve unto his only begotten son, that of all these blessings we shall enjoy none, except in & through him only: so that it is true that we are ordained to nothing without Christ: but not in that deceitful sense, whereby the minds of many are deluded: as though he were the cause why GOD doth ordain us to adoption. The Scripture teacheth us far otherwise: distinguishing betwixt the cause why God decreeth us to adoption: and the cause why he ordeyneth us to this adoption through Christ only. Setting down the cause of the Decree, to be his own will & good pleasure in him self. And declaring the cause, why he ordeyneth us to be adopted through Christ to be this, that Christ might be the first borne among many brethren: and that he might have the praeeminence in all things: whereupon it followeth, that albeit he be not the cause why we are ordained to adoption, yet notwithstanding seeing it is God's will to perform towards us his gracious purpose and good pleasure of his will, only in and through Christ, that of necessity, we must first enjoy him, before we can enjoy anything, of that that is decreed. And therefore it was the Fathers will that in him should all fullness dwell, Coloss. chap. 1. verse. 19. That out of his fullness, we all should receive. John chapt. 1. verse. 16. And for this same cause is it said, That God hath made him wisdom, righteousness, sanctification, and redemption, and that unto us, 1. Corinth. chapt. 1. verse 13.

For whatsoever God hath made Jesus Christ the Mediator, he hath made him that for our cause: so that the love of God to us and the good pleasure of his will towards us, is the cause why Christ is made of God the mean of our salvation. And therefore, in the consideration of God's Decree, Christ as Mediator, cometh in order, after the consideration of that whereunto we are ordained: although in the executiō and performance of God's Decree, Christ in us must go before all other things ordained for us: for that is the nature of all Means, which are subordinate to that, whereof they are appointed to be Means.

Thus God first in order purposeth and decreeth what to do to us: and secondly by what Means: but when he performeth his Decree, he first prepareth the Means: and then accomplisheth thereby, his purpose and decree towards us. For if the Lord had never ordained us, that are men, to be made his sons: he had never ordained his son, to be made a Man, this is clear by the Apostles speech wherein he declareth the cause why the son of God, did take man's nature upon him. Hebr. chap. 2. ver. 14. saying: For as much therefore, as the children were partakers of flesh and blood, even he likewise took part with them: And thereafter showing the cause why not only he took our nature • but also did take it with the same infirmities (sin only except) wherewith our nature is endued, he useth these speeches: For it became him in all things to be made like to his brethren. Hebrews chap. 2. verse. 17. according to which ground it is said in another place, That God sent his Son in the flesh, in the similitude of sinful flesh, Roman. chap. 8. verse. 3. This point is evidently clear by the same Apostles speech, Galath. chap. 4. verses 4. and 5. when he showeth the ende wherefore God sent his son in the flesh, saying: When the fullness of time was come, God sent forth his own Son, made of a woman, &c. that we might receive the adoption. Letting us see that in God's execution he giveth us the adoption to the which he ordained us by the same Mean thorough the which he ordained to give it us. Thus we may see evidently, that that parte of God's Decree, touching the Mean of our adoption: doeth in order of Decreeing, depend upon the former parte, touching the adopting of us: but in order of performing, the sending of Christ, made of a woman, and made under the Law, and made righteousness, sanctification, and redemption, &c. doth go before our adoptiō. For he was not made the cause of eternal salvation to his own, till he was perfected, Hebr. chap. 5. verse. 9. For which cause the Apostle saith Hebr. chap. 2. verse. 10. when he gives the reason why he was made to taste of death: That Christ being to bring many children to glory, it became him for whom are all these things, and by whom are all these things, to perfect or to consecrate the Prince of their salvation, through afflictions.

This shall be yet more clear if we consider who it is that is appointed the Mean, of our adoption, that is not the Father, nor yet the holy Ghost, but the Son only. and that because he only is that, unto the which we are ordained. For this ground we must hold: that what so ever we are made by grace: it must first be in GOD him self: and then made ours by our communion and fellowship with GOD.

Now this blessing of son-ship which is ordained unto us, is no property of the Father, nor yet of the Holy Ghost, but of the seconde person only: who by that property is distinguished, both from the Father, and from the Holy Ghost: and therefore although the Father and the Holy Ghost do with the Son, not only ordain us to adoption, but also adopt us: yet they neither ordain us to adoption, neither do adopt us, through any, but the Son alone: for the Father and the Holy Ghost are not the Son, neither can be, because their personal properties are incommunicable: howsoever their natural properties be 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 cometh to pass, that we being adopted thorough Christ: and so consequently called to the communion of Christ in that, which he is by subsisting, that is sons: we are also made partakers of the Divine nature, as saith 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 self same common nature and essence, albeit in subsisting and personalitie, none be that that the other is, and therefore none of them, except the Son alone, can be a meet Mediator betwixt GOD and us in the work 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 less belong to the Father, and to the Holy Ghost, then to the Son: but as saith the Apostle, 1. to Timoth. chap. 2. ver. 5. There is but one Mediator betwixt God and Man, that is the Man Christ Jesus.

But as every common nature is communicate to others by their personal subsisting, flowing from a person of that same nature (for no nature hath any existing but by subsisting) even so we cannot be made partakers 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 ordained to be: that is fonnes. for we must be partakers of the Divine nature, by subsisting the sons of God, which cannot be naturally, neither in, nor thorough ourselves: therefore it is ordained to be through Christ. by making us one with him, who by nature, is the only Son of God, that by our fellowship with him, through grace, in that which he only is by subsisting, or personalitie: we only consequently by grace, be made partakers of the Divine nature, in our conformity 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 God's: but a person produceth a person: and production of a person, carrieth with it, communion of nature: even so God doth first make us his children by adoption in Christ: in which respect he is said in the scriptures to beget us: and we are said to be borne of God: which birth brings with it the participation of the Divine nature.

Thus we have to distinguish our communion and fellowship with Christ: which God by his grace bestows upon us, in that personal propriety of his son: whereby we are made members of his body, flesh of his flesh, and bone of his bones: that is, the sons of God, and brethrē of Christ: which is our adoption. From that communion which followeth hereupon, & standeth in our participation of the Divine nature: whereby we are made one with Father, Son, and holy Ghost. Thus by God's mercy, in calling us to the fellowship of Christ in his son-ship: the Father of Christ is made our Father, and his spirit our spirit, and so consequently the nature of all three communicated unto us. And for this first union with Christ, which standeth in the communion of the dignity of his son-ship: all God's children are said in the scriptures to be one, in Christ, Galath. chap. 3. ver. 28. And the whole body mystical 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 seed, as to one, & not to the seeds, as to many, Galat. chap. 3. ver. 16. where we may perceyve, the unspeakable goodness and infinite wisdom of God, in his Decree: Goodness, in ordaining us to be his sons: and Wisdom, in ordaining him only to be the mean of our adoption, who in him self only is that which GOD ordayneth us to be. Of which it is manifest, that the Decree of our adoption, goeth in order before all, not only other benefits in Christ, but also before the ordaining of Christ him self, to be a Mediator. For if this office of Mediation, did not hang and depend upon that, which we are ordained to be, surely the Father, or the holy Ghost, should no less have been Mediators, then the son. Besides these things, it is also hereby manifest, that the benefit of adoption, is the first of all benefits in Christ, and foundation of all the rest. For which cause it is that God's Decree is most properly defined from it: but of this we shall have occasion to speak hereafter.

The use that we have to make of this point, in the doctrine of justification, is: that seeing God, ordayneth us to nothing, but through Christ: our righteousness, cannot consist of anything, 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 righteousness of God in him, 2. Corint. chap. 5. ver. 21. which ground well marked, doth clear many errors: specially those, which are about the matter of our righteousness. of which, it is a wonder, that such controversies should be among learned men. when as the Scripture of God speaketh plainly, that God hath made Christ, righteousness unto us. 1 Corinth. chap. 1. verse. 30. And that he is, all in all things. Coloss. chap. 3. verse. 11. And that he filleth all, in all things. Eph. chap. 1. verse. 23. Wherevpon it followeth, that neither, in whole, nor in part, can possibly our righteousness, consist in anything, that is in ourselves, nor yet in any other thing without ourselves, but in Christ only. And thus much concerning the second point.

CHAPTER IX.

THE third thing, needful to be known, for the right understanding of the nature of God's saving benefits is, the order in the which they are Decreed, and accordingly dispēsed unto us. In which point, I know there is great need, of circumspect & considerate dealing: because, albeit in my judgment, the mistaking of this point, be no small occasion of the errors, which are mantayned by many of great learning, as in other things; so specially in the point of justification: yet, notwithstanding the speaking against an error, by the most part received: and almost contradicted by none: must needs at the first, be distasteful to many: except their minds be by grace sanctified, with a greater love of the truth, then of themselves. The main point which cleareth all, standeth in this, whether adoption or Justification be in order first. The greater part, do hold that Justification is first. so that first, we must be justified in Christ, before we be adopted to be sons. and therefore, they devide reconciliation, which they make to comprehend both: in Justification, as the first part, and adoption as the second. But what inconvenience may arise upon this opinion, and what an open entry it maketh to many errors, we shall perceyve by these things that follow.

Some there be, and those but few: that hold the contrary opinion: and do rather point at it, then expressly treat of it. esteeming Adoption, to be before Justification: or rather to be as if it were the whole: and Justification reconciliation &c. to be comprehended in it, as the parts thereof: or to follow upon it, as inseparable accidents and infallible consequences thereof: or to be nothing, except the way of Adoption. Which opinion seemeth most to agree with the Scriptures.

The special ground whereby the first of these opinions is maintained, is (besides other places of Scripture) that saying which is in John chap. 1. verse. 12. which is: as many as received him to them he gave prerogative to be the sons of God, that is, to those that believed in his name. Upon which place, they, who defend the former opinion, seem chiefly to rely. as though it did import, Justification necessarily to go before Adoption: because that Christ, giveth prerogative to be the sons of God, to none, except such as first have received him, and have believed in his name.

But before I either speak of these opinions, or yet of this place of John: it shall be first expedient, for the better satisfaction of all minds, to lay some grounds, upon the knowledge whereof, the light of this point dependeth much, in my judgment.

Besides other grounds, there be five of greatest consequence and most expedient to be known, for clearing our judgment in the knowledge of the order of Adoption and Justification.

The first is, the order of subsisting in the blessed and eternal Trinity.

The second is, the distinct consideration of the order of God's gracious love, in the three several objects, in the which it is to be considered.

The third is, the order of our sense and perception of the blessings of God in ourselves.

The fourth is, the difference of extent and largeness, of one benefit, in respect of another, amongst themselves, by mutual 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 necessary to be known: not only to the end that we may know God in him self aright: but also, that we may know, his gracious working towards us aright. Wherein by the special consideration of the Trinity: three things are to be marked.

First, That every work of grace, is the work of all three.

Secondly, That the order of their working, is according to the order of their subsisting: so that in every work, the Father is first, the Son second, the holy Ghost third, in order of working.

Thirdly, That in respect of these two former grounds, these works of grace, which according to the manner and order of subsisting, are most properly attributed to every person: according as their manner of working doth chiefly shine and appear in every work: 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 son, in order seconde: and the actions attributed to the holy Ghost, in order third. And this consideration, of the order of God's working, is no more to be altered, then the nature of God it self: in whom the unity of essence, is no more essential, then the Trinity of persons.

These three pointes, are clear in the scriptures of God. The first: when one, and the self same work, is sometimes attributed to the Father, sometimes to the Son, and sometimes to the holy Ghost. to teach us that not only these three persons, are but one God in nature: but further, that what things the one doth, the other doth also. according as Christ saith: My Father worketh unto this time, and I also work, John chap. 5. ver. 17. And again: Whatsoever things the Father doeth, the same things doth the Son. likewise, John chap. 5. verse. 19.

The second of these pointes, is likewise manifest in the scripture: when in one and the same work: The Father is made in order of working, first: the Son, second: and the holy Ghost, third: according to the saying of Christ: The Son can do nothing of him self, except he see the Father working. John chap. 5. ver. 19. And again, I do nothing of myself. as I hear I judge. John. cha. 5. ver. 30. And again: The things that I speak, I speak them so as the Father said unto me, John chap. 12. ver. 53. And again, The Spirit he shall not speak of him self: but whatsoever he shall hear, he shall speak. He shall glorify me, for he shall receive of mine, and show it unto you. John 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 Son: and the Son before the holy Ghost: even so in operation of life and all good grace in us: the Father in order worketh before the Son, and the Son, before the Holy Ghost. According to which order, we are taught in the scriptures, to worship God, praying and giving thanks to the Father, in the Son, by the holy Ghost. according to the order of our access unto God: which is unto the Father, through the Son by the Spirit, Ephe. chap. 2. verse. 18. Drawing near unto God, in our ascending up to him, according to the order of his drawing near unto us. that is, we ascend by God, in God, unto God: who of him self, and in him self, and by him self, worketh all grace in us. of him self as the Father, in him self, as the Son: and by him self, as the holy Ghost. For no man hath any grace, either of him self, but of God alone, and that as he is the Father: either in him self, but in God alone, and that as he is the Son: either by him self, but by God alone, & that as he is the Holy Ghost.

The third point, is likewise manifest in scripture. When as the work of creation, and of the first being and existing of all things, be it either natural or spiritual, is attributed unto the first person: of whom are all things and the work of dispensation, and redemption is attributed to the seconde person: in whom only we enjoy all grace. And the work 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 works of outward dispensation: according to the term in which is the beginning of acting. Neither is this only to be considered, in the actions of outward dispensation, towards us: but in the actions that are inward in God himself. according to which ground, Christ acknowledgeth that the Father hath given him to have life in himself. John chap. 6. verse. 26. For albeit all operation of blessings in us, proceed from the nature and essence of God, as the common beginning and term in all three: yet notwithstanding thy are restrained in respect of order, to one beginning: that is to one of those three persons: according as in every work, the manner of every persons working, either of, in, or by, doth most clearly shine.

And as they are thus restrained: so also they are in order to be considered. So that whatsoever works of grace, are chiefly attributed to the Father, must needs in order of dispensation be first. And what works are chiefly attributed to the Son, must needs in order be second. And the works chiefly attributed to the H. Ghost, must needs in order be third.

Of this it will follow, that adoption being chiefly the action of God the Father (for none save he who bears the person of a Father can properly be said to adopt any to be Sons: for the Father and the Son are relative) must in order go before our redemption, which is chiefly the action of the Son: for he only died to redeem us: and he only bought us by his blood unto God. Revel. chap. 5. verse. 9.

And seeing our Justice or righteousness, consisteth in the action of our redemption; for as saith the Apostle Rom. chapter 3. verse. 24. we are justified freely by his grace through the redemption which is in Christ Jesus. Therefore it must follow, that justification in order of dispensation must follow adoption. For albeit all blessings be bestowed upon us of the Father, in the Son, in whom alone we are adopted justified 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 benefit of adoption: as the first and chiefest of all blessings: and the first fruit of the love of God, in the first Person, that is the Father unto Mankind.

And for this same cause is it that in the Scriptures we are said first to be the Fathers: and to be given by him unto the Son: for as the Son hath nothing of himself, but of the Father: so he hath not us of himself but of the Father. Therefore saith he: Thyne they were and thou gavest them unto me, John chap. 17. verse. 6. And again; Behold I and the Children whom God hath given me. Isaiah. chap. 8. verse. 18. and Hebr. chap. 2. verse. 13.

Thirdly it is for the same respect, that in the Scriptures the first of all the works of grace in us, which is the bringing of us unto Christ, is still attributed unto the Father: as his special work. For no man cometh unto the Son, but by the Father. John chapter 6. verse 65. Neither can any man come to me saith Christ, except the Father which hath sent me, draw him. John chapter 6. verse. 44. Upon which work, dependeth two other principal works of grace.

The first is, our embracing and receyving of the Son: according to the saying of Christ, All that the Father giveth me, shall come unto me. John chapter 6. verse. 37.

The second is, the infalliblenes of Christ his saving of us. according to his own saying: This is the Fathers will that hath sent me: that of all which he hath given me, I should loose nothing: but should raise it up again at the last day. John chapter 6. verse. 39. For whatsoever we have of Christ, whether it be righteousness, sanctification or life, &c. it wholly dependeth, upon this work of the Father his giving and bringing us unto him. For as the Son hath us not of himself but of the Father; so he dispenseth nothing to us of himself: neither is he redeemer to us of himself, but according to the will of the Father. For according to the order of the persons, so becomes God our God in order. And therefore according to that order, are we baptized in the name of the Father, of the Son, and of the holy Ghost. God sealing us unto himself, and his blessings unto us, according to the order that he is our God: and in which he dispenseth his blessings unto us.

Thus by this first ground it is manifest, that the benefit of son-shipp, (which is the proper work of God, as he is the Father) must in order be first of all. and next the benefit of freedom and Christian liberty by redemption, and so consequently of righteousness, must be second in order: seeing it is the work of the Son. For If the Son make us free, we shall be free in deed, saith Christ, John, chap. 8. ver. 36. and that the work of sanctification or glorification in the which it comprehended sanctification, must be third in order of dispensation: seeing it is the work of the Holy Ghost. And this order the Apostle plainly confirmeth, in setting down the order of God's working, in the execution and accomplishing of his Decree, Rom. chap. 8. verse 30. saying: Whom he predestinated, them also he hath called: and whom he hath called. them also he hath justified: and whem he hath justified, them he hath also glorified. The whole execution of God's Decree being comprised in these three works: our calling, our justification, and glorification: according to the number of the persons and order of their working. For (as we have marked) two special blessings in God's Decree or Predestination, are ordained unto us. The first and principal is our adoption, or making us sons through Christ. according as is manifest by the definition of predestination, set down by the Apostle, Ephe. chap. 1. verse 5. The second which is included and implied in the first, is, The making us (now being sons) to be like to the Image of the Son of God. as is clear by the definition of predestination set down by the Apostle, Rom. chapter 8. verse. 29. Both these blessings are accomplished in the execution of this Decree. The first blessing which is adoption, is chiefly performed in our calling: when as we are brought by the Father to the Son, and are given unto him, and have it given unto us to come unto him, that is, to believe in him, or to receive him: which are all one in effect. The second blessing which is the making of us like to the image of the Sōne of God, is performed in the other two points: that is in our justification and glorification. For the Image of God, consisteth in righteousness and holiness of truth: which begun in this life, is the beginning of our glory, wherein we shall be perfected in the life to come.

CHAPTER XI.

THE second ground followeth, which consisteth in the beholding of God's saving grace, in the several objects wherein it is to be considered, which are three.

The first is God himself, in whom our life is hid, Colloss. chap. 3. verse. 3. Who is the Father of lights, from whom every good giving and perfect gift cometh down to us. lames cha. 1. verse. 17. For our growth in blessedness, is nothing else but A filling of us with a greater fullness of God. Eph. chap. 3. verse. 19. Until at last he be all in all. 1. Corinth. chap. 15, verse. 28.

The second object is Christ, God and Man, as Mediator betwixt God and us: in whom it pleased the Father that all fullness should dwell. Coll. chap. 1. verse 19. and out of whose fullness we all receive grace. John chap. 1. verse. 16. therefore he is said to fill all in all things. Eph. chap. 1. verse. 23. and to be the first borne amongst many Brethren. Romans chap. 8. verse. 29. and to have the preeminence in all things. Coll. chap, 1. verse. 18. and to be the first fruits, 1 Corinth. chap. 15. ver. 23.

The third object is ourselves, who out of Christ's fullness have received grace. For even in us it may be seen what is the riches of the glory of the inheritance of God: and what is the exceeding greatness of his power. Eph. chap. 1. verse. 18. and 19.

Thus our life and salvation, is first in God himself, as in the first fountain, and in him it is ours, by the eternal purpose and Decree of his good will and pleasure.

Secondly it is in Christ, as the Mediator betwixt God and us: 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 Son and heir of all things: but also in consideration of his human nature, in the which by personal union thereof, with his divine nature, he is become the Son of God and our Brother, and is made head both of Men and Angels.

Thirdly, life and salvation is in us, who are in Christ: through whom, as the appointed mean, we receive from God all saving graces. for nothing cometh to us from God immediately, but mediately, 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 unto glory, Heb. ch. 2. ver. 10. as being the first fruits of them that sleep, 1 Cor. cha. 15. ver. 20. and our forerunner unto heaven, Hebr. chap. 6. verse 20.

Of this it is evident, that nothing of all God's Decree is accomplished in us, until first it be accomplished in Christ. And in whatsoever order God performeth all things in him, in that same order doth he also perform thē in us: so that whatsoever blessing is first accomplished by God in Christ the man, must needs be the first in order, both in God's Decree and dispensation towards us.

Now albeit in all these three objects our happiness be to be 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. verse. 14. in whom only 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 Gospel, are said to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. ch. 4. ver. 6. And as God himself, so also his grace is only to be seen in the Lord Jesus. Therefore saith the Apostle, 2 Tim. c. 1. v. 9. 10. that the grace of God which was given us in Christ, before the world was, is now made manifest by the appearing of our Savior Jesus Christ.

And as touching ourselves, whatsoever grace or glory cometh unto us, by the sight of the glory of God in the face of Jesus Christ: it is in us but in part, which in him is fully. And many things yet rest vnaccomplished in us, which are accomplished in him. having in us 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 ourselves: sendeth us to Jesus, as to the clearest light, whereby to perceive the accomplishment of that which is written, touching man in the 8. Psalm. Hebr. ch. 2. verse. 6. and for this cause saith Augustine, that Christ himself is the clearest light of predestination and grace. Whose human nature did by no preceeding merit either of faith or works, purchase that it should be received in unity of person by the Son of God: so that that Man, should be the only Son of God: for Christ the Man as he is Man, is made the Son of God of mere grace, who according to his divine nature was from everlasting the only begotten Son of God.

Seeing therefore that in Christ, the clearest sight of predesti. and grace is to be had: if we would know in what order God doth adopt & justify us, we must first consider in what order God maketh Christ adoption & righteousness unto us. For if he make him our brother in order, before he make him our redemption of righteousness: thē surly our adoptiō in order must go before our iustificatiō.

Concerning Christ, it is clear in the Scriptures that it is so, whether we respect God's election before all time, or his performing thereof in time: for the one, that is the dignity of Christ, as man to be the Son of God: is performed in the incarnatiō; the other whereby he is made our righteousness: is thereafter accomplished in his suffering. For when the word was made flesh, that flesh in subsisting and personalitie, was made the Son of God: never having frō the first moment of cōception, any subsisting a part of it own, but only that of the second person of the Trinity. being not so much as cōceived by the H. Ghost in the womb of Marie, but in unity of person, with the eternal Son of God. Therefore justly do the Fathers call this benefit, gratiam Vnionis, that is, the grace of Union. Thus in the very first action of Dispensation, toward the Son of Marie, the grace of siliation shineth clearly, before all other grace. After which in order followeth the action of God, making him our righteousness: when as he made him, now being his Son in our nature, sin for us, which he could not have been made for us, until 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 far that according to the Law and Ordinance of God, Christ cannot offer up him self a ransom for any unto God, but such as are his brethren. Neither can any have part or portion in his oblation, whose brother he is not. For he that sanctifieth and they that are sanctified are all of one, wherefore he is not ashamed to call them Brethren. Hebr. chap. 2. verse. 11.

This ground is made manifest by the law of God: whereby it is ordained, that the first borne of every man and beast, that is the male that first openeth the womb: and the first ripe of all fruits, shall be offered and consecrate to the Lord: that in the consecration thereof, all the rest coming of the same Wombe, or being of the same Mass or Kind, might likewise be consecrated to God. For as saith the Apostle, Rom. chap. 11. verse. 16. If the first fruits be holy, so is the whole lump. And this is that which the Apostle will signify, when he saith that Christ is the beginning & first be gotten of the dead, that in all things he might have the preeminence, Coll. chap. 1. verse. 18. Revel. chap. 1. ver. 5. As also when he saith that Christ was made the first fruits of them that sleep. 1 Corinth. chap. 1. verse. 20. this same thing doth the Apostle declare in the 8. to the Romans. When he showeth the reason why God hath predestinate us to be made like to the Image of his Son, which is, that he might be the first borne amongst many Brethren. For his prerogative in birth, is made manifest by this, that in his consecration we are consecrated, according as saith the Apostle, Hebr. chap. 10. verse. 14. with one offering hath he consecrated forever, those that are sanctified.

Thus the very law of God doth teach us, that as the first borne Male did consecrate all the rest of the same womb, that is brethren begotten of the same parents, and no other: and every first ripe fruit of every man's ground and in heritance did consecrate to God the remanent fruit of the same ground and inheritance and no other: even so Jesus Christ is consecrate for none but for his brethren, and none are consecrate by him, who are not brethren with him. For it is not his oblation that maketh brotherhood, but it is brotherhood that maketh his oblation. Wherevpon it must follow, that seeing Christ must first be our Brother, before he redeem us, that we also must first be adopted, before we be justified.

This same the Lord would seem to declare by the law of redemption which he established in Israel: whereby all right of redemption, is given to the nearest kinsman.

As also by the law touching the prerogative of the first borne: whereby he is made Lord amongst his brethren, but amongst none other. by which it appeareth clearly, that brotherhood is both the ground and limitation of Christ's office, both as Redeemer and Head of the Church; and this same brotherhood is the ground of all right that we can pretend unto the death or life of Jesus Christ ourhead.

CHAPTER XII.

THE third ground serving to clear the order of the blessings of God: is the difference betwixt the order of God's dispensation and our perception or sense of his benefits. For that is not always foremost in order of dispensation, which is first perceyved by our sense: for in our conception of God's benefits, we ascend from the later in order, to the former. Gathering the knowledge and certainty of the blessings going before, by the sense and feeling of those which follow after.

Hereof we have many examples in Scripture. For as Christ teacheth us, it is with every man that is borne of the Spirit, as it is with him, who heareth the sound of the wind blowing, but cannot tell whence it cometh, nor whither it goeth. John cha. 3. verse. 8. Thereby informing us, that the man begotten of God, knoweth neither from whom the working of the Spirit is, nor yet what is the end of it at the first, until afterward, that the effects following manifest both the Author, the work, and the end thereof. According to which John saith, 1 Epist. chapter 1. verse. 6. By this we know we have fellowship with God, because we walk in the light: and again, by keeping his commandments, we know that we know him, and yet surely we must have fellowship with him, and know him, before we either walk in the light, or keep his commandments. So also by confessing that Jesus is the Son of God, we know that God abideth in us & we in him, as saith the same Apostle, Ephe. chap. 1. ver. 15. yet God must be in us by his spirit, & we in him, before we can give any such confession: for no man can do so much as call Jesus Lord, but speaking by the spirit, 1. Corint. chap. 12. ver. 3. Likewise it is said, that we know that God loveth us, because we love him: and yet as saith the same Apostle, we love him because he loveth us first, 1. Epistle, chap. 4. verse. 19. For the former blessings lying in our hearts vnperceyved, are made manifest unto us by these effects following. For as John saith, Heereby do we perceyve God's love to us, by giving his son for us, 1. Epistle chap. 4. ver. 9. For the love of God towards us, which did go before as the cause, is not perceyved of us, but by the giving of his son for us, as the effect following. And to this end is it, that Peter 2. Epist, chap. 1. ver. 10. willeth us by our succeeding holiness, as the fruit of our righteousness, to make our calling and our election sure.

Thus we see, that the blessings of GOD are not at the first perceyved of us, in the order wherein they are dispensed. For there is a contrary course of order, betwixt the Lord's dispensing of his grace to us in Christ, and of our perceyving of the graces imparted unto us. for we ascend upward unto God the fountain of all blessing, back again by the same steps, by the which he did descend first unto us. The ladder of God, reaching from heaven unto earth, doeth bring GOD down to us, from the vpmost step to the lowest: but it leadeth us upward to God, from the lowest to the vpmost. Therefore God doeth not begin in dispensation to vsward, where we begin according to our apprehension, to raise our minds upwards, in the collection of the benefits dispensed. But if we will rightly know how God hath made that ladder: we must begin at the vpmost, nearest unto God, & step down to the lowest, where first we began to step up unto God. so shall we know the right order of God's dispensation towards us.

It may be probablie thought, that the negligent consideration of this point, maketh many to mistake the right place of adoption. For although we do not thoroughly perceyve, neither have the clear knowledge of our adoption, until the time that we have remission of sins, and feel the peace of God, and joy of his Spirit in our hearts, and that confidence and boldness whereby we may cry Abba Father: yet it followeth not, that these go in order before our adoption.

But even as our Justification is thoroughly perceyved and confirmed in us, by our succeeding sanctification (for he that doeth righteousness in righteous, John first Epistle, chapter the third, verse 7.) even so our Adoption, is cleared and confirmed unto us by our succeeding Justification and fruits thereof. For our Adoption hath the accomplishment of it, partly in every one of the remanent blessings of God, and wholly, in the joint and full accomplishment of them all. Therefore are we said still in this life, to wait for our Adoption, Rom. chapt. 8. verse. 23. because our Adoption is not fully finished, until our full redemption be performed. But more clearly of this in the next ground: which serveth to clear both this third ground, and the main point which we have in hand.

CHAPTER XIII.

THE fourth ground standeth in the marking how every benefit goeth above each other amongst them selves, in largeness of extent. for that benefit, which is comprehended under another, must needs in order follow that which doth comprehend it: and that which doth comprehend all the rest, must needs in order go before them all. For things which are universal and general, go before things which are special & particular.

Now amongst the benefits of God, we find in scripture, that redemptiō is of very large extent: so that it doth comprehend under it, both our justification & glorification, for it is defined oftentymes by both. Touching justification it is clear, when as redemptiō, is defined so oft by remissiō of sins: and we are said to be justified freely through the redemption that is in Christ Jesus, Ephe. cha. 1. ve. 7. and Rom. 3. 24. And as concerning glorification, Christ expressly calleth it our redemption, Luke chap. 21. ver. 28.

As touching the rest of the benefits, we shall have occasion to speak of them hereafter, and we will now only speak of Adoption: comparing it with Redemption: to try which is of largest extent: for if it be larger then Redemption: I think in the judgment of all men, it shall be without contradiction esteemed, the first blessing of all: but especially it shall be found in order to go before Justification: seeing that our righteousness, is comprehended in our Redemption.

For clearing this point, if we mark narrowly the Scriptures of God, we shall see, that as our Redemption comprehendeth under it, our Justification, Sanctification and Glorification: so our adoption comprehendeth under it our whole Redemption, and all the parts thereof. which is manifest by three special reasons.

The first is, because Adoption is extended by the Spirit of God, to the last blessing, wherein standeth the accomplishment of our Redemption, that is the redemption of our bodies: from the which, as from a part, Adoption is described, Rom. chap. 8. verse. 23. and that because our Adoption, is not fully accomplished, but in the full accomplishment of our Redemption. Therefore saith John, 1 Epist. chap. 3. verse. 2. That now we are the Sons of God: but yet it hath not appeared what we shall be. Thereby declaring, that even to ourselves, the clear and full sight of our Adoption, is not, nor shall not be given: until the day of the second appearing, of the Lord Jesus: when all things Decreed shall be finished. Therefore that day, is called by the Spirit of God, the day of the Revelation of the Sons of God, Rom. cha. 8. ver. 19. Out of which place, it may evidently be gathered, that our whole Redemption and every part thereof, and especially the last part, is nothing else but a manifestation of our Son-ship or Adoption. And therefore it must follow, that Justification, which is a part of Redemption, must serve to this same use in part, like as the whole parts of Redemption fully accomplished, serve for it in whole. And this is the cause, why by a most learned Divine, Justification and all subsequent benefits, are called Via Adoptionis, that is the way whereby Adoption is performed.

The second reason is taken from that ground, which was laid down in the XI. chapter, by which it was cleared, that Christ can redeem none, but such as are his brethren. For by his consecration, he was to bring none but childrē unto glory, Hebr. chap. 2. ver. 17. and therefore it must follow, that Adoption in order must go before Justification: seeing whatsoever Christ doeth in the flesh, he doth it wholly for his brethren's sake. so that our whole Redemption is the fruit of our Adoption, and an infallible consequence thereof.

The third reason, is taken from the definition of God's Decree or Predestination: which under the benefit of Adoption alone, comprehendeth all the blessings of God, and whatsoever GOD of his eternal purpose hath ordained unto us, for our full felicity in Christ. for by it alone, without mentioning any of the rest of the benefits in Christ, predestination is defined, Ephe. chap. 1. verse. 5. to show us, that it containeth all under it, and is of the largest extent of all: as being before all, in all, & through all the rest. For then is an adopted son, fully a son, when he enjoyeth the full inheritance. and we know that to be adopted, includeth and implieth the enjoying of the inheritance always: and therefore the Adoption of God must needs have included under it our righteousness: seeing that righteousness is a part of the inheritance, which is by faith, Heb. chap. 11. verse. 7.

It is true that Adoption is taken in two diverse senses, not only by Divines, but also by the Scriptures themselves. But in what sense soever it be taken, yet in respect of order, it is ever first. For if we take it in that sense, whereby the nature of Adoption is thought most properly to be expressed, when it signifieth a several blessing, distinguished from all the rest: then it is nothing different, either from our eternal election in Christ, before all time, or then our effectual calling in time. Which is the first action of God his gracious dispensation, preceeding our justification: as witnesseth the Apostle, Rom. chap. 8. verse. 30. and it consists in the bringing of us unto Christ, by the Father, and ingrafting of us by faith in him, as the Son of God: and by that unity with him, making us Sons: that we may be likewise heirs. But if we take Adoption in that more large sense: wherein it is taken in that foresaid definition of Predestination; Whereby it comprehendeth all the remanent blessings, from the first to the last: then it partly differeth from the rest, and partly is nothing else but the rest. For in so far as it concerneth our calling or choosing in time, it is different from justification and the rest, and goeth before them all: and the rest must necessarily follow it, as inseparable adherents thereof. For whom he calleht them he justifieth: and whom he justifieth, them he glorifieth. Rom. chap. 8. verse. 30. But as it concerneth the rest of the benefits, it is nothing different from them. Therefore it is described by them, as parts: because they are the full accomplishment of it. In which sense as we have said before, they are called by some, the way of Adoption.

CHAPTER XIIII.

THE last ground for clearing this point, is the due consideration of the Covenant of God with Man. In the which, two things are especially to be marked.

The first is, Those to whom the Lord maketh his promise.

The second is, The promise itself, which God maketh to them.

Touching the first, the promise is not indefinitely made to all men, but to Abraham and to his seed alone. For God hath said, he will be his God, and the God of his seed after him. Therefore no man that is not of this seed, doth obtain any part of the promise: because it is a benefit belonging to none, except to the seed only. Of which it is manifest that we must be Abraham's seed, before we have right to the promise.

Now what is meant by the seed, the Apostle telleth us, Gal. chap. 3. verse. 16. saying: he saith not to the seeds as speaking of many, but unto thy seed as of one, which is Christ. That is Christ mystically considered with his members: who all spiritually ingraft in him, make the body, whereof he is the head: as is manifest by the Apostles speech, 1 Corinth. chapter 12. verse. 12. Now we are made the seed, by our Adoption. For to be the seed of Abraham, is to be the children of God, as is clear by the Apostle, Rom. chap. 9. where he saith: Neither are they all children, because they are the children of Abraham, but in Isaac shall thy seed be called, that is, they that are the children of the flesh, are not the children of God, but the children of the promise are counted for the seed. This same the Apostle confirmeth Gallat. chapter 3. verse 29. saying, And if ye be Christ's, then are ye Abraham's seed and heirs by promise. Of these things it followeth, first, that to be of the seed and to be the children of God and to be Christ's, is all one thing.

