A
Treatise
tending
to
cleare
the
Doctrine
of
Justification
.
CHAPTER
I.
THE
Evangelist
Luke
,
willing
to
make
Theophilus
,
to
acknowledge
the
certaintie
of
those
things
,
whereof
he
had
bene
instructed
:
did
search
out
perfectly
all
thinges
,
from
the
beginning
:
and
then
did
write
vnto
him
,
from
point
to
point
.
According
to
whose
example
,
(
for
giuing
the
more
full
assurance
to
mindes
desirous
of
knowledge
)
it
shall
not
be
amisse
,
being
to
treat
of
the
true
nature
of
the
Iustification
of
a
sinner
,
that
we
first
beginning
at
the
very
foundation
,
do
shortlie
speak
of
those
points
,
vpon
the
knowledge
whereof
,
chieflie
dependeth
the
light
and
evidence
of
this
matter
.
Amongst
divers
others
:
there
are
foure
principall
groundes
.
vpon
the
sound
knowledge
▪
whereof
,
it
evidently
appeareth
,
that
the
right
conception
,
of
the
true
nature
of
Gods
saving
benefits
in
Christ
,
doeth
chieflie
depend
.
-
The
first
is
,
The
sound
knowledge
of
Gods
Decree
or
Predestination
.
-
The
second
is
,
The
knowledge
of
Christ
,
as
Mediator
betwixt
God
and
vs
.
-
The
third
is
,
The
right
order
of
the
benefits
imparted
vnto
vs
.
-
The
last
is
,
The
sound
knowledge
of
the
speciall
difference
and
distinction
,
of
those
benefites
amongst
them selves
.
These
foure
points
haue
such
affinitie
one
with
another
:
and
the
knowledge
of
each
one
so
dependeth
vpon
another
,
that
hardlie
can
any
one
of
them
be
soundly
knowne
,
without
the
sound
knowledge
of
the
rest
.
For
error
in
one
,
doth
bring
commonly
,
if
not
continually
,
errour
in
all
.
Which
is
manifest
,
if
we
lay
before
our
eyes
,
the
different
opinions
of
men
,
touching
this
point
,
which
we
haue
in
hande
:
in
the
which
we
shall
evidentlie
perceyve
,
that
as
many
mayne
differences
as
are
amongest
them
,
concerning
the
iustification
of
a
sinner
:
so
many
different
iudgements
have
they
,
touching
Gods
Decree
,
Christes
merite
,
the
order
of
Gods
dispensation
,
and
nature
of
the
benefites
dispensed
.
For
according
to
our
mistaking
,
or
confounding
,
or
wrong
placing
of
any
of
those
respectivelie
,
wee
doe
mistake
,
confound
and
order
amisse
,
the
benefites
of
God
:
in
our
conceyving
,
speaking
,
or
writing
of
them
.
Wherefore
it
is
more
then
evident
,
that
it
is
dangerous
to
erre
in
any
of
these
foure
:
and
therefore
before
we
come
to
the
particular
consideration
of
the
benefite
of
our
iustification
,
I
doe
esteeme
it
first
necessarie
,
that
for
the
clearing
of
the
true
nature
thereof
,
wee
lay
some
solide
goundes
in
our
myndes
,
concerning
the
knowledge
of
these
foure
pointes
:
so
farre
as
in
generall
,
is
requisite
to
preserue
vs
from
errour
in
the
particular
consideration
of
any
one
blessing
bestowed
vpon
vs
in
CHRIST
.
CHAPTER
II.
FIRST
then
touching
Gods
Decree
,
the
true
nature
thereof
cannot
rightly
be
knowne
,
except
besides
other
thinges
therein
to
be
considered
,
we
specially
vnderstand
:
First
,
what
is
the
substance
of
it
:
And
secondly
,
what
is
the
chief
ground
and
cause
of
it
.
Which
two
things
doe
principally
teach
vs
how
to
make
a
right
reference
of
all
Gods
benefits
vnto
it
,
and
of
it
vnto
them
.
and
therefore
they
are
chieflie
to
be
marked
of
vs
.
The
matter
or
substance
of
Gods
Decree
,
is
two
maner
of
wayes
considered
in
the
Scriptures
:
First
more
properly
:
which
maner
in
shew
seemeth
more
strict
,
and
yet
doth
imply
the
largest
sense
.
Secondly
,
in
a
more
improper
manner
according
to
the
consequent
fruites
and
effects
following
necessarily
vpon
the
proper
substance
and
nature
of
Gods
Decree
,
whereby
it
is
most
properlie
described
:
which
proper
description
is
chieflie
to
be
perceyued
in
those
places
of
scripture
,
where
the
spirit
of
God
purposelie
sets
it
downe
,
in
the
owne
proper
nature
:
expresly
distinguishing
it
both
from
Gods
purpose
or
foreknowledge
going
in
order
before
it
,
and
from
Gods
election
and
remanent
blessings
in
the
execution
thereof
following
in
order
after
it
.
Of
these
places
there
bee
two
principally
to
bee
marked
,
which
being
compared
togither
,
do
make
vp
the
full
and
sound
nature
and
description
of
the
Decree
of
God
in
so
farre
as
it
is
restrayned
to
the
vessels
of
honor
,
in
which
respect
we
speake
of
it
in
this
treatise
.
The
one
place
is
in
the
first
chap.
to
the
Ephes.
vers.
5.
The
other
is
in
the
8.
chap.
to
the
Rom.
ver.
29.
In
the
first
it
is
thus
described
,
He
hath
predestinated
vs
vnto
adoption
through
Iesus
Christ
in
him selfe
,
according
to
the
good
pleasure
of
his
owne
will
vnto
the
prayse
of
the
glorie
of
his
grace
.
And
this
is
the
most
proper
and
most
perfect
definition
of
Gods
Decree
,
from
the
next
and
most
proper
blessing
vnto
which
we
are
predestinate
,
and
wherevpon
al
the
rest
(
from
which
the
Decree
of
God
in
other
places
is
more
improperly
defined
)
do
consequently
depend
as
necessarie
effects
and
adherents
thereof
.
And
this
appeareth
to
bee
manifest
by
the
other
place
,
where
it
is
thus
described
:
Those
whom
hee
knew
before
,
he
also
praedestinated
to
be
made
like
to
the
Image
of
his
Sonne
.
Which
place
compared
with
the
former
,
doth
shew
evidentlie
,
that
in
the
former
description
,
conteyned
in
the
first
chap.
to
the
Ephe.
all
blessings
wherein
standeth
our
conformitie
to
the
Image
of
Christ
,
are
such
necessarie
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
eternall
life
,
Act.
13.
ver.
48.
As
many
as
were
ordayned
vnto
eternall
life
,
beleeved
.
And
from
salvation
,
as
1.
Thess.
5.
9.
God
hath
not
appointed
vs
vnto
wrath
,
but
to
the
obtayning
of
salvation
through
our
Lord
Iesus
Christ
,
&c.
And
these
we
call
more
improper
descriptions
of
Gods
Decree
,
because
they
are
taken
from
the
fruites
and
effectes
,
or
inseparable
consequences
of
that
blessing
wherevnto
wee
are
saide
most
properly
to
be
predestinate
,
which
is
adoption
,
whereby
Gods
Decree
is
most
properly
described
,
because
in
Gods
dispensation
to
vsward
it
presupponeth
no
preceeding
benefite
,
whereof
it
should
be
the
effect
,
but
is
the
next
ende
wherevnto
God
doth
ordayne
vs
:
and
so
the
first
blessing
of
God
,
which
he
doth
bestow
vpon
vs
in
Christ
:
comprehending
in
it
by
necessarie
consequence
all
the
rest
:
as
inseparable
fruites
and
effectes
thereof
:
and
therefore
is
it
that
in
that
other
place
,
in
the
8.
to
the
Rom.
Gods
Decree
is
described
from
the
making
of
vs
conforme
to
the
Image
of
his
Sonne
:
which
alwayes
presupponeth
the
making
of
vs
sonnes
,
in
his
sonne
,
to
goe
before
it
.
CHAPTER
III.
HAving
now
considered
the
places
where
the
decree
of
God
is
most
properly
described
,
wee
are
next
out
of
them
to
marke
what
is
the
substance
of
it
,
which
is
cleerly
sett
downe
to
consist
in
three
thinges
.
-
The
first
is
,
The
Persons
who
are
ordayned
.
-
The
second
is
,
The
thing
wherevnto
they
are
ordayned
.
-
The
third
is
,
The
Meane
whereby
they
are
to
receive
that
wherevnto
they
are
ordayned
.
Touching
the
persons
,
they
are
described
in
the
8.
Chap
,
to
the
Rom.
from
Gods
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.
vers.
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
fayleth
:
as
sayeth
the
Apostle
to
Timoth.
the
2.
Epist.
chap.
2.
v.
19.
whereof
also
Iames
speaketh
Act.
15.
18.
as
the
ground
of
the
calling
of
the
Gentiles
to
the
participation
of
grace
with
the
Iewes
:
when
he
sayth
,
from
the
beginning
of
the
world
God
knoweth
all
his
owne
workes
.
Which
two
places
,
lead
vs
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
Gods
purpose
or
foreknowledge
,
doe
remayne
sure
,
and
never
can
so
fall
away
from
grace
and
from
the
trueth
of
God
,
that
they
should
erre
from
the
marke
.
But
heere
it
is
not
my
purpose
to
speake
more
of
the
persons
that
are
ordayned
:
because
heereafter
we
wil
have
occasion
at
greater
length
to
entreat
of
them
.
The
second
thing
in
the
substance
of
Gods
Decree
to
be
considered
of
vs
,
is
that
wherevnto
they
are
ordeyned
,
which
by
the
Apostle
is
called
Adoption
,
that
is
sonneship
or
filiation
.
When
he
sayeth
,
he
hath
predestinated
vs
vnto
adoption
:
which
benefire
implieth
all
the
rest
,
which
consist
in
these
things
whereof
we
are
made
partakers
in
the
sonne
of
God
:
to
make
vs
conforme
to
his
Image
both
in
death
and
life
,
in
suffering
and
reigning
with
him
.
Which
as
we
haue
said
,
appeareth
evidently
by
that
other
description
of
predestination
set
downe
in
the
8
,
chap.
to
the
Rom.
where
it
is
said
,
that
he
hath
predestinated
vs
to
be
made
like
to
the
Image
of
his
Sonne
.
Whereby
it
is
evident
that
the
thing
,
whereto
first
and
principally
we
are
predestinate
,
is
to
be
sonnes
,
by
adoption
:
and
secondarily
in
and
vnder
that
adoption
,
we
are
,
by
infallible
consequent
,
predestinate
,
to
bee
made
like
vnto
the
only
Sonne
of
God
.
For
first
we
are
made
Gods
sonnes
in
his
sonne
:
&
then
we
are
made
like
Gods
sonne
,
in
his
sonne
,
for
the
conforming
of
vs
vnto
Christ
,
succeedeth
not
only
in
order
,
but
also
in
some
respect
,
in
time
,
vnto
our
being
sonnes
in
him
,
according
to
that
saying
of
Iohn
,
in
his
1.
Epist.
chap.
3.
vers.
2.
We
are
now
the
sonnes
of
God
,
but
yet
it
is
not
made
manifest
,
what
we
shal
be
:
and
we
knowe
that
when
hee
shal
be
made
manifest
,
we
shal
be
made
like
him
,
for
we
shall
see
him
as
he
is
.
And
to
the
same
effect
speakes
the
Apostle
to
the
Colossians
,
chap.
3.
vers.
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
appeare
,
then
shall
we
also
appeare
with
him
in
glorie
.
For
this
ground
is
to
be
well
marked
,
that
the
likening
of
vs
who
are
made
sonnes
in
Christ
,
requireth
necessarily
,
the
manifestation
of
Christ
vnto
vs
,
to
goe
before
in
the
same
blessings
,
wherein
we
are
to
be
made
like
vnto
him
.
For
as
to
make
vs
sonnes
by
adoption
,
requireth
necessarily
the
revelation
of
Iesus
Christ
,
as
the
sonne
of
God
vnto
vs
:
so
the
conforming
of
vs
vnto
him
,
either
in
death
or
life
,
requireth
necessarily
that
he
be
manifested
to
vs
in
his
death
and
crosse
,
and
in
his
life
and
glorie
.
Therefore
doth
Peter
in
his
1.
Epist.
chap.
1.
vers.
13.
ascribe
the
bringing
of
all
grace
to
vs
,
vnto
the
revelation
of
IESVS
Christ
,
saying
:
Trust
perfectly
in
that
grace
which
is
brought
vnto
you
,
in
the
revelation
of
Iesus
Christ
.
And
of
this
it
commeth
to
passe
,
that
in
this
present
life
,
we
are
in
some
measure
made
like
vnto
Christ
,
in
the
communion
of
the
benefites
flowing
from
his
death
and
suffering
,
and
his
resurrection
from
the
death
:
because
he
hath
alreadie
appeared
to
vs
in
these
things
.
But
in
this
life
,
we
are
not
,
neither
shal
be
made
like
vnto
him
in
his
glorie
,
which
followeth
the
resurrection
from
the
dead
:
because
in
that
,
we
cannot
be
made
conforme
vnto
him
;
vntill
that
he
appeare
vnto
vs
againe
,
in
glorie
.
but
we
rest
in
full
assurance
of
it
:
because
of
our
conformitie
in
his
death
,
alreadie
begunne
.
For
as
sayth
the
Apostle
Rom.
6.
5.