Secondly, that we must be the children of God, that is of the seed, before we can enjoy the promise. And so consequently, that we must be Adopted before we be justified: seeing justification is a part of the promise, made unto the seed: as is clear by the words of the Covenant. Ierem. chap. 31. and Hebr. chap. 8. I will be merciful to their unrighteousness, and I will remember their sins and iniquities no more.

This ground is yet more clear, by the Apostles speech, Rom. chap. 9. where he answereth the doubt which might rise, upon the rejection of the Jews. videli. Whether GOD had failed in performing of his promise? seeing they were the seed of Abraham which were rejected. The Apostle answers this, and cleeres the constant truth and verity of God, in performing his promise unto the seed, according to his Covenant: by defining the seed aright: showing that they are not accounted for the seed, because they are the children of Abraham, according to the flesh, but because they are children of the promise. In which discourse, the Apostle layeth those as necessary and infallible grounds.

First, that we must be of the seed before we claim the promise.

Secondly, that being of the seed, we must be partakers of the promise. For otherwise God should fail in his truth, and his word should be of none effect.

Of which things we may perceyve, that the grace of God in which standeth our Adoption, by which we are made of the seed, must go before all the graces contained in the promise, which is made unto the seed, seeing the being of the seed is the ground and foundation of enjoying the promise.

This leads us to the knowledge of another point, which serves to clear our judgment touching this same ground. To wit, in what order to place the fruits and effects of our faith. Which, as we shall hear hereafter, is the effectual instrument of God, by the which all blessings are communicate unto us. For in this life we enjoy no saving blessing but by faith only: for by it we embrace our Adoption, and are made the Sons of God. As witnesseth the Apostle, Galath. chap. 3. verse. 26. saying: ye are all the Sons of God by faith in Jesus Christ, and by faith we apprehend our righteousness & are justified, Rom. c. 3. v. 28. Gal. c. 3. v. 8. And so of all the rest of the blessings. Thus both the parts of the Covenant, are wrought & effectuate in us by God, through faith. for by it we are both made the seed, and do obtain the promise: but as being the seed, must go before the enjoying of the promise: even so that fruit of faith in Christ, whereby we are made the Sons of God, must in order of dispensation, go before that fruit of faith, whereby we are made that, which is promised unto the seed: and so consequently by faith we must first be made Sons before we be made just.

Thus much touching these five grounds, which serves for clearing the order of the blessing of God, dispensed unto us in Christ. Which was the third of these four points, which we laid down, as necessary to lead us to the knowledge of the right nature of the saving benefits of God: and so perticularlie of Justification. So that it followeth, that we should enter to speak of the last of the four, touching the difference of one benefit from another: but first it shall not be amiss, to speak somewhat of that other opinion, which holdeth Justification to be in order before Adoption: and to consider the grounds whereupon it is builded.

CHAPTER XV.

THE grounds of any moment, which I have marked, whereupon this opinion is builded, are two. The first is: It is thought an impossible thing, that God should adopt us before he justify us. Because God cannot esteem those that are unjust, to be his Sonns. And this is the cause apparently, that makes so many to put reconsiliation in the first place, and to divide it in justification, as the first part thereof, and Adoption as the last.

The other ground is taken out of the Scripture, especially out of that saying, which is in the 1. of John. ver. 12. Where it is said, as many as received him, to them he gave prerogative to be the sons of God, even to them that believe in his name, which are borne, not of blood, nor of the will of flesh, nor of the will of man, but of God.

As concerning the first ground, although it seem to have great show of truth: yet it is most dangerous, if it be not rightly conceived. For it may import so much as that the love of God and his grace, is not free, and freely bestowed upon us: if so be it should be built upon our Justification: Which is contrary to the course of God's truth in Scriptures. Which showeth plainly that God loved us, even while yet we were sinners and unjust: yea while we were enemies, Romans chapter 5. and that when we were polluted in our own blood, he did pity us, and of his love did promise life unto us, and washed us with water, and purged away our blood from us, and anointed us with oil, and decked us with ornaments. Ezek. chap. 16. Whereby it is evident, that our Justification is not the cause why God acknowledgeth us to be his children: but by the contrary, his taking of us to be his children, is rather the cause why he doth wash away our filthiness from us, & justifieth us. For seeing the Lord loveth us, before he justifieth us: there must be some ground of this love, before our Justification: seeing he loveth us not, then as just men: because we are yet sinners: and God doth justify the ungodly. And no other ground can preceede in dispensation, except our calling: which is nothing else in effect, but our Adoption: or at least, the first part and beginning of it. Which is the first fruit of his love toward us: by the which we are made of the seed, and so heirs of the promise of righteousness, conform to the reason of the Apostle Peter, Acts chap. 2. verse. 39. Where he showeth that the promise belongeth to all that the Lord our God shall call. Which calling, is nothing else but the applying to us in time of our eternal election in Christ before all time: which election is nothing else but our Adoption. This point is clear if we consider, who they are, whose filthiness God promiseth to wash away, Isaiah. chap. 4. and to whom he promiseth to open the fountain for sin and uncleanness, Zach. chap. 13. that is, to the Doughters of Jerusalem, and to the house of David, and inhabitants of Jerusalem. Which in effect is as much as to say: Those who are the children of God, who are citizens with the Saints, and of the household of God. And this is that which we said before, that we must first be of the seed, before we enjoy any part or portion of the promise: and so consequently righteousness. For the love of God to his Son, as his Son, being the only foundation of God's love unto us: it must follow that the first ground of God's love to us in Christ, must be builded upon our communion with him, in that which is the foundation of all God's love to us: that is the Son-ship. For it is for this cause, that it is said in scripture, that Christ is the son of God's love, and his beloved: and that God is said to make us acceptable or beloved to him self, in that his beloved Son.

Secondly, we shall perceyve the truth hereof more clearly, if we consider the grounds in Christ, whereupon dependeth our Adoption and justification in him.

Touching our Adoption, it must of necessity be grounded, neither upon the Divine nature of Christ, nor simply upon his human nature, neither upon his Obedience and suffering in that human nature, now assumed: but only upon his personalitie and subsisting, whereby he is the Son of God. For which cause our nature, which he assumed, was taken by him, in unity of subsisting or person with his Divine nature. In that personal unity of our nature assumed, with the son of God, laying the foundation of our Adoption, to be the sons of GOD.

As touching our Justification, it is builded upon his obedience, in giving him self to the death of the cross for us: as it is clear throughout all the scriptures.

These grounds being considered, we have next to mark in which of these two, is our communion by faith with Christ, first in order accomplished: that is whether first by faith, we are made partakers of his son-ship, in being made one with him as the son of God: or whether first we be made partakers of his obedience and death.

In answering of this question, I think there shall no man be found, who shall not agree, that we must by faith have fellowship and communion with him self, as he is the Son of God: before we can have communion and fellowship of his sufferings. For how can his death be our death, until first he and we be one: seeing all unity and communion of his sufferings, floweth from our communion and unity with himself.

Wherevpon it may easily appear, that if that saying of those learned and holy men be not rightly understood, it may make many to cast from them selves, the very foundation and ground, whereupon the assured confidence and knowledge of their Justification in Christ dependeth. For no man can ever have hope, to have part in his death, that first doeth not find, that he hath parte in him self: for first we must be flesh of his flesh, and bone of his bones, and he of ours, before anything that ever he hath done in the flesh, be made ours. Of which it followeth, that we must first be sons, before we be justified.

For as in earthly Marriage, Man and Woman are made one flesh, by conjunction of their bodies in one: and thereupon followeth communion of all other things: even so in our spiritual Marriage with Christ, we have no communion with him in any thing that is his, until the time that first he be ours and we be his: so as he and we be but one. And this agreeth with the saying of the Apostle, Gallath. chapter 3. verse. 29. where he saith, And if ye be Christ's, then are ye Abraham's seed and heyers, according to the promise. Where the Apostle showeth, that our being Christ's, maketh us the seed, that is, the children of God. And that our being the seed, maketh us heirs of the promise: And so consequently, of the righteousness, that is by faith.

This same is evident by the Apostles speech, Ephez. chapter 5. Where he exhorteth men to love their Wives, as Christ loved his Church. Which love is declared in these effects, that he did give himself for her, to this end that he might sanctify her, purifying her by the washing of water, that he might make her to himself glorious, not having spot or wrinkle, &c. By which place it is manifest, that the death of Christ and fruits thereof, are the effects of his love, to those that are now already his spouse, and joined with him in that spiritual Unity, which is by faith. And this we must acknowledge, except we will consent to that vile opinion, which overthroweth the foundation of all religion: which is, that even in the intention and purpose of God; Christ died equally and indifferently for every man alike. That is, that he did give himself to death, as well for those that perish, as for the elect of God. Whereas this place of the Apostle, showeth the direct contrary: that he gave himself only for his Church. Which is clear by the Apostles argument, whereupon he urgeth the like love in husbands towards their wives, as was in Christ towards his Church. For the analogy of love, is built upon the analogy of Union. The force whereof is this: if Christ so loved his Church, because those of his Church, are members of his body, of his flesh, and of his bones, so likewise ought men to love their wives: because they are one flesh and one body with their husbands. For as the Apostle requireth of husbands towards their wives, more then that common love, which they owe to all women: and that because they are one flesh with their wives: but not with any other women: even so he urgeth it, from a like example in Christ: who beside and above that common love, which he carrieth to all flesh: did in greater measure declare his love to those that were members of his body, flesh of his flesh, and bones of his bones: in that he did give himself to death for them: to this end, that he might justify them. For as the bond of Marriage, doth oblige the husband to a particular and special love to his wife, wherein he is obliged to none other: even so the Lord Jesus, did submit himself unto the Fathers will, to lay down his life for none, but such as were given him of the Father, and made members of his body, and his spiritual spouse.

And if any will object, that this place of the Apostle is to be understood of the order of Christ his doing, according to the eternal purpose and Decree of God: and not according to the Dispensation of God towards us in time. It is easy 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 Son to the death for their justification; even so in time, he doth Adopt us, that is effectually call us, & bring us to his Son, and make us one with him, before he justify us.

Moreover, this shall yet be more manifest, if we shall mark this one distinction of the fruits of faith. to wit, if we can discern betwixt the immediate fruit of faith, and the mediate fruits. The mediate fruit we call that, which is wrought by God in us, even by the very working of faith in our hearts, together and at once: and that is, our very union and conjunction with Christ. For by faith Christ dwelleth in our hearts: and this is the work whereby we are made the sons of God. For as saith the Apostle: If we be Christ's, we are the seed, Gal. chapt. 3. verse. 29.

The mediate fruits of faith I call those, which by virtue of this union, as the necessary forerunning mean, faith produceth in us: such as is our justification, sanctification, &c. so that in a manner, we can distinguish betwixt these benefits and our faith: but more hardly betwixt our faith and Adoption: seeing our abiding in Christ, and Christ's abiding in us, is all one thing with our believing in Christ.

That saying therefore, of these learned Divines, that GOD cannot acknowledge us his sons, before he justify us: is not simply and absolutely to be understood: but by comparison & relation: that is, because God poureth in our hearts, after our justification, a more lively sense of his love, and a clearer sight of our Adoption, then we received in our calling. And this manner of speech the spirit of God useth familiarly in the scriptures: which is comparatively to be understood. as John chap. 7. verse. 39. For the holy Ghost was not yet, because Christ was not yet glorified: Which is not to be understood, as though the holy Ghost had not been at all, but only that he was not in that measure that he was thereafter to be given. Likewise in that of John ch. 16. Christ saith, touching his Disciples: hitherto have ye asked nothing in my name: which were great profanes in us, to understand simply of those holy men of God: who knew Christ to be the Christ, & Son 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 darkly and obscurely manifested in our hearts, then after the coming of the holy Ghost in greater measure.

Even so it may be justly said of our Adoption: that God doeth not acknowledge us his sons before he justifieth us: because that, which in small measure and darkly was manifested to us, in our calling, is more fully and clearly revealed in our Justification. because then the spirit of Adoption is more abundantly shed abroad in our hearts, for the sealing of our Adoption. For as we have said before, although our Adoption be begun in our Calling, before our Justification: yet hath it the clearer manifestation, and fuller accomplishment, in, and through all the rest of the benefits following our Calling. For as saith John in his first Epistle, chapter 3. verse. 2. We are now the sons of GOD, but yet it is not made manifest, what we shall be. Therefore are we, who are already called, Justified and Sanctified, still said to wait 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, until our bodies be redeemed and fully glorified. So that with as good reason, we may say, that God doth not acknowledge us to be his sons, whilst our bodies are yet vile and corruptible: seeing we must Waite for our Adoption, until our bodies be redeemed▪

CHAPTER XV.

THE second ground whereupon this opinion is built, is, the testimony of John. Which not the less in my judgment, makes not much for it, if it be well weighed. For it would appear, 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 property of these, to whom Christ gives this benefit, is set down.

The second is, the mistaking of the benefit itself givē by Christ.

The third is, the ground of both the former two: in not distinguishing betwixt the Fathers part and the Sons, in that work of our Adoption.

Touching the first. the description of those persons, is set down three manner of ways. I. Those that received him. II. Those that did believe in his Name. III. Those that are borne of God.

Of these three, the first two, are interpreted to signify Justification. of which sense, that place well marked, doth give no warrant, seeing in scripture these phrases, may as well be interpreted of Adoptiō, as of Iustificatiō. For as by faith in Christ, we are justified, so by faith in Christ, we are the sons of God, Gal. 3. 26. and therefore to restrain believing in Christ's name, & receyving of him, unto the benefit of iustificatiō, is an oversight which easily may breed mistaking of the true sense, not only of this place, but divers other places of scripture. so they take it for granted, which in itself is questionable. Moreover, the place it self, and the very words of this description do yield two sufficient arguments, to prove, that here adoption by these phrases, is rather designed, then justification. The first argument lieth in the first words of the description: which is, Those that received him. Which phrase, is in the scripture still meant of the work of the Fathers Calling of us unto the Son, and not of his justifying of us in him. For no man (saith Christ) can come unto me, except the Father that hath sent me, draw him, John chap. 6. ver. 34. Now to come unto Christ, & to receive Christ, are both one. as is manifest by John. cha. 5. where that, wherewith in the 40. verse Christ chargeth the Jews, under these words: (but you will not come unto me) is in the 43. verse, interpreted by Christ him self, in these words: And you received me not. For there is a great difference betwixt these works of the Father: to wit the bringing of us to the Son, or giving of us unto him, or making us to receive him, which are all one, and the same thing: and the Fathers justifying of us in the son, whom now we have received. The first is the proper work of God calling us▪ The other is the work of God, after our calling. Which evidently appears by the speech of Christ him self, Math. cha. 11. ver. 28. where first, he invites us to come unto him, and then promiseth to such as do come, that he will give them rest unto their souls: for God justifieth none, who have not first received the son. For who cā be made the righteousness of God in Christ, who is not first engrafted in him. Now the first work of faith, standeth in our receyving Christ, and making him to dwell in our hearts: in, and through whom now received and possessed by faith, the Lord doth thereafter justify and glorify us. so to make a Man to be just, before he be a son, is as much as to make an accident or quality to be before or without a subject: or to make a Man wise, before he be a Man. and this ground the Apostle cleers by his own speech, when he counted all but dongue, that he might gain Christ, and be found in him: to this end, that he might not have his own righteousness, but the righteousness which is by the faith of Christ, Phil chap. 3. thereby playnelie he showeth us, that we must first gain Christ and be found in him by faith, before we can have the righteousness that is by the faith of Christ. so that to receive Christ, and to be justified in Christ, are in no sort to be confounded: although they cannot be separated. For this is the principal cause, why Justification and all remanent blessings are attributed unto faith: because by faith only, we are made one with Christ, and joined unto him, who only is the substance of all our blessings: as being made of God unto us wisdom righteousness, sanctification, and redemption, 1. Corint. ahap. 1. verse. 30 Upon which union with Christ, followeth our communion with him, both in death and life. For being once in him, we cannot but be partakers of all blessings in him. And of this work of the Father, it is that the Evangelist speaketh in this place. which is the first work of his gracious dispensatiō: when as he maketh us to believe in his only son. as is manifest by the Evangelistes own words, interpreting the first phrase, that is, Those that received him: by these words, that is, Those that believe in his Name.

The second argument lieth in the third phrase of this description, which is, Those that are borne of God. By which words, both the two former phrases, that is those that received him, & those that believed in his Name, are, interpreted. thereby teaching us, that this work is not the work of Justification, but of Adoption, and of our receiving of Christ himself by faith: that in unity with him, we may be the Sons of God: and not our receiving of his obedience by faith, unto righteousness. For by being borne of God, we are made the Sons of God. Which birth, especially is performed by the Father: when by his Spirit, he brings us unto the Sōne, & makes us to receive him by faith in our hearts: so making us one with him. By which Unity alone, it is, that we are made the Sons of God. For as the Unity of Christ's human nature in subsisting and personalitie, with his divine nature, maketh that Jesus Christ the Man, is the Son of God: so our spiritual Unity by faith, with Jesus Christ the Son of God, makes us also, to be the Sons of God.

Thus it is plain by the third phrase, that the former two are not rightly taken, when they are expounded of those that are justified.

If any man would expound this birth, not of our effectual Adoption it self, but of the preparation of us thereunto, (as some most learned and reverent Divines do.) Yet never can it make the former opinion true: for our being borne of God, in the Scriptures can never be shown, to be meant of our Justification. 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 go before. For they them selves acknowledge that Reconciliation hath but two parts: Justification and Adoption.

Besides: this distinction of Adoption, will hardly be warranted by the 9. of the Romans except men will make the Apostle plainly to contradict himself: who restrayneth the Adoptiō, which he ascribes to the Jews, only to the seed of Abrahā according to the promise, and not according to the flesh. Because otherwise, the truth 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 ancient 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 builded upon this, that they esteem our Righteousness to consist in the very act of believing: which may be more justly said of our Adoption, albeit in a circumspect meaning.

CHAPTER XVI.

TOVCHING the benefit it self, which Christ bestows upon those that receive him: although we should grant it to be the same in sense which they expound it to be: yet it will never infer, that in this place, To receive Christ and believe in his name, is to be understood of Justification: but (according as some of themselves say) of the work of God in making us to believe. Of the which followeth, the dignity and prerogative of being sons: as the first and immediate fruit of faith, in Jesus Christ. In which sense we deny not, but this place may be commodiously interpreted: although it seemeth that the spirit of God doth mean somewhat more. For understanding 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 work and the Sons, in our Adoption: although in the same place, they be clearly distinguished by the Evangelist. Which oversight maketh great confusion in knowledge.

For we are to understand, that although the three persons of the Trinity, be neither in subsisting nor working to be separated: yet in both, they are still to be distinguished: and never to be confounded: if ever we think to have a clear and vnconfused sight, of these great works of grace, which they perform in us.

Now in this place, the work of the Father, and the work of the Sōne in our Adoption, are clearly and distinctly set down. Like as in other parts, the work of the spirit, in the same Adoption, is distinguished from both: The work of the Father, is our Union with Christ: when he brings us unto him, and makes us to receive him, by believing in his name. And this is our coming to the Son: Which is the proper work of the Father. For none can come unto the Son, except the Father draw him. And this is the principal 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 work of the Father to adopt: certain it is, that our Adoption, most properly must consist in the action of the Father. For which cause, the Fathers work, in making us to receive the Son, that is to believe 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 chief and principal part of our spiritual birth: being the root & ground of all that followeth.

The work of the Son is next subjoined: which stands in giving to those who have received him, prerogative, or as some do render the word, dignity, as others authority, and as others power to be the Sons of God. Of all which significations of the word, there is none which doth not fit this place: without giving any advantage unto the Papists, in their forged sense of the word power. Which benefit proceeding from the Son, is always to be distinguished in our Adoption, from our Union and communion with him by faith: which is the work of the Father: upon which, as the cause, dependeth the other as the effect: for to those, whom the Father doth give to the Son, to be his brethren, and in unity with him, to be the Sons of God: the son doth give the prerogative, the dignity, the authority and the power belonging to the sons of God. And this work consisteth in the sons bringing us to the Father. For none can come to the Father, but by the Son: for Christ suffered for us, that he might bring us to God, 1. Pet. chap. 3. verse. 18. And this is that, which is so often spoken of in scriptures by Christ himself: that to those whom the Father giveth him, to those he giveth eternal life: and that he giveth the glory that the Father hath given him, unto those that believe in him. For whatsoever prerogative, dignity, &c. the Father hath given unto the Son, the same doth the Son impart to us that are his brethren. For the prerogatives and privileges of son-ship, appertain only to Jesus Christ, as the only son 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 son, is a dignity depēding, not upon the essence and nature of our Redeemer, but upon his subsisting and personalitie. For as the prerogative of a father, is proper to the first person: so the prerogative of a son, is proper to the second person. and therefore, as we do hold that to adopt, is the prerogative of the first person, because he only is the Father: so to communicate the prerogatives belonging to those who are adopted to be children, is the prerogative of the second person, because he only is the Son. And therefore is it said, if the Son make us free, we shall be free indeed, John chap. 8. ver. 36. for freedom, is the prerogative of a Son, and not of a servant. And therefore the whole liberty and freedom, be it from ignorance, Satan, sin or death, which the saints enjoy in Christ, is called by the Apostle, the liberty of the Sons of God. in which liberty is comprehended, both our wisdom, righteousness, sanctification and redemption. Which prerogatives, when we do enjoy them, then may we boldly esteem ourselves the Sons of God. And this is that, which it seems the spirit of God doeth mean, when he saith, that Christ doth give us the prerogative to be the Sons of God: that is, that he bestows upon us such privileges and blessings, or such authority and power, over all our spiritual enemies, as may make us, not only to glory in God the Father of Christ, as our God and our Father: but also to carry ourselves in our whole conversation, as becometh the sons of God. For we do esteem, that to be adopted or made sons, and to receive prerogative to be sons, are two distinct benefits, of the two first persons of the Trinity. For a man may be a Son, and yet want the prerogative, dignity, authority, and power of a Son. For as saith the Apostle, Gallath. chap. 4. verse. 1. 2. The heir while he is a child differeth nothing from a servant, though he be Lord of all, but is under Tutors and Governors. until the time appointed of the Father. Which custom of men, the Apostle applieth to the Church of God. to let us know, that it is a thing to be considered in the children of God, as well as in the children of men: so the oversight stands in the not distinguishing betwixt the being of a son simply, which comes by procreation and birth: and the being of a son in prerogative, dignity, authority and power of a son, which comes by age and fullness of time, appointed by the Father.

For every child is a son to his Father, as soon as he is borne: yet longe after he receyveth not the prerogative of a son: but still is in condition as a servant.

But when the time appointed, for his freedom cometh: he, who was before a son by birth, but a servant in condition, becometh to be a son likewise by condition, as well as by birth: when as the prerogative, or dignity, or authority, or power, to be a son in estate, is given unto him. And in this sense is this place to be understood, if it be rightly taken: that is, that unto them who were borne of the Father, and so which were sons by the Fathers begetting of them: Christ the son did give prerogative, or dignity, or authority, or power, to be sons in condition and state. For as we have said before, the benefit of being sons simply, by begetting, or birth, or by adoption, is the proper work of the Father: but to make us sons in the condition and estate, belonging unto sons, is the proper work of the Son. For we have no boldness to call the Father our Father, nor have we any access unto him as unto our Father, but through Christ alone. Neither have we the liberty of the sons of God, from sin, either by righteousness or sanctification: nor any part of the glory of the sons of God, but frō Christ alone: in whom doth all fullness dwell, and out of whose fullness, we all receive: and by whom only we come unto the Father. And this distinction of these two works, of the Father, and of the Son, shineth clearly in the words of the Evangelist: when he saith, that Christ did give prerogative to be the sons of God, only to those who were borne of God: plainly distinguishinge the Fathers work, in begetting us to be his sons, from the work of the son in giving us the prerogative to be sons. which verifieth that to be a son by birth, and to be a son by prerogative, are not to be taken in one sense, nor for one benefit: but for two distinct actions, of the first two persons of the Trinity. Which the same Apostle John seemeth plainly to confirm, 1. Epist. chap. 3. verse. 1. 2. When he ascribeth the benefit, of being called the sons of God, unto the love of the Father, and the benefit of the being that which the sons of God are, in prerogative and dignity, unto the Son: by whose appearing unto us, we are made that, which the sons of God should be. And therefore, in this life, according as he hath appeared unto us, by the Fathers work in our calling, bringing us unto him, illuminating our understanding with the knowledge of him, and by faith making us one withhim: so have we received the prerogative to be the sons of God, in righteousness and holiness, with freedom and boldness to call his Father our Father: but because as yet he is not manifested unto us in all the prerogatives of the sons of God, therefore (although we be now, both sons by Adoption, and likewise in some measure by prerogative and dignity,) yet it is not fully manifested what we shall be: but when he shall appear in glory, then shall we appear like him, in all things. In which likeness either in parte, or in whole, accomplished in us, standeth the prerogative of the sons of God. For clearing of which point, we are to observe that saying of the Apostle, 1. Cor. chap, 1. verse. 30. For of him you are in Christ Jesus, who is made of God unto us, wisdom, righteousness, sanctification and redemption. In these words two distinct actions, are attributed unto the Father, which must needs precede in order, that action of the Son, whereby he gives us prerogative to be the sons of God.

The first action of the Father is the making of Christ unto us, wisdom, righteousness, sanctification and redemption: which are indeed the prerogatives of the sons of God.

The second action of the Father is, the making us to be in Christ: to the end that we may be partakers of these blessings, which Christ is made of the Father, unto us. Which action of making us to be in Christ, cannot be distinguished from making of us sons and Adopting of us.

Upon which two works of the Father, followeth the action of the Son: who when we are by the Father, in him, he maketh us partakers of all his own prerogatives, dignities & glory.

And after this work of the Son, followeth the action of the holy Ghost: sealing up in our hearts, both our Adoption or son-ship, and the prerogatives belonging to the sons of God.

Of this distinct consideration, of the distinct working, of the Father, Son and the Holy Ghost, it may easily appear, that the work of the Son, is mistaken in this place, when it is interpreted to be Adoption, or making of us sons simply: whereas it is to be understood, of a benefit, succeeding our being sons by Adoption, which is already accomplished, when we are begotten and borne of God the Father: after which, it is the Sons parte, to make us in condition and estate the sons of God: by communicating with us, the prerogative, and dignity, and authority which is proper to the sons of God.

Thus fare have we thought good to speak touching the order of the benefits of God: in which point we have more largely insisted, because it is the special ground, whereupon riseth, not only the oversight of good men, but also divers heresies of wicked men, in this age. And we have further labored to clear that place of John, which most misleades men in this matter: that thereby it may be manifest, that by the Scriptures rightly understood, Adoption goeth in order before Justification.

CHAPTER XVIII.

HAVING finished the three first grounds, serving to clear the nature and order of the saving benefits of God: Now it rests that we speak of the last: which is touching the special distinction and difference of those benefits amongst themselves. In which point, leaving all other opinions, we will follow that which hath the greatest warrand and clearest evidence, in the truth of God: which only in all such things, we are to follow, as our guide and informer.

But before we begin this point, there are three things needful to be considered of us.

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 use that we are to make for our instruction of the preceeding point.

In these three things we will be shorter perhaps, then their nature requireth, setting them down in short propositions.

Touching the first, we are to mark that in the Scripture those benefits are set down, two manner of ways: that is, either confusedly, or then distinctly.

The confused manner of speech, is likewise twofold.

First, when as in respect of the inseparable conjunction of these blessings, and presence infallible of all the rest, where one is, being all linked together, and everyone imperting and impleying, all the rest: the Scripture putteth one for all.

The second manner is, when someone benefit, is putt for another: and these two sortes of speeches are plain by these places. Rom. chap. 8. verse. 23. 2 Cor. chap. 5. verse. 19. Eph. chap. 1. verse. 7. Col. chap. 1. verse. 14. Rom. chap. 5, verse. 9. 10. 11. &c.

The distinct manner of speech is, when these benefits are both in name and signification specially distinguished, one from another: as namely, Rom. chap. 8. verse. 30. 1 Cor. chap. 1. verse. 30.

This we thought good, first to mark, because there is great probability, that in not consideration of the spirits different manner of speaking, is the special ground and cause, of many men's mistaking of the special difference and true order, of these saving benefits of God. As specially, when Justification and Adoption are made partes of reconsiliation: which being properly taken doeth in order, according to the Scriptures, succeed to them both. As also when one benefit is defined, by the property of another: which error many do fall in. We are therefore to take heed, that we put a special difference betwixt one and the same benefit, according as it is used by the spirit of God, in proper or improper manner of speech: when either it is put in the own proper signification, or when it is put particularly, for another benefit then it self, or generally for all.

Touching the second point, there be six special things, wherein all the saving benefits of God agree.

The first is in their original, or efficient cause: which is God alone: for he is the Father of lights, from whom cometh down all good gifts and every perfect donation, I am. chap. 1. verse. 17. This may be confirmed by particular testimonies of Scripture, touching every particular benefit, as of Faith, Adoption, Justification, Peace or Reconciliation, Sanctification, Glorification, and our whole Redemption. For they are neither bred in us by nature, nor acquired by our industry, nor ministered by human education, but are all the gifts of God.

The second thing wherein they all agree, is the cause which moveth God to give them: which is nothing but his grace and good pleasure. For none of them is obtained by our desert, or meritt. For as, saith the Apostle, 2 Tim. chap. 1. verse. 9. God hath saved us and called us with an holy calling not according to our works, but according to his own purpose and grace. and this likewise is clear by particular testimonies of the Scriptures, touching everyone of these benefits.

The third thing wherein they all agree, is the means, through which God of his grace doth give them: which is Jesus Christ the Son: who is made of God unto us all these blessings: For in him all fullness dwelleth, and out of his fullness, we all receive grace. Which point also is most evident, throughout all the Scriptures in every particular benefit.

The fourth thing wherein they all agree, is the instrument by the which God maketh us to apprehend them all in Christ, which is Faith only.

The fifth thing wherein they all agree, is that they are inseparable one from another: so that none can have one of them, but he must needs have all: for whom he calleth, them he Iustifieth, and whom he Iustifieth them he glorifieth. Rom. chap. 8. verse. 30 And as saith the Apostle: by the grace of God which is given us in Christ Jesus, we are made riche in him, in all gifts: 1 Cor. cha. 1. ver. 4. 5. And the same Apostle gives thanks to God, because he hath blessed us with all blessings in Christ, Eph. ch. 1. ver. 3.

The last thing wherein they all agree, is that they are never taken away again, from those that receive them: For the gifts and calling of God are without repentance: Rom. ch. 11. ver. 29. And whom Christ loved, he loveth to the end. John chap. 13. verse. 1.

Now followeth the third thing to be considered of us, which is, touching the use arising upon those former 6. points, which we are to mark, for our right understanding of the nature of God's saving benefits: and this use is six fold.

The first is, that none of these blessings is in us by nature, nor from nature, nor any power or faculty in nature, but are all the supernatural gifts of God.

The second use is, that we are to acknowledge the good will of God and his free grace, to be the only cause moving God to give these benefits. For by his grace he hath made us freely accepted in his beloved: so that even what in Christ he gives us, he gives it freely of grace: so that all respects is removed, why God should bestow his blessings in Christ, except his own grace in himself. Which we are carefully to mark, that we may keep ourselves from the error of these, who confound either the subordinate mean, through which, or the subordinate Instrument, by which God bestows his blessings, with the cause moving God to bestow them: For although Christ be the mean through which, & faith be the instrument by which, God gives all spiritual blessings, yet the cause moving him to give all, is his grace. For he gives Christ, and the righteousness that is in him, and faith, freely, to whom he will, and withouldes them from whom he will.

Thus although the subordinate means, in and by which, God dispenseth his blessings, are not to be separate from his grace, yet they are never to be confounded with it: but even Christ himself, and all blessings in him, and the merit of his sufferings, and faith, by the which we apprehend all, are still to be distinguished from the grace of God, which is the only cause, why either Christ himself, or the meritt of his sufferings, or faith to apprehend it, is given us of God. Therefore in God's working, the Scriptures still join these three together, to wit grace, Christ and faith. Faith, as the instrument whereby we apprehend, and Christ as the subject in which we apprehend the blessings of God, and the grace of God, as the only cause moving God, both to give faith, and Christ by faith, and in Christ all these blessings. So that it is a grievous sin against the grace of God (for the praise of the glory whereof, the Lord doth bestow upon us all spiritual blessings) when we spoil it of this praise due to it alone: by making any other thing to be the moving cause why God doth bless us. As likewise it is a great sin, when separating this grace, from the subordinate means, we do despise the means, and turn the grace into wantonness.

The third use is, that nowhere, except in Christ alone, is any of the saving blessings of God to be found. And therefore it never can be accounted to be God's Adoption, God's Righteousness, Sanctificatian, Reconciliation or Redemption, which is placed in anything without Christ. Wherevpon it must follow that they err far from the truth, who place their righteousness, either in their faith, or works: or who place reconciliation, in their own satisfaction.

For though Christ be the object of faith, yet it hath the being of it, in man's heart: & concerning works and our own satisfactions. It is clear that they are not in Christ: who notwithstanding is all in all things, and filleth all in all things.

The fourth use is, that without faith, God by his grace, communicates no blessing in Christ, in ordinary dispensation. Therefore they must err, who think that Christ and the blessings of God in him, may be apprehended, by the external bodily action of man, in receyving the Sacraments: that is, as they call it, by the very external work wrought. This likewise teacheth us, to perceive their error, who do make Faith, which is but the apprehending instrument, to be the blessing it self, thereby apprehended in Christ. Of which sort they all are, who place the matter of our righteousness, in the act of our believing.

The fifth use is, to teach us to be wise, in judging of ourselves, whether we be truly in the state of grace or no: for he that is destitute of any one of these saving blessings, he is destitute of them all: whatsoever foolish confidence he have to the contrary. For as saith the Apostle Peter, 2. Epi. chap. 1. verse. 3. God through the knowledge of him that hath called us, hath given unto us all things, that appertain to life and Godlines: And therefore James showeth that it profits nothing that a man say, he hath faith, if he have no works. And John 1. Ep. cha. 2. verse. 9. saith, He that saith he is in the light, and hatetb his brother, is in darkness until this time. and chap. 3. verse. 6. Who soever sinneth, hath not seen Christ, neither hath known him.

The sixth and last use is, to discover to us the error of those who prophainly affirm, that the Saints effectually called, may fall from grace: which is a blasphemous denying of God's faithfulness, his righteousness, and the stablenes of his counsel: upon which the Scriptures, so often build, the certayntie of the saints persevering unto the end: Upon his faithfulness, 1. Cor. chap. 1. ver 8. 9. who also shall confirm you unto the end, for God is faithful, by whō ye are called. And 1. Thess. chap. 5. ver. 24. Faithful is he who calleth you and will also do it. upon his righteousness. 2. Thess. chap. 1. verse. 6. 7. For it is a righteous thing with God, to render to you which are troubled, rest with us in the revelation of the Lord Jesus from heaven. And Heb. ch. 6. ver. 9. 10. But we persuade ourselves better things of you, and such as accompany salvation, for God is not unrighteous, &c. and vpō the stablenes of his counsel in the 17. and 18. verses of the same chapter, saying: Wherein God willing more abundantly to show unto the heirs of promise the vnchaingeablenes of his counsel, did bind himself by an oth, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have our refuge to lay hold upon the hope, that is laid before us.

CHAPTER XIX.

THvs having spoken of these 3. points: it followeth now that we speak of the particular difference, whereby the blessings of God, are everyone distinguished frō another.

The difference that is amongst these benefits, is of two sorts.

The first is more general, depending upon the different manner that we enjoy them.

The second is more particular, rising upon the particular nature of every benefit.

Touching the first, the benefits of God in Christ, are either such, as are made ours only by imputation and God's gracious accompt: the thing imputed, remaining still in substance inherent in Christ, and not in us. for then they are such, as (flowing from the virtue of Christ) do abide inherent in our souls and bodies eternally.

Of the first sort, are Adoption and Justification, which never can be said properly, to be inherent in us (Adoption, being taken in the proper sense, whereby it is distinguished from the rest: & not in that general sense mentioned before) for Christ alone, remaineth in himself, the only Son of God, and only righteous without sin: we being sons and righteous, never by any inhesion of these blessings in us, but only by the imputation of that son-ship and righteousness which is Christ's alone, unto us. Therefore the Scriptures, (touching these 2. benefits) doeth specially use this phrase: to wit, that we are the sons of God in him, and that we are made the righteousness of God in him.

Of the second sort, are these benefits, which necessarily follow, upon the two former: as being the end wherefore we are Adopted and Justified. and these be peace with God, or Reconciliation, joy in the holy Ghost, Sanctification and Glorification, which is all one with Redemption: as it is taken in most particular sense. Which all are so given us in Christ, that by the sense and feeling of them inherent in us, they are made to us, sure tokens of our effectual calling or Adoption & Iustificatiō. Which being blessings, not perceyved by any sense of them selves, in substance inherent in us, are confirmed in us by the others, as infallible effects following them.

For which cause the Apostle Peter willeth us by them, to make our calling and election sure. For in this are the children of God known, and the children of the Devil: Who soever doeth not righteousness, is not of God, 1. John 3. 10. And again, Know ye, that he that doeth righteously, is borne of him, 1. John 2. 29. And again, He that doeth righteousness, is righteous, as he is righteous, 3. chap. verse. 7.

This difference, serveth both to clear the order and nature of the benefits of God. For these, which are ours by gracious accompt, remaining still inherent in Christ only, they are both first in order, and are the grounds and subordinate causes of all the rest of the benefits, inhesively bestowed upon us in Christ. Therefore unto these two, that is Adoption and Justification, all the rest, are attributed, as effects and infallible consequences, while it is said: If we be sons, then are we also heirs, Rom. cha. 8. ver. 17. And again, Whosoever is borne of God, sinneth not, 1. John 3. 9. And again, The son abideth in the house forever. John 8. 35. so touching righteousness it is said, The just by faith shall live, Rom. 1. 17. And again: Being justified by faith, we have peace towards God, & rejoice in the hope of the glory of God, Rom. 5. 1. 2. And again: That, we being justified by his grace, should be made heirs, &c. Tit. 3. 7.

The second difference, ariseth upon the different nature of the benefits: which appear in the effects of everyone towards us. Which effects may generally be reduced to two.

The first is, the effect, of the making us the sons of God. Which is most properly performed in us in the blessing of Adoption.

The second is, the making of us like to the Image of the son of God. Which is performed by the rest of the blessings: that is our Justification, Sanctification, and Redemption. Which albeit they serve to accomplish our Adoption, by making us to be the sons of God by prerogative, dignity, &c. yet we are sons, before they be accomplished in us. For as saith John, 1. Epist. 3. 2. We are now the sons of God, although it is not manifest what we shall be.

So this general difference, of the nature of God's benefits, is carefully to be marked: that we may distinguish betwixt these benefits, by the which we are properly made sons, and so of the seed: which only is Adoption. And these benefits, by the which, we enjoy the promise, made unto the seed: where by we are not properly said to be made sons, but only in respect of the condition and estate, belonging to the sons. But properly by them we are made like unto the Image of the son of God.

But although all these benefits agree in this pointe, and they all serve to make us like unto the Image of the Son: yet they differ in nature, everyone from another, according to the difference of these things, wherein they make us like unto the Son of GOD. For by Justification, the Lord makes us righteous, and without sin: as Christ is righteous, and without sin. and reconcileth us unto him self, making us one with him self, as the son is one with him. For peace or reconciliation with God, is the effect and fruit of Justification, as is clear Rom. chap. 5. 1. In which we have to observe, that as the Father, by Adoption, maketh us one with the son: so by Justification, he maketh us one, with him self. Conforme to the saying of the Apostle, 2. Corinth. chapt. 5. verse. 19. For God was in Christ, reconciling the world unto him self: by not imputing to them their sins: therefore is our peace and reconciliation with GOD, attributed unto the Cross of Christ, by the which saith the Apostle, he killeth hatred, Ephe. 2. 16. and also our liberty and boldness, to enter into the most holy place, is attributed unto the blood of JESUS, Heb. 10. 19.

Secondly, by sanctification, the Lord makes us like to his Son by purity, and holiness of nature.

Thirdly by redemption, as it is particularly taken for glorification, the Lord makes us like unto his Son, in immortality, glory▪ and power. This order and difference, of these benifites, is clear, 1 Cor. chap. 1. verse. 30. where wisdom, is put in the first place: which, specially answers to our calling, wherein consisteth our Adoption. In the second place, righteousness. In the third, sanctification: and in the fourth place, redemption. Which place, is specially to be marked: for the right knowledge, both of the order and difference that is amongst is benefits of God. For in other places of Scripture, Redemption, as likewise Justification, and Reconciliation, are taken in a larger sense: to signify the whole freedom of the sons of God, and every parte thereof in particular. And that because all liberty, peace and reconciliation, whatsoever is given us of God, floweth from the death of Christ: in the which standeth our righteousness, peace & redemption. For which cause it is, that in the Scriptures, sometimes our Justification is ascribed to the death of Christ: sometimes our Sanctification: sometimes our Reconciliation: and sometimes our Redemption. Because, howsoever these blessings, (as they are imparted unto us) differ both in order and nature: yet they proceed all, from one fountain: and are all comprehended, only in that one oblation, of Jesus Christ upon the Cross.

For clearing our judgments therefore, in this point: we are carefully to mark these two senses, in the which, in the Scriptures, Redemption, Justification, and Reconciliation, and Sanctification are taken.

Sometymes they are taken, for the action of God in Christ for his saints: when as God, was in Christ, reconciling the world to himself: according to that which he had purposed in Christ. which was, as saith the Apostle, Eph. chap. 1. verse. 10. That in the fullness of time, he would gather together all things in Christ Jesus, & as saith the same Apostle, Coll. chap. 1. ver. 20. It pleased the Father to reconcile all things to himself, by him: making peace by the blood of his cross.

In this sense, God at one time, by the only one oblation of Jesus Christ, in one work, once performed, did eternally redeem, Iustifie, Sanctify and Reconcill to himself, all his ellect, that ever were, is, or shall be, until the end of the world. For Christ bare all their persons, upon the Cross: and God did lay upon him, the iniquity of them all: and did wound him, for their transgressions, and break him for their iniquities: and did lay upon him, the chastisement of their peace. Esa. 53. Therefore saith the Apostle, Heb. 10. that by that will of God we are sanctified even by the offringe of the body of Jesus Christ once. And in the 9. chap. 12. verse, he saith that Christ by his own blood entered once in the most holy place, and abtayned eternal redemption: and in that same Chapter ver. 28. it is said, that Christ was once offered, to take away the sins of many.

Now in this sense, there is neither, difference of time, nor order, nor distinction to be made: all being accomplished together and at once: by one work, of one man, Jesus Christ the Lord.

Sometymes again, they are taken for the work of God in us, and toward us: in his own time applying that, which he wrough in Christ for us, to everyone of us in particular: bringing us, by effectual calling, to the knowledge & apprehension by faith, of our Redemption, Justification, and Reconciliation, which God accomplished only in that day of Christ, which all the Fathers desired to see: howsoever in divers ages, and divers times, they be applied, by God, to these, whō then, and in that day, by the death of his Son, he did Redeem, Iustifie, and Reconcile unto him self. And in this sense, we speak of these benefits, in this treatise: not as they were wrought by God, in Christ, for us: but as in the dispensation of God, they are applied unto us, for whom Christ died. In which sense the Apostle speaks of them, 1. Coll. 1. 21. 22. saying: And you also which were in time past strangers and enemies, having your minds exercised in evil works, hath he now reconciled in that body of his flesh, by death.

And in this sense, it is, that both order and difference, is to be marked amongst these benefits. In consideration whereof, how so ever Adoption, and Justification agree, in this, that they both are benefits bestowed by imputation, without inhesion in us: yet, as they differ in nature, so do they in order: in respect of the grounds, whereupon they are built, & whence they flow. For Adoption, neither dependeth upon, nor floweth from the death of Christ: But from his personal property, of being the son of God. whereas Justification, dependeth upon, & floweth from his suffering. and therefore as our communion with him in person goeth before our communion with him in his sufferings, so doth our Adoption, in order go before our Justification.

CHAPTER XX.

HITHERTO have we spoken, of those grounds, whereby both the nature and order of God's saving benefits, are most clearly known. So that by these things, which are already set down, a modest mind, only searching truth, and abhorring contention, may sufficiently know, what Justification before God, is. yet notwithstanding, for the further contentment of those of weaker judgment, we will speak something more particularly of the benefit is self.

For the clearer understanding whereof, and discovering of the truth, which now almost lieth hid, by the manifold opinions of men: it were needful, that we should speak of divers things: as namely, of God him self, what place he hath in that work. 2. of his grace. 3. of Christ and his obedience. 4. of faith. 5. of man him self, and of his works. and lastly of the Law and of the Gospel. For all these points are called in controversy: and men's judgments is divers concerning everyone of them, in the work of Justification: but to eschew longsomnes, we will reduce all, that we are to speak, into these few grounds.

The first, shall be touching the special divers and several judgments of men, concerning Justification.

The second, shall be touching the discussing of these pointes controverted, which are of greatest moment.

The third, shall be concerning the work it self of Justification: according as it is set down in the truth of God.

And entreating of these three, we shall touch by the way, every one of these points mentioned. in doing whereof, if we shall insist somewhat more largely, then shall seem expedient to riper judgments, yet we hope that herein we shall easily be pardoned: seeing we take this pains, not for the instruction of those, that are of greater judgment then our self, but for the help and comfort of the simplest sort. Who in this main point of salvation, may (through the diversity of opinions) be brought in danger of destruction. For seeing there is no hope of life to any, but such as are justified by the righteousness of God which is by the faith of Christ: it must follow, that this Justice being taken away, and any other whatsoever put in the place thereof, all ground and certeyntie of salvation, must needs be also taken away.

To come then to the first point. there be four principal different opinions: beside the opinion of Osiander: which being odious to all, we need not to speak of.

The first is of those, who devide the work of Justification betwixt God and man: Christ's merit and man's merit: faith and works: grace & debt: the Law & the Gospel: but in divers respects and considerations. For in respect of that, which they call the first righteousness (which they esteem nothing but a preparation of a man, to justify himself, by a formal righteousness infounded in us by grace). they give place to God, as the author & worker: and to his grace, as the cause moving him: and unto Christ's sufferings, as the cause meriting that grace: & unto faith as the benefit in founded into us by grace: and unto the Gospel, as the instrument whereby this benefit is wrought in us. Yet with God & his grace, they join man in this work: ascribing unto him, freedom of will, so that God by his grace & man in his will concur in the work. God by his grace, helping man's will to believe. But in respect of that, which they call the second righteousness, wherein they place the merit of eternal life, they seclude God from being the Justifier: and ascribe justification to man him self. they seclude grace and establish works of free will, they seclude Christ, and the merit of his obedience, and place them selves and the merit of their own works. they seclude believing, and establish working: and for the Gospel, place the Law.

The second opinion is of those, who in justification, make God to be the Justifier, and that of his grace, and that by faith, but as our work, of our free will: yet not of the Law, but of the Gospel. secluding Christ and his obedience wholly from our righteousness: as likewise the Law and the works thereof. So they give to God the work of Justifying: but the matter of their righteousness, they wholly ascribe to their own work and act in believing. and place grace in nothing, but in God's gracious accepting of man's imperfect faith, in place of the perfect righteousness of the Law. and attribute unto the merit of Christ's obedience, this gracious acceptation of our faith: as though he had died and suffered not for our Justification, but to merit and obtain at God's hand, that our own work of believing, should be graciously accepted as perfect righteousness, albeit in it self imperfect. and where they may seem to agree with the papist in asscribing righteousness to their own working, they think that they do sufficiently purge them selves from that blott by this subtle evasion: that they do not attribute their righteousness, to a work of the Law, but to a work of the Gospel.

The third opinion, is of those; who attribute the work of Justification unto God, but place their righteousness, partly in their faith, as their own work, and partly in the obedience of Christ. and make two actions of God, in Justifying. In the one whereof, they give place unto grace: in the other not. The first action is the imputation of our imperfect faith, for righteousness. and that by grace. The second action is the imputatiō of Christ's perfect obedience, for the supplying of that, which is wanting in our imperfect faith, for righteousness, and that by Justice.

All these three opinions, do attribute Mans righteousness, either wholly or in parte to his own working, The first and last do join grace & merit together in Justification. Which things are most contrary to the truth of God: whether the works be of nature or of grace: of the Law, or of the Gospel.

The fourth and last opinion, is of those, who attribute the work of Justification to God alone: and placeth our righteousness only in Christ's obedience: and do acknowledge saith to be nothing but the applying and apprehending instrument of Christ's obedience: and the Gospel, to be the instrument of faith: and all to be of grace. because God, giveth Christ, to be righteousness unto us, by grace: and imputes his obedience unto us, by grace: and by grace, giveth us faith, and unto faith the Gospel. so that they attribute the whole praise of the Justification unto God: and place the whole matter of righteousness, in the obedience of Christ: secluding all works of men, either of the Law or of the Gospel: and acknowledge the grace of God to be the only cause, moving God to justify us, by Christ's obedience: as likewise of the giving of us faith, to apprehend it, and this opinion only agreeth with the truth.

CHAPTER XXI.

NOw we come to these things, wherein especially stands the chiefest controversies, whereby the truth of Justification is most darkened. which we will reduce all, to these four points.

The first shall be, touching the efficient cause of Justification.

The second shall be, touching the material cause of it.

The third shall be, touching the formal cause.

The fourth shall be, touching the subject, that is justified.

Under these four are comprehended the chief controversies touching this matter. For touching the final cause, there is no great disagreement: therefore we have no need to speak much of it: yet notwithstanding because it serves to clear that which we have so much insisted in before, touching the order of Adoption and Justification, we will speak something thereof, after the other four.

First then, touching the efficient cause of Justification, the controversy is only with the Papists: for in this point, albeit they agree with us in parte, or rather in show: yet they disagree from us, in the chiefest substance of this question. For we say, that God only doeth Iustifie: but they, albeit they grant the first Justification to God in parte, yet they ascribe the second Justification (wherein they place the merit of eternal life) wholly to man him self. Now for discussing this controversy, we have three things that may sufficiently clear our judgment therein.

The first is, the manner and form of the Scripture phrase, touching the Justification of a man.

The second is, the testimony of the Scripture, declaring who it is, that Justifies a man.

The third is, the nature of the work it self.

Touching the first, the Scripture speaking of Justification, even whereas it is supposed to be by the works of the Law, speaks passivelie of man, and never activelie: to show it is a work which he him self doeth not, but which is done unto him by another. as for example, Rom. chapt. 3. verse. 20. by the works of the Law, shall no flesh be justified. And again, Gal. chap. 2. ver. 16. Knowing that a man is not Justified by the works of the Law. And again, Gall. chap. 5. verse. 4. And ye are abolished from Christ, who soever are Justified by the Law. As likewise, when Justification is attributed unto faith, the same passive form of speech is used, as Rom. chapt. 3. verse. 28. We conclude then, that a man is Justified by faith, without the works of the Law. And again, Rom. chap. 5. ver. 1. Being then Justified by faith, &c. And Tit. chap. 3. ver. 7. That being Justified by his grace, &c.

Which form of speech is most clearly used, Matt. chap. 12. v. 37. For by thy words, thou shalt be justified: and by thy words, thou shale be condemned. All these testimonies do show plainly, that the work of Justification is not the work of man him self, but of some other: And therefore Christ, Luke chap, 16. 15. lays this to the Pharisees charge, as a special iniquity, saying: Ye are those who justify yourselves. And that this is to be understood, not only of a man in judging him self, but also of one man in judging an other, it is plain by the Apostles doctrine, Rom. 14. 4. 10. 13. where he takes all power from all men of judging one another, and to conclude this point, the Apostles testimony touching him self, is sufficient, 1. Corint. cha. 4. ver. 3. whereby he cleereth both these pointes, to wit, that no other man had power to judge him: and that he had no power to judge him self, saying: I pass little to be judged of you, or of man's judgment, no I judge not my own self. In which places, all power of judging, as it is referred either to justifying or condemning, in pardoning, or not pardoning sin, in the absolving or not absolving from sin, is utterly taken from all men, whether in respect of them selves or others.

Touching the second ground, which cleereth who it is that Justifies: there is nothing whereof the holy Scripture giveth more clear testimony then of this: still affirming, that is is God only, who Iustifieth: as is manifest, Rom. chap. 8. ver. 33. where expressly it is said: It is GOD that Iustifieth: and in that same Chapter 30. verse, it is said: Those whom he hath predestinate, those he hath called: and whom he hath called, those also he hath justified. which place showeth plainly, that it can belong to none but to God alone. seeing that he who justifieth, must be he who calleth, and he who calleth must be he who predestinateth, which is only God. And again, the same Apostle giveth a clear testimony hereof, Rom. chapt. 3. ver. 30. saying: For God is one who shall justify circoncision of faith, and vncirconcision thorough faith. The like testimony is contained, 1. Corinth. cha. 4. verse. 4. where the Apostle saith: He that judgeth me is the Lord. Therefore saith the same Apostle, Rom. chap. 14. ver. 12. That everyone of us shall give accompt of him self unto God.

Now we come to the third ground, which consisteth in the nature of Justification it self: which is not (as some interpret it to be) the making of us inhesively just, by renovation, or change of our nature: as though the word Iustificare, that is to Iustifie, did signify, Iustum facere, that is, to make just. By which opinion, our Iustificatiō, and our Sanctification, are confounded, and made one thing. As though to Iustifie were the action of GOD, in regeneratinge and recreatinge us: whereas it is the work of God in judging us. so that Iustificar • doeth signify Iustum pronuntiare, that is, to pronounce righteous, which is manifest by two reasons.

The first is, because in Scripture. Justification is opposed to condemnation: as is clear by the testimony cited before, Mat. 12. 37.

The second reason, is taken from the description of Justification, set down in the Scriptures: where sometimes it is defined to consist, in the remission of sins, sometimes in the forgiving of wickedness, in the covering of sin, and not imputing of iniquity: sometime by the imputation of righteousness. Which all do prove manifestly, that Justification is the Action of him, who is the Judge of mankind, in absolving man from sin and the punishment thereof.

Of this it followeth, that unto God only it belongeth to Iustifie. and that for two special reasons.

The first is, because the Lord is the only Judge of all, Hebr. 12. 23. And therefore Acts 17. 31. it is said: He hath appointed a day in the which he will judge the world in righteousness. Of which day the Apostle also speaketh, Rom. 2. 5. 16. and the reason hereof is given by the Apostle, Rom. 14. 7. 8. to wit, because he is our only Lord, to whom we both live and die: and therefore according as in that same place the Apostle concludes, We all shall appear before the judgment seat of Christ, and everyone of us shall give accompt of him self to God. Whereby it is clear, seeing God is the only Judge of the world, that to justify and to condemn, must only belong to him.

The second reason is: seeing Justification consists in remission of sins, and not imputing of iniquity: it followeth, that not any, except God alone, can justify: because none save God alone, can forgive sin, as is clear, Mark. 2. 7. and Luke 5. 21. therefore doeth the Lord him self say, Esa. 43. 25. I, even I am he that putteth away thy iniquities for mine own sake. And again, 44. cha. verse 22. I have put away thy transgressions like a Cloud, and thy sins as a mist. Likewise David doth attribute the not imputing of iniquity to the Lord, Psal. 31. 2. saying: Blessed is the man to whom the Lord imputeth not iniquity. which also the Apostle clearly showeth, 2. Corinth. 5. 19. saying, That God was in Christ reconciling the world to him self, not imputing to them their sins.

Now, whereas it might seem, that in treating of the efficient cause of Justification, we should speak not only of God himself, but also of his grace: yet because the question touching his grace, doeth also fitly belong to the formal cause, therefore we refer it unto that place.

CHAPTER XXII.

NOw followeth that we speak of the material cause. and in this pointe, out of the former things, it may be easily gathered, that there be four different opinions.

The first is, that the works of the Law done by man, are the matter of our righteousness.

The second is, that the only act of man's heart in believing, is the matter of it.

The third is, that partly faith, and partly Christ's obedience, is the matter of our righteousness.

The fourth and last is, that only Christ, in his obedience, is the whole matter of our righteousness.

The vanity of the first 3. opinions will more fully appear, when we speak of the formal cause of justification, & when we shall treat of Iustificatiō it self: as likewise when we shall clear the truth of the fourth opinion: therefore we will speak the more shortly of them now.

Against all three, this ground generally serveth, to wit, that no man is justified before God, by any work inherent in himself, or done by him self, whether it be of nature or of grace, or whether it be a work of the Law, or of the Gospel. The reason is: If man be justified in any sort by works, Justification cannot be by grace, according as saith the Apostle, Rom. 11. 6. If it be of grace, it is no more of works, else were grace no more grace: and if it be of works▪ it is no more grace, else were work no more work. Thus none of these three foremost opinions can stand: except we will destroy the grace of God, and abolish it altogether frō the work of Justification: for grace and works, (even though they be of grace) can never stand together in the work of our Justification. Which also manifesteth, the gross impiety of all these three opinions, in placing faith either in whole, or in parte, in our righteousness, as it is our own work: seeing by no work of his own, can man possibly be justified. For otherwise it cannot be, but Christ must have died in vain.

Secondly, our righteousness consisteth not in God's acceptation of anything that proceeds from us to Godward: but in God's imputation of that that comes from him to vsward by his gift. as is clear, Rom. 5. 15. 16. 17. where our righteousness is still called the gift of God: & we are said to receive righteousness as a gift. Whereby it is most evident that no work of the Law, nor faith, as it is the work of our heart, can possibly be our righteousness. For our act of believing, is an action passing from us to Godward: and being attributed (as it is by them) to man's free will, is no less the work of man, then any other work of the Law whatsoever. But our righteousness is called in the Scriptures, the righteousness of GOD, and not of man: because it goeth not from us towards him, but it cometh from him to us.

Thirdly, it is manifest by the Scriptures, that no man is just in him self, but in another. For among men there is none righteous, no not one, Psal. 14. But if that whereby he is justified, & which is the matter of his righteousness be in him self, he must not only be just, but just in him self: which both do plainly contradict the truth of God: which plainly denies, that there is any man righteous, and that any man is made righteous in him self: but whom soever God justifieth, he justifieth them in Christ, and maketh them the righteousness of God in him, 2. Corinth. 5. 21.

Fourthly, the nature of Justification consisting in the remission of sin: it cannot possibly stand, in that, that is the direct contrary. But all these three opinions maketh it stand in the contrary, that is in God's acceptation of obedience. For whether the Lord justify us, for doing the works of the Law, or for fulfilling the condition of the Gospel, required by God of us unto Justification: it is always for and by our obedience that he justifieth us. so that Justification, shall never consist in pardoning of sin, and covering of iniquity: but by the contrary, in the acceptation of obedience. Which saying is so impious, that nothing can be devised more contrary to the grace of God, and man's salvation.

These grounds serve generally to show the wickedness of all these three opinions. Now we come to speak somewhat concerning the first alone. against which these grounds contained in scripture, shall sufficiently serve: of which divers make against the rest also.

First, that which excludes not man's gloriation, cannot have place in his righteousness: for God will have no flesh to glory in his sight, in anything except in him alone: whereupon it followeth, that no man can be justified by the works of the Law. For as saith the Apostle Rom. chap. 3. verse. 27. gloriation is not excluded by the law of works. For if Abraham was justified by works, he hath wherein to glory, Rom. chap. 4. verse. 2. and the reason here of is declared in the fourth verse, saying: That to him that worketh, the wages is not compted by favor, but by debt. Wherevpon it followeth, that if man be justified by works, he hath wherein to glory: because he is not justified by grace, but by deservinge: and God's justifying of him, is not a work of his favor, but a work, which he is indebted to do. And this is the same very thing, which the Romish Church doeth mean by their merit ex condigno. whereby God's free grace iniustification is quite overthrowen.

Secondly, man cannot be justified, by that, which makes the death of Christ of none effect: but as saith the Apostle Gallat. chapter 2. verse 21. If righteousness be by the Law, then Christ hath died without a cause. Which place doeth evidently convince them all of error, and prove them all to be enemies to the cross of Christ, and to his death, that make righteousness to be by any other thing then by his death: for if Christ died without a cause, if righteousness be by the Law: he must have much more died in vain, if it be by any other thing. For righteousness is not to be found in any other thing, but either in the Law of God, or Christ.

By this we may perceyve, that the opinion of those men, who place our righteousness in faith properly taken, as it is the act of our heart: without relation of it as an apprehending instrument unto Christ: is much more pernicious, then the opinion of the Papists. and that by clear evidence of both their doctrines compared together. For the Papist placeth his righteousness, in that which contains in it self perfect righteousness in deed: so that if their other ground could hold (wherein also the other sort doeth agree with them) that is, that it were in man's power to fulfill the Law, certaynlie they should be justified by the works of the Law. For the doers of the Law shall be justified, Rom. 2. 13. And if there had been a law given which could have given life, surely righteousness should have been by the Law, saith the same Apostle, Gal. 3. 21. But these other men, do place their righteousness, in that which they them selves confess to be imperfect, and not to contain in it self, perfect righteousness. For when, faith is not relatively or instrumentally taken in respect of Christ apprehended by it: it can never contain perfect righteousness: and so the Lord can never justify us by it: For the judgment of God is just, and according to truth, Rom. 2. 2. and 5. verses. and the Lord shall judge the world in righteousness, Acts 17. 31. of which it followeth, that there is much more iniquity, in these men's opinion, then in the Papists: because they wittingly lay a ground to them selves, touching justification: wherein it is impossible that God's judgment can be according to truth: seeing they make him to justify them, by that, which in their own confession, is never answerable to the justice of God.

Thirdly, that can never justify a man, that causeth wrath, and makes both faith and the promise vain, and of none effect. and therefore righteousness can never be by the Law. For as saith the Apostle, Rom. 4. 15. The Law causeth wrath. And again, Gal. 3. 10. Whosoever are of the works of the Law, are under the curse. and that this opinion doth make both faith and the promise of none effect, it is manifest by the Apostle, Rom. chap. 4. verse. 14. saying. For if they which are of the Law be heirs, faith is made void, and the promise is made of none effect. And again, Gall. chap. 3. verse. 18. For if the inheritance be by the Law, it is no more by promise. By this may evidently appear, the gross ignorance of the Papists, who do join faith and the works of the Law together, in the work of our Justification: which two can never more stand together, then grace and works. For to be by faith, and to be by grace, is all one thing, according to the saying of the Apostle. Rom. 4. 16. Therefore is it by faith, that it might be by grace.

Fourthly, that whereby cometh the knowledge of sin, and which maketh transgression to abound, and which includeth all men under sin, and which stoppeth all mouth, and maketh all the world subject to the judgment of God: can never serve to the Justification of a man. Now that all these are the effects of the Law, it is manifest by these Testimonies of Scripture. Rom. chap. 7. verse. 7. I knew not sin but by the Law. And again, Rom. 5. 20. The Law entered in thereupon that the transgression might abound. And again, Gall. 3. 22. But the Scripture hath included all under sin. Whereby the word Scripture, is understood the Law: as is clear by the testimony of the Apostle, Rom. chap. 3. verse. 19. Where he interpretes these Scriptures, by the which he had convinced all, both Jews and Grecians, to be under sin: saying, We know that whatsoever things the Law speaketh, it saith it to them, which are under the Law, that every mouth may be stopped, and all the world be made subject to the judgment of God. And that the strength of this reason may appear to be vncontrolable: The 20. verse of that same 3. chap. showeth it to be the argument, of God's own spirit: when as the Apostle concludes after this manner. Therefore by the works of the Law, shall no flesh be justified before him: for by the Law cometh the knowledge of sin.

Lastly, this opinion fighteth directly, not only against the testimony of God himself, but also against the testimony of the knowledge and conscience of the chiefest saints of God. Touching God's testimony, it is clear throughout all the Scriptures: where he convinceth all men of sin: saying, There is none righteous no not one, &c. Rom. 3. And the Apostle in the same chapter witnesses: that by the works of the Law, shall no flesh be justified before him. And expressly in the 4. chap. he saith, that to him that worketh not, but believeth in him that justifieth the ungodly, his faith is imputed unto righteousness. And David placeth the righteousness of man in God's imputing of righteousness, without works. Rom. 4. 6. And the Apostle Paul expressly concludeth. Gal. 5. 4. That they whosoever are justified by the Law, are abolished from Christ, and are fallen from grace.

Now touching the knowledge and conscience, of the chief Saints of God: we have clear testimonies from them. Esa. 64. 6. We have all been as an unclean thing, and all our righteousness is as filthy clouts, &c. The like confession and plain acknowledgment we have in Daniel, chap. 9. in the prayer that he makes unto God. But most clearly in the Apostles speech, touching himself, and Peter, and remanent Apostles, and all the faithful amongst the Jews, Gall. 2. 15. 16. where he saith, We, who are by nature Jews, and not sinners of the Gentiles, knowing that a man is not justified by the works of the Law, but only by the faith of Jesus Christ: even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law: For by the works of the Law, no flesh shall be justified.

Therefore the same Apostle Paul, albeit he was unrebukable, touching the righteousness which is in the Law: yet notwithstanding, he accounted that righteousness, to be but loss unto him, and did cast it from him as filtie dounge, that he might gain Christ, and be found in him: That is, (as himself interpreteth) that he might be found, not having his own righteousness, which is of the Law: but that which is through the faith of Christ: that is the righteousness which is of God through faith. Phil. chap. 3.

Now to conclude this point, we will show, not only the vanity, but the impossibility of this opinion, by this one ground, which is clear in Scripture.

First, it is evident that the next and immediate end, of our justification is our peace and reconciliation with God. For being justified, we have peace toward God, saith the Apostle, Rom. 5. 1 And therefore peace is said to be made by the blood of Christ. Collos. 1. 20. And the manner how God reconcileth, is said to be by justifying, 2 Cor. 5. 19. For God was in Christ, reconciling the world to himself, by not imputing to them their sins: which is all one, as to say, that God was in Christ reconciling the world to himself, by justifying them.

Secondly, it is evident, that there is no reconciliation betwixt God and us, without a Mediator. Therefore the Law was not given, but by the hand of a Mediator. Gall. 3. 19. Neither is the covenant of the Gospel confirmed, without a Mediator.

And all confirmation of whatsoever covenant is by blood: because without shedding of blood, there is no purgation, nor justification from sin: and that by him who is Mediator. For then is the covenant of Peace, betwixt God and man confirmed, when he, who is the Mediator of the covenant, hath by the sprinkling of blood, purged away all filthiness, and obtained full remission: as is clear by the 9. to the Hebr. And therefore saith the Apostle in the same chapter verse 18. That even the first covenant, was not ordained without blood. And Moses the Mediator of that covenant, when with that blood, he had sprinkled all the people: he said, this is the blood of the Testament, which God hath appointed unto you. Exo. 24. 8. Heb. 9. 20.

Now it is plain, that Jesus Christ, in his blood, is our peace and reconciliation with God: For no blood, save his blood alone, can purge us from our iniquities, and justify us. And there is no Mediator betwixt God and us, save he alone. For as saith the Apostle, 1 Timoth. chap. 1. verse. 5. There is but one Mediator betwixt God and Man, even Jesus Christ the Man. Whereby it is plain, that none can make a firm and stable covenant of peace, betwixt God and us, but he alone: neither can he make this covenant sure, by any other mean, except his death and blood shedd: because no other thing in heaven or earth, can purge us, and obtain remission of sins and justify us. Therefore is it said, 1 Pet. chap. 3. verse. 18. That Christ once suffered for sins the just for the unjust, that he might bring us to God. Upon which respect it is that by him we are said to have access to the Father. Ephes. 2. 18. and 3. 12.

Now upon all these grounds, we have to gather, of what covenant Christ is Mediator: that is, whether of the covenant of works, or of the covenant of grace, or (which is all one thing) whether of the covenant of the Law, or of the Gospel. For God hath never made any other covenant of Peace with man, then these two. So that in one of these two must consist, both our Justification and Peace with God: and of which soever of these covenants, he is Mediator, and which of them soever he hath confirmed by his death, in that only must consist our righteousness and peace.

But it is manifest by the Scriptures, that he is not Mediator of the old, but of the new Testam. as is clear by the Apostle, Heb. 9. 15. where he saith, For this cause is he also the Mediator of the new Testament. And again, Heb. 12. 24. and unto Jesus the Mediator of the New Testament. And this is confirmed by the same Apostle, Heb. 7. from the nature of his Priest-hood. For as the Apostle there witnesseth in the 12. verse, where the Priest-hood is changed, of necessity, the Law also must be changed. Therefore it must follow, that Christ, being a Priest, not after the order of Aaron (under the which the Law was given) but after the order of Melchizedek: that he cannot possibly be the Mediator of the Old Testament, that is of the covenant of the Law: and therefore in that same chap. ver. 22. it is said, that Jesus is the Mediator of a better Testament then the Law.

Herevpon followeth this conclusion: that it is not only a vain opinion, but also an impossible, that any flesh can ever be justified by the works of the Law. For no covenant whereof Christ is not the Mediator, and which he hath never confirmed by his death, can ever possibly serve to our Justification: but of the covenant of works or of the law, Jesus is no wise Mediator, neither hath he died and shed his blood to confirm it. Therefore by the covenant of works no flesh shall ever be justified and have access unto God.

CHAPTER XXIII.

NOW for the second and third opinion, the discussing of them is coincident with the points following, and especially in the next point: which concerneth the 4. opinion: that is, that only Christ is the matter of our righteousness. Whereof now we are to speak, which being sufficiently cleared, is enough to overthrow all other opinions whatsoever.

Now to make it manifest, that in Christ alone is the matter of our righteousness, we are: first, to divide this point in two: and secondly to set down the confirmations of both.

The two partes wherein this point is to be divided, be these: First, that nothing in heaven or in earth, in man or without man, is the matter of man's righteousness before God, except only Christ.

The second is, touching that, wherein in particular Christ is our righteousness.

Now for the confirmation of the first point, we have these six grounds shortly to be considered.

First, nothing can be our righteousness, but that only which is made by God righteousness unto us. For he is only righteous, and the only Author of all righteousness. For as there is no man righteous, so there is no man that can make anything, to be righteousness, either to himself or to others. And therefore we are to consider what it is, that God the Creator and ordayner of all the righteousness of men, hath ordained and made righteousness to us. Now in all the truth of God, nothing is ever said to be made of God unto us righteousness, except Jesus Christ alone: Neither is there anything whatsoever, that is called our righteousness, whereby we are justified by God, except Christ alone, and his obedience. Wherevpon it must follow, that he only must be the matter of our righteousness. Therefore is it said by the Apostle, 1 Cor. 1. 30. that he is made of God unto us, Wisdom, Righteousness, Sanctification and Redemption. And in the Prophet Ierem. 23 6. This name is given him of God, as the name by the which the children of God, shall call him: while it is said, And this is the name whereby they shall call him: The Lord our righteousness. And again, chapter 33. verse. 16. And he that shall call her, is the Lord ou • righteousness.