If
we
haue
bene
planted
with
him
vnto
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
labour
above
all
things
,
to
know
Christ
,
and
the
vertue
of
his
resurrection
,
and
the
fellowship
of
his
sufferings
,
in
being
made
conforme
to
his
death
,
Phil.
3.
10.
because
as
in
the
same
place
he
declareth
by
that
conformitie
,
vnto
his
death
,
he
did
know
,
that
he
should
attayne
vnto
the
resurrection
from
the
dead
:
that
is
,
the
glorious
and
immortall
estate
in
all
perfection
,
which
the
Saints
doe
enioy
,
in
the
resurrection
from
the
dead
.
In
respect
of
this
ground
,
it
is
,
that
first
&
principally
,
as
we
haue
said
,
we
are
predestinate
vnto
adoption
,
as
vnto
that
wherein
Christ
is
first
of
all
to
be
manifested
vnto
vs
:
and
in
the
communion
whereof
,
is
builded
and
grounded
,
our
communion
with
him
,
in
all
other
things
,
wherein
he
is
heereafter
to
be
revealed
vnto
vs
:
to
this
ende
that
we
may
bee
made
like
vnto
him
.
This
is
one
of
the
mayne
pointes
,
chiefly
to
be
marked
,
in
the
consideration
of
the
substance
of
Gods
Decree
.
Which
not
being
rightly
conceyved
,
maketh
that
not
onely
the
Decree
of
God
it selfe
,
is
mistaken
by
many
:
but
also
that
the
benefites
of
God
in
Christ
,
are
both
wrongly
defined
,
and
ordered
,
and
specially
the
benefite
of
Iustification
:
as
heereafter
wee
will
see
more
cleerly
.
CHAPTER
IIII
THE
third
thing
to
bee
marked
in
the
substance
of
Gods
Decree
,
is
the
Meane
,
whereby
we
are
to
attayne
vnto
that
,
wherevnto
we
are
predestinate
:
that
is
,
whereby
God
hath
ordayned
vs
,
to
be
Adopted
,
which
is
Iesus
Christ
,
according
as
the
description
of
predestination
contayneth
:
when
it
fayeth
.
That
we
are
Predestinate
to
be
adopted
through
Iesus
Christ
.
Of
which
point
for
avoyding
idle
repetition
,
we
will
not
speake
much
,
vntill
we
come
to
the
second
of
these
foure
points
:
which
we
haue
propounded
to
be
considered
:
because
vnto
it
,
it
properly
belongeth
:
onely
these
two
things
,
we
are
to
marke
,
by
the
way
:
First
,
that
Iesus
Christ
,
is
not
the
cause
why
,
but
the
Meane
,
whereby
God
doth
ordayne
vs
to
adoption
.
Which
will
more
clearly
appeare
,
when
we
speake
of
the
cause
,
mooving
God
to
predestinate
vs
.
The
second
thing
that
we
haue
to
marke
,
is
,
that
all
other
secondary
Meanes
,
whereby
in
the
Scriptures
we
are
said
to
be
made
sonnes
,
or
iustified
,
&c.
as
namely
,
the
Gospell
preached
,
the
Sacramentes
,
&
faith
:
are
no
wayes
to
be
esteemed
Meanes
,
simply
in
respect
of
them selves
,
but
only
by
relation
,
and
reference
to
Christ
:
in
and
by
them
revealed
,
offered
,
and
receyved
.
Which
is
most
evident
,
by
the
description
aforesaide
of
predestination
:
in
the
which
nothing
saving
Christ
alone
,
is
set
downe
to
be
the
Meane
,
whereby
God
ordayneth
vs
to
be
adopted
:
so
that
it
is
not
the
word
but
Christ
revealed
by
the
word
,
neither
the
Sacraments
,
but
Christ
signified
by
the
Sacramentes
,
nor
faith
,
but
Christ
receyved
by
faith
,
which
in
proper
sense
maketh
vs
sonnes
,
and
iustifieth
vs
.
They
only
by
consequence
and
mediatly
being
said
in
Scripture
,
to
make
vs
sonnes
,
and
Iustifie
vs
,
&c.
because
they
are
the
meanes
,
appointed
of
GOD
,
whereby
we
atteyne
vnto
Christ
,
who
is
the
onely
proper
and
immediate
meane
,
whereby
we
are
Adopted
and
Iustified
,
&c.
Neither
are
they
appointed
mediate
Meanes
,
absolutely
necessarie
,
vnto
our
adoption
and
iustification
:
Christ
onely
being
the
immediate
and
absolute
necessarie
Meane
,
appointed
of
God
for
the
enioying
of
these
blessings
:
as
being
the
onely
matter
&
substance
of
them
,
in
him selfe
.
The
word
Sacraments
and
Faith
being
in
them selves
,
neither
part
nor
portion
of
the
Matter
and
substance
of
these
benefites
,
but
onely
the
signes
,
or
seales
,
or
instrumentes
of
enioying
him
,
who
alone
is
the
substance
.
And
that
onely
vnto
such
,
as
are
partakers
of
the
outward
dispensation
of
the
covenant
.
others
who
die
before
they
either
heare
faith
preached
,
or
are
made
partakers
of
the
Sacraments
,
such
as
are
many
children
of
the
faithfull
,
&
such
also
as
are
called
like
vnto
the
thiefe
,
in
the
last
houre
:
being
adopted
of
God
,
and
iustified
through
Christ
,
without
them
,
and
therefore
,
when
in
the
Scriptures
,
the
spirit
of
God
doth
indifferently
attribute
our
adoption
,
iustification
,
salvation
,
&c.
vnto
Christ
,
and
vnto
●aith
:
yet
they
are
not
of
a
like
large
extent
,
nor
alike
relatiue
,
in
all
persons
adopted
,
iustified
,
and
saved
,
&c.
For
albeit
actuall
beleeving
,
doth
necessarily
imply
Christ
:
yet
to
be
adopted
and
iustified
through
Christ
,
doth
not
alwayes
,
in
all
persons
,
necessarily
imply
actuall
beleeving
:
seeing
that
faith
,
commeth
of
hearing
the
word
preached
:
and
therfore
is
to
be
restrayned
to
such
as
are
by
outward
dispensation
called
:
which
all
that
are
adopted
,
and
iustified
,
are
not
:
for
we
are
to
distinguish
betwixt
these
two
things
:
that
is
,
to
be
partakers
of
the
covenant
,
and
to
bee
partakers
of
the
outward
dispensation
of
the
couenant
:
and
therefore
when
it
pleaseth
God
by
outward
dispensation
,
to
call
those
who
are
within
the
covenant
:
these
meanes
are
then
necessarily
required
vnto
salvation
.
For
we
are
bound
to
these
outward
Meanes
,
when
it
pleaseth
God
to
vse
them
towards
vs
,
for
our
calling
:
but
God
is
no
wayes
bound
to
them
,
nor
his
grace
in
Christ
,
but
that
he
may
freely
,
by
his
grace
,
without
them
,
performe
his
Decree
through
Iesus
Christ
in
vs
:
after
the
manner
knowne
to
him selfe
:
whose
wayes
are
past
finding
out
,
els
,
if
those
meanes
,
were
absolutely
necessarie
in
all
,
who
are
within
the
covenant
:
then
certainly
the
children
of
the
faithfull
,
who
,
according
to
the
Scriptures
,
are
within
the
covenant
,
dying
without
externall
dispensation
of
the
covenant
:
should
,
contrarie
to
the
scriptures
,
not
be
accounted
holy
.
Of
this
it
followeth
,
that
when
it
is
said
in
scripture
,
that
without
faith
it
is
vnpossible
to
please
God
:
that
wee
are
to
vnderstand
that
saying
,
prudently
,
least
we
fall
in
a
dangerous
error
:
so
as
to
esteeme
the
children
,
of
whom
consisteth
the
kingdome
,
not
to
be
acceptable
to
God
:
who
notwithstanding
,
are
baptised
,
as
belonging
to
God
in
Christ
▪
and
heyres
of
that
righteousnes
,
which
is
by
faith
:
although
they
haue
never
heard
saith
preached
.
Of
all
these
things
we
may
easily
perceive
,
that
seeing
Christ
,
who
is
the
matter
of
our
righteousnes
&
life
,
is
not
the
cause
why
but
the
Meane
,
whereby
,
God
doth
decree
to
adopt
vs
,
&
iustifie
vs
,
&c.
that
faith
,
which
is
no
material
but
instrumental
Meane
,
can
much
lesse
be
the
cause
why
,
but
a
meane
,
wherby
,
God
doth
predestinate
vs
,
to
be
adopted
,
iustified
,
and
glorified
:
otherwise
faith
,
which
is
powerfull
onely
in
respect
of
Christ
:
should
be
of
greater
respect
,
with
God
,
then
Christ
himself
:
which
were
abominable
to
thinke
.
In
danger
of
which
sinne
,
many
notwithstanding
do
fall
:
in
defining
,
both
Gods
decree
,
and
our
iustification
.
When
as
they
distinguish
not
,
first
,
betweene
the
thing
which
is
decreed
,
and
the
cause
moving
God
to
decree
that
which
he
decreed
.
Secondly
,
when
they
distinguish
not
,
in
the
thing
which
is
decreed
,
that
whervnto
we
are
ordeyned
,
from
the
Meane
,
wherby
God
doth
ordayne
to
adopt
vs
.
&
thirdly
,
when
in
the
meane
,
they
distinguish
not
,
betwixt
that
,
which
is
absolutly
necessarie
,
in
all
within
the
covenant
:
from
those
things
,
which
only
are
necessarie
,
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
righteousnes
,
but
accidentall
meanes
therof
.
except
we
will
say
,
that
to
be
iustified
by
Christ
,
and
by
faith
,
is
one
,
and
the
same
thing
,
in
proper
and
not
borrowed
speach
.
which
is
impossible
:
except
we
hold
that
faith
in
proper
and
not
figurative
speach
,
doth
signifie
Christ
.
These
oversights
,
cause
some
to
make
faith
the
cause
moving
God
to
predestinate
vs
to
adoption
,
&c.
and
others
,
to
esteeme
faith
,
not
to
be
the
Meane
,
and
that
instrumentall
&
that
in
some
case
only
:
but
the
very
matter
of
our
righteousnes
.
and
that
not
in
borrowed
or
figurative
,
but
in
simple
and
proper
speach
.
of
which
matter
we
shall
have
occasion
to
speak
heereafter
.
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
doe
not
speak
of
the
final
cause
:
which
is
the
prayse
of
the
glorie
of
Gods
grace
.
neither
yet
of
the
Materiall
cause
,
and
that
which
in
the
schooles
is
called
causa
procataretica
,
that
is
the
formost
after
the
first
,
or
after
the
beginning
:
which
in
the
substance
of
Gods
Decree
,
we
haue
already
declared
,
to
be
Christ
.
but
the
cause
we
inquire
of
,
is
that
,
which
in
the
schooles
is
called
proegumena
,
that
is
to
say
,
which
goeth
before
all
causes
,
and
doth
leade
,
order
,
&
guide
al
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
any
thing
els
,
without
God
:
but
only
Gods
owne
will
in
him selfe
,
was
the
cause
that
did
move
God
,
to
predestinate
such
as
are
predestinate
,
and
to
predestinate
them
vnto
that
wherevnto
they
are
predestinate
,
that
is
adoption
:
and
to
predestinate
them
to
be
adopted
,
by
no
other
Meane
,
except
through
Iesus
Christ
alone
.
so
that
both
Gods
action
of
decreeing
,
&
the
persons
who
are
predestinate
,
and
the
thing
wherevnto
they
are
predestinate
,
&
the
Meanes
whereby
they
are
predestinate
,
doth
depend
vpon
no
cause
without
God
,
but
vpon
the
cause
that
is
in
God
him self
:
and
vpon
no
cause
in
God
him selfe
,
except
only
his
will
.
Which
sometimes
is
called
in
the
scriptures
his
Mercie
,
his
love
,
his
grace
,
his
purpose
,
his
gift
,
his
good
pleasure
and
counsell
of
his
will
.
And
for
the
clearer
vnderstanding
of
this
point
,
we
are
carefully
to
marke
,
these
two
phrases
,
conteyned
in
the
description
of
predestination
.
The
first
is
,
that
God
is
said
to
have
predestinate
vs
in
him selfe
.
The
seconde
is
,
that
he
is
said
to
haue
predestinate
vs
according
to
the
good
pleasure
of
his
owne
wil.
By
the
first
of
these
sayings
,
the
spirit
of
God
would
teach
vs
,
that
God
went
not
without
him selfe
,
neither
consulted
with
anie
thing
but
him self
,
neither
looked
to
any
thing
that
was
not
in
him self
:
when
he
did
predestinate
vs
.
and
so
consequently
that
the
Decree
of
God
,
or
predestination
,
is
an
action
of
God
,
not
in
Christ
the
Mediator
,
nor
in
vs
that
are
his
members
,
but
in
God
him self
.
For
the
benefites
of
God
towards
Mankinde
,
and
the
fruites
of
his
love
to
the
vessels
of
honour
,
are
clearely
distinguished
in
scripture
,
in
three
degrees
.
The
first
is
,
of
those
things
,
which
God
doth
in
him selfe
.
of
which
kinde
are
,
his
purpose
,
foreknowledge
&
predestination
.
The
second
is
,
of
those
things
which
he
doth
in
Christ
the
Mediator
.
of
which
kinde
are
our
election
,
redemption
,
and
blessing
of
vs
with
all
spirituall
blessings
,
&c.
The
third
is
,
of
those
thinges
which
he
doeth
in
vs
through
Christ
.
of
which
kinde
are
our
adoption
or
calling
,
our
iustification
,
and
sanctification
,
and
glorification
,
&c.