Secondly, that only must be our righteousness, which only is all in all things, and only filleth all, in all things. For he that is unto us, all, in all things, must needs be our only righteousness: and he that filleth us all, in all things, must needs fill us likewise in righteousness. Now Christ only in the Scriptures of God, hath both these attributed unto him. The first is shown clearly. Collos. 3. 11. And the second is clearly shown, Eph. 1. 23. Therefore is it, that the Apostle Peter, Act. chap. 4. verse. 12. saith: That there is not salvation in any other. For among men, there is given none other name under heaven, whereby we must be saved. And for this same cause doth the Apostle say, That we are made the righteousness of God in him. 2 Corinth. chap. 5. verse. 21. As likewise, that in him we are made perfect or complete. Col. chap. 2. verse. 10. Therefore also doeth the Apostle bless God the Father, for blessing us with all spiritual blessings in Christ, Ephes. chap. 1. verse. 3. And if with all blessings, then also undoubtedly, with righteous in him: except we will deny righteousness to be one of the spiritual blessings of God. Therefore the Scripture, admitteth nothing to be joined with him: neither hath the Father ordained anything, to have parte or place with him, in the matter of our righteousness. For it hath pleased the Father, that in him all fullness should dwell: and that out of his fullness we should receive, whatsoever grace we receive from God. And this is a parte of that preeminence which Christ hath in all things: so that whosoever placeth the matter of his righteousness in any thing but Christ, denieth flatly, that he hath preeminence in all things.

Thirdly, nothing can be the matter of our righteousness. which is not the matter of our redemption. For as saith the Apostle Rom. chapt. 3. verse. 24. We are justified freely by his grace, through the redemption that is in Christ JESUS: Therefore is it that in the Scriptures, Redemption is so often interpreted, to be remission of sins: which is in effect righteousness, as Ephes. chapt. 1. verse. 7. and Colos. chapt. 1. verse. 14. Thereby showing us, that our righteousness, consisteth of that same, whereof consisteth our Redemption. And it is clear and manifest throughout all the holy Scriptures, that we have Redemption in Christ alone. Therefore in the same places, cited before, the Redemption whereby we are justified, is said to be in Christ JESUS: and we are said to have Redemption in him. Wherevppon it must needs follow, that seeing our Redemption is in him alone, our righteousness must also be in him alone. For although in the holy Scriptures it be said, that we are justified by faith, yet it is never said, that we are redeemed by faith: or that our Redemption is in faith. Whereby it is most evident, that when the spirit of God saith, that we are justified by faith, or that God doeth justify us through faith, or that he imputes faith unto righteousness: that these speeches, are never to be understood of faith, materially: as though faith properly taken were the matter of our righteousness before God: except we will say likewise, that faith is the matter of our redemption: which no man is so ignorant, as once to imagine. For nothing can be the matter of our redemption, and so consequently of our righteousness, which is not made of God sin for us, and a propitiation for sin.

For it is said expressly, that God made our Savior Christ sin for us, that we might be made the righteousness of God in him. 2 Corinth. chapter 5. verse 21. and Christ is said to have redeemed us from the curse of the Law, by being made a curse and malediction for us. Gallath. chapter 3. verse 13. All to show us that nothing can be the matter of our Righteousness, and of our Redemption, which is not made both sin and the curse due to sinners for us.

Which two things were lively and openly shadowed in the Law.

The first Levite. chapt. 16. by the live Goat: where it is said, And Aaron shall put both his hands upon the head of the live-Goat, and confess over him all the iniquities of the Children of Israel, and all their trespasses in all their sins, putting them upon the head of the Goat, and shall send him away by the hand of a man appointed into the wilderness: so the Goat shall bear upon him all their iniquities. And this the Prophet Isaiah expresseth plainly, when he saith that the Lord laid upon Christ the iniquities of us all: and that he bare the sin of many. chap. 53. As also Peter, when he saith, that Christ himself bare our iniquities in his own body upon the tree. 1 Pet. 2. 24. The second was shadowed unto us, in the ordinance of God concerning all offerings for sin. In which, when the trespasser had laid his hand upon their head, the Priest was commanded to kill them before the Lord, and to burn them with fire. Levite. 4. Which also the Prophet Isaiah expresseth, when he saith: that he was wounded for our transgressions: he was broken for our iniquities: the chastisement of our peace was upon him. chap. 53. As also Pet. when he saith, that he suffered for sins, the just for the unjust. Now there is no man so foolish, as to think that these things can be attributed unto faith: or yet to the works of the Law: or to anything whatsoever except unto Jesus Christ alone. Therefore nothing, save he alone, can possibly be the matter of our righteousness: seeing, nothing, except he alone, was ever made of God for us, either sin, or a propitiation for sin, by death.

Fourthly, nothing that is not the matter of our peace and reconciliation with God, can possibly be the matter of our righteousness. For nothing can procure peace unto us, but that only which justifieth us, and covereth our iniquities. For there is no peace for the wicked saith the Lord: and it is our iniquities that separates us from God. Isaiah 57. 21. and 59. 2. Therefore the Apostle saith, Rom. 5. 1. that being justified, we have peace toward God. For the cleanging of us from sin, (which is the cause of hatred) makes us to be reconciled unto God. Now the Lord Jesus only, in the Scriptures, is called our peace: and in him only, God reconciled the world unto himself: and that by justifying us, and this peace & reconciliation, is said to be made, by the blood of his cross: because therein only, we have remission of sins: and therein only is Christ ordained a propitiation for sin. Wherevpon it followeth, that seeing nothing is our peace but Christ only: nothing can be our righteousness but he only. For nothing but righteousness, makes peace betwixt God and man.

Fiftlie, righteousness and life, are ordained to be brought into the world: as sin and death were brought into the world: therefore is it that Adam (in respect of the effects that come from him to all men) is said to be the Type of Christ in the effects that flow from him to his members. For it is said, that as by one man, sin entered into the world: so by one man, righteousness shall be brought into the world. And as in Adam all die, so in Christ shall all be made alive. According to which ground it is also said, That as we have borne the Image of the earthly, so shall we bear the Image of the heavenly. Wherevpon it followeth, that nothing in the world, except Christ, can be the matter of our Righteousness: as none in the world, save only Adam, is the Author of sin in us, otherwise the truth in Christ touching righteousness, should never answer to the Type in Adam, concerning sin. Therefore as sin cometh from Adam alone unto us all, as he in whom we have all sinned: so from Jesus Christ alone, cometh righteousness to all, that are in him: as he, in whom they have all satisfied the justice of God. In which comparison, (if we had eyes to mark it) faith never hath the place of our righteousness, but answers in our participation of righteousness in Christ, to that, which is the ground of our being partakers in the sin of Adam. For as we were one with Adam, and in respect of origin and nature were in him, and so by being in him and one with him, did all in him and with him, transgress the commandment of God: even so, in respect of faith, whereby only we are united unto Christ▪ and spiritually made one with him, and engrafted in him: we all in him, and with him, did satisfy the justice of God, in his death, and suffering. Thus, our union with Christ, and means thereof, is always to be distinguished, from our communion with him, in the participation of his righteousness, as the fruit thereof. Like as our being in Adam, and one with him, is to be distinguished, from the fruit thereof: which is, communiō with him, in the participation of his transgression. For clearing of this pointe, we have to mark carefully, the words of the spirit of God unto Daniel, chap. 9. verse, 24. In the which, an appeinted time is set down, for the finishing of wickedness, the sealing up of sins, the reconciling of iniquity, and bringing in of everlasting righteousness in the world. Thereby showing us, that it is impossible, that faith can be the material righteousness of GOD, whereby we are justified. For then, this everlasting righteousness, should have been in the world, before Christ came into the world: and so should not have been brought in by him. For faith was in the world, from the days of Adam. Therefore saith the spirit of GOD, that by it, our Flders obtained good report: and yet in that same place, the spirit witnesseth that they received not the promise, distinguishing betwixt faith, and Christ apprehended by faith, as the matter of the promise, and so consequently, of righteousness. The one whereof, that is faith, they had received: the other, that is the promise, they had not received: because Christ (in whom their blessedness was promised) was not exhibited in their days.

For, albeit by faith, they apprehended Christ crucified, to come, and the righteousness, which he was to bring unto the world at his coming: yet notwithstanding, that righteousness, in the substance and matter of it, was never brought into the world, unto the time, that Christ JESUS was brought into the world. Therefore doeth the Lord use this phrase of speech: My salvation is at hand to come, and my righteousness to be revealed, Isaiah chapter 56. verse 1. According unto which likewise, the Apostle Paul speaketh, That GOD had purposed in the dispensation of the fullness of time, to gather together all things in Christ, Eph. ch. 1. ve. 10. Which the same Apostle declareth more cleerlie, Gallath. chap. 4. verse. 4. 5. saying: But when the fulne: of time was come, God sent forth his Son, made of a Woman, and made under the Law, that he might redeem them which were under the Law, &c. So that the very designing of a precise time, for the bringing in of our righteousness into the world, declareth manifestly, that that righteousness, is to be materially distinguished from faith, which was in the world in all ages, before ever it was manifested. For faith could be in the world, and apprehend righteousness, which was to be brought into the world, long before it came: as well as now, long after that righteousness is performed, it can lay hold upon it unto justification.

For, the faith of God's Children, before the day of Christ, and the faith of God's Children, now after the day of Christ: did ever, and yet doeth apprehend no righteousness, but that, which in that day was brought into the world. For it is as easy to faith, to apprehend righteousness to come, as it is to faith, to apprehend, by gone righteousness. Like as our faith, yet apprehendeth many things to come. as specially our glorification, which is yet a thing no wise manifested: neither shall be manifested, until Christ appear again in his second coming in glory. This same ground serveth to prove, that the Law and works thereof, was never the matter of our righteousness: seeing the Law was given longe before Christ's coming into the world.

Lastly, that which doeth not make manifest, God to be just, and the Justifier: can never possibly be that righteousness, whereby we are justified. This ground is clear by the Apostles words, Rom. chap. 3. where he declareth the ende wherefore God doeth manifest his righteousness, and to that ende setteth forth Christ to be a Propitiation by faith in his blood: which is, that he may be just, and the justifier of him that is of the faith of JESUS. For the righteousness of GOD, whereby he justifieth us, being manifested, must of necessity, not only declare GOD to be merciful, but also just. And therefore it is nor sufficient and enough, that grace do shine in our justification, in respect of God's grace and mercy towards us: but moreover, it is necessary, that justice do shine in our justification in respect of GOD him self: so that albeit we receive remission of sins, without any merit, or reason in our selves, but of God's free grace toward us in Christ: yet notwithstanding God in doing so, must still be just. For as saith Abraham, Gen. 18. Shall not the Judge of the world do right? Now this justice of God in justifying, is perceyved by the fight of the righteousness of God, whereby he justifies. as is plain by that speech of the Apostle in Rom. chap. 3. For to this ende doeth God show his righteousness, that he may be just. Now it is certain, that if God should justify us, either by the works of the Law, or by faith, as it is a work or habit in us: GOD could never be seen to be just, in justifying of us, because there is no flesh that abides in every jot that is written in the Law of God. Neither is there any that doeth it. And concerning faith, the very Saints them selves in the scriptures have acknowledged their faith to be imperfect. And they who now place faith for the matter of our righteousness, doeth acknowledge that it is not answerable to the justice of God: because it is not full and perfect righteousness. but Jesus Christ whom God hath made righteousness unto us, in his death, being manifested unto us, in his satisfaction, doeth let us see a full and perfect righteousness, answerable to the justice of God in all things: so that God is not unjust, in justifying thereby. seeing in that justification, he justifieth us, by that which in it self is a righteousness, as full and perfect, as his justice doeth require, and the conscience of this, hath forced some of these men, who hold our righteousness to consist in faith: to confess, that the obedience of Christ must be imputed unto us, as well as our own faith. so making a double action of God, in justifying. one gracious, in respect of faith: another just, in respect of Christ's obedience.

Upon this ground it followeth necessarily, that nothing can be our righteousness, except Christ alone. seeing the Lord cannot be seen to be just, in instifying us, by anything, except by him alone.

CHAPTER XXIIII.

IT followeth now that we speak of the second point: which concerneth the matter of our righteousness, that is, what is that thing, wherein Christ is made of God righteousness unto us: and this in one word in the scripture, is said to be his obedience, Rom. chap. 5. verse. 19, Where it is said: For as by one man's disobedience, many were made sinners: so also by the obedience of one man, many shall be made righteous: and this general is embraced of all, who acknowledge Christ to be our righteousness: but yet in a threefold different sense.

The first is, of those who by the obedience of Christ, understand the whole work of his humiliation. in the which, they lay three grounds, wherein they place the matter of our righteousness.

The first is, the work of Christ in taking upon him our Nature without sin.

The second is, his active obedience in fulfilling the Law of God, during the whole course of his life.

The third is, his passive obedience in submitting him self to the death, and that of the cross.

In the first of these actions, they place our justification from original sin, and the inborne corruption of our nature.

In the second, they place our Justification from all our actual sins, both of commission, and of omission.

In the third, they place our Justification and absolution from the punishment due to our sins.

The second sense, wherein the obedience of Christ is taken, is when thereby his active and passive obedience are only meant: without respect of the integrity of his nature: and this twofold obedience, they esteem to be necessary in our justification, against the two evils whereunto we are subject through the fall of Adam.

The first is the evil of sin. From the which, they esteem us to be justified, by the imputation of Christ's active obedience in fulfilling the Law.

The second is the evil of punishment. From the which they esteem us to be justified, by the imputation of Christ's passive obedience in his death and sufferings.

The third sense, wherein the obedience of Christ is taken in our justification: is when thereby the passive obedience of Christ only in his death, is understood, by the imputation whereof only, as that wherein Christ only is made our righteousness: we are justified from all sin and punishment thereof.

These three opinions, agreeing all in the main pointe: (that is, that only Christ in his obedience, is our righteousness) may well (without any contention, strife or schism) be tolerated in the Church of God: if Christian modesty, humbleness of mind, & meekness did in that measure possess all, that they could support one another in love: and study more to keep the unity of the spirit, in the baunde of peace: then by controversies of disputations, to engender strife. Especially seeing none of these opinions, overthrow the foundation: or yet containeth in them, any impiety: or leadeth any man from the mark or matter of his righteousness. seeing all three, exclude all things, except only Christ's obedience, from our righteousness. Moreover, if we shall consider two things distinctly: we shall easily perceyve, that these three opinions, may easily be reconciled, and made all to agree in one: and that none of them is contrary to the truth of God.

The two things which are distinctly to be considered, are these.

The first is that wherein standeth the righteousness it self, which is imputed unto us.

The second is of these things, which are requisite in Christ, to the end that in the other, he may be righteousness unto us.

For these two things are not to be confounded: that is, that wherein Christ is made righteousness: and that whereby he is made meet, to be our righteousness, in that wherein he is made righteousness unto us. Like as the blood of the Lamb, (shadowing Christ's blood) is to be distinguished from these things in the Lamb, which made the Lambes blood, to serve for a propitiation for sin. For the properties of the beast which was to be sacrifised for sin: are to be distinguished from the blood of the beast, which only was carried in to the most holy place, to make expiation of sins before the Lord.

This ground being considered, we shall easily perceyve, that although Christ, be made righteousness unto us, in one particular thing: yet, before in that thing, he can be our righteousness: all his perfections, both in nature and action is required.

For clearing hereof yet more: we have to consider, that the matter of our righteousness in itself, is not to be confunded, with the action of God in justifying us thereby. unto the which, many things are required, that are no parte nor portion of the righteousness it self. so that, if we speak of the action of our justification: all whatsoever is contained, in all these three opinions, and more also, in Christ, is required thereto. but if we speak of the matter of the righteousness it self, whereby we are justified: we are to consider of them, otherwise. Therefore it shall be needful, that we consider these two points severally: that is first, what it is wherein particularly Christ is righteousness unto us.

Secondly, What things they are, that are required in him, to the ende, that in the other, he may be righteousness unto us.

Touching the first, The question or doubt seemeth chiefly to arise upon the word Obedience: which in deed is oftentimes in the Scripture, referred to the whole work of Christ's humiliation: even from his conception, to his resurrection. So that all whatsoever he did in the world, is accounted obedience unto the Father. Thus his very Incarnation, and taking upon him our nature, and taking of it in the similitude of sinful flesh, his becoming under the Law, his taking our sins and transgressions upon him, his becoming a curse for us, his becoming our high Priest, his offering of him self unto the Father, his doctrine, his actions, his sufferings and resurrection, are all to be accounted obedience. For it was the Father that sent him into the world: and he came into the world, not to do his own will, but the will of the Father that sent him: therefore he witnesseth him self, that he spake nothing, but according to the commandment which his Father had given him, John chap. 12. verse. 49. the same he witnesseth of his actions, John, chep. 14. verse. 31. as also of his death and resurrection, John chap. 10. ver. 18. and yet there is no man, that will say, that all the particulars of Christ's sayings and doings, are parte and portion of the matter of our righteousness: albeit everyone of them be a parte of his obedience.

Therefore we must needs take the name of Christ's obedience, in a more strict sense: when we understand by it, the matter of our righteousness. and this stricter sense, we are not to gather, out of our own conceyts and fantasies, but out of the express word of God.

The word, everywhere, when it speaks of our righteousness, not under the general word of Christ's obedience, but particularly, by those works of his obedience, wherein our righteousness consisteth: doeth only mention his sufferinge, death, or laying down of his life, or his blood, or his oblation, or offering of him self, or his being made sin, or his bearinge the chastisement of our peace, and such like phrases. Which all signify one thing: that is, his suffering in the flesh. For nowhere in the Scriptures of God, is our righteousness, particularly attributed to any other action of Christ. Neither can it be collected, to consist in any other action, except out of the general word of obedience. Neither is there any necessity (if the matter be well weighed) to add anything, to the sufferings of Christ, in the matter of our righteousness. yea moreover, it would appear by divers grounds of the truth of God, that nothing can, or may be added thereunto, in the matter of our righteousness.

Which grounds, we will shortiy touch, leaving them to every man's consideration: intending no wise to stir up any strife in the Church of God, for this matter. Neither minding, upon presumption of knowledge, to determine or give sentence, in a matter of such weight but only to communicate the light that God hath given me, with others, for their help, and no ways for their hindrance.

The first ground, which we mark in Scriptures, is this: we are not to esteem Christ, to be our righteousness, in anything, but in that only, wherein God hath purposed, and according to his purpose ordained, & according to his ordaynance, set forth, Christ to be our righteousness and propitiation. Now the purpose of God, is clearly set down by the Apostle, Col. chap, 1. ver. 19. 20. where it is said: It pleased the Father, that in him should all fullness dwell: and by him to reconcile all things unto him self: making peace by the blood of his cross. The ordinance of God, conform to his purpose, may be received, 1. Pet. 1. 18. 19. 20. where it is said, that we are redeemed or ransomed, by the precious blond of Christ, as of a Lamb undefiled and without spot: ordained before the foundation of the world was. His setting him forth according to his purpose and ordinance, is declared Rom. chap. 3. ver. 25. where it is said: whom God set forth before a propitiation, by faith, in his blood: to show his righteousness. All which places, are in all appearance, to be interpreted of the eternal purpose of God, concerning the matter of our righteousness and peace: although our vulgar translations do interpret that place of Peter, to be of God's ordinance: and that place of the Rom. to be, of the Lord's setting forth of Christ in the ceremonies of the Law. Yet all serveth to one purpose: that is, to declare that God hath purposed and ordained Christ, in his blood, to be our righteousness: as all these three places do expressly witness. And if we shall take the word 〈 in non-Latin alphabet 〉 (which properly signifieth fore-purposed) in that signification wherein it is commonly rendered (that is to set forth) we shall find nothing in all the ceremonies and types of God's Law, wherein Christ was set out or shadowed to be our propitiation and attoneme •• except only his death and blood. For without shedding of blood, there • •• no remission: and according to the Law almost all things were purged by blond, Hebr. chapt. 9. verse. 22. Therefore the Apostle attributeth our righteousness, unto his blood only, in many and divers places. as Rom. chapt. 5. verse. 9. Ephes. chapt. 1. verse. 7. Colos. chap. 1. verse. 14. &c. And this ground is made sure, by the Apostles reasoning, Heb. 6. and 10. chapt. giving the reason, why those, who sin against the holy Ghost, can never receive grace, nor be renewed by repentance. Which is, because there remaineth no more a sacrifice for sin: seeing Christ can die no more, neither be exposed anymore to ignominy and shame. Out of which speech, we may most surely gather, that Christ is appointed our righteousness and peace, in nothing, but in his death and blood of his cross. For if there were any other thing, whereby remission of sins might be obtained, the Apostle would not have concluded impossibility of remission of that sin, upon that only ground, that Christ could be crucified no more.

This same is yet further confirmed, by those things wherein Adam as the Type and figure, is compare unto Christ, in the matter of our righteousness, Rom. chapt. 5. For not only is one man, compared unto one man, and the sin and transgresgression of one man, to the obedience of one man: but also, one transgression of one man, committed but once, to one obedience, of one man, performed but once. In which respect it is said in the holy Scriptures of God, Hebr. chap. 9. verse. 14. That by one offering, he hath consecrated us forever. And again. verse. 10. We are sanctified by the offering of JESUS Christ once made. Even as Adam (albeit thereafter he committed many transgressions, whereof none of his seed is guilty) did never transgress but once the commandment of the forbidden fruit. Which one disobedience, once committed, is the only sin and transgression of Adam, that makes us sinners in him: and this Type, is a clear evidence, of God's eternal purpose, touching our righteousness in the obedience of Christ: as all Types whatsoever appointed of God, are evidences of his mind, in that whereof they are appointed to be Types. Now this Type, doth show us the mind of God: (as witnesseth the Apostle plainly) touching our righteousness in four pointes.

First, that our righteousness should proceed from one man JESUS Christ: like as sin entered into the world by one man Adam.

Secondly, that our righteousness should consist, in the obedience of that one man, like as our commune sinfulness, doth consist in the disobedience of one man Adam.

Thirdly, that our righteousness should consist, in one obedience only, of that one man Christ: like as our sinfulness doeth consist, in one only disobedience, of that one man Adam.

Fourthly, that our righteousness should consist, in the only one obedience, of that one man, once only performed: like as our sinfulness, did consist, in that only one disobedience, of that one man Adam, once only committed. Therefore saith the Apostle: As it is appointed unto men, that they shall once die: so Christ was once offered to take away the sins of many, Heb. chapt. 9. verse. 27. 28.

Thus if God had given no other Type from the beginning: Adam alone is sufficient, to teach us that GOD from the beginning, did neither purpose, nor ordain, nor set forth Christ, to be a propitiation unto us, in anything, but in his death and blood.

The second ground in holy Scripture, which proves this assertion, to be according to the mind of God: is the signs and seals of the righteousness which is by faith. Which are, Baptism, and the Lord's Supper. Which are called the signs and seals of the righteousness which is by faith: because they do first signify and represent unto us, what is the righteousness it self, whereby (being apprehended by faith) we are justified. and secondly, because they seal and confirm unto us, that righteousness is ours. so that they are appointed unto us of God, as clear documents of his mind, wherein we may see and perceyve most evidently, what is the matter and substance of our righteousness 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 us, as either the signs or seals of our righteousness. To teach us, that our righteousness consists in nothing, but in Christ's blood shed, and sprinkled upon us, and in his body broken upon the Cross, and his blood communicated unto us.

But it is most certain, that if there had been any other thing in his obedience: in which had consisted any part or portion of our righteousness: he would likewise have left it, in the seals of the covenant, to be remembered of us, and used by us, for our instruction and comfort. For nothing is to be esteemed, to be any part or portion of our righteousness in Christ: whereof Christ himself hath institute, neither sign nor seal.

This ground is confirmed further unto us, by divers sentences of the holy Ghost, touching Baptism: which being answerable unto circumcision, is most properly, both the sign and seal of the righteousness which is by faith. In which sentences, Baptism is made to have referēce to no part of Christ's obedience except unto his death only. as is manifest Rom. chap. 6. verse. 3. Where it is said, know ye not that all we which have been baptized into Jesus Christ, have been Baptized into his death. Therefore also, this same Apostle, 1 Cor. chap. 1. verse. 13. taketh his argument from no parte of Christ's obedience, but his death only, and from Baptism in the name of Christ, as the sign and seal of our righteousness, in his death and suffering, to remove the schisms and divisions, that were amongst the Corinthians, saying: Was Paul crncified for you, or were ye Baptized in the name of Paul? For which cause also, the Apostle to the Eph. chap. 5. verse. 25. 26. 27. doth wholly attribute the work of our justification & purgation from sin, unto Christ's giving himself unto the death for us: the virtue whereof, he makes to be applied unto us by the washing of water, through the word. And this point is most clear, by the words of the Apostle Peter, who showeth the verity hereof, in the practice of God, towards his saints: both before the coming of Christ and now after. For he affirmeth that Noah and these that were with him in the Arck, were saved by water: and that now, we are saved by Baptism: as answering in analogy, to the waters of the flood. Thereby expressly teaching us, that from the beginning, Christ was crucified and set forth in nothing, but in his death and blood, to be the matter our righteousness, as by the Apostle Peter in the same place (interpreting the benefit that redounds unto us, by Baptism: or rather defining what Baptism itself is, whereby we are saved) may easily be gathered: when he saith that this Baptism, is uot a putting away of their filth of the flesh, but a confident demanding, which a good conscience maketh unto God. 1 Epi. chap. 3. verse. 20. and 21. Which description is nothing else in effect but justification. Which the Apostle in another place calleth, the purging of our consciences from dead works, Heb. chap. 9. verse. 14. and the sprinkling of our harts from an evil conscience, Heb. chap. 10. verse. 22. which by the Apostle Peter is described from the effect, which is our access with confidence unto God, in calling upon him as our Father, upon the sense and frelling of the remission of all our sins in the blood of Christ.

This same also is manifest touchinn the other seal of the covenant: which is the Supper of the Lord: by the words of Christ himself, Luke chap. 22. verse. 19. 20. and of the Apostle, 1 Cor. chap. 11. verse. 24. 25. where expounding his own mind, touching the bread and wine: he saith, that the bread was his body which was given, and as the Apostle saith, which was broken for them, and that the cup was the New Testament in his blood, which was shed for them, For Jesus Christ flesh and his blood, are unto us no righteousness, until his body be broken, and his blood shed upon the cross for us. For neither did he destroy the Devil, but by his death: nor set us at liberty from our bondage, but by his death. Heb. chap. 2. verse. 14. 15. Neither did he put away our sins, but by the offering of himself. Heb. chap. 9. verse. 26. 28. And therefore saith Christ himself, John. chap. 12. verse. 24. except the wheat corn fall into the ground and die, it abideth alone: but if it die, it bringeth forth many fruit.

Thus by the seals of the righteousness of faith, and by the phrase of the spirit concerning them, and by the testimony of Christ himself, touching his own death, it would evidently appear, that the matter of our righteousness, consisteth in no parte of his obedience, proceeding his death: but consisteth wholly in the only one oblation of him self upon the cross.

The third ground in holy Scripture, confirminge this pointe: is built upon the testimony of Christ him self, and the Apostles interpretation of his mind: set down, Hebr. chapt. 10. where first, out of the 40. Psalm, the speech of Christ is cited: wherein he declareth, what is the will of the Father, touching the expiation of our sins in him. Which is by his obedience unto the Father, in doing his will. Which will of the Father, is expounded by the Apostle in the 10, verse, in these words: By the which will, we are sanctified: even by the offering of the body of Jesus Christ once.

Now the obedience of Christ, in the matter of our righteousness, is not to be esteemed of any larger extent, then is the will of GOD which he did obey, and by which we are sanctified. Therefore seeing the will of GOD, in the matter of our righteousness, is restrained only to the offering of Christ: Surely his obedience, (as it is said to make us righteous) must be of no larger sense, except we will be wise above that which is written.

If the Lord's own interpretation, of his own mind touching his own will, and obedience of his Son thereunto, whereby we are justified, will not serve to satisfy men's minds: it is in vain to labor, by any other means, to give contentment to those, who cannot be content with that which God him self hath revealed touching this point. Whose mind, must needs be best known to him self: and in the which, we are to rest according as it is revealed.

And that this interpretation, set down in this same place, is the undoubted mind of God him self: it may evidently appear, by the constant course of his speech, set down thronghout all the New Testament. In the which still all the partes of our Redemption, touching Justification, Reconciliation, and Sanctification: are ever attributed unto the blood of Christ • unto his death, and unto his cross and sacrifice of him self. And the killinge of hatred, the blotting out of the hand-writing which was against us: the removinge of the partition wall, and abolishinge of all Principalities and Powers, and all our spiritual enemies: is still attributed unto his cross. And therefore, the whole word of the Gospel, is called the word or preaching of the Cross, first Corinth. chapt. 1. verse. 18.

And the special thing which the Apostle respected, in preaching nothing but Christ, and him crucified: and why Christ will not have the Gospel preached, in wisdom of words, is: that the Cross of Christ, may not be made of none effect, 1. Corinth. chap. 1. verse. 17. Which should make us all, to take heed unto ourselves, in laying down any other ground, except the death of Christ: or joining any other thing unto the death of Christ, in the matter of our righteousness: least we make his death and cross of none effect.

The fourth ground which seemeth cleerlie to confirm this pointe, is, the argument which the Apostle useth, Hebr. chapter 10. ver. 18. contained in these words: Where there is remission of sins, there is no more oblation for sin. By which argument, he both proveth, the ineffectuallnes of all the sacrifices of the Law: and the eternal virtue of the death of Christ, unto the remission of sins. By which argument of the Apostle, it seemeth necessarily to follow, that in nothing which is in Christ himself, before his death, consisteth the remission of our sins: and so consequently our righteousness. For where remission of sins is, there is no more offering for sin. Therefore if in Christ's actual obedience, or in his habitual righteousness, there had been remission of sins, original and actual: (as it behooved to be, if they be imputed to us for righteousness) surely the death of Christ is needless. For to what ende should Christ have been delivered to death, for our sins, (as saith the Apostle Rom. chapt. 4. verse. 25) or to what ende, should he have been offered, for the taking away of sin, (as he is said to be, Hebr. chap. 9. verse. 26. 28.) if so be that all our iniquities, both original and actual, be pardoned in his preceeding actual obediende. Surely it seemeth that this opinion would have made Christ to die without a cause. For where it is aledged, that he was offered to remove the punishment of our sin, it seemeth to contain a double contradiction to God's truth. For first, it is manifest by the Scriptures, that he was offered not only to deliver us from the curse and punishment, but also from sin it self.

Secondly, it seemeth to impugn the justice and righteousness of God: who never punisheth where guiltiness is taken away. For death is the reward of sin. Therefore where sins are removed, death cannot be inflicted. For where there is no sin, there is no death. And therefore saith the spirit of God: that where remission of sins is, there is no more sacrifice for sin. According to which saying: either Christ's death and suffering upon the cross, is no sacrifice for sin: or then there was no remission of sin before: either in his habitual righteousness, or actual obedience, or any other thing whatsoever.

Thus the very offering of Christ for sin, secludes all things preceeding whatsoever, from all virtue or efficacy of purging sin, and removing of iniquity. For as witnesseth the same Apostle, Heb. chap. 10. verse. 2. 3. Where there is a new remembrance, again of sins, they have never been formerly taken away. An therefore, seeing in Christ's death, there is a new remembrance of sins again: it cannot be, that they were ever taken away, by any thing, preceeding his death. For otherwise, Christ should not have been offered: Because that the offerers being once purged, have from that time forth, no more conscience of sins, Heb. chap. 10. verse. 2.

The first ground, which serveth to clear this point, is set down by 1. Ep. John. chap. 1. verse. 7. where he saith, that the blood of Jesus Christ, purgeth us from all sin: which words import plainly, that it is a needles and vnnesseccary thing, to add anything to the death of Christ, in the matter of our righteousness. For if it alone, perform the whole work of our justification: it is an idle curiosity, and a fruitless contention, when men contend for any other thing, to be joined in this work, with it. But these words of the Apostle do plainly manifest, that the blood of Christ alone, accomplisheth our justification. For whatsoever purgeth us from all sin, must needs accomplish our righteousness, and fully justify us, both from original and actual sin. therefore it must needs hold, that in his blood consisteth the full matter of our righteousness. For nothing, that containeth not full and perfect righteousness, can possibly cleanse us from all sin.

Moreover, by this sentence of John, it would appear that the opinion of those men, who put a difference, betwixt an innocent man and a just man: hath no solidity at all: nor any warrant in God's truth: if we compare the said sentence, with the words of David, Psalm. 32. repeated by the Apostle, Rom. 4. in the which, The man whose sins are pardoned, is pronounced to be blessed. By which words it is manifest, that unto eternal blessedness, it is sufficient, to have remission of sins: which could not be true, if after remission of sins (which is alleged to be by imputatiō of Christ's actual obedience, and fulfilling of the Law) men should yet be in danger of punishment, until Christ did die for thē. For how can he be blessed that still is liable to punishment, & under the sentence of death. Therefore, either remission of sins, maketh not a man blessed, or then remission of sins must only consist in the blood of Christ. seeing, as saith the Apost. Heb. ch. 2. ver. 15. we are not delivered from the fear of death, but by the death of Christ only, by whose stripes only we are healed.

By the same reason it is evident, that by Christ's actual obedience, there can be no remission of sins: seeing in the confession of those, that are of that opinion, by that obedience, men are not exempt from punishment: and so cannot be said to be blessed.

Besides, this opinion doth flatly contradict the truth. For the Scriptures placeth righteousness in the remission of sins: and unto life, it requireth no more but righteousness. For the just by faith shall live.

Moreeover, innocence before God, cannot preceede righteousness. For as the Lord holdeth not the wicked innocent, so by the contrary, he holdeth him that is righteous, to be innocent therefore, betwixt a sinner and a just man, there can be no mid, dell estate and condition of a man, before God. Except we will place a midst, betwixt righteousness & sin: and a middell condition, betwixt heaven and hell, in the world to come. For as heaven is for just men, and hell for wicked men: the same justice of God requireth, that there be a middell condition, for such as are betwixt both: seeing they are neither in the state of the just, nor of the wicked. Men do not see, what a foundation this opinion layeth, for establishinge the Papists Limbus Patrum, and vainly invented Purgatory. Furthermore, this opinion seemeth to imply a contradiction in it self.

For first, it affirmeth, that the actual obedience of Christ, is imputed unto us as righteousness: and yet they hold that it doth not justify us from punishment.

Secondly, they confess that it maketh us innocent, and yet deny that it maketh us just. Which are things impossible. For whatsoever is imputed as righteousness, must justify us, and whatsoever maketh us innocent, must necessarily make us just. For nothing, but righteousness, can make a man innocent before God.

Therefore, seeing that sentence of John, asscribeth the purging of all sin to the blood of Christ: be it original, or arctuall, it is the safest way for us, (being warranted by the H. Ghost) to accompt it, only the matter of our righteousness: and to beware, of adding anything too it, Whereof we have not the like express warrant.

And to make this ground yet more sure: we are to consider the nature of the death and suffering of Christ. Which is manifest by the words of Christ him self, Math. cha. 20. ver. 28. Mark cha. 10. ver. 45. where he saith: The son of man is not come to be served, but to serve, and to give his live a ransom for many: therefore was he called Jesus, because he saved us from our sins. And for the same cause, we are said, in his blood to have redemption, and by the blood of his cross to be reconciled unto God. And for this same cause, the Lord is said to have set him forth, a propitiation for sin, in his blood: and to have wounded him, for our transgressions: to have broken him for our iniquities: and to have made him, sin and a curse for us. All which phrases import three things. The I. is, that Christ did pay by his death, a price for us, to set us at liberty from sin. The II. is, that by his death he reconciled us unto God, removing his wrath frō us. The III. is, that God did execute upon him, in his death, the judgment due to us, for our iniquities. therefore is he said, not to have spared his own son. Upon the which it followeth, that both the whole price of our Redemption, the whole matter of our peace, and the whoie satisfaction for our sins, consisteth in the death of Christ. and so consequently of our full righteousness.

Now, as we have said before, the judgment of God is always according to truth, so that in wounding his son for our transgressions, he behooved to have chastised him, in proportion and measure, answerable to all our iniquities. So that this satisfaction, by his death, being laid in balance, with the perfect obedience of the Law, required of us: it behooved, in the justice of God, to be of equal weight with it: and no less able, fully to answer, the justice of God: then the full obedience of the Law. For the only just GOD, and Judge of all the world, cannot ordain a punishment and satisfaction to his justice for sin, neither execute it, in greater or lesser measure or proportion of justice, then the fault required.

Hereof it must follow: seeing Christ's death & blood, is the chastisement of our peace, & punishment inflicted of God, for the sins of his elect: it must contain in it, as full justice & righteousness, as the full accomplishment: of the Law by us, should have done. therefore saith John. That the blood of Jesus, purgeth us from all iniquities. to teach us, that his blood being imputed unto us, as our righteousness, by God: doth put us in the same estate & case, (touching righteousness unto life, before God) wherein we should have been, if we had performed the condition of the law. which is, do this, & thou shalt live: and therefore, it being equivalent in the justice of God to that which was required of us, unto life: it is in vain to add anything unto it, unto perfect righteousness.

This same is also clear, by the Apostles speech, Rom. cha. 3. ver. 25. when he showeth, that God did set forth Christ, a propitiation in his blood: to show his righteousness: to this end, that he might be just. For here two things are to be observed, serving to this purpose. The first is, that only in the blood of Jesus, the righteousness of God, whereby we are justified, is to be seen. The second is, that by the sight thereof, God is known to be just, in sparing his elect, and justifying them freely, by the redemptiō that is in Christ. Wherevpon it must follow, that Christ in his death must have, in most full and perfect manner, answered the justice of God: no less, then our full and perfect obedience, should have done. otherwise, it could never have shown the righteousness of God: neither could he have been manifested just, in justifying us thereby.

For the Law of God, is fulfilled: and the righteousness or justice of God therein required, is accomplished two manner of ways. that is, either by doing all things commanded therein: or else, by suffering such punishment, as in the justice of God (for the transgression thereof) is in just proportion answerable thereunto. so that, in either of these fully finished, the justice of God, unto eternal life, is answered.

The sixth ground, is built upon the law of the Priesthood, which was ordained particularly of God, for this end, to make expiation of our sins, and bring us unto God. Which two benefits, were shadowed in two actions, of the Lev • ticall high Priest, in the day of expiation. The first was, in offering sacrifice for the people's sins, and sprinkeling the blood thereof, before the Lord. The second was, the carrying of the names, of the Tribes of the Lord, into the Sanctuary, engraven in the two stones upon his shoulders, and twelve upon his breast: for a remembrance continually before the Lord, Exod. 28.

Now the Law of this Priesthood is, that none perform this office, before the 30. yere of his age. as is manifest, Nomb 4. where all, that enter in the assemble, to do the work, in the tabernacle of the congregation, are commanded to be numbered, from 30. year old and above until 50. according to which law, Christ him seife, who was the substance of all those shadows, did not enter in that office, until he began the thirty year of his age. as is clear, Luke chap. 3. verse. 21.

Heereof it must follow, that no action, performed by Christ before that time, can be accounted the action of expiation of sin, or reconciliation of us unto God. therefore the Scripture attributeth our redemption, and reconciliation, and particularly our justification, to no action preceeding: but to his death, thereafter following. and the action of bringing us unto God, is particularie ascribed by the Apostle Peter, unto the death of Christ, 1. Epi. chap. 3. verse. 18. And the Apostle declareth, that our lib • rtie to enter into the most holy place, that is, to come unto God, proceedeth from the blood of Jesus, Hebr. chap. 10. ver. 19. which summarily seemeth to be expressed by the Apostle in that saying, Hebr. chap. 5. ver. 9. And being consecrate, he was made the Author of eternal salavtion, &c. By which saying, it is manifest, that Christ is not the Author of righteousness, or life to us but by his consecration: that is by his death. For therein did his consecration consist. as is manifest, Hebr. chap. 2. verse. 10. and therefore is he said, Hebr. chap. 10. ver. 14. to have consecrate us forever by that one offering, wherein consisted his own consecration. And for this same cause is it, that the Apostle, Hebr. chap. 9. 17. saith, That the Covenant, or Testament is coufirmed when men are dead, and that it is yet of no force as longe as he that made it is alive. Thereby evidently witnessing, that no blessing promised of God, in the covenant of grace, is made ours: but by the death of Christ. So that whatsoever went before his death, could no wise make the Covenant of God, of any force or effect unto us.

Thus, neither in respect of time, assigned of God unto the Priests, for entering into their office: neither in respect of the Priestlie actions, ordained to be accomplished by them for reconciliation of the people, and expiation of sin: can any thing in Christ, before the 30. year of his age, be accounted a Priestlie action of expiation: neither any action after, except only the offering of him self, and enteringe with his own blood, into the heavens for us all, whose names he carried in that action, before the Lord: & whom, by virtue of his blood, he bringeth unto God.

Thus have we shown such things, as in the word of God, do seem to exclude all things, from the matter of our righteousness, except the blood and death of Christ alone: Of which opinion, it appeareth evidently, that Calvin was: if his mind be well marked, in his own writings, in the third book of his institutions. Chap. 11. Secti. 4. 11. 21. 22. Where 4. things are expressly set down by him, making all to this purpose.

The 1. is, That righteousness, is simply opposed unto guiltiness. The 2. is, That he affirmeth the manner of our reconciliation, to be expressed in the words of the Apostle, when he saith, That Christ, who knew no sin, was made sin for us. 2. Cor. 5. 21.

The 3. is, That in that place, he affirmeth reconciliation, to signify nothing but justification. The 4. is, Touching the place of David, Psal. 32. cited by the Apostle. Rom. 4. In the which he plainiy affirmeth, that neither David, nor the Apostle, doeth speak of one parte only of our justification, but of the whole. And therefore addeth, that seeing the blessedness of a man (which he taketh to signify righteousness) is said by the Prophet and Apostle, to consist in remission of sins: there is no reason why we should define it otherwise. By which sentence, he plainly cuts away the ground of these men, whereon they build their evasion, When they are urged out of that and such other places, to acknowledge, that full righteousness, consists in remission of sins only. For to maintain the imputation of Christ's, actual obedience, they allege, that unto eternal life, it is not sufficient, to have all iniquity pardoned. That is, (as they interpret it) to be innocent: but that it is requisite, beside the remission of sins, to have righteousness. which they accompt to come, by the imputation of Christ actual obedience. Therefore when these places are aledged, wherein blessedness and justification is only attributed to the death of Christ, and only placed in remission of sins: they answer, that these places are synecdochically to be understood. As though a parte of righteousness, were put for the whole: in which, Calvin showeth himself plainly to disagree from them: by affirming the direct contrary. Thus, they who seem to be followers of Calvin in this point, are deceyved.

CHAPTER XXV.

NOW it followeth, that we speak of these things, which are required in Christ, to the end, that in his blood, he may be righteousness unto us. For, albeit without shedding of blood, there be no remission of sins: yet many things are required, both in the blood that is shed, and in the action of shedding it: before it can serve unto the remission of sins.

First them, to speak of the blood: it must needs be better then the blood of Goats, of Lambes, of Bullocks, or all the sacrifices of the Law. For although, the similitude of heavenly things be purified with the blood of such sacrifices: yet heavenly things them selves, must be purified, with greater and better sacrifices then these, Hebr. chap. 9. verse. 23. and that because the blood of those sacrifices, which were offered according to the Law, can never make holy, concerning the conscience, him that doeth the service.

To try then what blood it must be. First, the blood of a man, is better then the blood of a beast. and that it must be the blood of a man, it is clear by the holy scripture: For he which sanctified. and they which are sanctissed, must be all of one, Heb. chap. 2. 11. And as by one man sin entered into the world, so by one man, rigreousnes is brought in the world: therefore is it said, that JESUS for a little space, was made lower then the Angels, that by the grace of God he might taste of death for us all, Hebr. chap. 2. ver. 9. for, the justice of God requireth, that sin be punished in that nature, that hath committed it.

But yet this is not sufficient, to make that blood that is shed, righteousness unto us. For the blood of a sinner cā never reconcile a sinner unto God and he that hath need, to offer sacrifice for his own sin, cā never by his blood, purge any other man frō sin. therefore it is requisite, not only that it be the blood of a man: but moreover, that it be the blood of a just mā: in whom there is no iniquity. And this is declared plainly by the types of the law: in the which, no unclean thing could be offered for sin: neither behooved there to be spot or wrinkle, or blemish in the Lamb: as is clearly seen in the commandment of God, Levite. chap. 22. ver. 20. Ye shall not offer anything that hath a blemish, for that shall not be acceptable for you. According to which law, it is said of Christ, that he offered up him self without fault unto God, Heb, chap. 9. verse. 14. And the Apostle Peter saith, That Christ suffered once for sin, the just for the unjust, 1. Epist. chap. 3. ver. 18 And again, That we are redeemed by the precious blood of Jesus Christ, as of a Lamb undefiled and without spot.

Neither is this yet sufficient, to make the blood that is shed, to be righteousness before God, but more is required in it, then that it be the blood of a man, or yet of a just man. For no man, that is nothing more but a man, can possibly redeem his brother: or give his ransom to God: that he may live still forever. So precious is the redemption of their souls and the continuance forever, saith the Prophet, Psalm. 49. For the blood of no flesh, can be able to satisfy the infinite justice of God. For he that liveth not forever, can never be the cause of eternal life unto others. and he that is not eternal, can never bring in, eternal righteousness. and no righteousness, but that which is eternal, can possibly procure eternal life. For, all being infinite, that is, the justice that we have transgressed infinite: our guiltiness in trasgressing infinite: the punishment of our guiltiness infinite: as being the just recompense of the transgression of an infinite justice: proceeding from the just judgment, of an infinite God: it is impossible, that a finite creature, can perform it: seeing he should never be able to loose the sorrows of death. Therefore it is required, that the blood should be the blood of him, who is eternal: to the end, that he should not be holden of death eternally, Act. chap. 2. verse. 24. and that his blood, might be of an infinite value, and that our righteousness might be eternal, and make us eternally righteous: therefore is it said by the Apostle, that God hath purchased his Church with his own blood, Act. chap. 20. 28. thus, it is required in the blood, that justifieth us before God, that it be not only the blood of a man, and of a just man, but also that it be the blood of him who is God blessed forever. and all these considerations are necessarily requisite in the blood unto our justification thereby.

And as in the blood, so in the shedding of it, divers things are required in it, to the same end. Which that we may the more clearly perceyve, we are first to consider, that the shedding of blood, must needs be by way of oblation and sacrifice. Therefore Christ is said to have offered up him self, a sacrifice, of a sweet smelling favor unto God, Ephe. chap. 5. verse. 2. and also he is said to have been made manifest once, to put awy sins, by the sacrificing of him self, Heb. chapt. 9. verse. 26. and therefore also saith the Apostle, that Christ our Passover, is sacrificed for us, 1. Cor. chap. 5. ver. 7.

Now, the things requisite in the offering of this sacrifice, are partly to be considered, in the nature of the sacrifice it self, and partly in those things which are necessarily required, for the offering of a sacrifice.

Touching the sacrifice it self, besides that it must be by blood: because without shedding of blood, there is no remission. it must needs be but one: and of such nature, as never needeth to be repeated. For the sacrifices that are oft repeated, can never sanctify the comers thereunto. And therefore it is said, That we are sanctified by the offering of the body of Jesus Christ once, Heb. chap. 10. ver. 10. And again, in that same Chap. verse 12. it is said: But he having offered by one sacrifice for sin, sitteth forever at the right hand of God, Of which it is manifest, that this sacrifice alone, without any other thing joined therewith, and without any iterating of it, (contrary to the blasphemous doctrine of the papists) must needs make us eternally righteous. according to which it is said by the Apostle: That Christ is entered into heaven, not that he should offer him self often: because then it behooved him to die often. But as it is appointed that men once die, and thereafter cometh the judgment, even so Christ also being once offered, to take away the sins of many, he shall appear the second time without sin &c▪ And this point is most cleerlie set down, Heb. cha. 10. ver. 14. where it is said: For by one offering, he hath consecrated for evermore, those which are sanctified. Wherevpon it must follow, seeing by one offering he hath obtained us eternal remission (according to the promise of God in his covenant: and their sins and their iniquities I will never remember anymore) that there remaineth no more sacrifices for sin. For according to the saying of the Apostle, Where remission of sins is, there is no more sacrifice for sin, Heb. chap. 10. verse. 18.

The things that are required for the offering of a propitiatory sacrifice for sin, are especially three. The first is a Priest. For none but a consecrate Priest, appointed by God and not by man, might ever offer sacrifice for sin unto God.

The second is the Altar, upon which it must be offered.

The third is the Tabernacle or Sanctuary, wherein it must be offered.

The things to be considered in the Priest: concern partly the nature of the Priesthood it self: and partly the actions to be performed by the Priest.

Touching the nature of the Priesthood: The first thing to be considered, is that no man can take this office to him self: but he who is called of God, Heb. cap. 5. ver. 4. 5. The second thing to be considered, is, that it must not be according to the order of Aaron, but according to the order of Melchizedek. For there is no perfection by the Levitical Priesthood, Hebr. chap. 7. ver. 11. and this, that he must be according to the order of Melchizedek, comprehendeth under it these particular pointes. First, that he is not made a Priest by the Law, but according to the power of endless life. For as we have said, if his Priesthood had been after the Law, it could never have made us perfect. For the Law made nothing perfect, Hebr. chap. 7. ver. 19. And of this ground, followeth other two consequences. The first is, that seeing he is made a Priest, after the power of endless life, none save he alone, can ever enjoy this Priesthood. For, as saith the Apostle: Amongest the Levitical Priests, many were made Priests: because there were not suffered to endure, by reason of death: but Christ, because he endureth forever, hath a Priesthood which cannot pass from him to another, Hebr chap. 7. ver. 23. 24. The seconde consequence, is, as saveth the Apostle, Hebr. chap. 7. ver. 25. That he is able perfectly to save those that come to God by him: seeing he ever liveth to make intercession for them.

The third thing to be considered in the nature of the Priest is, as saith the same Apostle, That he be without sin: because such a High Priest, it became us to have, as is holy, harmless, undefiled, and separate from sinners, Hebr. chapt. 7. 26. Which also was expressly commanded in the Law, Levite. chap. 21. where it is said: Who soever of the seed of Aaron, hath any blemish, he shall not come near to offer the sacrifices of the Lord: neither shall he press to offer the bread of his God: neither shall he go in unto the veil, nor come near the Altar: least he pollute my Sanctuary.

The fourth thing to be marked in the Priest, is, that he must not be upon the earth. For if he were upon the earth, he were not a Priest, Heb chap. 8. verse 4.

Therefore is it said of him: After that he had offered one sacrifice for sin, he sitteth forever at the right hand of God, Hebr. chapt. 10. ver. 13. as also, That the heavens must contain him unto the time that all things be restored, Act. chap. 3. ver. 21.

The fifth thing to be considered in the Priest, is, that he behooved to be subject to infirmities. that having experience of them, he might be a merciful and faithful high Priest, Hebr. chap. 2. ver. 17. and chap. 4. ver. 15.

Now we come to the actions to be performed by the Priests. Which likewise are of two sortes. The first sort are those, which are performed in offering of the sacrifice. The seconde sort is, those which are to be performed, after the oblation.

In the Sacrifice especially is to be considered. First, the Priests puttinge all our iniquities and sinues upon the head of the offering: that he may bear them all. Accordinge to which it is said of Christ, That he bare the sin of many, Isaiah 53. 12. And the Apostle Peter saith: That he him self did bear our sins in his body, upon the tree. For he was made sin for us. The second action consisteth in killing of the offering before the Lord. according to which, it is said of Christ, That he offered up him self by the eternal spirit unto God. Hebr. 9. 14. And he is said to put away sin by the sacrifice of him self, Hebr. 9. 26. And Christ him self saith, I lay down my life, that I might take it again, no man taketh it from me, but I lay it down of myself, John chapt. 10. verse. 17. 18. According to which also Isaiah saith, That he p • wred out his soul unto death. Chap. 53. ver. 12.

The third action is, the offering of the sacrifice it self, by fire unto the Lord. And all these actions are accomplished in the death of Christ. in the which principally consisteth the matter of our righteousness. for therein was he made both sin and a curse for us.

The actions following, are especially three. which all serve to our justification by his death and blood: although they be no parte nor portion of the righteousness it self. The first is, his rising from the dead. The second is, his sitting at the right hand of God in heaven. The third is, his making intercession for us. Therefore the Apostle, in the 8. chap. to the Rom. ver. 34. setteth down these four actions of Christ, as the things whereby we are saved from all condempnation. when he saith: Who shall condemn, it is Christ that hath died, or rather, who is risen again: who also is at the right hand of God: and who also maketh intercession for us. Which saying is carefully to be marked of us, for many weighty reasons. First, it showeth us that as the work of God in justifying us, doth save us from all accusation: so the grounds whereby we are saved from being condemned, of God, (that is by which we are justified and absolved) are these four actions of Christ: whereof his death is first. Secondly, it cleareth that point which we have in hand: to wit, that many things serve to our justification, which are no parte of our righteousness. For his resurrection, his ascending into heaven, and sitting at the right hand of God, and his interceding for us: are all necessarily required to our justification: and yet none of them is any parte of the matter of that righteousness, which is imputed unto us. For his rysinge from the dead, is not our righteousness, and yet except he had risen, we could not have been justified by his death. according to the saying of the Apostle, 1. Cor. chap. 15. ver. 17. If Christ be not raised, your faith is vain, ye are yet in your sins. For so longe as Christ was holden of death, under the guiltiness of our sins, we could never be absolved from sin & death, in the sight of God. because, our satisfaction and redemption (although they were in doing) were not fully performed, until Christ having utterly abolished sin, was raised from the dead. but his suffering being finished, and he having loosed the sorrows of death, our redemption and satisfaction for our sins, were fully accomplished: and so our righteousness, full and complete in God's sight. By the imputation whereof, GOD then, might justly justify us. Therefore is it said by the Apostle, Rom. chap. 4. 25. that he was delivered to death for our transgressions, and is risen again for our justification: Showing us, that as the matter of our righteousness consisteth in Christ's death, (because he was delivered thereunto, for our sins) so the justification of us by his death, dependeth upon his resurrection. because therein, his death was ended: and so the satisfaction for our sins, and our righteousness was fully and perfectly finished.

Likewise, his entering into heaven, and sitting at the right hand of God: is no parte of the matter of our righteousness: and yet it is a necessary action of his Priestlie office, required unto our justification by that, which is our righteousness. For the high Priest once a year in the day of expiation, entered into the most holy place, with the blood of the expiatorie sacrifice: to make an atonement for the children of Israel. The true sanctuary, resembled by the most holy place, is heaven: into which the blood of our sacrifice, must be brought by Jesus Christ our high Priest: there to make our atonement. Therefore is it said, That Christ being come a High Priest of good things to come: entered once by his own blood in the most holy place, and obtained eternal redemption, Hebr. chap. 9. ver. 11. 12. and therefore also is it said, That if he were on the earth, he were not a Priest, Heb. chap. 8. verse. 4. For which cause, in that same place, the Apostle esteemeth this, to be the chieff and principal point, of all that had been spoken of his Priesthood: videlicet, that we have such a high Priest, that sitteth at the right hand of the throne of the majesty in heaven, &c.

Thus howsoever the sacrifice of Christ in his death, or his blood: be the matter of our righteousness, and that Christ in his blood, be ordained a propitiation for us: yet, to the justifying us by that blood, this action of our High Priest, even the entering with the blood into heaven, is necessarily required.

Even so also concerning his intercession. albeit it be not the matter of our righteousness: yet it serveth to our justification by his blood. For all his intercession, is by virtue thereof: that God by it, and for it, may pardon all our iniquities, and justify us. For this action, is the end of the three former: that is, of his death, resurrection, and ascending into heaven. For he died, that by his death and sufferinge, havinge satisfied the justice 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 own death and suffering: that the satisfaction being finished, & the ransom fully paid: it might be answerable to the justice of God: and be sufficient for our justification. And he ascended up to heaven, as unto the true Sanctuary: that he might bring into the presence of God, the blood of our sacrifice: and there, (as the minister of the Sanctuary, by his death, as the ransom of our iniquities, now full and perfect by his resurrection, and brought in by him, as our high Priest into heaven, and presented unto God) might make intercession for us. And as saith the Apostle, obtain eternal redemption for us, Heb. 9. 12. Therefore is it said of him, in that same Chap. ver. 24. that Christ is not entered into the holy places made with hands, which are similitudes of the true holy places: but unto heaven it self, to appear now in the sight of God for us. And to this same effect John the 1. Epi, cap. 2. ver. 1. it is said, If any man sin, we have an Advocate with the Father Jesus Christ the just, and he him self is the propitiation of our sins.

And so to conclude this point Christ's being a Priest: & many actions done by him, as our high Priest: are no part of the matter of our righteousness. and yet it is requisite, that he both be a Priest, & perform those actions, to our justification: even as the Priests under the Law, were no parte of the atonement. For he that makes the atonement, and the actions done by him, in making the atonement, are to be distinguished from the blood, in the which only standeth the atonement it self.

Now we come to speak of the Altar. which likewise is necessarily required, for offering of our sacrifice, and yet is no parte of our righteousness, but serveth to the qualification of the sacrifice, to be righetousnes unto us. And as Christ is the Priest, and also the offering: so also, he alone is the Altar. Which we shall easily perceyve, if we mark these two grounds. First, what is the nature of our Priest, and of the sacrifice that he doeth offer, and of the Sanctuary and Tabernacle wherein he must exercise his Priesthood: and of the things which by this sacrifice are purged. Secondly, if we consider the use of the Altar, whereunto it serveth in sacrificing.

Touching the first, all are heavenly. The P • jest, the Lord from heaven. the sacrifice, heavenly: the sanctuary, heaven itself: 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 heavenly. For a heavenly sacrifice, offered by a heavenly Priest, in a heavenly tabernacle, for the purging of heavenly things, cannot possibly be offered, but upon a heavenly Altar.

This is manifest by the second point, which is touching the use of the Altar, & that is to sanctify the offering: as is manifest by the words of Christ, Mat. 23 19. of which it followeth: according to Christ's reasoning in that place: that the Altar must be greater then the offering. For that which sanctifieth, must be greater thē that which is sanctified by it. Of which it is manifest: that no Altar of earth, of wood, of stone, or any earthly thing, cā possibly serve in this Priesthood, to sanctify Christ, who is the offering. But as he him self is not of this building: so likewise the Altar that sanctifieth him, must not be of this building, therefore saith he himself: For their sakes do I sanctify myself: that they also may be sanctified, Io 17. 19. to show us, that as he is the Priest, the sacrifice, & tabernacle: so he only is the Altar. For he is the body of all the shadows in the law. therefore, as he is said to have offered, by the eternal spirit, as the Priest himself, as the sacrifice unto God: so is he to be understood by that same eternal spirit, as by the Altar, to have sanctified himself, that is, that body: by the offering whereof once, we are sanctified for evermore.

And we are to hold this truth most carefully: both to eschew the foolish opinion of some, who esteem the cross to have been the Altar, whereon Christ was offered. as also to keep ourselves from falling into that blasphemous error: to think, that there is anything greater then the Son of God▪ least we pollute ourselves, with the abominable idolatry of the Church of Rome. who make their wood and stone, greater then Christ, & make their earthly Priests, greater then both sacrifice and Altar. and give them Priestlie power, being in the earth, and being of this building, and being loaden with sin, in an earthly tabernacle, upon an earthly and corruptible altar, to offer up, and that oft and many times, this heavenly sacrifice: which is never to be repeated. As also, to give them power to sanctify a stock, or stone: and to give it power, to sanctify Christ.

Now concerning the Sanctuary, which is the third thing requisite, for offering the sacrifice: we have somewhat spoken thereof already, in his action of sitting at the right hand of God. Neither is it necessary that we speak much more of it: only we are to know, that this sacrifice, cannot be offered else where, but in the true Tabernacle, that is the body of his flesh. Therefore doeth he call his body, the Temple, John chap. 2. verse 19. neither could the blood thereof, be carried in, by our high Priest, else-where, but in the true Sanctuary, that is Heaven it self.

By all these preceeding things, we may perceyve, that there is a manifold consideration to be had of Christ, in the work of our justification. 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 be a meet high Priest. Secondly, as he 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 itself. 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 work of our justification, but are not all to be included in the matter of our righteousness. For as he is our Priest, Altar, and Tabernacle, he cannot properly be called our righteousness, except it be efficientlie: but no wise materiallie. For he is our righteousness materially only as he is the sacrifice and offering.

Thus, if we shall distinguish Christ him self, in that thing, wherein he is made our righteousness: from him self in these things, wherein he is made beside, to serve unto our justification, by that, wherein he is made our righteousness. And secondly, if we shall distinguish the matter of our righteousness it self in Christ, from the action of God in justifying by it: we shall perceyve evidently, that the matter of our righteousness, consisteth only in the death and blood of Christ▪ and that all the rest of Christ's obedience, doeth serve not as the material, but rather as the subordinate efficient causes of our justification.

And so all the three former opinions, touching the obedience of Christ, may well agree in one: when the question is, concerning the action of God in justifying: and not concerning the particular matter of the righteousness, which God imputes unto us unto justification. For, there is no parte of Christ's obedience, which is not (as it is said in the schools) causa sine qua non: that is, a cause without the which, we cannot be justified. For if he had not been a man, and a just man, and a Priest, and such a Priest as we have said: yea if he had not risen from the dead, and ascended unto heaven, and made intercession for us: his death and blood could never have justified us. And yet still his death and blood is the only matter of our righteousness: but so, as it is the blood, of such a sacrifice, offered by such a Priest: upon such an Altar: in such a Tabernacle▪ carried in by the same Priest, after resurrection from the dead, into the heavens. And as by virtue of the same blood, the same Priest, sitting at the right hand of God, maketh intercession for us. Thus, the matter is not of such moment (being rightly weighed, and charitablie considered) that it needed ever to have bred, such bitter contention amongst brethren in the Church of God.

CHAPTER XXVI.

HAving thus spoken of the material cause of our righteousness. it followeth now that we speak of the formal cause. In the which three things are specially to be marked, for clearing unto us, how and in what manner we are made the righteousness of God, by the death and blood of Jesus Christ our Lord.

The first is, God's giving unto us.

The second is, God's imputation of that which is given us.

The third is, the cause moving him both to give and impute. For God justifieth us by gift, by imputation, and by grace, Neither can the true form of our justification be known of us a right, except we acknowledge all these three in it. For mā hath no saving grace, which he hath not received of God. according to the saying of the Apostle, 1. Cor. chap. 4. ver. 7. For who hath separate thee, or what hast thou that thou hast not received: and if thou hast received it, why gloriest thou, as if thou hadst not received it. And to the same purpose saith I am. 1. chap. 17. All good giving, and every perfect gift is from above. Therefore also our righteousness specially is called a gift, and a gift by grace, Rom. chapt. 5. ver. 15. 16. 17. as also Rom. chap. 6. verse▪ 23. but the gift of God is eternal life. Where the word gift (if that place be rightly understood) doth signify righteousness given us of God.

Secondly, howsoever many confound, imputation and giving, as one thing: (as in some sense they may both be taken for one) yet it is expedient for our sounder knowledge, that we distinguish them. For howsoever nothing is imputed, which is not given: yet many things are given, which are never said to be imputed. Yea moreover: in which imputation hath no place. Beside, the imputation of a thing (if we shall rightly consider it) doth always presuppone the thing imputed to be in our possession, either by nature, working, or gift. as by God's grace we shall hear hereafter.

And therefore, in the form of our justification, God's giving of a thing unto us, is to be distinguished from his imputing of it. Specially if we mark one thing: which is, flat contrary sayings, and yet of equal force, used by the spirit of God, in the description of justification. For sometimes it is defined by imputation of righteousness, and sometimes by not imputation of sin.

Thirdly, in the manner and form of our justification: grace is specially to be considered: because both the givinge, and imputation of the thing given, is of mere grace. Therefore are we said to be justified freely by grace. so that the perfect form of our justification, consisteth in this: that is, in God's gracious givinge, and gracious imputinge of thing given, unto us: to be our righteousness. So that whosoever make our justification, to consist, without giving of righteousness. or without imputing the thing given, or esteem either the matter of our righteousness, which is given us, to be given otherwise then by grace: or to be imputed as righteousness unto us, otherwise then by grace, do destroy the true form of the justification of a sinner before God.

And because this is a pointe of special moment: and bringeth great light, in the matter of justification: we will speak severally of these three pointes.

And first, touching the action of God's giving.

Secondly, of the action of God's imputation.

Thirdly, of his grace, as the only cause of both.

Touching the first: there be two things which are given us of God unto justification. The I. is faith. The II. is Christ. & both these gifts of God, are necessary unto justification. as we shall see by God's grace hereafter, when we speak of iustificatiō itself. Therefore in this place we will only speak of faith, as it is the gift of God. in which we have these pointes to be marked.

First, what kind of gift it is.

Secondly, to whom it is given.

Thirdly, what faith it self is.

And fourthly, to what ende and use it is given.

First then. that it is a gift, and the gift of God, it is clear in the Scriptures. according as we have shown before, of all the saving graces of God. and therefore it is called by the Apostle, Heb. chap. 7. verse. 4. a heavenly gift. and in Ephe. chap. 2. ver. 8. it is expressly called the gift of God. And the same Apostle, Phil. chap. 1. ver. 29. teacheth us, that to believe in Christ, is a gift given us. Therefore 1. Cor. chap. 12. It is uombred amongst the gifts of God, by his spirit.

So that in this there is no great contradiction, but the special question is what kind of gift it is. that is, whether it be a natural or a supernatural gift. Depending either upon the natural power which God hath created in man. or upon the supernatural power of God.

For clearing hereof. We are to consider that, which in the scriptures is spoken concerning faith.

First, touthing the ground and cause of our believing.

Secondly, touching the property, that is attributed unto faith, and which still is in him, that believeth.

And thirdly, touching certain effects attributed unto faith. Besides these things which hereafter will show them selves, when we treat both to whom faith is given, and what faith it self is, and what is the use and end of it.

Concerning the ground and cause of our believing: if we carefully mark the scriptures of God, it is placed especially in three things.

The first is, the will of God, and his eternal Decree, according to his will. as is clear, by Math. chapt. 11. verse. 26. where Christ attributed unto the good will and pleasure of the Father, that some did believe, and some did not. And Acts chap. 13. ver. 48. where it is expressly said: That as many as were ordained unto eternal life, beeleved. And this teacheth us two things: First, that faith is no work depending upon the will of man, nor any power in nature. Secondly, that it is of the number of those blessings, not which God did communicate in the first creation, but of those which were hid up in the mystery of God's, will, touching the dispensation of life, in, and through Christ.

The second thing, wherein the ground and cause of believing, is placed in God's free gift, according to the saying of Christ him self, John. chap. 6. verse. 37. and 65. Which gift of God, is there also declared to be twofold. The first, the giving of our persons unto Christ, according to these words: All that the Father giveth me, shall come to me. The second is, the giving unto us grace to believe. According to that other saying: No man can come unto me, except it be given him of my Father. For as saith the Apostle, Rom. chap. 11. verse. 32. God hath shut up all men under unbelief, that he might show mercy on all. And again, Gallat. chap. 3. verse. 22. The Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ, might be given to them that believe. And this ground is verified by the saying of John. chap. 12. ver. 39. 40. where he giveth a reason, why the Jews for all his miracles, not only believed not, but also why they could not believe in Christ. saying: Therefore could they not believe, because that Isaiah saith, He hath blinded their eyes, &c.

The third thing wherein the ground and cause of our believing is placed, is our spiritual birth. Therefore saith John 1. Ep. chap. 5. 1. Whosoever believeth that Jesus is the Christ, is borne of God. Therefore the same John describing, who they are that do believe in the Gospel, Chap. 1. verse. 13. saith: which ar borne, not of blood, nor of the will of flesh, nor of the will of man, but of God. By all these three grounds, it is evident, that faith is no natural, but a supernatural gift. and therefore the praise of our believing, is taken from us, and given wholly unto God. as is clear in the words of Christ, to Peter, Math. chap. 16. ver. 17. Flesh and blood hath not reviled that unto thee, but my Father which is in heaven.

Now we come to the property that is attributed to faith, and which through faith is in everyone that believeth. and this property is the power of God, according to the saying of the Apostle, Ephe. chap. 1. ver. 19. Where the Apostle prayeth, that they might know what was, the exceeding greatness of the power of God, in them that believe. and therefore is it, that faith is called, the faith of the effectual working of God, Coll. chap. 2. ver. 12. and that for two reasons.

First, because no power, nor working of any power, can ever work faith in our hearts, except the power of God only: and therefore the Prophet Isaiah doeth put believing, and the having of the arm of the Lord revealed, for one thing, Chapter 53. verse 1.

Secondly, because the power and the effectual working of faith in us, is nothing but the very power, and the working of the power, of God him self. Who, as saith Peter, by his power, through faith, keepeth us, 1. Epist. chap. 1. ver. 5. and for this cause, it is not only, that faith is compted, for the chief piece of the armor of God, and of the might of his power, Ephes. chap. 6. but also that to have Christ livinge in us, and to live by the faith of Christ, are put for one thing, Gallat. chapt. 2. ver. 20. Thereby showing us, that the power of faith, is not any thing but the power of GOD, and of Christ, dwelling by faith in us. and that faith is the effectual instrument, whereby Christ is powerful in us. Upon which ground it is, that the effects of Christ him self, are often attributed unto faith. as in these sayings of Christ: Thy Faith hath made thee whole: Thy Faith hath saved thee. And when we are said to be saved by faith, to have our hearts purged by faith: to be justified by faith, &c. A clear example of this we have, Acts, chap. 3. ver 16. where the Apostle indifferently attributes to the power of Christ, and to faith, the healing of the Creeple man. Which place is carefully to be marked, because it giveth a marveillous light in the use of faith. For there it is said: That through faith in his Name, his name had made the man sound. Which saying doth show us expressly, that it was not faith it self, as it was the work of that man, but the name of Christ, in which his faith was, that did make him sound. so that the power of faith is nothing, but the power of Christ, embrased by faith. and that the work of faith, is nothing but the work of Christ, dwelling in our hearts by faith. Which doeth justify their opinion, who affirm, that to be justified by faith, is always to be understood, to be justified by Christ. For as by faith in his Name, his Name made the man sound, even so by faith in his blood, his blood maketh us righteous. Therefore saith the Apostle Rom. chap. 3. verse. 25. That God hath set Christ forth a propitiation by faith in his blood. Where reconciling by faith, in his blood, is to be understood, in the same sense, that making sound by faith in his name is to be understood. in the other place, by which it is evident, that faith is never rightly taken, in our justification, when it is taken for the thing, wherein standeth our righteousness, and not for the instrument, apprehending that thing, which is our righteousness. Thus the power of God, working faith, and the power of God, accompanying faith, doeth evidently show, faith to be a supernatural gift, being wrought by a supernatural power, and possessing us with a supernatural power of God him self.