By
the
second
pharse
,
the
spirit
of
God
would
teach
vs
,
that
albeit
in
God
,
there
be
many
things
set
downe
in
scripture
,
to
be
considered
,
as
the
fountaynes
of
Gods
working
:
as
namely
his
infinite
wisedome
,
his
omnipotent
power
,
his
infinite
goodnes
,
&c.
yet
this
action
of
predestinating
vs
to
adoption
,
is
only
attributed
to
the
will
of
God
.
which
limiteth
the
infinitenes
,
both
of
his
wisedome
,
power
,
&
goodnes
,
in
all
his
actions
outward
,
toward
the
creatures
:
both
in
their
creation
and
government
,
&
dispensation
of
all
blessings
towards
vs
,
both
bodily
&
spirituall
.
Heereby
we
may
learne
,
that
our
blessednes
,
if
wee
shall
examine
it
,
in
the
cause
:
doth
surmount
all
reason
,
and
all
the
capacitie
of
the
reason
,
of
man
and
Angell
:
seeing
it
is
builded
vpon
no
reason
of
any
creature
,
or
ground
of
reason
in
any
creature
:
but
vpon
the
will
of
the
Creator
.
which
is
not
mooved
,
directed
,
or
ruled
by
any
thing
,
that
is
in
the
creature
,
but
by
it selfe
alone
:
and
is
the
rule
of
all
reason
,
in
the
creature
,
and
of
things
done
by
the
Creator
,
vnto
the
creature
.
This
shall
yet
be
more
easily
perceyved
,
if
we
shall
severally
consider
it
,
in
those
three
pointes
of
the
substance
of
Gods
Decree
,
before
mentioned
:
that
is
in
the
persons
predestinate
,
in
the
thing
whereto
they
are
predestinate
,
and
the
Meane
whereby
.
Concerning
the
persons
:
who
can
give
a
reason
why
Iacob
should
be
beloved
,
and
Esau
hated
,
before
any
of
them
,
had
done
either
good
or
evill
:
except
onely
the
Will
of
God
?
as
it
is
written
.
I
will
shew
mercie
to
whom
I
will
shew
mercie
:
and
will
haue
compassion
vpon
whom
I
will
haue
compassion
,
Exod.
chap.
33.
ver.
19.
Rom.
chap.
9.
ver.
15.
And
the
spirit
of
the
Lord
,
giving
the
reason
,
why
the
Lord
did
set
his
loue
vpon
Israell
,
and
did
choose
them
:
doth
remove
all
respectes
,
which
can
bee
considered
in
them
.
First
their
number
,
Deut
chap.
7.
saying
:
The
Lord
thy
God
hath
chosen
thee
to
be
a
precious
people
vnto
him selfe
above
all
people
that
are
vpon
the
earth
:
the
Lord
did
not
set
his
loue
vpon
you
,
nor
choose
you
,
because
you
were
more
in
number
,
then
any
people
,
for
you
were
the
fewest
of
all
people
.
Secondly
,
he
removeth
their
power
and
strength
,
Deutero.
chap.
8.
saying
:
Beware
least
thou
say
in
thy
heart
,
My
power
and
the
strength
of
myne
owne
hande
,
hath
prepared
me
this
aboundance
.
And
thirdly
,
he
remoueth
their
righteousnes
,
Deut.
chapt.
9.
saying
:
Speake
not
thou
in
thine
heart
,
saying
:
For
my
righteousnes
,
the
Lord
hath
brought
me
in
to
possesse
this
Land
.
And
shortly
after
in
the
same
chap.
Vnderstand
therefore
,
that
the
Lord
thy
God
,
giveth
thee
not
,
this
good
Lande
to
possesse
it
,
for
thy
righteousnes
,
for
thou
art
a
stiffnecked
people
.
Fourthlie
,
he
cleareth
this
ground
most
evidently
in
the
10.
chapter
of
Deutero.
by
removing
all
praerogative
and
respect
of
right
,
or
reason
in
respect
of
right
,
why
the
Lord
should
haue
chosen
them
aboue
any
other
people
,
all
people
being
alike
belonging
to
the
Lord
,
saying
:
Behold
heaven
,
and
the
heaven
of
heavens
,
is
the
Lord
thy
Gods
:
and
the
earth
,
and
all
that
therein
is
:
notwithstanding
the
Lord
set
his
delight
in
thy
Fathers
,
to
loue
them
,
and
did
choose
their
seed
after
them
,
even
you
,
above
all
people
,
as
appeareth
this
day
.
Moreover
,
the
same
point
is
yet
further
cleared
by
the
Lord
him selfe
in
the
Prophesie
of
Ezechiel
,
chap.
16.
by
removing
all
respect
of
their
worthines
,
or
perfection
,
declaring
their
wretched
estate
,
in
them selues
,
in
filthines
,
and
naturall
corruption
,
in
the
very
tyme
,
when
the
Lord
did
choose
them
,
saying
:
In
thy
nativitie
,
when
thou
wast
borne
,
thy
navell
was
not
cut
,
&c.
And
when
I
passed
by
thee
,
I
saw
thee
polluted
in
thy
owne
blood
,
and
saide
vnto
thee
:
When
thou
wast
in
thy
blood
,
thou
shalt
live
,
&c.
And
this
ground
,
is
made
cleare
,
by
Christ
him selfe
,
Math.
chap.
11.
vers.
25.
26.
when
he
speaketh
of
the
persons
vpon
whom
the
Lord
bestoweth
his
grace
,
and
of
the
reason
moving
him
thereto
,
saying
:
I
thanke
thee
O
Father
,
Lord
of
heaven
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
men
of
vnderstanding
:
and
hast
opened
them
vnto
babes
,
It
is
so
Father
,
because
thy
good
pleasure
was
such
.
These
wordes
doe
plainely
teach
vs
,
that
the
will
of
God
onely
,
without
any
reason
in
the
creature
:
yea
which
is
more
,
contrarie
to
all
reason
that
may
seeme
to
bee
in
the
creature
,
is
the
cause
of
Gods
mercy
towards
man
.
When
the
simple
are
preferred
to
the
wyse
:
the
weake
,
to
the
strong
:
the
poore
,
to
the
rich
:
the
vyle
,
to
the
honorable
:
and
which
is
yet
more
strange
:
the
sicke
,
to
the
whole
:
and
sinners
,
to
the
righteous
.
Therefore
to
conclude
this
point
,
we
shall
see
sufficiently
the
evidence
of
it
,
by
comparing
the
first
of
Iohn
.
vers.
13.
with
the
first
of
Iames
,
vers.
18.
in
the
1.
of
Iohn
it
is
said
,
That
the
prerogative
to
bee
the
fonnes
of
God
,
is
given
to
those
who
are
borne
,
not
of
bloods
,
nor
of
the
will
of
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
And
in
Iames
it
is
said
:
That
of
his
owne
will
,
God
begate
vs
.
Of
which
it
appeareth
evidently
,
that
the
persons
who
are
ordayned
vnto
adoption
,
are
pre
destinate
,
chosen
and
called
:
for
no
cause
without
God
,
either
in
Christ
as
Mediator
,
or
in
them selves
:
but
only
of
Gods
free
will
,
&
good
pleasure
.
For
it
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
,
that
sheweth
mercy
,
Rom.
chap.
9.
ver.
16.
CHAPTER
VI.
WE
are
next
to
consider
the
same
ground
,
in
that
wherevnto
we
are
ordayned
:
which
is
adoption
:
including
in
it
,
our
conformitie
with
Christ
in
righteousnes
,
holines
,
life
and
glory
,
&c.
of
all
which
benefites
,
there
is
not
one
,
which
is
not
the
gift
of
God
:
and
that
of
meere
grace
:
according
to
his
wil
&
good
pleasure
.
For
albeit
al
blessings
be
in
Christ
:
yet
neither
he
,
nor
any
of
them
in
him
,
are
given
to
vs
,
but
according
to
the
wil
of
God
.
so
that
he
is
a
Saviour
&
Redeemer
of
none
but
of
such
as
pleaseth
God
of
his
good
will
:
so
that
his
death
&
satisfaction
for
sinne
,
is
not
for
any
,
nor
imputed
as
righteousnes
.
vnto
any
,
for
any
cause
,
either
in
Christ
,
or
Man
:
but
only
to
such
as
it
is
the
wil
of
God
to
give
it
.
therefore
doeth
the
Apostle
say
,
Rom.
chap.
11.
ver.
7.
that
the
Election
hath
obtayned
it
.
to
shew
vs
that
the
cause
of
obtayning
the
promise
,
&
all
blessings
therein
contayned
,
dependeth
neither
vpon
Christ
as
Mediator
,
nor
vpon
Man
,
but
vpon
the
Lords
free
choice
:
who
giveth
Christ
,
for
whom
and
to
whom
he
will
:
and
therefore
is
Christ
him self
called
the
gift
of
God
,
Iohn
chap.
4.
ver.
10.
and
Iohn
chap.
3.
ver.
16.
because
even
he
is
given
vnto
vs
of
grace
:
according
as
the
words
of
Iohn
declare
manifestly
saying
:
God
so
loved
the
world
,
that
hee
gave
his
onely
begotten
Sonne
.
And
although
all
power
bee
given
vnto
Christ
both
in
heaven
and
earth
:
yet
in
dispensing
of
life
,
he
is
limited
by
the
Fathers
will
.
and
therefore
saith
him selfe
,
that
al
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
.
Iohn
chap.
17.
vers
2.
And
that
because
such
is
the
Fathers
will
:
as
Christ
him self
witnesseth
,
Ioh.
cha.
6.
ver.
39.
This
is
the
will
of
my
Father
that
sent
me
,
that
of
all
which
hee
hath
given
me
,
I
should
loose
none
.
and
the
reason
why
hee
restrayneth
his
dispensation
of
life
vnto
the
Fathers
will
,
whose
will
and
pleasure
is
that
he
should
save
only
those
whom
he
had
given
vnto
him
,
is
declared
by
Christ
him self
in
the
verse
immediately
preceeding
,
saying
:
I
am
come
downe
from
heaven
,
not
that
I
should
doe
myne
owne
will
,
but
the
will
of
him
that
sent
me
.
which
wordes
plainly
teach
vs
,
that
the
dispensation
of
life
,
dependeth
not
vpon
the
will
of
Christ
as
he
is
Mediator
,
much
lesse
vpon
the
will
of
Man
:
but
only
vpon
the
good
wil
&
pleasure
of
God
.
And
this
is
cleere
in
all
the
blessings
bestowed
vpon
vs
in
Christ
,
&
of
al
the
meanes
which
God
grants
vs
to
bring
vs
to
the
communion
of
the
blessings
,
which
all
,
are
said
in
scripture
to
be
according
to
the
will
of
God
:
and
to
be
given
vs
freely
by
grace
:
as
namely
the
revelation
of
the
mysterie
of
godlines
,
Eph.
chap.
1.
ver.
9.
&
preachers
to
reveale
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.
vers.
9.
also
our
beleeving
,
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.
Ioh.
chap.
6.
ver.
36.
37.
and
44.
45.
and
Math.
chap.
11.
vers
▪
25.
26.
and
Mat.
chapt.
chap.
13.
ver.
11.
Also
the
gift
of
perseverance
,
1.
to
the
Corinthi
.
chapt.
1.
vers.
8.
9.
and
Iohn
chap.
10.
verses
28.
29.
and
1.
Epist.
of
Iohn
chapter
.
2.
vers.
27.
and
chapter
3.
vers.
9.
1.
to
the
Corinthians
chapter
15.
vers.
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.
vers.
32.
33.
and
chap.
32.
ver.
40.
&
so
forth
of
all
the
remanent
benefites
of
God
,
and
namely
of
our
Iustification
:
for
we
are
iustified
freely
by
grace
.
And
therefore
even
the
righteousnes
of
Christ
whereby
we
are
iustified
,
is
said
to
be
the
gift
,
of
God
,
&
that
of
free
grace
,
Rom.
chap.
5.
vers.
15.
16.
17.
For
of
whatsoever
worth
,
vertue
,
&
value
,
the
satisfaction
made
by
Christ
be
of
in
Gods
sight
:
far
exceeding
al
vnworthines
and
weaknes
of
all
mankinde
:
yet
it
is
no
farther
extended
nor
given
to
any
moe
,
but
such
as
is
the
good
will
&
pleasure
of
God
,
Neither
is
it
contrarie
vnto
this
,
that
all
the
blessings
of
God
are
said
to
be
in
Christ
,
and
we
said
to
be
blessed
with
all
spirituall
blessings
in
him
.
For
neither
he
nor
they
in
him
are
made
ours
for
any
cause
,
either
in
him
,
or
vs
:
but
onely
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
vs
acceptable
to
him selfe
in
his
beloved
Sonne
.
Which
wordes
doe
evidently
witnes
,
that
although
GOD
give
vs
no
blessing
but
in
Christ
,
yet
the
cause
moving
God
is
only
his
owne
grace
and
good
pleasure
:
which
excludes
all
other
cause
whatsoever
,
either
in
Christ
or
in
vs
.
Neither
is
this
to
be
vnderstood
of
the
benefites
themselves
onely
,
but
also
of
their
measure
:
which
also
dependeth
wholy
vpon
the
purpose
and
good
pleasure
of
Gods
will
.
Which
is
cleare
by
the
speech
of
Christ
,
in
the
20.
chapt.
of
Math.
ver.
23.
And
Marke
,
chap.
10.
ver.