This is cleerily verified, by the third pointe, touching these effects that are attributed unto faith, in the book of God: when it is said, to do things that are above the strength of all created nature: and when Saints are said to have done by it, such things as are supernatural. Of these first sort are those sayings, where in the justifying of us, the saving of us, & miraculous healing of diseases, by nature incurable, are attributed unto saith: as also the keeping of us unto salvation. Of the other sort, are those sayings wherein we are said by faith to overcome the Devil, to quench all his fiery darts, 1. Pet. cha. 5. ver. 9. Ephe. chap. 6. verse 16. By faith we are said to overcome the world, 1. John chap. 51 ver. 4. 5. and of these effects of faith, there is a large rehearsal made, Hebr. chap. 11. by which it is evident, that faith is a supernatural gift: seeing it produceth such supernatural effects. For nature never did yield or produce any thing, no not in the integrity of it, whereby we could be able, in resisting to overcome the Devil, and the world, or to perform such great things, and endure such heavy torments, joyfully, as by faith we are made able to do, and suffer. And this may well be verified, by the doleful experience, of the fall, both of men and Angels, who by all the strength of nature, uncorrupted, could not preserve them selves in their blessed estate, nor overcome their temptations. Which showeth us, that the power which accompanieth faith in the heart of the believer. is more strong and mighty, 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, unto salvation. Whereas all the power natural of man & Angels, could not keep them. Now being in safety from falling from their felicity, as also, that thereby, a sinful frail corrupted man, is able to overcome the Devil, whom man created in the image of God, yet perfect and without sin, was not able to withstand. For this cause it is, that the Apostle doth so extol, and magnify, the exceeding greatness of God's power, which is in them that believe, Ephe. chap. 1. ver. 19. By all this, it is evident, that faith is no work of nature, or the effect of any power in nature, but a supernatural gift, flowinge from the supernatural power of GOD. By the which GOD effectually worketh in us, and by us, supernatural effects, as being the supernatural instrument, whereby his power is effectual in us, as it was in Christ, when he raised him from the dead, and crowned him with glory and with honor: and this gift of God cometh unto us, in ordinary dispensation, by hearing of the word, Rom. chap. 10. For there be three ordinary means, by which God useth to bestow faith upon us, and whereby his spirit is effectual in us to that end.

The first is the Gospel. therefore is the Gospel called the power of God, unto salvation, Rom. chap. 1. ver. 16. as also, the gospel is said to be written to this end, that we might bileeve, John chap. 20. ver. 31. and we are said to be called unto the faith by the Gospel, 2. Thess. cap. 2. ver. 14. but the special parte of the Gospel, unto faith, whereby we are called, is the promise. For this cause, Abraham is said not to have doubted of the promise: and we are said to be children of the promise, Gal. cha. 4. ver. 28. Rom. chap. 9. ver. 8.

The second ordinary mean, is the Sacraments, which are the signs and seals, of the righteousness which is by faith.

The third instrument and mean is the Ministers of the Gospel, who therefore are called, the ministers, by whom we believe.

CHAPTER XXVII.

NOW it followeth that we speak of the second point, touching faith, that is, to whom it is given, of which point, some what may be collected, out of these three grounds, and causes, of believing, set down heretofore, therefore we will be the shorter herein.

In handling this point, we have two things specially to be marked.

The first is, what persons they are amongst men, in whom the Lord doth work faith, that is, whether he worketh it in all men indifferently, or in some certain number only.

The second is, in what part, power, or faculty, of man, faith is wrought.

Touching the first, The first ground or cause that we laid down, of believing, may alone sufficiently clear this, seeing our believing depends upon, the Lord's ordaining us to eternal life, of his good will and pleasure. It must follow, that God giveth faith to no more, then he hath Predestinated, and that faith is not indifferently given to all, it is manifest by experiences in all ages, and by the testimony of God's truth, Math. cha. 11. verse. 25. Where Christ giveth thanks unto the Father, because he had denied faith unto the wise, and men of understanding, and had given it unto babes. And again, Math. chap. 13. verse. 11. it is expressly said by Christ, that it was given to his disciples to know the secretes of the Kingdom of heaven, but unto the rest of the Jews it was not given. Therefore the Apostle, 2 Thes. chap. 3. verse. 2. affirmeth plainly, that all men have not faith. Or rather (as the words seem to import) that faith belongs not to all men. And these testimonies preceeding do prove, that this is true: not only in respect of the action of man's will, rejecting the means of knowledge and faith, offered by God, but in respect of the action of God, in denying the means, yea which is more, in blinding their eyes, that they shall not see. Isaiah. 6. and John. 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 sheep of Christ, John. chap. 10. ver. 26. and therefore saith Christ to the Jews that believed not, but ye believe not for ye are not of my sheep. Whereby it is manifest, that none (save they which are Christ's sheep) do receive faith: and that because Christ did lay down his life, for none but for his sheep, John. chapt. 10. ver. 11. 15. For none can have faith in the blood of Christ, for whom Christ never shed his blood.

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 Christ's sheep, but such as the Father gives him. and therefore he him self acknowledgeth, those who are his sheep, to have been given him by the Father, John cha. 10. ver. 29. and 17. 6. &c. according to which ground, Christ speaketh John chap. 6. verse. 35. 36. 37. showing this to be the cause why the Jews believed not. to wit, because the Father had not given them unto him, while he takes his argument, from the contrary effect, in this manner: All that the Father giveth me, cometh unto me. Upon the which it must follow, that of the contrary effect, there must be a contrary cause. that is, that who do not come unto him, must not be given of God unto him. For it is the will of the Father, that sends Christ, that he save those only whom he hath given him, John. chap. 6. ver. 39. and 17. 2. For which cause Christ him self declareth, that he did manifest his Fathers Name, and give the words which his Father had given him, and did pray unto the Father for none, but those that the Father had given him, out of the world.

The third thing whereby they are described, is, that they are the elect of God. therefore faith is called the faith of God's elect, to show us that God's election limiteth faith, which is dispensed to no more but such, as God hath elected. as is manifest, Rom. chap. 11. ver. 5. where the Apostle showeth the reason why, in the rejection of the Jews, in their infidelity, a remaynent of faithful ones were reserved. saying: So also at this present time, there is a remnant according to the election of grace. and this is the ground of the former point: For as we are the sheep of Christ, because we are given him. so we are given to Christ, because we are elected. Therefore we may boldly conclude, that God's Decree, according to his purpose, is not general, or indefinite, but particular, and definite, of a certain number of persons.

For most sure and certain it is, that the office of Christ, as Prince of our salvation, is of as large extent, in bringing men to salvation, as is the Fathers will, in ordayninge them to salvation, through CHRIST JESUS. For he came to do the will of his Father. Seeing therefore, that Christ layeth down his life for none, and giveth eternal life to none, and intercedeth for none, but such as are his sheep. And seeing he accounts none his sheep, but such as his Father gives him: And seeing the Father gives none unto him, but such as he hath elected in him: and seeing he elected none in him, but such as he had predestinate, to be adopted through him, Ephe. chapt. 1. ver. 4. 5. It must needs follow, that God's Decree is of a definite number, and that the Redemption, and Intercession of Christ, are of no larger extent, then the number of those that believe. And that faith is of no larger extent, then God's Decree, and his election following thereupon: neither by purpose, or intention in God, or possibility in man. So that it is plain, by the holy Scriptures, that none except those who are elected of God, do ever receive the gift of faith from God. For our election dependeth not upon our faith, but faith upon our election. Therefore faith and the fruits of it are testimonies of our election, as is clear by the Apostle, reasoning, 1. Thes. chap. 1.

Touching the parte, power, or faculty, of God's elect, wherein faith is wrought by GOD, and received of us, the Apostle cleeres it to us, Rom. chap. 10. ver. 10. saying: With the heart man believeth unto righteousness. Thus it is manifest, that the heart of man, is the parte wherein faith is wrought, & with the which man believeth. Of which it will follow, that their opinion must be erroneous, who do make God's working in us, for the begetting and building of faith in our hearts, to be only in our understanding, and not in our will, and affection, except only by way of persuasion. Whereas notwithstanding in the judgment of all men, the heart is chiefly taken for the will and affections, which yet shall appear more evidently, when we shall see first that believing is an action of the whole heart. Secondly, when we shall see, that in the scriptures, by the heart is understood, not any one power only, or faculty of the soul, but all the powers and faculties of it, even after the largest manner, of the division thereof, which is, when it is divided in the understanding, will, affection, and memory.

Touching the first, that faith is a work of the whole heart, it is manifest by the words of Philip to the Eunuch, Acts 8. 37. saying: If thou believest with thy whole heart, thou mayest be baptized.

The second also is manifest, that by the heart is understood, all the powers of the soul. And first the understanding, Esa. cha. 6. and Math. chap. 13. where it is said, That God had hardened their hearts, that they should not understand with their hearts. And Solomon in the 1. of Kings, chap. 3. ver. 9. asketh of God, an understanding heart. And therefore the Apostle, the 2. Cor. chap. 3. ver. 15. attributeth the ignorance of the Jews, to the veil that is laid over their hearts.

Secondly, touching the will and power of election, it is also attributed to the heart, Acts chapt. 7. where it is said, that the Fathers would not obey the Angel, but refused, and in their hearts turned back again to Egypt. And acts 11. Barnabas exhorted all, that with purpose of heart, they would continue in the Lord. And 1. Cor. chap. 7. it is said, He that standeth firm in his heart, that he hath no need, but hath power over his own will, &c. And again, 2. Cor. chap. 9. ver. 7. As every man hath fore-determined (or chosen) with his heart.

Thirdly, touching the affections, it is a thing out of controversy, that they belong to the heart. And the scripture witnesseth the same, Math. chap. 6. ver. 21. where Christ saith: Where your treasure is, there will your heart be also. And Rom. chap. 1. ver. 24. it is said, that God did give up the Gentiles, in the lusts of their heatres, unto uncleanness. And in the 14. and 16. chap. of John, Fear, sorrow, joy, are attributed unto the heart.

Fourthly, memory, and retaining in mind, is attributed unto the heart. Luke chap. 1. ver. 66. All they that heard, did lay up all these words in their heart. And Luke chap. 21. ver. 14. Christ saith to his Disciples, Lay it up therefore in your hearts. And for this same cause God saith in his covenant, That he will write his law in our hearts. For this cause doeth Christ attribute unto man's heart, the treasure of man. Math. chap. 12. A good man out of the good treasury of his heart, bringeth forth good things: And an evil man, out of the evil treasury of his heart bringeth forth evil things. Thus the power of retaining, and keeping in mind, & laying up in store things both good, and evil, is attributed unto the heart of man.

Of this we may perceyve, that seeing believing, is an action of the whole heart, that it must needs be wrought of God: and received by us in all the se foresaid powers, of the soul: and that the action of our heart in believing, is not an action of the will only, but of all the powers of the soul cōiunctly. For seeing faith is the root of our regeneration, out of which springeth all good motion, and all the partes of the renewed man, in all the powers of the soul. It is most necessarily requisite, that faith it self be placed in them all: that by it, all may be purified, and all may be filled with Christ: and all may live by the faith of the Son of God. For no more of the soul of man is renewed, but so far of it, as is iudued with faith. Neither is anymore possessed with Christ, then is possessed with faith: nor can Christ live in anymore of our soul, then that wich liveth by the faith of CHRIST.

By this it may appear, how vngraciouslie they speak of God's grace in the work of faith, who make him effectually to renew, no more of man but his understanding: leavinge the action of consenting, and embracing by faith the things reviled, to the will of man. as also how slenderly they speak of faith, who place it in nothing, but in the willes assentinge to the truth of God.

CHAPTER XXVIII.

NOw it followeth, that we speak of faith it self, what it is. In which point we will first entreat, of the divers significations of Faith, in the word of God. And secondly of the true signification and nature of it, in the wroke of justification.

Touching the first, Faith is taken in four divers significations in the scriptures of God, besides that signification which it hath in the work of justification.

The first signification is, when faith is taken for fidelity and truth, as Math. chap. 23. 32. Ye leave the weightier matter of the Law, as judgment, mercy, and fidelity. Likewise, Rom. chap. 3. ver. 3. Shall their unbelief make the faith of God of none effect. and 1. Timoth. cha. 5. ver. 12. having damnation, because they have broken their first faith.

Secondly, faith doeth signify the doctrine of the Gospel, because it is begotten in us, by the Gospel, for faith cometh by hearing, therefore faith is called the faith of the Gospel, as also because the Gospel, preacheth salvatiō, to be no otherwise but by faith. and therefore the Gospel is called the word of faith. Rom. chap. 10. ver. 8. In this signification it is taken, Gall. chap. 3. Receyved ye the spirit by the works of the Law, or by the hearing of saith. And again, Galla chap. 1. ver. 23. He which in time past persecuted us. now preacheth the faith, that he before destroyed. And Acts chap. 6. ver. 7. And a great company of the Priests were obedient to the faith.

Thirdly, faith is taken for particular knowledge, Rom. 14. 22. Hast thou faith, have it with thyself, &c. That which in this place the Apostle calleth faith, in the same question, matter, and purpose, he calleth knowledge, 1. Cor. chap. 8.

Fourthly, faith is sometimes put for Christ himself in the gospel. because all that ever faith in the gospel apprehendeth, is Christ, who is the only true object of faith unto salvation. In this sense it is takē Gal. 3. 23. before faith came, we were kept under the law, as under a garrison, shut up unto that faith, which afterward should be reviled. which words being compared with the 24. & 25. verses following & with the 19. verse preceeding, it shall be manifest, that by the name of faith, in that place, Christ the object of faith is understood.

Thus much for these four divers significations: wherein faith is taken in the word of God. Now we come to the special significatiō and nature of it, as we are said thereby to be justified. And when it is said to be imputed unto righteousness. In which point there is greatest need of careful attention, because upon the mistaking hereof, ariseth principally, the mistaking of justification it self. Specially in that sentence where it is said, that Faith is imputed unto righteousness. Concerning which there is a twofold controversy. The first is, whether faith in this place be taken in the own proper signification, or in a borrowed sense. The seconde controversy is, touching the proper signification, of faith what it is.

In the first controversy, these who take faith in a borrowed speech, do expound that sentence Metonymically by faith understanding Christ crucified, apprehended by faith, and so do esteem that faith, relatively, or instrumentally taken, and not properly, is imputed unto us for righteousness. And this opinion agreeth with the truth of the matter it self. But there is no necessity, why faith in that place, should be taken in a borrowed sense: if the right mind and meaning of the holy Ghost, in this phrase, be gravely and maturely considered, so that if they who take it properly, did not err, either in the signification of it, or in the true sense of the imputation of it, their opinion might well be allowed. For faith in this sentence, is in my opinion, to be taken properly in that sense, whereby in it self it is distinguished, both from the word, whereby it is begotten, and from the object of it, in the word which is Christ. As also, from the naked knowledge of the word, and Christ, therein reveyled: how soever it doeth comprehend knowledge.

For searching out therefore, the true significatiō of the word Faith, in this sentence, we will first set down, the divers significations wherein it is taken. Secondly, we will speak of the true nature and signification of it in this place, where it is said to be imputed unto righteousness.

Cōcerning the first, we are not to speak of that difference which in the scriptures is warranted of historical faith, miraculous faith, and justifying faith, but only of the different opinions of men, touching justifying faith.

In one thing all men do consent, and agree, that faith is an action of the heart, consisting in judgment: but they differ in three sortes.

The first sort make this judgment of the heart, in believing, to be nothing but a naked opinion. which is a doubtful inclination of an uncertain mind, to the best part of the contradiction with fear of the contrary parte, being destitute of the knowledge of the true cause. As for example, in this contradiction, Christ's death shall save us. and Christ's death shall not save us: they have an opinion of the best, that is, that Christ's death, shall save them, but no certain knowledge, because they are ignorant of the cause of that effect: and therefore, fear that they shall not be saved, and in this opinion they place faith.

The seconde sort, which are the wiser amongst the Papists, do make faith to be an action of the heart, in judging, neither by way of opinion, nor yet by way of certain knowledge, but by a middle way of judgment, betwixt opinion and knowledge. Which participates of both, and yet is neither of them. For they will not have it, a doubtful inclination of the mind, unto the best parte, with fear of the worst, upon ignorance of the cause. Neither will they have it, a certain inclination of the mind, to the best, without all fear, of the worst, vpō certain knowledge of the cause, and necessary means. But will have it middle conceit of the mind, neither altogether contingent, neither altogether necessary.

And now in these days, there is a sort of men, which agree with this second sort, in substance, whatsoever deceitful show, their words do make to the contrary. Therefore as touching this point, we make no several order of them. For albeit in word they seem to admit, in believing, knowledge of the thing believed: yea which is more, albeit they grant application, yet seeing they make neither of the two, necessary, stable, or constant, but variable, and subject to change, affirming that the Saints, may fall from saving grace, they must needs agree with the former, touching the sense and meaning of the word faith, as it is the action of our hearts in judging and apprehending of our salvation.

The third sort are they, who esteem faith to signify, the assured confidence of the heart, upon certain knowledge of the best parte, without any fear of the worst. And this opinion only agreeth with God's truth. For nothing can be more contrary to the nature of faith, then an uncertain opinion: seeing no demonstration, can ever make a surer conclusion then faith maketh in the heart of man, of all whatsoever it believeth. So that justly we may say, that salvation believed, and embrased by faith, is more sure and steadfast and certain unto us by faith, then ever it was in the beginning to Adam, or Angels, by possession. For he that believeth, shall never perish, and the gates of hell shall never prevail against him. For he that believeth, is persuaded that neither death, nor life, nor Angels, nor Principalities, nor powers, nor thinget present, nor things to come, nor height, nor depth, nor any other ereature, shall be able to separate him, from the love of GOD, which is in Christ Jesus his Lord. And for confirmation hereof, we refer the Reader to that which we have spoken before, touching the supernatural effects of faith, and to that which hereafter followeth, in the description of the true nature of faith, unto the which we now come, leaving to speak of the error concerning the imputation of faith, until we come to treat of imputation it self.

We have heard already, that faith is the supernatural gift of God. And that the means whereby the holy Ghost worketh it, is the Word, the Sacraments, and the ministry. and that the persons to whom he giveth it, are only his elect, whom he hath given to Christ, to be his sheep. And lastly, that the whole heart of man, and the powers of his soul, are the subject wherein it is wrought. So that now it resteth to know, what it is that God worketh in our souls, when he giveth us faith. For in these things, that have already been said, it differeth nothing from the rest of God's saving graces. For they are all heavenly, spiritual, and supernatural gifts of God, wrought in the whole heart of everyone of God's elect: either by the inward operation of the holy Ghost, extraordinarily, or else in ordiraaie dispensation, by the effectual revelation of the Gospel. Therefore seeing faith, hath these things common with all the rest, we are now to try the particular difference, whereby it is distinguished in substance, and nature, from all the rest of God's blessings.

The consideration of the nature of faith in it self, is twofold.

First, faith is to be considered, as it is the gift of God, coming from him, and wrought by him, in our hearts.

Secondly, faith is to be considered, as our hearts (having it not wrought in them) work by it again, towards God, unto justification.

This twofold consideration of faith, is necessary for the right knowledge, both of the nature & of the working of it. For faith passively taken, signifieth the effect of God's working: framinge faith in our hearts: but actively taken, it signifieth the action of our hearts now believing, in laying hold upon Jesus Christ, as he, who is made of God unto us, wisdom, sanctification, and redemption.

First then we will speak of it, as it is the work of God in us. And next, as our hearts worketh by it. And this we are carefully to consider, for hereupon dependeth all our fellowship with God in Christ. and all participation of the promise, and inheritance promised to the children of God. & all true rejoicing, and gloriation, in God. and in this work of faith, consisteth all the strength whereby we are made able, to stand against all powers of darkness, and sin, and are upholden to the ende.

In the scriptures of God we find, that all blessings that come from Christ unto us, are attributed unto faith: as also our being Christ's, and the children of God in him, is likewise attributed unto faith. For there be two special grounds in the which consists all our felicity.

The first is our becoming Christ's, that is when we are made his.

The seconde is, the infallible consequence of the former, when all that Christ is made of God for us, is made ours. So that his death, his resurrection, his ascension, his glorification, &c. are all made ours. And this followeth upon the former, for as saith the Apostles, If ye be Christ's, then are ye Abraham's seed, and heirs by promise, Gallat. chapt. 3. ver. 29. according to which also the Apostle saith, All things are yours, and ye Christ's, & Christ God's, 1. Cor. chap. 3. ver. 21. 32. 23. Now faith is the mean and instrument, of both these points. For by faith we are made Christ's, and by faith Christ is to us, wisdom, righteousness, sanctification, and redemption.

The first of these two is the fruit of faith, as God worketh it in our hearts, or rather the work of God, by working faith in our hearts. The second is the fruit of faith, now wrought in our hearts, or rather, the work of our hearts by faith.

Thus faith is the mean, & effectual instrument of all our blessedness: both in our union with Christ the son of God, and also of our communion with him, both in his death, life, and glory: and therefore we are said both to be the sons of God by faith in Christ, and to be justified by faith in him, and to live by faith in him, and to be saved by faith in him, so that faith is the supernatural gift of God, given us, for these supernatural ends, that by it we may be in Christ, and Christ in us, for by faith he dwells in our hearts, and that in him, and by him, we may enjoy righteousness and life.

To speak then of the first, that is, of faith as God worketh it, it consisteth specially in four things.

The first is, in God's opening & illuminating of our understandings, making our hearts in our understanding power, not only to know the promise in Christ, & Christ to be the seed in whom blessedness is promised to all Nations, and in whom all the promises of God are yea and amen: but also to judge and esteem these things reveyled of God, to be a most undoubted and infallible truth. so that by this first work of the Father, the heart of God's elect is made to see, & undoubtedly to acknowledge, that there is no blessedness unto man, but only in Jesus Christ crucified. So that his eyes are open to see in him self, nothing but just cause of condemnation: from the which there is not any help, neither in him self, nor any creature, but in Jesus Christ alone. And therefore is made of God, to determine with him self, to know nothing unto life and salvation, but Christ and him crucified: and this work of the Father (which is the beginning of all grace) is expressed in the Scriptures, by God's teaching us: according as Christ saith, John chap. 6. ver. 45. Everyone that hath heard of the Farher, and hath learned of him, cometh unto me. Showing us thereby, that the first cause of our believing, or rather the first parte and portion of the work of faith wrought in our hearts by God, consisteth in God teaching of us: according to his promise made in his covenant, Isaiah chap. 54. ver. 13. And all thy children shall be taught of the Lord. And Ierem. chap. 31. ver. 33. 34. I will put my law in their inward partes, and write it in their hearts, and they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord: For they shall all know me from the least of them, unto the greatest of them, saith the Lord.

For it is true which Christ speaketh, Math. chap. 11. ver. 27. No man knoweth the Son, but the Father: neither knoweth any man the Father, but the Son: and he to whom the Son will reveyle him. So that the knowledge of God, is a secrete belonging to God alone, which no flesh is everable to attain unto, by any power of his own natural light and understanding: therefore saith the Apostle, that this is the wisdom of God hid in a mystery, which none of the Princes of this world have ever known, 1. Cor. 2. For as he saith in that same chapter, The natural man, perceyveth not the things of the Spirit of God. For they are foolishness unto him: neither can he know them, because they are spiritually discerned. And this he confirmeth by a strong argument, in that same chapter, verse. 11. saying: For what man knoweth, the things of a man, save the spirit of a man which is in him: even so the things of God, knoweth no man, but the spirit of God. For which cause also, in that same place, he attributeth the cause of all our knowledge, unto God reveyling unto us by his spirit, the things that are given us of God: according to which Christ saith unto Peter, when he did confess him to be the Christ the Son of the living God, that flesh and blood had not reviled that unto him, but his Father which was in heaven, Math. cha. 16. ver. 17. thereby witnessing plainly, that no natural light, nor information of man's own mind, can possibly make a man to know Jesus, to be the Christ, and son of the living God: but that this knowledge cometh unto our hearts, by the supernatural gift, and revelation of God by his spirit: according to which the Apostle saith, 1. Cor. chap. 1. ver. 18. That the preaching of the cross, is to them that perish, foolishness: but unto us that are saved, it is the power of God. For God hath cast away the understanding of the prudent, and hath made the wisdom of this world foolishness. For by that wisdom the world doeth not know God, therefore saith the Apostle in that same place: We preach Christ crucified, unto the Jews even a stumbling block: and unto the Grecians foolishness: but unto them which are called, both of the Jews, & Grecians, we preach Christ the power of God, and the wisdom of God. Thus it is plain, that this wisdom and light of the heart, whereby we know Christ crucified, to be our only Savior and Son of God, is a gift supernaturally given us by God, when he calleth us, and therefore saith Christ: That it is not given to every man to know the secretes of heaven, Math. chap. 13. verse. 11. showing us thereby, that the power to know these things, is givē us of God. Which is yet more clear by the speech of Christ, touching them to whom this gift is not given: when he saith, that seeing, they do not see, and hearing, they hear not, neither understand. And this work of God in the scriptures, is signified, by opening of the eyes of our understanding: Ephes. chapt. 1. ver. 18. and sometimes, by opening of the heart: Acts. chapt. 16. ver. 14. And in this first work of God, by his grace, consisteth the chief foundation of our strength: as is shown by John. 1. Epi. chap. 5. verse. 5. saying: Who is it that overcometh the world: but he that believeth that Jesus is the son of God. As likewise this is the seal of out Adoption, as witnesseth the same Apostle, 1. Epi. chap. 5. saying: Everyone that believeth that Jesus is the Christ: is borne of God. And thirdly, on this dependeth our ereruall life: as witnesseth Christ him self, John chap. 17. ver. 3. This is eternal life, that they know thee the only true God: and whom thou hast sent Jesus Christ. and therefore, whosoever is ignorant of this point (and so much more they that impugn it) shall never inherit eternal life: according to Christ's own testimony, John. ca. 8. ver. 24. Therefore I said unto you, that ye shall die in your sins: for except ye believe that I am he, ye shall die in your sins.

To conclude this point then, the first action of God in man, and so the first gift bestowed upon the heart of man unto life, is the power and faculty, of conceyving, and knowing, God in Christ the Savior, as he is reveyled in the word: according to the saying of John, Epi. 5. 20. But we know, that that son of God, is come, and hath given us a mind to know him that is true: and we are in him that is true, that is, in that his Son Jesus Christ, this same is that very true God, and that eternal life.

The second work of God wherein our faith consisteth, is in giving a will to come to Christ, and to enjoy him, & to obey him according to the saying of the Prophet, Psalm. 110. 3. Thy people shall come willingly, at the time of the assemblinge of thine army in holy beauty.

For as the understanding power of man, is darkened, & all his wisdom, is but foolishness: so his will, is rebellious against God's will, in all things. so that as he cannot naturally perceyve, nor know, the things of God: so can he not naturally will, nor desire, the things of God. and this oftentimes is signified in scripture, by the hardness of man's heart that cannot repent: and by his stiff-neckednes, and by resisting of the holy Ghost, according to the words of God by the Prophet Isaiah, ca. 65. ver. 2. & 3. I have spread my hands out all the day, to a rebellious and gain-saying people, &c. And this work of God is expressed in scripture, by the phrase of God's drawing us, Ion. 6. 44. No man can come unto me, except the Father that hath sent me, draw him. as likewise is signified by the opening of the ear: as Isaiah cha. 50. ver. 5. The Lord GOD hath opened mine ear, and I was not rebellious, neither turned I back. This also is signified by the Lord, Ier. 32. when he promiseth, that he would put his fear in their hearts, that they should not depart from him: and most clearly, Eze. cap. 36. 26. 27. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your body, and will give you a heart of flesh, and I will put my spirit within you, and cause you to walk in my Statutes. For this cause it is, that Christ calleth them blessed, who hunger and thirst for righteousness: For it is most certain, that the earnest desire of the heart, to enjoy Christ and his righteousness, &c. is an undoubted token of God's saving grace, and of his effectual calling, in the which he bestows this, as a supernatural gift, upon the elect, as the seconde effect, of his working power, whereby he changeth our willes, which are of them selves rebellious, and maketh them willing to come unto Christ, and to obey his voice. Therefore is it said, That God is the worker, both of the will, and of the deed, of his good pleasure in us, Phil. cap. 2. 13. so this is the second parte of that supernatural gift of faith, when as our will maketh choice of that which is the will of God, and we submit our willes to his will in all things, which is most contrary to the nature of flesh. For as saith the Apostle, Rom. chap. 8. ver. 7. The wisdom of the flesh, is not subject to the Law of God, neither can be. Therefore doeth the Prophet David say: That the man is blessed, whom the Lord chooses, and causes to come, Psalm. 65. 4. It is for this same cause, that David prayeth so often: that God would incline his heart to his statutes.

The third parte of God's working in givinge Faith unto us, is the sanctification of our affections, to make us to love Christ above all things, and that by the pouring of his love in our hearts by his holy Spirit: For as he inclineth our minds to mind heavenly things, by insinuatinge his mind towards us in Christ Jesus into our minds, & as by the sense, and feelinge, and proof of his good will toward us in all things, he draws out willes unto his will: So by the sense of his love, in his giving his dear Son to the death for us, while we were his enemies, he enflames our hearts with the love of him again, so that with our affection, we are set upon Christ more then all things, and are content to lose all things, that we may gain him.

Therefore saith Christ, Math. cha. 10. ver. 37. He that loveth father, or mother, better then me: is not worthy of me, &c. And Luke chap. 14. ver. 26. If any man come unto me, and hate not his Father, and Mother, & Wife, and Children, and Brethren and Sisters, yea and his own life also: he cannot be my Disciple. Wherein it appeareth most plainly, that faith is a gift supernatural: seeing it bringeth a supernatural love into the heart, which overcometh all the love and affection, which can be in nature: especally when it overcometh the love of man to him self, and his own life.

Fourthly, the Lord by working faith, doeth imprinte his knowledge, and his will, and love to us, in our memories, working such a steadfast impression in our hearts, of his mercy and grace, towards us in Christ, as can never be defaced: therefore the wicked in the book of God are noted by this name, they that forget God. whereas the childrē of God have him always before their eyes. Thus the Lord when he worketh faith in our hearts, he worketh it in all the powers of our soul, filling the whole heart with such supernatural virtue, and power, in all the faculties thereof, whereby the heart, which of it self naturally could never be able to know, or to desire, or to love, or to keep any heavenly thing belonging unto life and godliness: is made able both to know, and to will, and to love, and with the will, and affection, to apprehend, and to keep constantly the Lord Jesus, and all blessings in him unto eternal life.

And all these pointes are wrought by God, in the heart of every one of his elect, particularly, as in them selves so also concerning them selves, so that their knowledge, and assurance of the truth of the things reveyled, touching Christ, and redemption in him, is not a general notion, & persuasion of the heart, that God hath given his son to be a Redeemer to mankind, and that he hath performed redemption in his death: for such a faith not only the reprobate, but Satan him self, hath, but it is a particular sight, and assurance of every man's own heart, concerning him self, that God hath elected him, & for him in particular hath given Christ, to be a Redeemer, and hath made him particularly unto him wisdom, righteousness, sanctification, and redemption.

For it is not my faith-concerning the mind of God unto others, nor yet of the mind of God conceyved generally toward all his elect, but the particular knowledge, and assurance, of his mind concerning myself, that doeth save me: For the just shall live by his own faith, Habac. chapt. 2. ver. 4. But this will appear more clearly in the next point: while we consider Faith, being new wrought in our hearts, howe we are said with our heart to believe.

In this point we have to consider: First, that it is the man him self who believeth: Secondly, that it is his heart whereby he believeth: And thirdly, believing is the action which man performeth with his heart.

As for the first, man is said to believe, because that this supernatural gift is given him of God, and that in his heart it is effectual in him in all the points forespoken: for by God's enlightening of him, he sees, and by his teaching, he vnderstandes, and by the Lord's inclining of his will, he willeth, and by the Lord's sanctifying of his affection, he loveth, and by the Lord's imprinting, and writing, in his mind, and sealing by his spirit, whatsoever he reveyleth unto him, he both possesseth, retayneth, and keepeth, Christ and all the blessings promised in him: so that faith actively considered, is nothing but the motion of man's heart, which is wrought in him by the spirit of God: and therefore in substance, nothing else but the very action of GOD in man: but considered in a divers manner, that is, passively, as it is wrought by God in him, and actively, as he by this working of God, in all the powers of his soul, apprehendeth, and receyveth grace from God: so that the action of man in believing with the heart, is nothing but his knowing, & acknowledging of things, by God's making him know, and acknowledge them, and his willing them, by God's making him to will them, and his loving, by God's making him to love them, and his apprehending and retaining them, by God's making of him to apprehend and retain them, GOD imprinting, writing, and sealing them in man's heart: This work therefore of man, is likewise attributed unto God under these two phrases. First, when it is said, that he giveth us to come unto the son, John chap. 6. ver. 65. Secondly, the Fathers giving us unto the son, John. chap. 6. ver. 37. and 17. 6.

Thus the motion of man with his heart being moved of God, is called man's believing with the heart, evē as a wheel which of it self cannot move, yet being moved by another, doth move, whose motion therefore though it be but one, yet is said to be the motion of two, that is of the manner, and of the thing moved: and therefore is both actively, and passively to be considered: in the one sense God is said to bring us unto Christ: in the other sense we are said to come unto Christ. and this is carefnlly to be marked, least with a great many we err, in esteeming faith to be man's own proper work, flowing from the natural power of his own will, and so mistake the saying of the Prophet, the just shall live by his own faith: as alfo Christ's form of speech, when he saith, thy faith hath saved thee, for faith is called ours, and our own, not in respect that we are the Authors, the cause, or workers of it: but because we possess it, and are the special subjects of it, in the which it is wrought by God, as also because it concerneth onr selves in particular, and what we believe, we believe it particularly touching ourselves, so that faith is called our own faith in the Scriptures of God, to declare the particular nature of savinge faith in two particular things: The first is, that it is not the faith that GOD works in another man's heart, but the faith which he worketh in mine own heart, that saveth me.

Secondly, it is not the faith which I have in mine own heart, concerning others, but the faith that I have concerning myself in particular, that saveth me. So that this word used by the Spirit of God, saying: thy faith hath saved thee, and the just by his own faith shall live, is set down, not to design the cause, but the subject, of savinge faith: and that in two respects, that is, both in respect of him in whom it is wrought, and also in respect of him concerning whom it is wrought: so that my faith that saveth me, must be wrought by GOD in my own heart: and what he maketh me believe, he must make me believe it concerning myself in particnlar.

If the Papists did rightly understand this, they would see that every particnlar Christian, hath a particular warrant, by particular revelation from God, of the certainty of his own salvation: For when he said, to believe with the heart: the same believing, includes in it a particular knowledge, by the particular revelation of God in his heart concerning him self in particular, that he is chosen and elected of God, that Christ is given for him, that in him he is redeemed, that in him he hath remission of his sins, that through him, he shall be glorified.

Secondly, they should likewise know, and with them such as in the Church of God, follow their opinion: that when it is said, that man with the heart believeth, the heart is not to be esteemed the cause of believing, as though naturally of it self it could believe, but as a wheel moved by another, doth move: so our hearts action of believing, is nothing but the action of God moving our hearts.

CHAPTER XXIX.

NOW it followeth that we speak of the use, and ende, wherefore this supernatural gift is given unto man: this shortly we may reduce unto four points.

The first is, faith is given for knowledge.

Secondly, faith is given for possession of the things known.