40.
where
he
sayeth
:
To
sit
at
my
right
hande
and
at
my
left
hande
,
is
not
myne
to
give
:
but
to
whom
it
is
prepared
of
my
Father
.
Moreover
,
this
is
not
onely
to
be
vnderstood
of
the
blessinges
them selves
,
and
of
their
measure
:
but
also
of
all
the
circumstances
concerning
their
dispensation
.
Which
wholy
depend
vpon
the
will
of
God
:
who
hath
assigned
the
seasons
,
which
were
ordeyned
before
:
and
the
bounds
of
mens
habitation
,
Act.
chap.
17.
vers.
26.
And
who
hath
put
the
times
and
seasons
in
his
owne
power
.
Actes
chap.
1.
vers.
7.
and
hath
appointed
a
day
of
grace
to
every
one
that
shal
be
called
.
Hebr.
chap.
3.
ver.
13.
and
15.
and
Hebr.
chap.
4
vers.
7.
8.
and
9.
so
that
the
reason
that
one
is
called
from
the
wombe
:
another
in
his
mid-age
:
another
in
the
houre
of
his
death
.
why
the
Gospell
is
salvation
,
first
vnto
the
Iewes
,
and
next
vnto
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
onlie
appointment
of
Gods
will
,
who
,
as
saith
the
Apostle
,
Ephe.
chap.
1.
vers.
11.
Doth
all
things
according
to
the
counsell
of
his
owne
will
.
Thus
it
is
manifest
,
that
not
onely
the
blessings
in
Christ
,
&
the
measure
of
them
:
but
all
circumstances
of
these
blessings
,
either
in
respect
of
persons
,
place
,
time
,
or
maner
,
doe
depend
wholie
vpon
the
counsell
of
Gods
will
.
CHAPTER
VII
.
IT
resteth
now
thirdly
,
that
we
trye
the
truth
of
this
same
ground
in
the
third
point
of
the
substance
of
Gods
Decree
,
that
is
in
the
Meane
whereby
we
are
predstinate
vnto
adoption
,
which
is
Iesus
Christ
.
of
whom
it
is
manifest
in
the
Scriptures
,
that
he
is
the
Meane
of
our
happines
by
the
same
will
of
God
.
as
is
evident
by
the
Apostle
,
Coloss.
chap.
1.
vers.
19.
&
20.
For
it
pleased
the
Father
that
in
him
should
all
fulnes
dwell
,
and
by
him
to
reconcile
all
things
to
him selfe
,
making
peace
by
the
blood
of
his
crosse
.
For
first
there
was
no
cause
in
Christ
,
why
hee
should
haue
beene
made
Man
,
and
sinne
for
Man
.
Secondly
,
there
was
no
cause
nor
reason
in
vs
which
could
move
the
Father
,
to
give
him
to
the
death
for
vs
:
or
which
could
move
him
,
to
become
our
brother
,
and
to
lay
down
his
life
for
vs
,
but
as
sayth
Iohn
,
cha.
10.
vers.
18.
He
receyved
this
commandement
from
the
Father
to
laye
downe
his
life
.
And
the
Apostle
Peter
Acts
chap.
2.
ver
,
23.
sayeth
plainly
:
That
he
was
delivered
by
the
determinate
counsell
and
foreknowledge
of
God
.
And
the
scriptures
doe
witnes
,
Hebr.
chap.
3.
ver.
2.
&
Hebr.
chap.
5.
ver.
5.
that
Christ
did
not
take
this
office
to
him selfe
to
be
either
King
,
Priest
or
Prophet
of
the
house
of
God
:
but
that
the
Father
did
give
it
him
.
and
as
he
receyved
it
from
the
Father
,
so
doeth
he
performe
it
,
not
according
to
his
owne
will
,
but
according
to
the
will
of
the
Father
that
sent
him
.
that
is
,
hee
layes
downe
his
life
for
none
but
such
as
the
Father
willeth
:
that
is
the
sheep
which
the
Father
giveth
him
:
that
he
should
give
them
eternall
life
,
Ioh.
chap.
10.
14.
15.
16.
compared
to
Ioh.
chap.
17.
ver.
2.
and
Esay
chap.
8.
ver.
18.
compared
with
Hebr.
chap.
2.
ver.
13.
14.
and
15.
16.
&
17.
neither
doth
he
make
intercession
for
any
but
for
such
as
the
Father
had
given
him
:
but
secludeth
all
who
were
not
given
him
of
the
Father
from
al
benefite
of
his
intercession
,
and
fruit
of
his
death
,
Ioh.
cha.
17.
ver.
9.
Thirdly
,
he
manifesteth
the
name
of
God
,
and
giveth
the
wordes
and
the
glorie
which
the
Father
hath
given
him
,
to
no
others
,
saving
those
alone
whom
the
Father
had
given
him
.
In
the
same
chapter
6.
vers.
22.
and
26.
Fourthly
,
he
giveth
eternall
life
to
none
but
such
as
the
Father
hath
given
him
.
Iohn
chapter
6.
verses
37.
38.
and
39.
And
Iohn
chapter
10.
vers.
26.
27.
28.
29.
And
Iohn
chapter
17.
vers.
2.
for
the
worke
which
he
performed
on
earth
▪
the
Father
did
give
it
him
,
that
hee
should
doe
it
:
as
he
him self
witnesseth
Iohn
chapter
17.
and
verse
4.
Wherefore
also
in
the
performing
thereof
,
when
the
bitternes
of
that
cuppe
which
the
Father
had
given
him
to
drinke
,
maketh
him
in
his
agonie
to
will
,
If
it
were
possible
that
it
might
passe
from
him
:
He
rangeth
his
owne
will
in
order
,
and
submitteth
him selfe
to
the
will
of
his
Father
,
saying
:
But
not
my
will
,
but
thy
will
be
done
.
Mathew
chap.
26.
vers.
39.
and
42.
Of
all
which
groundes
it
evidently
followeth
,
that
what
Christ
is
,
as
Mediatour
:
and
what
he
doeth
,
as
Mediatour
:
and
to
whom
he
doth
any
thing
,
by
Mediaton
and
intercession
,
is
all
by
the
will
and
appointement
of
GOD
,
according
to
his
good
pleasure
.
Whose
Decree
,
and
free
election
,
according
to
his
will
,
boundeth
and
limiteth
IESVS
Christ
the
Mediatour
,
in
his
suffering
,
intercession
,
and
whole
performance
of
his
office
,
and
dispensation
of
all
blessings
vnto
righteousnes
and
life
,
as
is
cleare
in
the
11.
chapt.
to
the
Romanes
,
verses
5.
and
7.
Of
all
that
is
spoken
,
touching
either
the
substance
or
cause
of
Gods
Decree
:
we
may
easilie
perceyve
,
that
the
whole
Decree
of
God
,
in
all
the
substance
of
it
,
dependeth
vpon
nothing
but
onely
vpon
the
will
of
God
:
so
that
he
predestinates
,
because
it
is
his
will
,
and
he
predestinates
so
many
and
no
moe
,
because
it
is
his
will
.
And
hee
predstinates
them
to
adoption
,
because
it
is
his
will
.
and
he
predestinates
this
adoption
to
be
thorough
Iesus
Christ
,
because
it
is
his
will
.
Whilest
men
in
humble
reverence
,
doe
not
acknowledge
this
,
and
acquiesce
in
it
,
as
the
trueth
of
this
matter
,
they
not
onely
fall
in
blasphemouse
errores
against
God
:
but
involve
themselves
in
the
daunger
of
that
curse
,
pronounced
by
the
Prophet
Esay
,
chapt.
45.
vers.
10.
Woe
be
to
him
that
striveth
with
his
Maker
.
Woe
vnto
him
that
sayeth
to
his
Father
,
what
hast
thou
begotten
?
Or
to
his
Mother
,
What
hast
thou
brought
foorth
?
Which
surelie
they
doe
,
which
search
for
a
reason
of
this
will
of
GOD
,
as
though
the
Lord
could
not
be
iust
,
in
ordayning
some
vnto
adoption
,
and
not
others
,
vpon
his
onely
will
:
but
that
some
cause
there
must
be
in
the
creatures
of
this
difference
of
his
will
:
what
is
this
else
but
to
buyld
the
equitie
of
Gods
doeings
vpon
the
creature
,
and
not
vpon
God
the
Creator
him selfe
.
making
things
iust
,
not
because
he
willeth
them
,
but
because
he
willeth
them
according
to
that
,
which
he
findeth
in
the
creature
:
and
which
in
the
iudgement
of
man
,
seemeth
to
be
a
iust
reason
why
God
should
doe
so
.
even
as
though
the
Potter
,
of
one
&
the
same
lumpe
of
clay
,
did
not
freely
according
to
his
owne
will
,
make
one
vessel
to
honor
,
&
another
to
dishonor
,
without
any
respect
of
any
worthines
,
or
any
reason
whatsoever
taken
from
the
clay
.
Surely
it
is
a
wretched
Divinitie
which
doth
not
simply
acknowledge
all
things
iust
which
God
willeth
:
even
because
he
willeth
them
:
although
they
not
only
passe
the
capacitie
,
but
also
appeare
most
contrary
to
humane
reason
.
For
,
are
not
his
iudgements
vnsearchable
,
&
his
wayes
past
finding
out
?
who
then
shal
finde
out
the
reason
of
his
counsels
,
and
declare
the
causes
of
his
will
?
We
will
conclude
this
point
,
with
the
saying
of
Augustin
,
touching
these
men
,
lib.
pri.
ca.
2.
de
Genes
cont.
Manich.
They
seeke
to
know
the
causes
of
Gods
will
,
when
as
the
will
of
God
it selfe
,
is
the
cause
of
all
things
that
are
:
for
if
the
will
of
God
have
a
cause
:
there
is
something
that
goes
before
the
will
of
God
,
which
is
not
lawfull
to
beleeve
.
The
vse
we
are
to
make
hereof
,
in
the
doctrine
of
iustification
,
is
great
:
for
first
,
heereby
wee
learne
,
that
Gods
Decree
is
not
buylded
vppon
our
righteousnes
,
as
the
cause
thereof
,
but
by
the
contrarie
,
that
our
righteousnes
is
builded
vpon
Gods
Decree
.
For
God
doeth
not
predestinate
vs
,
because
of
our
righteousnes
:
but
he
maketh
vs
righteous
,
because
he
hath
predestinate
vs
:
so
that
whether
our
righteousnes
consist
in
Christ
and
his
sufferings
,
or
as
some
doe
thinke
in
workes
,
or
as
others
doe
esteeme
in
faith
:
yet
it
still
holdeth
,
that
this
righteousnes
,
is
never
the
cause
why
God
predestinateth
vs
.
Secondly
,
wee
learne
of
this
point
:
that
whatsoever
be
our
righteousnes
,
we
must
goe
aboue
our selves
,
&
aboue
our
righteousnes
,
to
search
the
cause
why
it
is
ours
.
For
it
is
not
any
thing
in
vs
,
nor
any
thing
in
that
,
that
is
our
righteousnes
,
but
the
will
of
God
in
God
himselfe
,
which
is
the
ground
of
our
enioying
it
.
Thirdly
,
we
learne
heereby
,
that
whatsoever
we
seclude
from
the
Meanes
of
our
righteousnes
,
iustification
,
and
life
,
yet
Christ
can
never
be
secluded
.
seeing
God
Decrees
,
to
doe
all
what
he
decrees
:
thorough
him
alone
.
Thus
much
concerning
the
Decree
of
God
,
and
the
nature
thereof
.
CHAPTER
VIII
.
NOW
followeth
the
second
point
:
which
standeth
in
the
knowledge
of
Christ
,
as
he
is
Mediatour
.
Whereof
,
because
divers
things
have
bene
already
spoken
,
we
wil
be
the
shorter
.
The
mayne
point
,
chieflie
to
be
considered
in
this
head
,
is
this
:
that
no
man
is
made
,
that
,
vnto
the
which
GOD
doth
predestinate
him
,
in
him selfe
and
through
him selfe
,
but
in
and
through
another
,
which
is
IESVS
Christ
onely
:
who
being
ordeyned
of
God
,
the
Meane
of
al
his
mercie
to
Mankinde
,
he
commeth
in
,
as
Mediatour
betweene
God
&
vs
,
in
all
things
decreed
of
God
for
vs
:
so
,
as
we
are
to
expect
nothing
of
all
that
is
decreed
concerning
the
vessels
of
honour
,
whether
it
bee
in
making
of
vs
sonnes
,
or
making
vs
conforme
to
the
Image
of
his
Sonne
,
in
righteousnes
and
glorie
:
but
only
in
and
through
Iesus
Christ
our
Lord
:
in
whom
alone
all
the
promises
of
God
are
yea
and
amen
.
For
he
is
the
first
borne
among
all
the
sonnes
of
God
:
and
the
beginning
and
first
begotten
of
the
dead
:
for
it
is
the
Fathers
will
,
that
in
all
things
hee
have
the
praeeminence
,
Rom.
chap.
8.
ver.
29.
Col.
chap.
1.
ver.
18.
Thus
,
albeit
God
in
him selfe
and
of
him selfe
ordayne
vs
to
great
dignitie
and
manifold
vnspeakeable
blessings
,
yet
this
honour
doeth
he
reserve
vnto
his
only
begotten
sonne
,
that
of
all
these
blessings
we
shall
enioye
none
,
except
in
&
through
him
onely
:
so
that
it
is
true
that
we
are
ordayned
to
nothing
without
Christ
:
but
not
in
that
deceitfull
sense
,
whereby
the
mindes
of
many
are
deluded
:
as
though
he
were
the
cause
why
GOD
doth
ordeyne
vs
to
adoption
.