Thirdly, faith is given for keeping, and constant retaining, the things possessed, and that during this life.

Fourthly, faith is given for practice.

We say, that it is given for these uses, during the time of this life: because, that in the life to come, both knowledge, possession, and keeping, are performed in us by another mean, that is by sight: For in this world we walk by faith, and therefore do neither know, possess, nor keep but by faith: but in the world to come, we shall walk by sight, for we shall see him as he is: and therefore we shall both know, posses, and keep by sight.

Now concerning the first use and end of faith which is knowledge, we are to remember the saying of the Apostle 1. Corinth. chap. 2. ver 9. the things which God hath prepared for his elect, are such which the eyes of man hath not seen, and which the ear hath not heard, & which hath not entered in the heart of man. Whereby the Apostle will declare unto us, that the things which God hath ordained for our glory, are such, as the heart of man can never possibly of it self conceyve: therefore as saith the Apostle John▪ God must needs give us a mind to know them, before we ever can perceyve them, and this mind that God giveth is a believing heart: For the heart of man, is able by faith to know things, to will, & affect things, to enjoy, and possess things, and to keep and retain them, which of it self by all the power of reason, will. &c. it never could, nor possibly can, be able, to know, possess, &c. Thus we say by faith, that the world was made by the word of God: and that things that are seen▪ were made of things which did not appear, Hebr. chapt. 11. which all the Philosophers, and Princes of the world, by all the light of nature, could never understand. For the things of God, are not naturally, but spiritually, discerned: therefore the natural man, cannot perceyve them. In the same sense, Abraham is said to have seen the day of Christ, and to have rejoiced: and by the virtue of our faith it is, that we know JESUS to be that Christ, and the son of God: and by faith we know, that we are elected of God: and by faith we know, that in Christ alone consisteth our adoption, our righteousness, fanctification, and redemption: so that we know, that it is impossible to any man, to be the son of God, or just, or holy, or free from death, but in, and by Christ only: thus take me away faith from the heart, it is impossible to all the wisdom of the wisest heart, ever to understand these things, and to know them for undoubted verities: therefore it is (as we have marked before) that Christ saith to Peter: Flesh and blood hath not reveyled that unto thee: but my Father that is in heaven, Math. chap. 16. For this cause Christ saith unto the Jews: Except ye believe that I am be: ye shall die in your sin •• . Showing us by that speech, that there is no way to know Christ to be the son of God, but by beleevinge only.

Now this knowledge that cometh by faith, is not to be taken in that sense, wherein sometimes the word knowledge is put: which is when it signrfieth the naked, and bare understanding of things that are reveyled: but it is taken for an infallible science, when as the heart knoweth God, and knoweth him undoubtedly to be God: and when as it knoweth Christ▪ and knoweth him undoubtedly to be the son of God: and when it knoweth God's truth, and knoweth it undoubtedly to be the truth of God: therefore saith John the Baptist, He that receyveth his testimony, hath sealed that God is true, John chap. 3. ver. 33 And again, John 1. Epi. chap. 5. ver. 10. He that heleeveth not God, hath made him a liar, because he believed 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 understanding thereof: For besides the sight, and knowledge, of the things which are reviled by God, and also besides the knowledge of the undoubted verity, and truth of them, it is required, that we know them to be reveyled by God unto us, and know the undoubted truth, and verity, of them toward us in our particular person, that is, that whatsoever God reveyle to us, he reveyleth it unto us as a thing which he hath appointed for us: and when he giveth us the sight, and knowledge of the undoubted verity of the things reveyled: he maketh us assuredly to know, that they shall be truly & verily accomplished in our persons, conform to that ground which we have laid down before concerning faith: that is, that what we believe, we must believe it concerning ourselves in particular: according as it is said of Abraham, that he believed God that he should be the Father of many Nation • s: And as Job speaketh of him self, chap. 19. verses 25. 26. 27. I am sure that my Redeemer liveth: and I shall see God in my flesh, whom I myself shall see, and my eyes shall behold, and none other for me. According to which certainty, the Apostle Paul speaketh also of him self, Rom. chap. 8. and for this manner of knowledge which cometh by faith, the Fathers do call faith, the eye whereby we see the invisible things of God, as also the engravē form of the sons of God: and for this same cause it is called by the Apostle Heb. chap. 11. the evidence of things which are not seen. where by the word evidence, is understood, that faith doeth not only show them, but by evident demonstration confirm the undoubted verity of them, and that to us in particular: so that it letteth me not only see life eternal in Christ, and this eternal life to belong to all that are in Christ, but particularly it letteth me see myself in Christ, and this life to belong to me in him: and that so certainly, as nothing in heaven nor earth, can be more certain: and thus much for the first use of faith.

The seconde ende wherefore faith is given is possession: and this confirmeth evidently and plainly the former ground touching knowledge, that it is so to be understood, as we have spoken: For the knowledge of faith is never without possession, according to thar saying of Christ, John. cha. 14. ver. 17. speaking of the spirit, whow the world cannot receive, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you. According to which ground it is, that John. saith: He that believeth in that son of GOD, hath the witness in himself, 1. Epist. chap. 5. ver. 10. Thus faith maketh us to know nothing, but that which it also maketh us to possess: therefore doeth the Apostle pray to God for the Ephesians, that Christ might dwell in their hearts by faith, chap. 3. verse. 27.

For as the heart of man, can never know Christ by it own light, but by the supernatural 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 supernatural gift of faith in their hearts, that his elect, whose hearts could never by any natural strength, ever attain to the possession of Christ, nor ever desire to have him, nor yet embrace him with unfeigned love, as their only treasure, righteousness, and life, might chose him, and count all things but dung to gain him, forsaking them selves and their own righteousness, and to love him, and embrace him, with such affectiō, that they prefer him to all things, evē to their own life: so that man by faith is not only made to know his redeemer: but also to possess him, and all blessings in him. And for this cause is it, that in the scriptures we are said, to be the children of God by faith in Christ: to be justified by faith in him: to be saved by faith in him: and as saith the Apostle Peter, believing in him, we carry about with us the end of our faith, the salvation of our souls, 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 certain being, and subsisting, unto things that are yet invisible, and are yet only expected, and hoped for: and maketh thē to subsist in our hearts: therefore saith Christ, he that believeth, is already translated from death to life: and hath everlasting life, John. 5. 24.

Thus we see, that faith being taken away, the heart of man should never be able to possess, nor apprehend Christ, nor righteousness, or any other spiritual blessing in him.

Therefore, because it is the effectual instrument of God's supernatural power in our hearts, whereby we apprehend and possess Christ, and all blessings in him: The Fathers do 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 hold on him, and by faith, as by a mouth, we receive him into our hearts, and by faith, as by a bande that never can be broken, we are so united to him, and he, with all the benefits that are in him, unto us: that we never can possibly be separated from him, nor he or his blessings from us: for this cause is it, that Augustine saith, Believe only, and thou hast eaten him.

And for clearing of this ground, it is that these phrases of speech are used, to wit, that Christ is the ende of the law unto righteousness, to all that believe: that the promise is given to them, that faithfully believe: That the Gospel is the power of GOD unto salvation, to everyone that believeth, &c. all to teach us, that neither the Gospel can help us to salvation, neither is the promise made ours, nor Christ's righteousness belongeth unto us, except we believe: because there is no mean to make anything contained in the Gospel (especially the promise, or Christ him self) to be ours: but faith only. And for this same cause, our righteousness is said to be the righteousness of God, which is by faith: and the righteousness which is through the faith of Christ, Phil. chap. 3. ver. 9. And Christ is said, to be a reconciliation through faith in his blood, Rom. chap. 3. ver. 25. All serving to teach us, that faith is not our righteousness it self: but only the mean by the which we attain to that which is our righteousness, that is Christ in his blood: for in that sense is righteousness said 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 righteousness is said to be, the righteousness of God by the faith of Jesus. and that because the whole matter, and substance, which by faith we either know, or apprehend unto righteousness, is only Christ:

Sometimes it is called the faith of his name, Acts cha. 3. ver. 16. as also the faith in his name, as John. chap. 1. ver. 12. because all the virtue, strength, and power, whereby we believe to be iustisied, is in Christ alone, and in the virtue of his death, and resurrection: so that the virtue is not in faith it self, but in Jesus apprehended by faith.

Sometimes again it is called the faith towards Christ, Act. chap. 20. ver. 21. because faith setteth nothing before it as the object, but Christ alone: for the Gospel which is the word of faith, propoundeth not anything unto us, but only Christ, as either promised, or given unto us of God, to be the matter either of our righteousness, sanctification, or redemption.

Sometimes again it is called the faith in Christ, Gal. chap. 3. ver. 26. and that for two causes. First, because that wherein by faith our hearts are fastened, and in the which our hearts only settleth their full confidence of righteousness, and remission of sins, is only Christ, in whom only, our faith is, and we also by faith: for thereby we are made to be in him, and he in us: and therefore in the scriptures to be in Christ, & to be in the faith, are put indifferently, Rom. cha. 8. verse. 10. compared with 2. Cor. cha. 13. ver. 3. 5. And for this same respect, the proper effects of Christ him self, are attributed unto faith. The second Reason is, because faith neither suffereth us to rest upon it, nor on our selves, nor on any other thing, nor yet in anything that is in faith, or in ourselves, or in anything except Christ only, and that which is in him, as the ground of our confidence, or as the matter of our righteousness or blessedness: therefore are we said in him to have redemption, in him to be made righteousness, and in him to be circumcised. For whatsoever we are made by Faith, we are made it in Christ: and whatsoever faith maketh to be ours, it is also in Christ: therefore faith maketh not God our God, but in Christ: nor us the children of God, but in Christ: nor righteous but in Christ, &c. For whatsoever faith layeth hold on, it findeth it in Christ: so that the heart of man, when it believeth unto righteousness, sendeth out faith, & fixeth it in Christ, thereby laying hold upon him, and his obedience unto righteousness: bringing him, and his obedience, with all the virtue both of his death, and life, into our hearts to dwell in them.

Sometimes also it is called the faith by Christ: because he is the Author, Fountayne, and occasion of it, not so much because he with the Father, and holy Ghost, doeth work it, as because he alone is the mean, and occasion of it: For as the Father redeemeth us by Christ, and by him maketh us his sons, and righteousness, &c. so also he maketh us to believe by Christ so that take me away Christ, all ground and foundation of saving faith in God is taken away: for God hath laid the whole foundation of our belief in him alone. For which cause Pet. 1. Epist. chap. 1 ver. 21. saith: That by his means we believe in G • d: and in that same place it is said. That God hath raised him from the dead, and given him glory, that our faith and hope might be in God. And to this same effect the same Apostle saith in the same chapter, ver. 3. That God hath begotten us again to a lively hope: by the resurrection of Jesus Christ from the dead.

Upon which respect it is, that the Apostle Paul 1. Cor. chap. 15. ver. 17. saith expressly: If Christ be not raised, your faith is vain. Upon which we may easily gather, that faith, is a vain fooilsh faith, whereby a man is made to believe, or hope for any blessing from God, which maketh it not first to be performed by God in Christ. For our faith of our vniō with God ariseth upon the knowledge of Christ his assuming in unity of person, our nature unto his: the faith of our being the sons of God, ariseth upon Christ the man our brother being the very son of GOD: our faith that God will make us righteousness, ariseth vpō this, that God hath made Christ sin for us: and so forth of the rest, the hope of our resurrection, is built upon his resurrection: the hope of our assention, upon his assention: the hope of our glorification, upon his glorification: so that the Lord worketh in our hearts, neither faith, nor hope in him, of any blessing whatsoever, whereof he doeth not first reveyle unto us, a clear ground, and evident foundation in Jesus Christ the son.

And therefore it may appear 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 Jesus Christ our Lord.

Thus by all these phrases concerning faith, the Lord would teach us, that Christ is the matter, and he is the ground, of all whatsoever we believe: and that there is nothing in Christ, which is not made ours by faith.

And for this same purpose in Scriptures it is sometimes called the faith in the blood of Christ, Rom. chap. 3. ver. 25. and that to teach us, what is the particular thing in Christ, wherein God hath made him our righteousness, and whereby the Lord would have us to believe remission of sins in him: for albeit Christ be vno us, all, and that in all things, and doeth fill us all in all things: yet (as we have marked before) there is no benefit which we apprehend by faith in Christ, but it hath the own particular ground and foundation whereupon it is built: and therefore as his faith is but vain, who expects his resurrection in Christ, if he do not know Christ to be risen again: so his faith must be vain, who believeth the remission of sins in Christ, and yet knoweth not that Christ did shed his blood expressly for his iniquities. For as God begettes us to the hope of life by the resurrection of Ieses from the dead: so he begetteth us to the faith, and assurance of the remission of our sins, by making him sin for us, and woundinge him for our transgressions.

So to conclude this point, albeit all blessing be in Christ, and he be made of God wisdom, righteousness, sanctification, and redemptiō: yet all this shall be in vain to us, except we believe, because there is no means in the world, whereby to obtain & possess Christ, or any blessing in him, except faith only:

For as concerning the Word, and Sacraments, they are not so much the means of our possessing Christ, as the means of our faith whereby we possess Christ.

The third use and end wherefore faith is given, is keeping, & preserving us in the possession which it hath brought unto us: and that both because through faith we are kept unto salvation, as saith Pet. 1. Epi. 1. 5. and also because by it, we keep Christ and all his blessings in our heart. For which cause the scriptures place our victory over Satan, sin and the world in our faith, John. 1. Epi. ca. 5. ver. 4. 5. and the Apost. Paul placeth the chief strength of a Christlan in his faith, as that whereby we are made able to quench all the fiery darts of the Devil, Eph. 6. 16. so that there is no enemy of our salvation so great, neither any temptation so vehement and fiery, which by faith we are not made able to overcome. Thus faith wrought in our hearts by God, is of a stronger might, and power, then the Devil himself, and all the powers and principalities of darkness, therefore Pet. 1. Ep. 5. willeth us to resist the devil, by being steadfast in the faith, thereby to teach us, that in a steadfast faith, there is strength to overcome him. The examples of the great power of God which is • n them that believe, set down in Heb 11. doth su •• iciētly clear the truth hereof, who only by faith are said to have performed, & suffered so strange & wonderful things, as no power that ever nature hath given unto man, was able either to perform, or suffer. This also is manifest, if we mark, another pointe, which is, the Saints recovering of them selves, when they have appeared, to have been overthrowen by Satan in sin: who notwithstanding have by the strength of faith, only recovered victory over Satan and sin. So when as in our practice, and obedience to God, we fall most fearfully: yet by faith we not only overcome our own guilthines, but also all the fear of God's just deserved wrath, for our guilthines: so that our very sins cannot separate our hearts that believe, from Christ, nor remove the favor of God from us. For whatsoever blessing we have once obtained by faith, by that same saith we are made able to hold it fast to the ende: and the faithful heart saith, as Job chap, 27. ver. 6. I will keep my righteousness, and will not forsake it, and my heart shall never cast it away all my days. Upon this ground it is, that the Apostle willeth Timothy, to fight the good fight of faith, 1. Tim. chap. 6. verse. 12. because indeed our faith hath the greatest labor, in our spiriruall bataile. For when all other grace faileth us, yet faith must uphold us: otherwise we could not possibly but perish: For what should have become of Pieter after his fearful fall, if faith had not sustained him? This point is yet more clear, if we mark the strength of faith in other two things.

The first is, if we shall consider the examples of the children of God, who have drawn from God manifold great blessings by faith: as their incurable diseases to be cured: their dead to be raised, &c. Of which a lively example we have in Math. chap. 9. and Luke chap. 8. in the Woman that had an ishewe of blood 12. years longe: and in the words of Christ unto Jairus, Luke chap. 8. ver. 50. where he saith, Fear not, believe only, and she shall be saved.

The other thing to be considered of us, is, when God himself seemeth to set him self against his children, and they are compelled to wrestle with God, as with their own enemy, yet by faith they overcome & say with Job, 13. 15. Though he slay me, yet will I trust in him. And this was lively shadowed in the Lord his wrestling with Jacob, Gen. chap. 32. where it is said, of the Lord, that when he saw that he could not prevail against Jacob, he touched the hollowe of his thigh, &c. therefore saith the Prophet Hose, cap. 12. ver. 3. 4. By his strength, he had power with God, and had power over the Angel, and prevailed. And this the Lord setteth down expressly, to show us that the power of God in him that believeth, is able so to strengthen him, that nothing is able to overthrow him.

To conclude this point, that which Angels by nature could not do in heaven, and that which Adam could not do in Paradise, a poor frail wretch believing in the Lord Jesus, is made able to do, by the power of God, which dwelleth in his heart by faith: for the very weakness of God, is stronger then Men, and Angels, and it pleaseth the Lord to magnify his strength, in our weakness, that the excellency of this work, may be known to be of him, and not of us.

For this cause, as the Scripture calleth faith our victory, and our shield, so the Fathers likewise cal it: and moreover the key whereby the treasures that are in Christ, are opened unto us, & the ladder by the which we climb up from earth to heaven.

Now the last use, and end, wherefore Faith is given, is practice, that is, to make us able to do the will of the Lord, and obey his commandments: for man, whose imaginations are nothing but vanity, and that continually, and is of no strength of him self to perform any good work, neither is, nor can be subject to the law of God, having his mind continually set on evil works, & having no goodness at all dwelling in him, is by this supernatural gift of faith, made able to do the will of the Lord from the heart: for thereby not only is his darkened understanding illuminate, that he may know what is that good, acceptable, and perfect will of God: but also his rebellious will subdued, to will and to do, the will of the Lord, and his whole affections sanctified to love the law of God, and to delight in it more then in all treasures, and to esteem it more precious, then gold. For by faith he is buried with Christ, and also he is raised up with Christ by the faith of the effectual working of God, who raised Christ from the dead, Colos. chap. 2. ver. 13. For which cause also the Apostle Paul to the Ephe. ca. 2. showing what is the exceeding power of God in thē that believe, saith: That we that were dead in sins, are through the grace of God by faith quickened, raised, and made to sit together in heaven in Christ Jesus: therefore also saith John 1. Epist. 5. That the commandments of God, are not grievous to him that is borne of God. And he addeth this reason takē from the former ground, which is, because by faith they overcome the world, and all things whatsoever within them, or without them, opposeth it self unto their obedience.

For this cause, the obedience of the Saints is called the obedience of faith, Rom. cha. 1. ver. 5. and obedience to the Gospel, is called obedience to the faith, Acts cha. 6. ver. 7. And for the same reason, whatsoever is not of faith, is said to be sin, Rom. cha. 14. 23. as also That without faith, it is impossible to please God. Heb. chap. 11. 6. which sentence showeth clearly the truth of this point, that there can be no strength in man's nature, to perform anything according to the will of God, of it self: but that all his strength and ability, to do according to God's mind, is from JESUS Christ dwelling in his heart by faith. By whose help strengthening us, we are able to do all things, as saith the Apostle of him self, Phil. chap. 4. ver. 13. Upon the same respect it is, that the Apostle interpretes his own saying, That Christ liveth in him, in this speech, The life that I now live in the flesh, I live it by the faith which is of the son of God, Galat. chap. 2. ver. 20. showing us that to have Christ living in us, and to live by the faith of Christ, is all one thing, albeit in divers considerations: for our life is the life of Christ properly, because indeed from him alone floweth all goodness, and in him is the virtue of our well doing: but our life, is the life of faith not properly, but because it is the mean, by the which only Christ (who is our life) dwelleth in our hearts, and liveth in us.

This thing it is, that maketh one and the self same action, externally performed (according to the commandment) by two diverse persons, to be acceptable obedience to God in the one, and abhominable wickedness and sin in the other: according to the speech of the Apostle touching the sacrifices of Cain and Abel, because the one did offer in faith, the other not.

Now in respect of this fruit and efficacy of faith, the Fathers do call faith, the seal of our election, conform to that of Peter, 2. Epi. chap. 1. who willeth us by the virtue that is in our faith, to make our calling and election sure: as also they call it the soul of our soul, because as our soul quickeneth our bodies, so doth faith our souls: also they call it the root of a good life: by which all fruit is good, and without the which all fruit is rotten and corrupted.

Of all these things which we have spoken of faith, we may easily perceive that faith is neither a parte, nor portiō of any natural power, or faculty in man: neither the effect, or work of any power or faculty natural in man, neither serving for any natural use, in any natural thing unto man: but that it is a gift supernatural, given freely by God, and wrought supernaturallie above all natural power in our hearts, unto a supernatural end, that we might be able to obtain, and to perform things which by nature it is impossible that we either cā obtain or do.

And this supernatural gift is placed in our harts by God, as the effectual instrument & mean of his power: whereby ro make us able to be capable of heavenly and supernatural things, and to perform heavenly and supernatural obedience to God.

Of which it is evident, that faith is the first blessing in order of all the blessings of God, & also that no other blessing is either possessed by us, or preserved in us, but by it alone: so that it is not so much any parte of the matter of our blessedness, as it is the mean & instrument of it: so that our righteousness, life, and glory, doth not consist in it, but rather subsisteth in us by it.

Of these things we may collect what faith is, both as God worketh it in us, & as our hearts worketh by it: as God worketh it in our harts, it is a supernatural gift, wrought by God of his free grace in all the powers of our soul, to be the effectual instrument of his power in us, whereby our hearts are made able both to perceyve, & to embrace, and constantly to keep Christ and all spiritual blessings in him, belonging to life & godliness of life, as also to be able to walk worthy of our heavenly calling.

As our heart worketh by it, faith is the very motion of all the powers of our heart, wrought by the former working of God in them, whereby our hearts now believing, lay hold upon the promise, and upon Christ crucified for us, and upon righteousness, and life in him, and whereby all these are brought into our hearts, and we possessed with them, and whereby the things possessed, are kept in our hearts, in the midst of all temptation, overcoming all our spiritual enemies, and whereby our hearts do serve God so, as to please him.

And upon this work of faith, follow these effects in our souls: First our hearts rejoice, bo •• in the sight of the salvation, and in the hope of the glory of God, Psalm. 105. 4. 5. Rom. chap. 5. ver. 2. Secondly, our hearts are filled, with a confident boldness towards God, that we dare draw near unto him confidently, and call him Abba Father, Rom. chap. 8. ver, 15. Gal. chap. 5. ver. 6. Ephe. chap. 3. ver. 12. Heb. chapt. 4. ver. 16. and chap. 10. ver 16. Thirdly, our hearts are filled with the peace of God, and a good conscience, Rom. chapt. 5 ver. 1. John chap. 14 ver. 1. so that, in patience we possess our souls, waiting for that blessed hope, and that appearing of the glory of that mighty God, and of Jesus Christ our Savior, and this is the first gift that God in justifying giveth a ma • .

CHAPTER XXX.

NOW it followeth, that we speak of the seconde gift, whereby we are justified: and that is Chri • t Jesus himself. For God first giveth us faith unto righteousness, and then by faith he giveth us Christ as our righteousness: therefore is Christ also called the gift of God, and that in two respects.

First, in respect of God's sending him into the world, to suffer the death of the cross, and by his death to redeem us: in which respect, it is said, That God so loved the world, that he hath given his only begotten son, &c. John chap. 3. ver. 16.

Secondly, in respect of God's particular giving of Christ now crucified unto the believing heart: according to which the Apostle speaketh, Coll. chap. 2. ver. 6. As therefore ye have received Ghrist Jesus the Lord, walk in him: and Rom. chap. 5. Our righteousness is called the gift of God. For which cause also Christ is said to dwell in our hearts by faith: and of this gift it is that in this place we speak: for howsoever by the Fathers givinge Christ unto the death, the full redemption of all God's elect was wrought: Yet in our particular persons we enjoy it not, until we be called of God: therefore Iustificatiō is placed after our calling, Rom. chap. 8. and this giving of Christ, is the cause why God first giveth us faith: because before we receive faith, it is impossible to us to enjoy Christ, because we have neither hand, heart, nor will to receive him: and in this gift, as we have shown before, standeth the matter of our righteousness, and the form of our justification consisteth in parte in the giving of it: and this is needful to be marked of us, for their cause that make our justification to consist in God's gracious acceptation of our faith, and not in his gracious giving of faith unto us, and Christ by faith. Touching this second gift, which is Christ in his death and blood, I will speak no more, the things preceeding serving sufficiently to clear it, and therefore we come to the next pointe, wherein we have said consisteth the form of our justification.

CHAPTER XXXI.

THE second thing wherein consisteth the form of our justification, is the Lord's imputing of the things given unto us: that is both of faith, and Christ's obedience: and for the observation of the imputation of both, we are to mark these two phrases. First, where it is said that faith is imputed unto righteousness, Rom. cha. 4. ver. 5. 9. Secondly, where it is said, that righteovsnes is imputed, Rom. chapt. 4. ver. 11. For the one imports plainly the imputation of faith: the oher imports the imputation of righteousness it self, which is by faith. For we have already shown, that our faith is neither our righteousness, nor called in the Scriptures our righteousness, howsoever our righteousness be called the righteousness of the faith of Jesus, or by the faith of Jesus: and it may be, that the not observing hereof, hath made some worthy and learned Divines, to deny all imputation of Christ's obedience, & to maintain nothing to be imputed unto us but faith only, & that not (unto) righteousness, but (as they interpret the word 〈 in non-Latin alphabet 〉 (for) that is in the place of righteousness.

For clearing of this point of Imputation, we will first speak of the word imputation what it signifieth.

Secondly, what sort of things are said to be imputed in the Scriptures: whether things that are inherent in us, or things not inherent, or both.

Thirdly, we will speak of these things, which are said in scripture to be imputed to us for our justification.

Concerning the first, the word it self signifieth the sentence of our judgment, or resolut opinion of his mind, 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 mind, and the disputing of the understanding, as Mark chap. 11. ver. 31. Thirdly, it is referred to a man's 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 mind touching anything, as Acts chap. 19. ver. 27. in which sense also it may be taken Mark, 15. 28. Luke chap. 22. ver. 37. Fifthly, it is re • erred to the laying to a man's charge of any debt, or guiltiness, as 2. Timoth. chap. 4. ver. 16. Lastly, it is taken in a borrowed sense, frō accounts and reckonings, for accounting unto a man, or reputing unto a man, and reckoning to a man anything to be his, or to be good payement and satisfaction from him in his accounts: and in this sense is it taken in the matter of our justification, when as God either reckoneth that to be ours which is not ours, or when he esteemeth and accounteth that sufficient, which he giveth us freely for our justification before him.

But in this sense it appeareth, that there is a threefold difference in men's taking of the meaning of the word imputation.

The first is, when imputation is taken for naked acceptation of a thing although in it self insufficient, as sufficient, by God: and this maketh some men to define our justification, to be nothing else, but a gracious acceptation of our imperfect faith by God, in place of perfect righteousness: but to this we have answered before, and certain and sure it is, that God receyves no righteousness from us, but gives righteousness unto us.

The second meaning is, when imputation is takē, not simply for a naked acceptation of a thing whether in it self perfect or imperfect: but for accounting that which is perfect righteousness in it self, and yet is not ours, to be ours.

The third sense is, when imputation is so taken, that it signifieth, not only the accounting or reckoning to us as ours the righteousness which is imputed, but so reckoneth and reputeth it to us as done by ourselves.

The first importeth no more, but the Lord's accounting: and holding of a thing sufficient, which notwithstanding of it self is not sufficient, nor perfect righteousness: which opinion can never be maintained with God's honor.

The seconde, importeth not only an accounting, and holding of a thing, which in it self is sufficient righteousness, to be full and perfect: but also an accomptinge of that perfect righteousness unto us as ours, howsoever it be only Christ's: so that this opinion taketh the word imputatiō so, as when God reckoneth to us that to be our righteousness, which in effect is not our righteousness, but only 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 Christ's obedience unto us, doeth not only accompt it to be our righteousness, but also doth accompt it as performed and done by us: and this sentence though it seem hard, and to derogate something to the honor of God, and praise of his grace, yet one word being taken in a charitable (which also is a true) sense, there shall be no fault found in the speech. The word is (as) when it is said that the Lord imputeth Christ's obedience to us, as if we had done it ourselves: which word is not to be taken, as though it imported, that God did impute unto us. that we had done this: but oely is set down by similitude, to show the faithfulness, and truth of God's imputation: to wit, that GOD imputeth Christ's righteousness, as truly to be ours, and as effectually to justify us, as it should have done, if we had in our own persons, actually performed it. and in that sense this speech may well be approved.

Moreover, it may be taken in good parte, even although we take it in the strictest sense spoken before: if we consider that Jesus Christ did bear all our persons in his death, and therefore he is said in scriptures, to have died for us: so that what he did bearing our persons even in the sight of God, and dying for us even by the very appointment of God: that which he did for us, and in our name, may not impertinentlie be said to be imputed by God unto us, as done by us▪

But for mine own judgment, I esteem the first interpretation of the word (as) to be most sound, and agreeable to the truth, and being so taken, there shall be no difference in substance, betwixt the second and third opinion, only that which is not expressed in the second, but understood in the word imputation, touching the truth and effectualnes of it, is by similitude expressed in the third: and in this sense it is to be taken in the matter of our justification, and it declareth the form of our justification, importing this much, that God justifieth us by accounting unto us Christ's obedience, which is in it self perfect righteousness: in such sort, as by this his imputation, it is ours as truly, and doeth as truly clear us before God, as if it were our own in deed, and we ourselves in deed had performed it.

Thus we have need to take heed of two extremities, whereinto it is evident that many men do fall, in this point: some taking imputation too slenderly, and others taking it too strictlie, each being to other the cause of others stumbling.

Furthermore, we shall understand the more cleerlie the right meaning of the word imputation, if we do consider it in the two contrary phrases, wherein it is used all to one sense in the Scriptures. For sometimes our justification is described negatively, by not imputing of sin: sometimes affirmatively, by imputing of righteousness: For as the word imputation is taken in the negative phrase, it must also be taken in the affirmative: now in the negative, we may know how it is taken by the Apostle, 2. Cor. chap. 5. ver. 19. where it is said: God was in Christ, reconciling the world to him self, not imputing to them their sins. As likewise Psal. 32. and Rom. chap. 4. where it is said: Blesied is the man to whom the Lord imputeth not sin. In which places not imputing of sin, signifieth the not reckoning unto us sin nor iniquity, and the not accounting of us to be unrighteous, and so the not laying guiltiness to our charge, nor exacting punishment of us for it: whereupon it followeth, that imputation of righteousness, must signify the reckoning of righteousness unto us, and accounting of us to be righteous, & pronouncing of us guiltless, and decerning life unto us.

For clearer understanding whereof, we are to know, that the word of imputation, hath always reference to some other thing, fo that it commonly cometh in betwixt two things, the one the thing which is imputed, the other that whereunto it is imputed, so that imputation hath relation unto both: and to make this manifest, we shall consider these 3. phrases: The obedience of Christ, is imputed unto justification, conform to the saying of the Apostle, Rom. chap. 5. ver. 19. By the obedience of one man, many shall be made righteous. The second phrase is, Faith is imputed unto righteousness. And the third is, Righteousness is imputed unto life. The equivalent whereof we have Rom. chap. 4. ver. 11. and 5. 17. 18. In the first phrase, imputation cometh in betwixt Christ's obedience, as the thing which is imputed, & justification, as the end whereunto it is imputed, and it hath reference to both. In the second phrase, imputation cometh in betwixt faith as the thing which is imputed. and righteousness as the end whereunto it is imputed. In the last phrase, imputation cometh in betwixt righteousness it self, as the thing imputed, and life, as the end whereunto it is imputed.

Thus we see, that imputation in the matter of justification, hath always reference to two things: and thus much concerning the meaning of the word.

Now we are to consider, what things they are which are said to be imputed, concerning which, there are two extremities wherein men do commonly fall: the one holding, that nothing inherent in us can possibly be imputed to us: the other hold the contrary, that nothing is imputed to us, but that which is inherent in us.

That opinion which is betwixt both, seemeth to agree most with God's truth: that is, that not only things inherent in us, but things that are not inherent in us, are imputed to us: therefore imputation is used by the holy ghost, when he speaketh of justification by grace, and of justification by works, as Rom. cha. 4. & likewise, when he speaketh of the accounting of us sinners, because of our works and corruption inherent: And when he speaketh of the accounting of us righteous by grace, through the obedience of Christ, Rom. chap. 4. this same is clear by other examples of Scripture, as 2. Sam. chapt. 19. verse. 19. where She • ei saith to David, Let not my Lord impute wickedness unto me: and Rom. chap. 2. ver. 26. where it is said, His uncircumcision shall be imputed unto circumcision. This same may be confirmed unto us, Psalm. 32. and 2. Cor. chap. 5. and Rom. chapt. 9, ver. 8. and 2. Cor. chap. 12. ver. 6. Gal. chap. 3. ver. 6. and 2. Tim. chap. 4. 16.

And therfeore sometimes righteousness is said to be imputed by debt, and sometimes by grace, Rom. cha. 4. 4. For understanding whereof, we are not only to distinguish betwixt things as they are inherent, or not inherent in us: but also as they are our own or not our own. For some things inherent are so in us, that they are our own, because they consist in these things which are in our nature, and are the effects and fruits of our natural powers: some things again are so in us, as they are no ways our own, being no parte nor portion of any natural power or quality, nor flowing from any power or faculty in nature, but beside and above nature, coming to us from God, and wrought in us by the power of his spirit: and therefore though they be in us, cannot be said to be our own, because they are no parte nor property of our nature, nor effects produced by nature, such as is faith: for although we be said to believe with the heart, yet neither is faith it self any natural power or faculty in the heart, nor produced by any natural power or faculty of the heart: neither do we believe with the heart naturally and by our own strength, as though we might make our hearts to believe, or that faith or beleevinge were our own work: but faith (as we have shown before) is an instrument supernatural, and wrought, not by our hearts, but in our hearts, by the supernaturail power of God: by the which, as by a supernatural mean given us of God, we believe with our harts, and so lay hold upon supernatural things, and perform supernatural works.

According to this diverse consideration of things in us, or proceeding from any power that is in us: so is there a distinction of imputation in the scriptures. One is said to be by debt, another is said to be by grace.

Imputation by debt is, When the thing imputed, is a natural thing, consisting either in the disposition and properties natural, which are in us: or then the fruits and effects flowing from our own natural powers. And in this sense is it, that the scripture saith, That to him that worketh, the wages is not imputed by grace, but by debt, Rom. chap. 4. ver. 4.

Imputation by grace (touching things in us) is whē the thing imputed, is not natural, but a supernatural thing: being neither parte nor portion of our nature, nor of any power of faculty in nature: nor wrought by any power in us: but supernaturally placed in us, by God: and given us above and beside all that is by nature in us. & in this sense faith is said to be imputed to us.

For as a man can with his body, or a member of his body, use an instrument: (such as a sword, a knife, an axe, or a saw, which are no parte or power, nor faculty of his body or hand) to perform things, which he could not otherwise do, by his body or by his hand.

Even so the soul, & heart of a mā, can use a spiritual instrument, (such as is faith) albeit it be no parte, power, or faculty of the heart, to perform such things, as by it self it could never possibly have performed. and therefore such a supernatural instrument whereby our hearts worketh, not being any parte nor power of us, nor anything wrought in us by ourselves, nor acquired, nor purchased by us: but given us by God, and placed in our hearts by him, cannot properly be said to be ours, notwithstanding that it be in us, neither can the work which it doth, be properly said to be our work, except by God's gracious imputation only.

For this cause it is, that in the Scriptures, that which is by faith, is said to be by grace, Rom. chap. 4. ver. 16. as likewise, that the righteousness of faith, is not our own righteousness, but the righteousness of God, Phill. chap. 3. ver. 9. Rom. chap. 3. ver. 21. 22. and that not only in respect of the righteousness it self which is given us of God: but also in respect of the mean and instrument whereby we receive it, which also is given us of GOD.