The
Scripture
teacheth
vs
farre
otherwise
:
distinguishing
betwixt
the
cause
why
God
decreeth
vs
to
adoption
:
and
the
cause
why
he
ordeyneth
vs
to
this
adoption
through
Christ
onely
.
Setting
downe
the
cause
of
the
Decree
,
to
be
his
owne
will
&
good
pleasure
in
him selfe
.
And
declaring
the
cause
,
why
he
ordeyneth
vs
to
be
adopted
through
Christ
to
be
this
,
that
Christ
might
be
the
first
borne
among
manie
brethren
:
and
that
he
might
have
the
praeeminence
in
all
things
:
wherevpon
it
followeth
,
that
albeit
he
be
not
the
cause
why
we
are
ordeyned
to
adoption
,
yet
notwithstanding
seeing
it
is
Gods
will
to
performe
towards
vs
his
gracious
purpose
and
good
pleasure
of
his
wil
,
only
in
and
through
Christ
,
that
of
necessitie
,
we
must
first
enioy
him
,
before
we
can
enioy
any
thing
,
of
that
that
is
decreed
.
And
therefore
it
was
the
Fathers
will
that
in
him
should
all
fulnes
dwell
,
Coloss.
chap.
1.
vers.
19.
That
out
of
his
fulnes
,
we
all
should
receyve
.
Iohn
chapt.
1.
vers.
16.
And
for
this
same
cause
is
it
said
,
That
God
hath
made
him
wisedome
,
righteousnes
,
sanctification
,
and
redemption
,
and
that
vnto
vs
,
1.
Corinth
.
chapt.
1.
verse
13.
For
whatsoever
God
hath
made
Iesus
Christ
the
Mediatour
,
he
hath
made
him
that
for
our
cause
:
so
that
the
love
of
God
to
vs
and
the
good
pleasure
of
his
wil
towards
vs
,
is
the
cause
why
Christ
is
made
of
God
the
meane
of
our
salvation
.
And
therefore
,
in
the
consideration
of
Gods
Decree
,
Christ
as
Mediatour
,
commeth
in
order
,
after
the
consideration
of
that
wherevnto
we
are
ordayned
:
although
in
the
execution
and
performance
of
Gods
Decree
,
Christ
in
vs
must
goe
before
all
other
things
ordayned
for
vs
:
for
that
is
the
nature
of
all
Meanes
,
which
are
subordinate
to
that
,
whereof
they
are
appointed
to
be
Meanes
.
Thus
God
first
in
order
purposeth
and
decreeth
what
to
doe
to
vs
:
and
secondly
by
what
Meanes
:
but
when
hee
performeth
his
Decree
,
he
first
prepareth
the
Meanes
:
and
then
accomplisheth
thereby
,
his
purpose
and
decree
towardes
vs
.
For
if
the
Lord
had
never
ordayned
vs
,
that
are
men
,
to
bee
made
his
sonnes
:
he
had
never
ordayned
his
sonne
,
to
bee
made
a
Man
,
this
is
cleere
by
the
Apostles
speech
wherein
he
declareth
the
cause
why
the
sonne
of
God
,
did
take
mans
nature
vpon
him
.
Hebr.
chap.
2.
ver.
14.
saying
:
For
asmuch
therefore
,
as
the
children
were
partakers
of
flesh
and
blood
,
even
he
likewise
tooke
part
with
them
:
And
thereafter
shewing
the
cause
why
not
only
he
tooke
our
nature●
but
also
did
take
it
with
the
same
infirmities
(
sinne
only
except
)
wherewith
our
nature
is
indued
,
he
vseth
these
speeches
:
For
it
became
him
in
all
thinges
to
be
made
like
to
his
brethren
.
Hebrewes
chap.
2.
vers.
17.
according
to
which
grounde
it
is
saide
in
another
place
,
That
God
sent
his
Sonne
in
the
flesh
,
in
the
similitude
of
sinnefull
flesh
,
Roman
.
chap.
8.
vers.
3.
This
point
is
evidently
cleare
by
the
same
Apostles
speech
,
Galath
.
chap.
4.
verses
4.
and
5.
when
hee
sheweth
the
ende
wherefore
God
sent
his
sonne
in
the
flesh
,
saying
:
When
the
fulnes
of
tyme
was
come
,
God
sent
foorth
his
owne
Sonne
,
made
of
a
woman
,
&c.
that
we
might
receyve
the
adoption
.
Letting
vs
see
that
in
Gods
execution
hee
giveth
vs
the
adoption
to
the
which
he
ordayned
vs
by
the
same
Meane
thorough
the
which
he
ordayned
to
give
it
vs
.
Thus
we
may
see
evidently
,
that
that
parte
of
Gods
Decree
,
touching
the
Meane
of
our
adoption
:
doeth
in
order
of
Decreeing
,
depende
vpon
the
former
parte
,
touching
the
adopting
of
vs
:
but
in
order
of
performing
,
the
sending
of
Christ
,
made
of
a
woman
,
and
made
vnder
the
Law
,
and
made
righteousnes
,
sanctification
,
and
redemption
,
&c.
doth
goe
before
our
adoption
.
For
he
was
not
made
the
cause
of
eternall
salvation
to
his
owne
,
till
he
was
perfited
,
Hebr.
chap.
5.
vers.
9.
For
which
cause
the
Apostle
sayeth
Hebr.
chap.
2.
vers.
10.
when
hee
gives
the
reason
why
he
was
made
to
taste
of
death
:
That
Christ
being
to
bring
many
children
to
glorie
,
it
became
him
for
whom
are
all
these
things
,
and
by
whom
are
all
these
thinges
,
to
perfite
or
to
consecrate
the
Prince
of
their
salvation
,
through
afflictions
.
This
shall
be
yet
more
cleare
if
wee
consider
who
it
is
that
is
appointed
the
Meane
,
of
our
adoption
,
that
is
not
the
Father
,
nor
yet
the
holy
Ghost
,
but
the
Sonne
only
.
and
that
because
hee
onely
is
that
,
vnto
the
which
wee
are
ordayned
.
For
this
grounde
we
must
holde
:
that
what
so
ever
wee
are
made
by
grace
:
it
must
firste
bee
in
GOD
him selfe
:
and
then
made
ours
by
our
communion
and
fellowship
with
GOD
.
Now
this
blessing
of
sonne-shippe
which
is
ordeyned
vnto
vs
,
is
no
propertie
of
the
Father
,
nor
yet
of
the
Holy
Ghost
,
but
of
the
seconde
person
onely
:
who
by
that
propertie
is
distinguished
,
both
from
the
Father
,
and
from
the
Holy
Ghost
:
and
therefore
although
the
Father
and
the
Holy
Ghost
doe
with
the
Sonne
,
not
onely
ordeyne
vs
to
adoption
,
but
also
adopt
vs
:
yet
they
neither
ordeyne
vs
to
adoption
,
neyther
doe
adopt
vs
,
through
any
,
but
the
Sonne
alone
:
for
the
Father
and
the
Holy
Ghost
are
not
the
Sonne
,
neither
can
be
,
because
their
personall
properties
are
incommunicable
:
howsoever
their
naturall
properties
bee
common
:
yea
one
and
the
same
in
all
three
.
because
the
nature
of
all
three
is
most
simply
one
and
the
same
.
Of
which
it
commeth
to
passe
,
that
we
being
adopted
thorough
Christ
:
and
so
consequently
called
to
the
communion
of
Christ
in
that
,
which
he
is
by
subsisting
,
that
is
sonnes
:
wee
are
also
made
partakers
of
the
Divine
nature
,
as
sayeth
the
Apostle
Peter
.
that
is
,
we
are
made
like
to
all
three
,
in
that
which
they
are
by
nature
.
for
all
three
have
but
the
selfe
same
common
nature
and
essence
,
albeit
in
subsisting
and
personalitie
,
none
be
that
that
the
other
is
,
and
therefore
none
of
them
,
except
the
Sonne
alone
,
can
bee
a
meete
Mediatour
betwixt
GOD
and
vs
in
the
worke
of
our
adoption
.
For
this
office
of
Mediation
is
not
the
office
of
the
Divine
nature
:
but
of
a
Divine
person
,
that
hath
the
Divine
nature
.
For
if
it
were
the
office
of
the
Divine
nature
which
is
common
to
all
three
alike
:
and
as
we
have
said
one
and
the
same
in
all
three
,
surely
it
should
no
lesse
belong
to
the
Father
,
and
to
the
Holy
Ghost
,
then
to
the
Sonne
:
but
as
saith
the
Apostle
,
1.
to
Timoth.
chap.
2.
ver.
5.
There
is
but
one
Mediatour
betwixt
God
and
Man
,
that
is
the
Man
Christ
Iesus
.
But
as
every
common
nature
is
communicate
to
others
by
their
personall
subsisting
,
flowing
from
a
person
of
that
same
nature
(
for
no
nature
hath
any
existing
but
by
subsisting
)
even
so
we
can
not
be
made
pertakers
of
the
Divine
nature
,
except
first
we
have
our
subsisting
from
one
that
is
of
the
same
nature
,
and
from
that
person
of
that
nature
,
which
is
that
,
in
personalitie
and
subsisting
,
which
we
are
ordayned
to
be
:
that
is
fonnes
.
for
we
must
be
pertakers
of
the
Divine
nature
,
by
subsisting
the
sonnes
of
God
,
which
cannot
be
naturally
,
neither
in
,
nor
thorough
our selves
:
therefore
it
is
ordayned
to
be
through
Christ
.
by
making
vs
one
with
him
,
who
by
nature
,
is
the
onely
Sonne
of
God
,
that
by
our
fellowship
with
him
,
through
grace
,
in
that
which
he
onely
is
by
subsisting
,
or
personalitie
:
we
only
consequently
by
grace
,
be
made
pertakers
of
the
Divine
nature
,
in
our
conformitie
to
the
Image
of
God
.
For
as
among
men
nature
doth
not
produce
nature
,
but
one
person
by
procreation
of
another
person
doth
communicate
the
same
nature
:
even
so
in
the
Godhead
,
the
nature
produceth
not
nature
,
else
there
should
be
many
Deities
,
&
so
many
Gods
:
but
a
person
produceth
a
person
:
and
production
of
a
person
,
carieth
with
it
,
communion
of
nature
:
even
so
God
doth
first
make
vs
his
children
by
adoption
in
Christ
:
in
which
respect
he
is
saide
in
the
scriptures
to
beget
vs
:
and
we
are
said
to
be
borne
of
God
:
which
birth
bringes
with
it
the
participation
of
the
Divine
nature
.
Thus
we
have
to
distinguish
our
communion
and
fellowship
with
Christ
:
which
God
by
his
grace
bestowes
vpon
vs
,
in
that
personall
proprietie
of
his
sonne
:
whereby
we
are
made
members
of
his
bodie
,
flesh
of
his
flesh
,
and
bone
of
his
bones
:
that
is
,
the
sonnes
of
God
,
and
brethren
of
Christ
:
which
is
our
adoption
.
From
that
communion
which
foloweth
herevpon
,
&
standeth
in
our
participation
of
the
Divine
nature
:
whereby
we
are
made
one
with
Father
,
Sonne
,
and
holy
Ghost
.
Thus
by
Gods
mercie
,
in
calling
vs
to
the
felowship
of
Christ
in
his
sonne-ship
:
the
Father
of
Christ
is
made
our
Father
,
and
his
spirit
our
spirit
,
and
so
consequently
the
nature
of
all
three
communicated
vnto
vs
.
And
for
this
first
vnion
with
Christ
,
which
standeth
in
the
communion
of
the
dignitie
of
his
sonne-ship
:
all
Gods
children
are
said
in
the
scriptures
to
be
one
,
in
Christ
,
Galath
.
chap.
3.
ver.
28.
And
the
whole
body
mysticall
is
said
to
be
but
one
,
and
is
called
Christ
,
1.
Corinth
.
chap.
12.
ver.
12.
and
for
that
cause
,
the
promise
of
God
is
said
to
be
made
,
to
the
seede
,
as
to
one
,
&
not
to
the
seedes
,
as
to
many
,
Galat.
chap.
3.
ver.
16.
where
we
may
perceyve
,
the
vnspeakeable
goodnes
and
infinite
wisedome
of
God
,
in
his
Decree
:
Goodnes
,
in
ordayning
vs
to
be
his
sonnes
:
and
Wisedome
,
in
ordayning
him
onely
to
be
the
meane
of
our
adoption
,
who
in
him selfe
only
is
that
which
GOD
ordayneth
vs
to
be
.
Of
which
it
is
manifest
,
that
the
Decree
of
our
adoption
,
goeth
in
order
before
all
,
not
only
other
benefites
in
Christ
,
but
also
before
the
ordayning
of
Christ
him selfe
,
to
be
a
Mediator
.
For
if
this
office
of
Mediation
,
did
not
hang
and
depend
vpon
that
,
which
we
are
ordeyned
to
be
,
surely
the
Father
,
or
the
holy
Ghost
,
should
no
lesse
have
bene
Mediators
,
then
the
sonne
.
Besides
these
things
,
it
is
also
heereby
manifest
,
that
the
benefite
of
adoption
,
is
the
first
of
all
benefites
in
Christ
,
and
foundation
of
all
the
rest
.
For
which
cause
it
is
that
Gods
Decree
is
most
properly
defined
from
it
:
but
of
this
we
shall
haue
occasion
to
speake
hereafter
.