Now we come to speak of the third pointe, that is, concerning the things, which are said to be imputed to us, in the work of our justification: and these be two, according to the two gifts that God giveth us, to this ende that we may be righteous.

The first is faith, which is the supernatural instrument given us of God, to apprehend our righteousness.

The second is the righteousness it self apprehended by faith, that is Christ crucified, or his blood shed for us: For although the Lord hath given us faith, and Christ Jesus his son: yet albeit we have them, we have them not as our own, but by the imputation of God. So that God's gift, maketh possession: but his imputation maketh our right in propriety, in the thing possessed.

We say, that both faith, and Christ's obedience is imputed: because the scriptures hath these two phrases.

First, that faith is imputed unto righreousnes: and also, that righteousness is imputed. Which two phrases, are not to be confounded: but for the clear understanding of our justification, are still to be distinguished.

To make this manifest, we are first to consider that unto our justification, we must first have righteousness, for God justifieth no man, that hath not righteousness: For to justify the wicked, and condemn the righteous, are both abomination unto the Lord, Prov. chap. 17. ver. 15. Isaiah. chap. 5. ver. 23. therefore, before God justify us, we must have righteousness in our possession.

Secondly, there is but one of two righteousness that man can posses: that is, either his own righteousness, or the righteousness of God: for no third righteousness is set down in the book of God, whereby a man can be justified: so that one of these two we must have, before God justify us. Both these pointes are clear, in that one saying of the Apostle, Phil. chapt. 3. ver. 9. Not having mine own righteousness which is of the Law: but that which is through the faith of Christ, even the righteousness which is through GOD by faith. Which sentence showeth, first, that we must have righteousness: and secondly, that there is but one of two to be had, that is, either our own, or God's.

Thirdly, this place showeth us where these righteousness are: Our own righteousness is contained in the Law: the righteousness of God, is contained in Christ.

Lastly, not only this place, but divers others of the scriptures showeth us, that as the righteousness contained in the Law, is obtained by our own doing of the works of the Law, and that by our own strength: so the righteousness of God, which is contained in Christ, is obtained by believing, and therefore in the scriptures, justification is said either to be by works, or by faith: for as working is the way, and mean, to attain to the righteousness of the Law: so faith is the mean and instrument whereby we attain to the righteousness of Christ.

And therefore, as the righteousness of the Law is called our own, because the mean whereby we possess it (that is our working) is our own: so likewise, the righteousness of Christ, is said not to be our own, because the mean and instrument whereby we obtain it (which is faith) is not our own.

For both these righteousnesses have their own proper subjects wherein they subsist, before we possess them: that is, the Law and Christ. For man's righteousness is contained in Law, and God's righteousness is contained in Christ: and therefore man's righteousness is called the righteousness of the Law: & God's righteousness is called the righteousness of Christ: as also whē man is justified by his own righteousness, he is said to be justified by the law: and when he is justified by the righteousness of God, he is said to be justified by Christ.

And because man by working the things contained in the law, attayneth to the righteousness of the law: therefore is he said to be justified by the works of the law: even so, because by believing he attayneth to the righteousness of Christ: therefore is he said to be justified by faith. Thus he that worketh, and he that believeth, is opposed, Rom. chap. 4. ver. 5. in respect of the opposit means whereby they attain to righteousness: the one of the law by working, the other of Christ by beleving.

Wherevpon the last point followeth, that is, that the righteousness of the Law is called man's own righteousness, because he attaynes to it by that which is his own, that is, by his own natural power, doing of him self, and by the strength that is in him self naturally, without any help of any supernatural power, or mean given him to assist him to do the things contained in the law. And the righteousness of Christ is said by the Apostle, not to be man's own, but God's: because it is not in the power of man, by all that he is according to nature, ever to attain to the possession of it: but by that mean & instrument supernatural, which is given him of God, to the end he may attain to the possession of the righteousness of God.

Thus we see, that the mean whereby we possess the righteousness, is faith only: and because faith is not our own, therefore the righteousness that we posses by it, cannot be ours, until both be made ours: and this is only done, and performed, by the Lord's gracious imputation of both, that is, faith, and the righteousness of Christ possessed by faith.

But first, & especially, faith must be imputed to us as our own, to the intent, that the righteousness, that by it we possess, might be our own. For as a man hath right, to that which he possesseth as his own, in equity and justice, if by his own means he hath obtained possession: but hath no right in equity and justice to it, although he have it in his possession, if by another man's substance given him to be employed, he do acquire the possession: even so, if we could attain to the possession of righteousness by our own means, then should that righteousness in equity and justice be our own: and therefore the Scripture admitteth debt in accounting wages to him that worketh, Rom. chap. 4. ver. 4. but because we do not attain to the possession of righteousness, by our own means, but by the means of GOD, which he hath given us to use, that is by faith, therefore this righteousness in equity and justice, is not our own, until the Lord do impute it unto us, and accompt it our own.

So by imputinge faith unto us as our own the righteousness which we possess by faith is made our own, so that faith being reckonned and accounted ours, the righteousness of GOD which we possess by faith in Christ, is also reckonned and accounted ours: and this is the cause why the holy Scripture doeth offtner describe the manner, and form of our justification, under the phrase of the imputation of faith, then under the phrase of the imputation of the righteousness, because the right that is made us unto faith in Christ, maketh us to have right unto Christ him self, as our righteousness and all blessings in him which by faith we possess.

Secondly, it is for this cause, that in the description of the form of our justification, that the spirit of God useth this phrase, to wit, That to him that believeth: his faith is imputed unto righteousness. Which word (unto) being commonly rendered (for) doeth much darken the true sense of the words, and maketh many to fall into dangerous error, thinking, that the very act of beleevinge, is imputed for righteousness, that is, as they take it, in the very same place, and as the very matter, of our righteousness, whereas the Greek word 〈 in non-Latin alphabet 〉 in this sentence, doeth declare the ende whereunto faith is imputed, that is, that the obedience of Christ, apprehended by faith, may be righteousness unto the apprehender. For faith, and believing, ever employeth the possession of Christ, and his obedience in our hearts, and the imputation of faith unto righteousness, is the thing that makes Christ possessed by faith, to be our righteousness.

I say to be our righteousness, for Christ's obedience is righteousness in it self: so that it is neither our faith, nor God's imputation of our faith, that maketh his obedience to be righteousness: but imputation of faith to us, as ours, maketh the obedience of Christ possessed by faith (being righteousness in it self) to be our righteousness: for as we have said before, the making that, whereby we obtain possession to be ours, maketh the thing possessed also to be ours: so that imputation of faith, maketh Christ's obedience to be that unto us, which it is in it self, though it were never imputed unto us.

And that this phrase is so to be understood, it may clearly be perceyved by that sentence of the Apostle, Rom. chapt. 10. ver. 10. With the heart man believeth unto righteousness: and with the mouth he confesseth unto salvation. In which sentence, the Greek word which is rendered (unto) cannot be rendered (for) without darking, and also perverting, the true sense and meaning of that place: for we are said to believe with the heart, unto righteousness, in that same sense, and meaning, wherein we are said to confess with the mouth unto salvation.

But we cannot be said properly (at least clearly, without ambiguity) to confess for salvation: because neither is our confession the efficient cause of our salvation, neither yet the matter or substance of our salvation, neither can it be put in place of our salvation: but we confess to this ende, that we might attain to salvation. knowing, that he that confesseth not Jesus before men, shall not be saved. For he that is ashamed of him before men: he will be ashamed of him before his heavenly Father, Luke chap. 9. ver. 26. And he who shall deny him before men: him shall he deny before his Father which is in heaven. And whosoever shall confess him before men: him shall he also confess before his Father that is in heaven, Math. chap. 10. Luke chap. 12. Therefore knowing, that without confession there is no salvation, seeing confession is the way, and mean, whereby we attain unto the possession of salvation, we do confess to this ende that we may attain to salvation. And therefore in the same sense, we must be said to believe with the heart unto righteousness, that is because there is no mean to attain unto righteousness, except we believe. (For Christ is righteousness unto everyone that believeth, Rom. chap. 10. ver. 4. therefore we believe to this ende, that we may enjoy righteousness: according to the saying of the Apostle, Gal. chap. 2. ver. 16. We also have believed in Christ: that we may be justified by the faith of Christ. In which place, that faith is understood only instrumentally, and not materially, it is plain by the next verse following, where it is said, If then while we seek to be made righteous by Christ, &c. Which words show plainly, that Christ is the matter of our righteousness.

Now there is no reason why faith should be said to be imputed unto righteousness, in any other sense, as concerning the word (unto) then we were said to believe unto righteousness: but in all reason without contradiction, the Greek word which we render unto, must in both these phrases be taken in one and the same sense: that is, that as we believe with the heart, to this end that we might by faith (as the only apt and meet instrument, and only convenient and effectual mean whereby to apprehend and possess) attain to the possession of the righteousness of God in Christ: even so the Lord our God imputeth faith to us as our own, to this end, that the righteousness which we possess by it, may make us righteous before him, or be righteousness unto us in his sight.

Thus this sentence rightly understood, giveth no advantage, either to the Papists to prove that by works we are justified, or yet unto others, who do make the very act of our believing to be our righteousness: but rather doeth evidently convince both these opinions of manifest etror.

The first, because faith is no work of ours, neither yet is the matter, but the mean only of our righteousness.

The second, for the same foresaid reason, for it is not the act of believing, but the thing purchased, and possessed by the act of believing, which is our righteousness before God: And thus much concerning imputation.

CHAPTER XXXII.

NOW we come to the third pointe, touching the form and manner of our justification, which consisteth in the grace of God: for we have said before, that God justifieth by gift, by imputation, and by grace: therefore giving, and imputing, doth not simply make the full form of our justification: but it is further required, that both gift, and imputation, be by grace. Therefore are we said to be justified freely by his grace, Rom. chap. 3. ver. 24. Tit. chap. 3. ver. 7.

Now we are first to consider, what is meant by the name of grace: and secondly, to consider how we are justified by grace.

Touching the name of grace, (leaving that general signification of grace, whereby it is extended to all Creatures in respect of the goodness of God, in some measure unto all) we will only treat of these two significations of grace, where it is taken in the work of our salvation.

The first signification of grace, is when it signifieth the free favor, love, and good will of God, in God himself, and his good will towards man, which from himself, and of him self, without any respect of anything without him self, moveth him to make man gracious, and acceptable to him self: in which sense it is taken Tit. chap. 2. ver. 11.▪ For that grace of God that bringeth salvation to all men, hath appeared. And Rom. cha. 3. ver. 24. Being justified freely by his grace. And Ephe. chap. 1. ver. 6. To the praise of the glory of his grace, &c. And chap. 2. ver. 5. By whose grace ye are saved.

Secondly, the name of grace is taken for the benefits and gifts which God of his grace doth bestow vpō us in Christ: in which sense it is takē 1. Pet. cha. 4. ver. 10. Let every man as he hath received the gift, minister the same one to another, as good disposers of the manifold graces of God. In which sense, our righteousness is called grace, Rom. chap. 5. ve. 17. much more shall they which receive that abundance of grace, and of that gift of that righteousness, &c. and not only righteousness, but all the remaynant blessings which we receive from God in Christ: and therefore they are all called 〈 in non-Latin alphabet 〉 , that is gracious gifts, or gifts of grace, Rom. chapt. 12. ver. 6. 1. Cor. chap. 12. ver. 4. And as grace is taken in this sense, Christ him self, and his death, and mediation, &c. may justly be accounted grace. Therefore is he also him self called the gift of God: moreover, faith, love, hope, peace, joy, patience, perseverance, life and salvation, are all comprehended under the name of grace, as it is taken in this sense. In which sense, the foolish Papists do call it gratia gratum faciens: that is, the grace that maketh us acceptable or gracious. whereas it is clear by scripture, that it is grace taken in the first sense (whereof it evidently appeareth that the papists are utterly ignorant) whereby we are made acceptable unto God, as Eph. cha. 1. ver. 6. To the praise of the glory of his grace, by the which he hath made us freely accepted in his beloved. And this is the grace, which only should be called the first grace, because it goeth before all other grace taken in the seconde sense, yea before the gracious Decree, or Predestination of God, either of us to adoption, or of Christ to be our Redeemer, as we have shown before: But the ignorant Papist, calleth the very gift of GOD, whereby a man's heart is drawn back from evil, and stirred up to goodness, the first grace. Which opinion, were not amiss in respect of the grace that is dispensed to us, if he did acknowledge the particular love of God, and his grace remayninge, and resident in him self toward his elect, to go before it, as the cause: but the reason of his stumblinge is this, the foolish opinion of the vniversalitie of grace: when as they esteem God's grace generally to be extendede alike to all, and have no light nor judgment to discern betwixt the general and universal grace of God to all. Whereby he maketh his Sun to arise upon the evil, and the good, and sendeth rain upon the just and unjust, Math. chap. 5. ver. 45. and that special grace and love of God which moveth him to love Jacob when he hated Esau, & of the same lump whereof he maketh all mankind, to make certain vessels unto honor, while as the rest are prepared for dishonor.

This being shortly spoken of the signification of grace: we have next to consider, in what sense we are said to be justified by grace.

First we are to mark, that we are not said to be justified by grace in the second sense, wherein grace is taken: howsoever the thing whereby we are justified be a grace, for in this phrase grace is not referred to any of the things that are given us, and imputed to us unto righteousness: but unto the manner, and form of God's giving them, and imputing them. And that we may know this more cleerlie, we are to understand that grace taken in the first signification, hath a three-fold place in the work of our justification.

First, it hath place in the efficient cause: in which sense it is taken, 2. Tim. cha. 9. Who hath saved us, and hath called us with a holy calling, not according to our works, but according to his purpose and grace. For the grace of God, is the cause moving God, to predestinate, call, justify, and glorify: and of this we have spoken of at length before in the cause of God's Decree.

Secondly, the grace of God hath place in the formal cause: in which sense we are said to be justified by grace.

Thirdly, it hath place in the final cause: in which sense it is taken Ephe. chap. 1. ver. 6. 12. where he is said to do all to us, Unto the praise of the glory of his grace.

When it is referred to the manner of God's justifying us, it is opposed specially to two things: First, the word grace secludeth all price given by us to God for justifying us.

Secondly, it secludeth all merit of ours from the work of our iustificatiō: so that it importeth as much, as that in our justification whatsoever God doeth, he doeth it freely of his love, and gracious favor: Man neither any ways deservinge it by his worthiness, nor paying anything to God for it, and that this is the meaning of the word, it is most evident by this other word 〈 in non-Latin alphabet 〉 , which is indifferently put for grace, the one being sometimes interpreted by the other, as Rom. chap. 3. ver. 24. Being justified freely by his grace: where the word which is rendered freely, is dorean, which word secludeth both price and merit.

Concerning price, it is clear Math. chap. 10. ver. 8. Ye have received freely, give freely. And 2. Thess. chap. 3. ver. 8. Neither took we bread of any man freely.

Concerning merit, it is likewise manifest, that this word secludeth it, by John. chap. 15. ver. 25. They hated me freely, that is, without cause, or deserving: so that this word maketh justification to be a work of God freely done.

And this we mark, that we may know it secludeth not the merit of Christ, although that merit be imputed to us by grace: and by this consideration, we shall learn to reconcile two sayings of scripture, that seem to be repugnant.

The first is, Isaiah chap. 52. ver. 3. Ye shall be redeemed without monie. The other is, 1. Cor. chap. 6. ver. 20. For ye are bought for a price: The one seemeth to make our redemption free without price: the other seemeth to say the contrary.

Yet both are true, for in respect of man him self, he hath paid no price at all to God for his redemption: but as concerning Christ, he hath given a dear price, even his life, & blood, for our redemption.

So the word Grace, secludeth not the merit of Christ, nor the price that he hath paid for us, nor ought else ordained of God by his grace, as causes and means subordinate to his grace for our justification: but only secludeth whatsoever thing is in man, or can proceed from man, who hath nothing of him self whereby to deserve righteousness, neither hath anything to give to God to obtain righteousness: For who hath given to God first: that he should recompense him, Rom. chap. 11. verse. 35.

And this third pointe of the form of our justification, is necessary to be added to the other two.

First, for the right knowledge both of God's giving, and imputing of faith, and Christ to our justification.

Secondly, for preserving us from the errors of those, who mistake the true meaning of the word grace in our justification.

Concerning the first, there is a distinctiō of the gifts of God, and also of the imputation of God.

Touching the gifts, they be either such as are natuall given by God indifferently to all, & are belonging to our natural life: or thē, they are gifts supernatural, belonging to a supernatural life.

The first sort the Lord giveth by natural means: as by procreation, by natural generation, and by his general providence extended over all.

But the second, he giveth not but by special grace, and by a special providence, and particular love in the Lord JESUS: there being no ground nor cause in them, to whom he giveth them, why they should have thē, nor any means in their power to procure them.

Thus faith, and Christ by faith, are given us of God, not for any worthiness in us, nor for anything given to God by us: but the Lord giveth us both faith, and Christ, unto justification, freely of his mere grace.

Secondly, touching imputation, there is an imputation by debt, and an imputation by grace: therefore that it may be known, that neither faith, nor Christ's merit, is imputed to us by debt: the scripture plainly showeth, that this imputatiō is by grace. that is, first, that faith which is now givē us: & secondly, that Christ who is givē us by faith, is ours, not by any right that we have unto thē by justice: & that accounting of them ours, is not by debt, but of mere mercy & grace, so that our whole iustificatiō in all that is either given us, or imputed unto us, to justify us, both in the giving, & in the imputing, is of God's free grace.

The second use of the knowledge hereof, is, to preserve us from their errors, who take the name of grace in our justification, for the gifts of grace inherent in us: be it faith, or sanctification, or the fruits of our righteousness. And secondly, from their error, who take the name of grace, for a gracious acceptatiō of our imperfect faith: whereas grace in justification is relative to the giving & imputing of faith: not to the accepting of it. For in respect of faith given by grace, and imputed by grace: we are said to be justified by grace, & not in respect of God's accepting of it at our hands by grace. And thus much concerning the form of our justification.

CHAPTER XXXIII.

IT olloweth that we now speak of the object of justification, that is, the man whom the Lord doeth justify: who is two manner of ways to be considered.

First as he is in him self by nature.

Secondly, what he is by grace, before he be justified.

As concerning him self, we have two places of scriptures, which do manifestly instruct us what man is in himself, when God justifieth him. The first is, Rom. 4. 5. where God is said to justify the ungodly: the other, Rom. 5. 10. where God is said, to have justified us, while we were enemies. and this showeth the vanity of the Papists, who will have a man formalie just before he be justified.

Touching that which he is by grace, it is in many parts of the scripture evidently declared, that he must believe, before he be justified, that is, must have faith wrought in his heart, in that sort that he may be justified: for like as Acts 14. it is said, that Paul perceyving that the cripple mā had faith to be made whole, he did heal him: even so the Lord first giveth us faith to be made just, and then justifieth us. For we are to consider, that although faith be the instrument of God's power, to make us able to apprehend Christ, and all his blessings in him: yet in the work of justification, it is particularly to be restrained, both as it is wrought by God in our hearts, and as our hearts worketh by it: unto the particular benefit of righteousness in Christ: like as in all the rest of the benefits, faith is always to be particularly restrained, to everyone of them in the particular apprehension of them.

Moreover we see the truth of this same, in the order set down by the Apostle, Rom. 8. when he saith, whom he hath called: them he also hath justified. whereby it is evident, that God justifieth not a man, until first he hath obtained, that degree of grace which God bestoweth vpō a man whē he calleth him: of which it followeth, that he must have Christ reveyled unto him, & he must likewise be come to Christ, & must have embrased him by faith, and that not only as the son of God (for in that point of faith consisteth his adoption) but also as the propitiation for sin in his blood, which is the ground of God's justifying him. For as God first openeth our eyes to see Christ to be the son of God, and by making us to believe that: maketh us partakers of adoption: so secondly, by opening our eyes to see him to be ordained by God a propitiation for sin in his blood, and by making us to believe that: he layeth the foundation of our justification in our hearts, which is finished and accomplished by his gracious and free imputation. For unto the justification of a sinner by the obedience of Christ in his death, not only faith, but also the imputation of faith, (and that by grace) must precede, before that Christ or his obedience can be our righteousness: not that there is any defect, or insufficiency in Christ's obedience: but because neither faith, he, nor his obedience, is justly ours, until that by the free imputation, and accompt of GOD, they be made ours.

This we are carefully to consider, that we do not confound the sufficiency of Christ's obedience, & our right thereunto, as many perverslie do in these days: for the sufficiency which is in Christ, and his obedience unto righteousness, is restrained according to God's gracious giving, and imputinge faith, and his obedience by faith, and his imputation, gift, and grace, are restrained to his calling: for the promise of God, is restrained to his calling, as is clear, Acts chap. 2. verse. 29. and all virtue in Christ unto salvation, is likewise restrained unto his calling: as is clear, 1. Cor. chap. 1. ver. 24. and his calling, is restrained to his Decree, and his Decree, is restrained to his purpose: of which it appeareth evidently, that all sufficiency of Christ's merit, how great and infinite soever, is no larger in right, and efficacy, then his calling, and so consequently then his Decree, and purpose: For God's promise, is no larger, then his calling, and his calling, no larger then his Decree, and his Decree no larger then his purpose.

Heerevpon it followeth, that God's purpose is no larger, then his applying by • ustifying, and glorifying: seeing his justification is as large, as his calling, and his calling as large, as his Decree, and his Decree as large, as his purpose.

This is yet more evident by his promise, which we have shown to be of no larger extent, then his calling: of which it must follow, that his purpose can be of no larger extent then his applying: because his calling, and applying must be of equal extent, and his purpose of equal extent with his calling.

Of all these things, it is manifest, that the subject of God's justification, is the man endued with faith: and this is to be marked, against those who esteem the believing man, in the foreknowledge of God to be the subject of God's Decree.

CHAPTER XXXIIII.

THE next pointe that we have to speak of, is touching the final cause of justification, in the which we purpose to be short, seeing it is not a matter controverted: but yet it serveth to clear the truth of that going before, concerning the ordet of God's benefits. It is received vniversallie of all, that the final cause of righteousness, is life: for there is no way to attain unto life, but by righteousness: and for this cause justification is called, The justification of life, Rom. chap. 5. vets. 18. and for the same cause it is said, That they who receive that abundance of grace, and of the gift of that righteovsnes, shall reign in life, Rom. chap. 5. ver. 17. therefore is salvation called the end of our faith, Pet. 1. Epist. cha. 1. ver. 9. Carrying about with you, the end of your faith, even the salvation of your souls. And this is according to the plain speech of God, Ezek. chap. 18. If a man be just, he shall surely live saith the Lord: but the soul that sinneth, shall die. And again in the same chapter, ver. 20. The righteousness of the righteous shall be upon him: and the wickedness of the wicked, shall be upon him self. And again, In his righteousness that he hath done, he shall live.

By these testimonies it is plain, that the end of righteousness is life: according to the saying of the Prophet Haba. The just shaell live by faith, in the 2. chapter, ver. 4. and therefore eternal life is called the hope of righteousness, Gall. chapt. 5. ver. 5. For we through the spirit, wait for the hope of righteousness through faith.

And in this same sense is the saying of the Apostle to be taken, Rom. chap. 8. ver. 23. We do sigh in ourselves, waiting for our adoption, even the redemption of our bodies. as may easily be perceyved by the words following, wherein he giveth the reason of this our waytinge, when he saith, for by hope we are saved, &c. where our Adoption is put for our salvation, or glorification, or redemption, in that sense wherein redemption is taken, 1. Corinth. chap. 1. ver. 30. and this is needful to be marked, to let us see how diversely Adoption is taken in the holy scriptures of God.

And that we may see the truth of that which we have said before concerning the difference betwixt being a son by faith, and by prerogative: for as saith John 1. Epist. chap. 3. ver. 2. we are now the sons of God: but it is not made manifest yet what we shall be. where he plainly distinguisheth, betwixt being a son, and being a glorified son: for by faith we are the sons of God, Gall. chap. 3. ver, 26. and yet by faith we are not the glorified sons of God: but yet still wait for our Adoption, that is our glorification.

And this diverse sense of Adoption, is evidently cleared by the diverse sense of redemption, wherein it is taken in the Rom. chap. 8, ver. 23. and Heb. chap. 9. ver. 15. For Rom. chap. 8. it is taken in one sense with Adoption, that is, for the glorification of our bodies: But in the 9. chap. to the Heb. it is taken for justification: which place also confirmeth, eternal life to be the end of our justification, while it is said, that Christ is the Mediator of the New Testament for this cause, that through death, which was for the redemption of the transgressions that were in the former testament, they which were called might receive the promise of eternal inheritance. And this same is made manifest by the Apostles order set down Rom. chap. 8. where he saith, whom he justifieth, them also he glorifieth. For as calling is the fruit of predestination: and justification, the fruit of calling, so glorification is the fruit of justification.

CHAPTER XXXV.

THus we are brought to the conclusion of the main point touching justification what it is, which in the scriptures is described shortly and succinctly. sometimes by the not imputatiō of sin, sometimes by the remission of sin, sometime by the covering and hiding of sin, sometime by the imputation of righteousness, sometime by the imputation of faith unto righteousness, sometime by the making of a man righteous by the obedience of Christ, sometime by the making of Christ sin for us, and us the righteousness of God in him, and sometime by healing of us by Christ his stripes: and all these are to one effect, & the justified man is sometimes shortly described in one word the just by faith, sometime in relatiō to the action of God, more amply, he that hath received the abundance of grace, & of the gift of that righteousness, which is by one man Jesus Christ: sometime he whose sins are remitted, to whom sin is not imputed, and whose sins are covered, &c. out of which and the consideration of the points preceeding, we may gather a more full and clear definition of the action of iustificatiō in this manner.

Justification is that seconde gracious action of the free dispensation of GOD in Christ, toward those whom according to his foreknowledge, and purpose, he had predestinated, to be Adopted through Christ, whom now he hath adopted through him, havinge effectually called them to the fellowship of Christ by faith, by the which action he maketh them, who in them selves are sinners, to be righteous in Christ crucified, that is, whom albeit he knew no sin, he had made sin for them: and that by the free imputation of Christ's obedience, and satisfaction, unto them, as their own righteousness, even as they them selves had performed it: and by the imputation of faith which he hath given unto them, as their own, to this end, that the righteousness of God which they possess no ways but by faith, might be their own righteousness, and so they might have remission of sins in his blood of Christ, whom God had not only ordained, but also made a propitiation for them in his blood.

In this definition we cal justification, first, the action of God, because it is he only which justifieth.

Secondly, we call it the action of his dispensation: to distinguish it from the action of Predestination, or of God's Decree in it self.

Thirdly, we call it the second action of his dispensation: to distinguish it from the first action, which is our calling preceeding it.

Fourthly, we call it a gracious and free action: because it is dispensed for no merit or deserving of those which receive it, neither for anything given by them to God before, whereof it should be the recompense, but is given freely of his grace.

Fifthly, We call it the work of God in Christ, to distinguish it from the Decree of God, which is a work of God in himself, and to show justification to be a work of external dispensation, which wholly is performed by God in Christ, in whom all the blessings of grace are comprehended: as our filliation, or justification, and glorification, in whom, and through whom only, God maketh us his sons righteous and glorious, he, being made of God unto us wisdom, righteousness, sanctification, and redemption. And these five pointes are to be considered in the nature of this action.

The next thing that is to be considered, is the subject that is justified. And this we make not simply to be a man foreknown and fore-purposed, neither yet a man simply predestinate, but moreover a man effectually called, and made one with Christ by faith, and in that unity the son of God. For a man simply and nakedly foreknown, is the only object of God's Decree and Predestination. For those whom he foreknew, he predestinate, saith the spirit of God. And a man predestinate, is the only object of God's calling according to his purpose: For whō he had predestinate, them also he called, saith the spirit of God. And the man now called effectually to the faith of Jesus as the son of God, and promised seed, in the which all the nations of the world should be blessed, is the only object of God's justification, like as a justified man is the only object of God's glorification: Thus to go backward again, the Lord in glorifying a man, hath before him especially his righteousness, for none but the just shall live: next, in justifying a man, he hath particularly before his eyes his union with Christ by faith, without the which not any man shall be justified of God. And in giving this blessing, to be one with Christ by faith, and so in that unity, the son of God; in which consisteth the calling of God: He only hath before his eyes the man predestinate, to be Adopted through Christ, that is, the man whom he hath ordained to call, that is, to Adopt, and to make his son by faith in Christ. And in predestinating a man to this blessing, he had not anything before his eyes, but his own foreknowledge of the person of that man, his purpose, or the good pleasure of his will, which are all one in substance, and different only in respect: The will of God, which limiteth all the actions of his power (seeing he doeth all things according to the counsel of his own will) being the highest and the first cause of all things created and done by GOD in the world, of the which no cause possibly can be given, and therefore it is in some respect the cause of God's purpose, or counsel, which therefore is called the counsel of his will, although his will and his counsel in effect be both one: For his will is his purpose, and his purpose is his will in all things, and especially in the whole work of his grace towards the vessels of mercy, unto the which, his purpose is especially restrained oftentimes in the book of God: which purpose is nothing, save a setting of such persons before him from all eternity, as he him self willeth or pleaseth: which may cleerlie be perceyved, by the holy bread set upon the Table in the Sanctuary, being twalfe in number, representinge the twalfe Tribes of Israel, that is, the whole elect of God, which are called the show bread in the vulgar translation, the word being the same which is called the purpose of God, as is clear by Christ his own words, Math. chap. 12. ver. 4. Luke chap. 6. ver. 4. that is the bread, of the purpose of God, or of the setting before the face of God. And therefore the action of the Priest in setting those bread upon the table before the Lord, is called by the Apostle Heb. chap. 9. ver. 2. Prothesis ton arton, that is, the setting before or the presenting of bread: to show us, that by that word which is commonly called the purpose of God, which was shadowed in that type of the Law, is to be understood, the eternal action of God, in setting before himself, as in the sight of his own eyes, the persons of such as he willed. And in the same sense the same word is referred unto Christ, Rom. chapt. 3. ver. 25. whether it be referred to God's eternal purpose, touching the human nature of Jesus Christ, in setting it particularly before him, as that which should be the only expiation of the sins of his elect in the blood thereof, or whether it be referred to the action of God in ordaining the ceremonies of the Law, As the sacrifices, and especially the propitiatory or mercy seat▪ as the types of Christ: and setting them before his eyes, or rather Christ in them, as the only propitiation for sin, of which action of God in setting the persons whom he willed, before his face, followeth the foreknowledge, which in effect is nothing but the purpose of God, & is not to be referred to anything but the persons foreknowen, and is only distinguished in respect from the purpose for the clearer understanding. As the setting of a thing before our eyes, maketh us to have the knowledge of it: so the Lord, his setting of our persons, who • he willed to be his, before his eyes, includeth the knowledge of our particular persons from all eternity, before either the world or we were created, whose estate and condition both in faith, righteousness, and life, are consequences of this particular purpose and notice of GOD touching our persons, and of the Decree which the Lord maketh concerning us, of whose persons it pleased him, and it was his good will and pleasure, to take such notice before we were. For those persons whom it pleased him to know, before the world was, them he predestinated, and decreed to be adopted through Christ, that is, to believe, and by faith to be made one with the son of God: so that the foreknowledge of God, as it is distinguished in order from predestination, and made the distinction of the object of predestination, can never properly be referred to any spiritual gift, or grace, either decreed for the children of God, or in time given unto them: but only unto their persons (which only are properly said to be foreknown, when as foreknowledge is distinguished as a several action in God him self, from God's Decree, as the effect of his foreknowledge) seeing the gift of faith, and Adoption by faith, are the blessings decreed to them that are foreknown.

This distinct consideration of man, as the object of God's gracious working, either in decreeing blessedness through Christ, or dispensinge it in Christ, or in his purpose or foreknowledge concerning both Decree and Dispensation, serveth much to clear our judgments in that question, so much now controverted in the Church of GOD, touching man, as he is the object of God's predestination: for it appeareth by the order of the Apostles setting down both the Decree and Dispensation of God, that in every distinct degree of his grace, there is a distinct consideration to be had of man, as he is the object of God's favor: so that in his Decree man only in his essence, as being purposed of God, and foreknown of him, is set by the Lord before his eyes, in ordaining him to Adoptiō through Christ: but in his adopting, and calling, he hath not simply, and nakedlie, the being, and subsisting of a man before his eyes, but also his own Decree concerning that man, that is he setteth him before him self, as a man ordained by him self to be made his son through Christ. And in his justifying of a man, he respecteth him not simply in respect of his being, and subsistinge, neither yet as ordained of him to Adoption: but rather as a man now effectually called to that estate, and condition, that is, to be the son of God in Christ. And lastly, in glorifying of a man, GOD setteth before him a man not only as foreknown in his being, neither only as ordained to Adoption, nor as called unto that blessing by him: but also as now justified by the Redemption that is in Christ Jesus, freely imputed unto him by grace. And this much is to be considered in the object, that is in the man whom God justifieth: in whom also this other thing is to be marked, that he is in him self a sinner: for God is the God that justifieth the ungodly, Rom. chapt. 4. neither is the faith which is given him contrary unto this: For as saith the Apostle in the same place: To him that worketh not, but believeth in God who justifieth the ungodly, his faith is compted for righteousness.

And therefore as sin is opposit to righteousness, and righteousness to sin: so in the vessels of mercy, the consideration of their sins, and them as sinners before God, is properly to be placed in the work of justification as the first blessing, that belongeth unto them that are made now the seed of Abraham, and so the children of God.

Now in the work of justification it self, we say that he maketh thē righteous: by the which we understand not any change of their nature, but of their condition and estate in God's sight only, being in themselves, and in their own nature, the same that they were before, that is, sinners. For the benefit of justification, is not only to be distinguished from the work of our calling going before it, in the which not only the estate and condition, but also the very inward disposition of our hearts, and quality of our minds, are changed from darkness to light, from hatred to love, and from infidelity to fidelity, &c. But also from the benefit of sanctification, comprehended under glorification, following after our justification, in the which sanctification, not so properly the estate and condition of our persons, as the quality and constitution of our nature, is changed.

Secondly we say, that God maketh us righteous in Christ: because the righteousness whereby we are justified, is neither ours, nor in us, but in Christ alone, by whose only obedience many are made righteous.

Thirdly, we say, that it is in Christ crucified, and made sin for us, that we are made righteous: and that for two respects.

First, because Christ is made righteousness by God, not to any but to those for whom first God made him sin, in delivering him to the death for them: in which action, he is specially made our righteousness. For God had ordained him to be a propitiation in his blood.

Secondly, because that the thing wherein faith doeth apprehend Christ as righteousness, is specially his death, & suffering, which the believing heart doth apprehend, as done and performed for it in particular.

Thirdly, the way how he maketh us righteous: we say, that it is by imputation both of Christ's obedience unto us (as our own obedience or righteousness indeed before GOD) and of faith, to this end that it might be ours, seeing we possess it no otherwise, but by faith.

Lastly, we say, that by this imputation, we have remission of sins: because the death of Christ imputed unto us, which was the punishment of our iniquities, is a full and perfect satisfaction of the justice of God for our iniquities.

Thus we have so plainly, and sensibly as we could, opened up that parte of the great mystery of godliness, touching the justification of a sinner: following not anything but the simple truth set down in God's word, according to the measure of light, which it hath pleaseth the Lord to impart unto me: whom we heartily beseech to bless all our labors, to the glory of his Name, and comfort of his Saints, Amen.