The
vse
that
we
haue
to
make
of
this
point
,
in
the
doctrine
of
iustification
,
is
:
that
seeing
God
,
ordayneth
vs
to
nothing
,
but
through
Christ
:
our
righteousnes
,
can
not
consist
of
any
thing
,
that
is
not
in
Christ
:
for
as
we
are
made
all
other
thing
,
whatsoever
we
are
made
,
in
him
,
so
also
are
we
made
the
righteousnes
of
God
in
him
,
2.
Corint
.
chap.
5.
ver.
21.
which
ground
wel
marked
,
doth
cleare
many
errors
:
specially
those
,
which
are
about
the
matter
of
our
righteousnes
.
of
which
,
it
is
a
wonder
,
that
such
controversies
should
be
among
learned
men
.
when
as
the
Scripture
of
God
speaketh
plainely
,
that
God
hath
made
Christ
,
righteousnes
vnto
vs
.
1
Corinth
.
chap.
1.
vers.
30.
And
that
hee
is
,
all
in
all
things
.
Coloss.
chap.
3.
vers.
11.
And
that
he
filleth
all
,
in
all
things
.
Eph.
chap.
1.
vers.
23.
Wherevpon
it
followeth
,
that
neither
,
in
whole
,
nor
in
part
,
can
possibly
our
righteousnes
,
consist
in
any
thing
,
that
is
in
our selves
,
nor
yet
in
any
other
thing
without
our selves
,
but
in
Christ
only
.
And
thus
much
concerning
the
second
point
.
CHAPTER
IX
.
THE
third
thing
,
needfull
to
be
knowne
,
for
the
right
vnderstanding
of
the
nature
of
Gods
saving
benefites
is
,
the
order
in
the
which
they
are
Decreed
,
and
accordinglie
dispensed
vnto
vs
.
In
which
point
,
I
know
there
is
great
neede
,
of
circumspect
&
considerate
dealing
:
because
,
albeit
in
my
iudgement
,
the
mistaking
of
this
point
,
bee
no
small
occasion
of
the
errors
,
which
are
mantayned
by
many
of
great
learning
,
as
in
other
things
;
so
speciallie
in
the
point
of
iustification
:
yet
,
notwithstanding
the
speaking
against
an
error
,
by
the
most
part
received
:
and
almost
contradicted
by
none
:
must
needes
at
the
first
,
bee
distastfull
to
many
:
except
their
mindes
bee
by
grace
sanctified
,
with
a
greater
love
of
the
truthe
,
then
of
themselves
.
The
maine
point
which
cleareth
all
,
standeth
in
this
,
whether
adoption
or
Iustification
be
in
order
first
.
The
greater
part
,
doe
holde
that
Iustification
is
first
.
so
that
first
,
we
must
bee
iustified
in
Christ
,
before
wee
be
adopted
to
bee
sonnes
.
and
therefore
,
they
devide
reconciliation
,
which
they
make
to
comprehend
both
:
in
Iustification
,
as
the
first
part
,
and
adoption
as
the
second
.
But
what
inconvenience
may
aryse
vpon
this
opinion
,
and
what
an
open
entry
it
maketh
to
many
errors
,
we
shall
perceyve
by
these
things
that
follow
.
Some
there
bee
,
and
those
but
fewe
:
that
holde
the
contrary
opinion
:
and
doe
rather
point
at
it
,
then
expresly
treate
of
it
.
esteeming
Adoption
,
to
be
before
Iustification
:
or
rather
to
bee
as
if
it
were
the
whole
:
and
Iustification
reconciliation
&c.
to
be
comprehended
in
it
,
as
the
parts
thereof
:
or
to
follow
vpon
it
,
as
inseperable
accidents
and
infallible
consequences
thereof
:
or
to
bee
nothing
,
except
the
way
of
Adoption
.
Which
opinion
seemeth
most
to
agree
with
the
Scriptures
.
The
special
ground
wherby
the
first
of
these
opinions
is
maintayned
,
is
(
besides
other
places
of
Scripture
)
that
saying
which
is
in
Iohn
chap.
1.
vers.
12.
which
is
:
as
manie
as
receiued
him
to
them
he
gaue
prerogative
to
bee
the
sonnes
of
God
,
that
is
,
to
those
that
beleeved
in
his
name
.
Vpon
which
place
,
they
,
who
defend
the
former
opinion
,
seeme
chieflie
to
rely
.
as
though
it
did
import
,
Iustification
necessarilie
to
goe
before
Adoption
:
because
that
Christ
,
giveth
prerogative
to
be
the
sonnes
of
God
,
to
none
,
except
such
as
first
have
received
him
,
and
have
beleeved
in
his
name
.
But
before
I
either
speake
of
these
opinions
,
or
yet
of
this
place
of
Iohn
:
it
shall
bee
first
expedient
,
for
the
better
satisfaction
of
all
mindes
,
to
lay
some
groundes
,
vpon
the
knowledge
whereof
,
the
light
of
this
point
dependeth
much
,
in
my
iudgement
.
Besides
other
grounds
,
there
be
five
of
greatest
consequence
and
most
expedient
to
be
knowne
,
for
clearing
our
iudgement
in
the
knowledge
of
the
order
of
Adoption
and
Iustification
.
The
first
is
,
the
order
of
subsisting
in
the
blessed
and
eternall
Trinitie
.
The
second
is
,
the
distinct
consideration
of
the
order
of
Gods
gracious
love
,
in
the
three
severall
obiects
,
in
the
which
it
is
to
be
considered
.
The
third
is
,
the
order
of
our
sense
and
perception
of
the
blessings
of
God
in
our selves
.
The
fourth
is
,
the
difference
of
extent
and
largenes
,
of
one
benefite
,
in
respect
of
another
,
amongst
themselves
,
by
mutuall
reference
of
one
to
another
.
The
fist
and
last
is
:
the
consideration
of
the
covenant
of
grace
,
which
God
hath
made
with
man
in
Christ
.
CHAPTER
X.
THE
first
ground
,
is
most
necessarie
to
be
knowne
:
not
only
to
the
end
that
we
may
know
God
in
him selfe
aright
:
but
also
,
that
we
may
know
,
his
gracious
working
towards
vs
aright
.
Wherein
by
the
speciall
consideration
of
the
Trinitie
:
three
things
are
to
be
marked
.
First
,
That
every
worke
of
grace
,
is
the
worke
of
all
three
.
Secondly
,
That
the
order
of
their
working
,
is
according
to
the
order
of
their
subsisting
:
so
that
in
every
worke
,
the
Father
is
first
,
the
Sonne
second
,
the
holy
Ghost
third
,
in
order
of
working
.
Thirdly
,
That
in
respect
of
these
two
former
groundes
,
these
workes
of
grace
,
which
according
to
the
maner
and
order
of
subsisting
,
are
most
properly
attributed
to
every
person
:
according
as
their
maner
of
working
doth
chieflie
shine
and
appeare
in
every
worke
:
are
to
be
ordered
,
according
to
the
order
of
the
persons
them selves
.
So
that
the
actions
,
attributed
to
God
the
Father
,
are
in
order
first
:
the
actions
attributed
to
the
sonne
,
in
order
seconde
:
and
the
actions
attributed
to
the
holy
Ghost
,
in
order
third
.
And
this
consideration
,
of
the
order
of
Gods
working
,
is
no
more
to
be
altered
,
then
the
nature
of
God
it selfe
:
in
whom
the
vnitie
of
essence
,
is
no
more
essentiall
,
then
the
Trinitie
of
persons
.
These
three
pointes
,
are
cleare
in
the
scriptures
of
God
.
The
first
:
when
one
,
and
the
selfe
same
worke
,
is
sometimes
attributed
to
the
Father
,
sometimes
to
the
Sonne
,
and
sometimes
to
the
holy
Ghost
.
to
teach
vs
that
not
onely
these
three
persons
,
are
but
one
God
in
nature
:
but
further
,
that
what
thinges
the
one
doth
,
the
other
doth
also
.
according
as
Christ
sayeth
:
My
Father
worketh
vnto
this
time
,
and
I
also
worke
,
Iohn
chap.
5.
ver.
17.
And
againe
:
Whatsoever
things
the
Father
doeth
,
the
same
things
doth
the
Sonne
.
likewise
,
Ihon
chap.
5.
vers.
19.
The
second
of
these
pointes
,
is
likewise
manifest
in
the
scripture
:
when
in
one
and
the
same
worke
:
The
Father
is
made
in
order
of
working
,
first
:
the
Sonne
,
second
:
and
the
holy
Ghost
,
third
:
according
to
the
saying
of
Christ
:
The
Sonne
can
doe
nothing
of
him selfe
,
except
he
see
the
Father
working
.
Iohn
chap.
5.
ver.
19.
And
againe
,
I
doe
nothing
of
my self
.
as
I
heare
I
iudge
.
Ioh.
cha.
5.
ver.
30.
And
againe
:
The
thinges
that
I
speake
,
I
speake
them
so
as
the
Father
said
vnto
me
,
Iohn
chap.
12.
ver.
53.
And
againe
,
The
Spirit
he
shall
not
speake
of
him selfe
:
but
whatsoever
he
shall
heare
,
he
shall
speake
.
He
shall
glorifie
me
,
for
he
shall
receyve
of
myne
,
and
shew
it
vnto
you
.
Iohn
chapt.
16.
verses
13.
and
14.
By
which
speeches
,
it
is
manifest
,
that
as
the
Father
,
subsisteth
in
order
first
,
and
so
in
order
possesseth
life
before
the
Sonne
:
and
the
Sonne
before
the
holy
Ghost
:
even
so
in
operation
of
life
and
all
good
grace
in
vs
:
the
Father
in
order
worketh
before
the
Sonne
,
and
the
Sonne
,
before
the
Holy
Ghost
.
According
to
which
order
,
we
are
taught
in
the
scriptures
,
to
worship
God
,
praying
and
giving
thankes
to
the
Father
,
in
the
Sonne
,
by
the
holy
Ghost
.
according
to
the
order
of
our
accesse
vnto
God
:
which
is
vnto
the
Father
,
through
the
Sonne
by
the
Spirit
,
Ephe.
chap.
2.
vers.
18.
Drawing
neare
vnto
God
,
in
our
ascending
vp
to
him
,
according
to
the
order
of
his
drawing
neare
vnto
vs
.
that
is
,
we
ascende
by
God
,
in
God
,
vnto
God
:
who
of
him selfe
,
and
in
him selfe
,
and
by
him selfe
,
worketh
all
grace
in
vs
.
of
him selfe
as
the
Father
,
in
him selfe
,
as
the
Sonne
:
and
by
him selfe
,
as
the
holy
Ghost
.
For
no
man
hath
any
grace
,
either
of
him selfe
,
but
of
God
alone
,
and
that
as
he
is
the
Father
:
either
in
him selfe
,
but
in
God
alone
,
and
that
as
he
is
the
Sonne
:
either
by
him selfe
,
but
by
God
alone
,
&
that
as
he
is
the
Holy
Ghost
.
The
third
point
,
is
likewise
manifest
in
scripture
.
When
as
the
worke
of
creation
,
and
of
the
first
beeing
and
existing
of
all
thinges
,
be
it
either
naturall
or
spirituall
,
is
attributed
vnto
the
first
person
:
of
whom
are
all
things
and
the
worke
of
dispensation
,
and
redemption
is
attributed
to
the
seconde
person
:
in
whom
onely
we
enioye
all
grace
.
And
the
worke
of
consummation
and
sanctification
is
attributed
to
the
holy
Ghost
.
For
according
to
the
distinction
,
that
is
inward
,
arysing
from
the
inward
properties
,
whereby
these
persons
are
distinguished
:
there
is
also
a
distinction
outward
,
in
the
workes
of
outwarde
dispensation
:
according
to
the
terme
in
which
is
the
beginning
of
acting
.
Neither
is
this
only
to
be
considered
,
in
the
actions
of
outward
dispensation
,
towardes
vs
:
but
in
the
actions
that
are
inward
in
God
himselfe
.
according
to
which
ground
,
Christ
acknowledgeth
that
the
Father
hath
given
him
to
have
life
in
himselfe
.
Iohn
chap.
6.
vers.
26.
For
albeit
all
operation
of
blessings
in
vs
,
proceede
from
the
nature
and
essence
of
God
,
as
the
common
beginning
and
terme
in
all
three
:
yet
notwithstanding
thy
are
restrayned
in
respect
of
order
,
to
one
beginning
:
that
is
to
one
of
those
three
persons
:
according
as
in
every
worke
,
the
manner
of
every
persons
working
,
either
of
,
in
,
or
by
,
doth
most
cleerely
shine
.
And
as
they
are
thus
restrayned
:
so
also
they
are
in
order
to
bee
considered
.
So
that
whatsoever
workes
of
grace
,
are
chieflie
attributed
to
the
Father
,
must
needes
in
order
of
dispensation
bee
first
.
And
what
workes
are
chieflie
attributed
to
the
Sonne
,
must
needes
in
order
bee
second
.
And
the
workes
chieflie
attributed
to
the
H.
Ghost
,
must
needes
in
order
bee
third
.
Of
this
it
will
follow
,
that
adoption
being
chiefly
the
action
of
God
the
Father
(
for
none
save
he
who
beares
the
person
of
a
Father
can
properly
bee
said
to
adopt
any
to
be
Sonnes
:
for
the
Father
and
the
Sonne
are
relative
)
must
in
order
goe
before
our
redemption
,
which
is
chiefly
the
action
of
the
Sonne
:
for
he
only
dyed
to
redeeme
vs
:
and
he
only
bought
vs
by
his
blood
vnto
God
.
Revel.
chap.
5.
vers.
9.
And
seeing
our
Iustice
or
righteousnes
,
consisteth
in
the
action
of
our
redemption
;
for
as
sayeth
the
Apostle
Rom.
chapter
3.
vers.
24.
we
are
iustified
freelie
by
his
grace
through
the
redemption
which
is
in
Christ
Iesus
.
Therefore
it
must
follow
,
that
iustification
in
order
of
dispensation
must
follow
adoption
.
For
albeit
all
blessings
be
bestowed
vpon
vs
of
the
Father
,
in
the
Sonne
,
in
whom
alone
wee
are
adopted
iustified
and
glorified
,
&c.
Yet
still
the
former
respect
of
order
must
perpetually
be
kept
.
For
which
cause
it
is
that
in
the
Scriptures
,
the
Decree
of
God
or
his
predestination
,
is
defined
from
the
benefite
of
adoption
:
as
the
first
and
chiefest
of
all
blessings
:
and
the
first
fruite
of
the
love
of
God
,
in
the
first
Person
,
that
is
the
Father
vnto
Mankinde
.
And
for
this
same
cause
is
it
that
in
the
Scriptures
wee
are
said
first
to
bee
the
Fathers
:
and
to
bee
given
by
him
vnto
the
Sonne
:
for
as
the
Sonne
hath
nothing
of
himselfe
,
but
of
the
Father
:
so
he
hath
not
vs
of
himselfe
but
of
the
Father
.
Therefore
sayeth
he
:
Thyne
they
were
and
thou
gavest
them
vnto
me
,
Iohn
chap.
17.
vers.
6.
And
againe
;
Behold
I
and
the
Children
whom
God
hath
given
mee
.
Esay
.
chap.
8.
vers.
18.
and
Hebr.
chap.
2.
vers.
13.
Thirdly
it
is
for
the
same
respect
,
that
in
the
Scriptures
the
first
of
all
the
workes
of
grace
in
vs
,
which
is
the
bringing
of
vs
vnto
Christ
,
is
still
attributed
vnto
the
Father
:
as
his
speciall
worke
.
For
no
man
commeth
vnto
the
Sonne
,
but
by
the
Father
.
Iohn
chapter
6.
verse
65.
Neither
can
any
man
come
to
mee
sayeth
Christ
,
except
the
Father
which
hath
sent
mee
,
drawe
him
.
Iohn
chapter
6.
vers.
44.
Vpon
which
worke
,
dependeth
two
other
principall
workes
of
grace
.
The
first
is
,
our
embracing
and
receyving
of
the
Sonne
:
according
to
the
saying
of
Christ
,
All
that
the
Father
giveth
mee
,
shall
come
vnto
mee
.
Iohn
chapter
6.
vers.
37.
The
second
is
,
the
infalliblenes
of
Christ
his
saving
of
vs
.
according
to
his
owne
saying
:
This
is
the
Fathers
will
that
hath
sent
mee
:
that
of
all
which
hee
hath
given
mee
,
I
should
loose
nothing
:
but
should
rayse
it
vp
againe
at
the
last
daye
.
Iohn
chapter
6.
vers.
39.
For
whatsoever
we
have
of
Christ
,
whether
it
be
righteousnes
,
sanctification
or
life
,
&c.
it
wholy
dependeth
,
vpon
this
worke
of
the
Father
his
giving
and
bringing
vs
vnto
him
.
For
as
the
Sonne
hath
vs
not
of
himselfe
but
of
the
Father
;
so
he
dispenseth
nothing
to
vs
of
himselfe
:
neither
is
hee
redeemer
to
vs
of
himselfe
,
but
according
to
the
will
of
the
Father
.
For
according
to
the
order
of
the
persons
,
so
becomes
God
our
God
in
order
.
And
therfore
according
to
that
order
,
are
we
baptized
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
Ghost
.
God
sealing
vs
vnto
himselfe
,
and
his
blessings
vnto
vs
,
according
to
the
order
that
he
is
our
God
:
and
in
which
he
dispenseth
his
blessings
vnto
vs
.
Thus
by
this
first
ground
it
is
manifest
,
that
the
benefite
of
sonne-shipp
,
(
which
is
the
proper
worke
of
God
,
as
he
is
the
Father
)
must
in
order
be
first
of
all
.
and
next
the
benefite
of
freedome
and
christian
libertie
by
redemption
,
and
so
consequentlie
of
righteousnes
,
must
be
second
in
order
:
seeing
it
is
the
work
of
the
Sonne
.
For
If
the
Sonne
make
vs
free
,
we
shal
be
free
in
deed
,
saith
Christ
,
Iohn
,
chap.
8.
ver.
36.
and
that
the
worke
of
sanctification
or
glorification
in
the
which
it
comprehended
sanctification
,
must
be
third
in
order
of
dispensation
:
seeing
it
is
the
worke
of
the
Holy
Ghost
.
And
this
order
the
Apostle
plainly
confirmeth
,
in
setting
downe
the
order
of
Gods
working
,
in
the
execution
and
accomplishing
of
his
Decree
,
Rom.
chap.
8.
verse
30.
saying
:
Whom
he
predestinated
,
them
also
he
hath
called
:
and
whom
hee
hath
called
.
them
also
he
hath
iustified
:
and
whem
he
hath
iustified
,
them
hee
hath
also
glorified
.
The
whole
execution
of
Gods
Decree
beeing
comprised
in
these
three
workes
:
our
calling
,
our
iustification
,
and
glorification
:
according
to
the
number
of
the
persons
and
order
of
their
working
.
For
(
as
we
haue
marked
)
two
speciall
blessings
in
Gods
Decree
or
Predestination
,
are
ordayned
vnto
vs
.
The
first
and
principall
is
our
adoption
,
or
making
vs
sonnes
through
Christ
.
according
as
is
manifest
by
the
definition
of
predestination
,
set
downe
by
the
Apostle
,
Ephe.
chap.
1.
verse
5.
The
second
which
is
included
and
implyed
in
the
first
,
is
,
The
making
vs
(
now
being
sonnes
)
to
be
like
to
the
Image
of
the
Sonne
of
God
.
as
is
cleere
by
the
definition
of
predestination
set
downe
by
the
Apostle
,
Rom.
chapter
8.
vers.
29.
Both
these
blessings
are
accomplished
in
the
execution
of
this
Decree
.
The
first
blessing
which
is
adoption
,
is
chieflie
performed
in
our
calling
:
when
as
we
are
brought
by
the
Father
to
the
Sonne
,
and
are
given
vnto
him
,
and
haue
it
given
vnto
vs
to
come
vnto
him
,
that
is
,
to
beleeve
in
him
,
or
to
receyve
him
:
which
are
all
one
in
effect
.
The
second
blessing
which
is
the
making
of
vs
like
to
the
image
of
the
Sonne
of
God
,
is
performed
in
the
other
two
points
:
that
is
in
our
iustification
and
glorification
.
For
the
Image
of
God
,
consisteth
in
righteousnes
and
holines
of
truth
:
which
begunne
in
this
life
,
is
the
beginning
of
our
glorie
,
wherein
wee
shall
be
perfited
in
the
life
to
come
.
CHAPTER
XI
.
THE
second
ground
followeth
,
which
consisteth
in
the
beholding
of
Gods
saving
grace
,
in
the
several
obiects
wherin
it
is
to
be
considered
,
which
are
three
.
The
first
is
God
himselfe
,
in
whom
our
life
is
hid
,
Colloss
.
chap.
3.
vers.
3.
Who
is
the
Father
of
lightes
,
from
whom
every
good
giving
and
perfect
gift
commeth
downe
to
vs
.
Iames
cha.
1.
vers.
17.
For
our
grouth
in
blessednes
,
is
nothing
els
but
A
filling
of
vs
with
a
greater
fulnes
of
God
.
Eph.
chap.
3.
vers.
19.
Vntill
at
last
he
be
all
in
all
.
1.
Corinth
.
chap.
15
,
vers.
28.
The
second
obiect
is
Christ
,
God
and
Man
,
as
Mediator
betwixt
God
and
vs
:
in
whom
it
pleased
the
Father
that
all
fulnes
should
dwell
.
Coll.
chap.
1.
vers
19.
and
out
of
whose
fulnes
we
all
receive
grace
.
Iohn
chap.
1.
vers.
16.
therefore
he
is
said
to
fill
all
in
all
things
.
Eph.
chap.
1.
vers.
23.
and
to
be
the
first
borne
amongst
many
Bretheren
.
Romanes
chap.
8.
vers.
29.
and
to
have
the
preeminence
in
all
things
.
Coll.
chap
,
1.
vers.
18.
and
to
be
the
first
fruites
,
1
Corinth
.
chap.
15.
ver.
23.
The
third
obiect
is
our selves
,
who
out
of
Christs
fulnes
have
received
grace
.
For
even
in
vs
it
may
be
seene
what
is
the
riches
of
the
glory
of
the
inheritance
of
God
:
and
what
is
the
exceeding
greatnes
of
his
power
.
Eph.
chap.
1.
vers.
18.
and
19.
Thus
our
life
and
salvation
,
is
first
in
God
himselfe
,
as
in
the
first
fountaine
,
and
in
him
it
is
ours
,
by
the
eternall
purpose
and
Decree
of
his
good
will
and
pleasure
.
Secondly
it
is
in
Christ
,
as
the
Mediator
betwixt
God
and
vs
:
to
whom
belongeth
the
birthright
and
all
the
blessings
thereof
:
and
that
not
only
in
consideration
of
his
divine
nature
:
in
respect
whereof
he
alone
is
only
Sonne
and
heyre
of
all
things
:
but
also
in
consideration
of
his
humane
nature
,
in
the
which
by
personall
vnion
thereof
,
with
his
divine
nature
,
hee
is
become
the
Sonne
of
God
and
our
Brother
,
and
is
made
head
both
of
Men
and
Angells
.
Thirdly
,
life
and
salvation
is
in
vs
,
who
are
in
Christ
:
through
whom
,
as
the
appointed
meane
,
we
receive
from
God
all
saving
graces
.
for
nothing
commeth
to
vs
from
God
immediatly
,
but
mediatly
,
through
Christ
:
in
whom
only
all
the
promises
of
God
are
yea
and
amen
.
2
Cor.
cha.
1.
ver.
20.
And
therefore
the
Decree
of
God
is
first
accomplished
in
him
as
our
head
and
Prince
of
our
salvation
:
who
must
bring
the
rest
of
his
Fathers
children
vnto
glory
,
Heb.
ch.
2.
ver.
10.
as
being
the
first
fruites
of
them
that
sleepe
,
1
Cor.
cha.
15.
ver.
20.
and
our
forerunner
vnto
heaven
,
Hebr.
chap.
6.
vers
20.
Of
this
it
is
evident
,
that
nothing
of
all
Gods
Decree
is
accomplished
in
vs
,
vntil
first
it
be
accomplished
in
Christ
.
And
in
whatsoever
order
God
performeth
al
things
in
him
,
in
that
same
order
doth
he
also
performe
them
in
vs
:
so
that
whatsoever
blessing
is
first
accomplished
by
God
in
Christ
the
man
,
must
needes
be
the
first
in
order
,
both
in
Gods
Decree
and
dispensation
towards
vs
.
Now
albeit
in
all
these
three
obiects
our
happines
bee
to
bee
considered
:
yet
in
none
of
them
can
we
so
cleerlie
perceive
it
,
as
in
Christ
:
who
is
the
only
Image
of
the
invisible
God
.
Colloss.
chap.
1.
vers.
14.
in
whom
onely
God
is
manifested
.
For
all
that
ever
we
are
to
see
of
God
,
either
in
this
life
,
or
in
the
life
to
come
,
we
are
to
see
it
only
in
Christ
.
for
which
cause
the
Ministers
of
the
Gospell
,
are
said
to
give
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Iesus
Christ
,
2
Cor.
ch.
4.
ver.
6.
And
as
God
himselfe
,
so
also
his
grace
is
only
to
be
seene
in
the
Lord
Iesus
.
Therfore
saith
the
Apostle
,
2
Tim.
c.
1.
v.
9.
10.
that
the
grace
of
God
which
was
given
vs
in
Christ
,
before
the
world
was
,
is
now
made
manifest
by
the
appearing
of
our
Saviour
Iesus
Christ
.
And
as
touching
our selves
,
whatsoever
grace
or
glory
commeth
vnto
vs
,
by
the
sight
of
the
glory
of
God
in
the
face
of
Iesus
Christ
:
it
is
in
vs
but
in
part
,
which
in
him
is
fully
.
And
many
things
yet
rest
vnaccomplished
in
vs
,
which
are
accomplished
in
him
.
having
in
vs
no
other
subsisting
,
but
that
which
faith
giveth
them
.
Wherefore
the
Apostle
speaking
of
the
glory
wherewith
God
hath
crowned
man
,
which
yet
we
cannot
see
in
our selves
:
sendeth
vs
to
Iesus
,
as
to
the
cleerest
light
,
whereby
to
perceive
the
accomplishment
of
that
which
is
written
,
touching
man
in
the
8.
Psalm.
Hebr.
ch.
2.
vers.
6.
and
for
this
cause
saith
Augustin
,
that
Christ
himselfe
is
the
cleerest
light
of
predestination
and
grace
.
Whose
humane
nature
did
by
no
preceeding
merit
either
of
faith
or
workes
,
purchase
that
it
should
be
received
in
vnitie
of
person
by
the
Sonne
of
God
:
so
that
that
Man
,
should
bee
the
only
Sonne
of
God
:
for
Christ
the
Man
as
he
is
Man
,
is
made
the
Sonne
of
God
of
meere
grace
,
who
according
to
his
divine
nature
was
from
everlasting
the
only
begotten
Sonne
of
God
.
Seeing
therfore
that
in
Christ
,
the
cleerest
sight
of
predesti
.
and
grace
is
to
be
had
:
if
we
would
know
in
what
order
God
doth
adopt
&
iustifie
vs
,
we
must
first
consider
in
what
order
God
maketh
Christ
adoption
&
righteousnes
vnto
vs
.
For
if
he
make
him
our
brother
in
order
,
before
he
make
him
our
redemption
of
righteousnes
:
them
surly
our
adoption
in
order
must
go
before
our
iustification
.
Concerning
Christ
,
it
is
cleere
in
the
Scripturs
that
it
is
so
,
whether
we
respect
Gods
election
before
all
time
,
or
his
performing
therof
in
time
:
for
the
one
,
that
is
the
dignity
of
Christ
,
as
man
to
be
the
Son
of
God
:
is
performed
in
the
incarnation
;
the
other
wherby
he
is
made
our
righteousnes
:
is
therafter
accomplished
in
his
suffring
.
For
when
the
word
was
made
flesh
,
that
flesh
in
subsisting
and
personalitie
,
was
made
the
Son
of
God
:
never
having
from
the
first
moment
of
conception
,
any
subsisting
a
part
of
it
own
,
but
only
that
of
the
second
person
of
the
Trinitie
.
beeing
not
so
much
as
conceived
by
the
H.
Ghost
in
the
wombe
of
Marie
,
but
in
vnitie
of
person
,
with
the
eternal
Son
of
God
.
Therfore
iustly
do
the
Fathers
call
this
benefit
,
gratiam
Vnionis
,
that
is
,
the
grace
of
Vnion
.
Thus
in
the
very
first
action
of
Dispensation
,
toward
the
Son
of
Marie
,
the
grace
of
siliation
shineth
cleerely
,
before
all
other
grace
.
After
which
in
order
followeth
the
action
of
God
,
making
him
our
righteousnes
:
when
as
he
made
him
,
now
being
his
Sonne
in
our
nature
,
sinne
for
vs
,
which
he
could
not
haue
bene
made
for
vs
,
vntill
first
he
was
our
brother
.
Like
as
we
can
have
no
right
to
his
redemption
,
except
we
first
be
his
brethren
.
For
brotherhood
is
the
foundation
of
redemption
:
in
so
farr
that
according
to
the
Lawe
and
Ordinance
of
God
,
Christ
can
not
offer
vp
him selfe
a
ransome
for
any
vnto
God
,
but
such
as
are
his
bretheren
.
Neither
can
any
have
part
or
portion
in
his
oblation
,
whose
brother
he
is
not
.
For
hee
that
sanctifieth
and
they
that
are
sanctified
are
all
of
one
,
wherefore
he
is
not
ashamed
to
call
them
Brethren
.
Hebr.
chap.
2.
vers.
11.
This
ground
is
made
manifest
by
the
lawe
of
God
:
whereby
it
is
ordayned
,
that
the
first
borne
of
every
man
and
beast
,
that
is
the
male
that
first
openeth
the
wombe
:
and
the
first
ripe
of
all
fruites
,
shall
be
offered
and
consecrate
to
the
Lord
:
that
in
the
consecration
thereof
,
all
the
rest
comming
of
the
same
Wombe
,
or
being
of
the
same
Masse
or
Kinde
,
might
likewise
bee
consecrated
to
God
.
For
as
sayeth
the
Apostle
,
Rom.
chap.
11.
vers.
16.
If
the
first
fruites
be
holy
,
so
is
the
whole
lumpe
.
And
this
is
that
which
the
Apostle
will
signifie
,
when
hee
sayeth
that
Christ
is
the
beginning
&
first
be
gotten
of
the
dead
,
that
in
all
things
he
might
have
the
preeminence
,
Coll.
chap.
1.
vers.
18.
Revel.
chap.
1.
ver.
5.
As
also
when
he
sayeth
that
Christ
was
made
the
first
fruites
of
them
that
sleepe
.
1
Corinth
.
chap.
1.
vers.
20.
this
same
thing
doth
the
Apostle
declare
in
the
8.
to
the
Romanes
.
When
hee
sheweth
the
reason
why
God
hath
predestinate
vs
to
bee
made
like
to
the
Image
of
his
Sonne
,
which
is
,
that
he
might
bee
the
first
borne
amongst
many
Brethren
.
For
his
prerogative
in
birth
,
is
made
manifest
by
this
,
that
in
his
consecration
we
are
consecrated
,
according
as
sayeth
the
Apostle
,
Hebr.
chap.
10.
vers.
14.
with
one
offring
hath
he
consecrated
for
ever
,
those
that
are
sanctified
.
Thus
the
very
lawe
of
God
doth
teach
vs
,
that
as
the
first
borne
Male
did
consecrate
all
the
rest
of
the
same
wombe
,
that
is
brethren
begotten
of
the
same
parents
,
and
no
other
:
and
every
first
ripe
fruite
of
every
mans
ground
and
in
heritance
did
consecrate
to
God
the
remanent
fruite
of
the
same
ground
and
inheritance
and
no
other
:
eaven
so
Iesus
Christ
is
consecrate
for
none
but
for
his
brethren
,
and
none
are
consecrate
by
him
,
who
are
not
brethren
with
him
.
For
it
is
not
his
oblation
that
maketh
brotherhood
,
but
it
is
brotherhood
that
maketh
his
oblation
.
Wherevpon
it
must
follow
,
that
seeing
Christ
must
first
be
our
Brother
,
before
he
redeeme
vs
,
that
we
also
must
first
be
adopted
,
before
we
bee
iustified
.
This
same
the
Lord
would
seeme
to
declare
by
the
lawe
of
redemption
which
he
established
in
Israel
:
whereby
all
right
of
redemption
,
is
given
to
the
neerest
kinsman
.
As
also
by
the
law
touching
the
prerogative
of
the
first
borne
:
whereby
he
is
made
Lord
amongst
his
brethren
,
but
amongst
none
other
.
by
which
it
appeareth
cleerly
,
that
brotherhood
is
both
the
ground
and
limitation
of
Christs
office
,
both
as
Redeemer
and
Head
of
the
Church
;
and
this
same
brotherhood
is
the
ground
of
all
right
that
we
can
pretend
vnto
the
death
or
life
of
Iesus
Christ
ourhead
.
CHAPTER
XII
.
THE
third
ground
serving
to
cleere
the
order
of
the
blessings
of
God
:
is
the
difference
betwixt
the
order
of
Gods
dispensation
and
our
perception
or
sense
of
his
benefites
.
For
that
is
not
alwayes
formost
in
order
of
dispensation
,
which
is
first
perceyved
by
our
sense
:
for
in
our
conception
of
Gods
benefites
,
we
ascend
from
the
later
in
order
,
to
the
former
.
Gathering
the
knowledge
and
certeintie
of
the
blessings
going
before
,
by
the
sense
and
feeling
of
those
which
follow
after
.
Hereof
we
have
many
examples
in
Scripture
.
For
as
Christ
teacheth
vs
,
it
is
with
every
man
that
is
borne
of
the
Spirit
,
as
it
is
with
him
,
who
heareth
the
sound
of
the
wind
blowing
,
but
cannot
tell
whence
it
commeth
,
nor
whither
it
goeth
.
Iohn
cha.
3.
vers.
8.
Thereby
informing
vs
,
that
the
man
begotten
of
God
,
knoweth
neither
from
whom
the
working
of
the
Spirit
is
,
nor
yet
what
is
the
end
of
it
at
the
first
,
vntill
afterward
,
that
the
effects
following
manifest
both
the
Author
,
the
worke
,
and
the
end
thereof
.
According
to
which
Iohn
sayeth
,
1
Epist.
chapter
1.
vers.
6.
By
this
we
know
we
have
fellowship
with
God
,
because
we
walke
in
the
light
:
and
againe
,
by
keeping
his
commandements
,
we
know
that
we
know
him
,
and
yet
surely
wee
must
have
fellowship
with
him
,
and
knowe
him
,
before
wee
either
walke
in
the
light
,
or
keepe
his
commandements
.
So
also
by
confessing
that
Iesus
is
the
Sonne
of
God
,
we
know
that
God
abideth
in
vs
&
we
in
him
,
as
saith
the
same
Apostle
,
Ephe.
chap.
1.
ver.
15.
yet
God
must
be
in
vs
by
his
spirit
,
&
we
in
him
,
before
we
can
give
any
such
confession
:
for
no
man
can
doe
so
much
as
call
Iesus
Lord
,
but
speaking
by
the
spirit
,
1.
Corint
.
chap.
12.
ver.
3.
Likewise
it
is
said
,
that
we
know
that
God
loveth
vs
,
because
we
love
him
:
and
yet
as
saith
the
same
Apostle
,
we
love
him
because
he
loveth
vs
first
,
1.
Epistle
,
chap.
4.
vers.
19.
For
the
former
blessings
lying
in
our
heartes
vnperceyved
,
are
made
manifest
vnto
vs
by
these
effects
following
.
For
as
Iohn
sayeth
,
Heereby
do
we
perceyve
Gods
love
to
vs
,
by
giving
his
sonne
for
vs
,
1.
Epistle
chap.
4.
ver.
9.
For
the
love
of
God
towardes
vs
,
which
did
goe
before
as
the
cause
,
is
not
perceyved
of
vs
,
but
by
the
giving
of
his
sonne
for
vs
,
as
the
effect
following
.
And
to
this
end
is
it
,
that
Peter
2.
Epist
,
chap.
1.
ver.
10.
willeth
vs
by
our
succeeding
holines
,
as
the
fruite
of
our
righteousnes
,
to
make
our
calling
and
our
election
sure
.
Thus
wee
see
,
that
the
blessinges
of
GOD
are
not
at
the
first
perceyved
of
vs
,
in
the
order
wherein
they
are
dispensed
.
For
there
is
a
contrarie
course
of
order
,
betwixt
the
Lords
dispensing
of
his
grace
to
vs
in
Christ
,
and
of
our
perceyving
of
the
graces
imparted
vnto
vs
.
for
we
ascend
vpward
vnto
God
the
fountayne
of
all
blessing
,
backe
agayne
by
the
same
steps
,
by
the
which
he
did
descend
first
vnto
vs
.
The
ladder
of
God
,
reaching
from
heaven
vnto
earth
,
doeth
bring
GOD
downe
to
vs
,
from
the
vpmost
steppe
to
the
lowest
:
but
it
leadeth
vs
vpwarde
to
God
,
from
the
lowest
to
the
vpmost
.
Therefore
God
doeth
not
beginne
in
dispensation
to
vsward
,
where
wee
beginne
according
to
our
apprehension
,
to
rayse
our
myndes
vpwards
,
in
the
collection
of
the
benefites
dispensed
.
But
if
we
will
rightlie
know
how
God
hath
made
that
ladder
:
we
must
beginne
at
the
vpmost
,
nearest
vnto
God
,
&
steppe
downe
to
the
lowest
,
where
first
wee
began
to
steppe
vp
vnto
God
.
so
shall
we
know
the
right
order
of
Gods
dispensation
towards
vs
.
It
may
be
probablie
thought
,
that
the
negligent
consideration
of
this
point
,
maketh
many
to
mistake
the
right
place
of
adoption
.
For
although
we
doe
not
thoroughly
perceyve
,
neyther
have
the
cleere
knowledge
of
our
adoption
,
vntill
the
time
that
we
have
remission
of
sinnes
,
and
feele
the
peace
of
God
,
and
ioye
of
his
Spirit
in
our
heartes
,
and
that
confidence
and
boldnesse
whereby
we
may
crye
Abba
Father
:
yet
it
followeth
not
,
that
these
goe
in
order
before
our
adoption
.
But
even
as
our
Iustification
is
thoroughly
perceyved
and
confirmed
in
vs
,
by
our
succeeding
sanctification
(
for
hee
that
doeth
righteousnes
in
righteous
,
Iohn
first
Epistle
,
chapter
the
thirde
,
verse
7.
)
eaven
so
our
Adoption
,
is
cleered
and
confirmed
vnto
vs
by
our
succeeding
Iustification
and
fruites
thereof
.
For
our
Adoption
hath
the
accomplishment
of
it
,
partly
in
everie
one
of
the
remanent
blessings
of
God
,
and
wholy
,
in
the
ioynt
and
full
accomplishment
of
them
all
.
Therefore
are
wee
saide
still
in
this
life
,
to
waite
for
our
Adoption
,
Rom.
chapt.
8.
vers.
23.
because
our
Adoption
is
not
fully
finished
,
vntill
our
full
redemption
be
performed
.
But
more
cleerely
of
this
in
the
next
ground
:
which
serveth
to
cleere
both
this
third
ground
,
and
the
mayne
point
which
we
have
in
hande
.
CHAPTER
XIII
.
THE
fourth
ground
standeth
in
the
marking
how
every
benefite
goeth
above
each
other
amongst
them selves
,
in
largenes
of
extent
.
for
that
benefite
,
which
is
comprehended
vnder
another
,
must
needes
in
order
follow
that
which
doth
comprehend
it
:
and
that
which
doth
comprehend
all
the
rest
,
must
needs
in
order
go
before
them
all
.
For
things
which
are
vniversal
and
general
,
go
before
things
which
are
speciall
&
particular
.
Now
amongst
the
benefits
of
God
,
we
finde
in
scripture
,
that
redemption
is
of
very
large
extent
:
so
that
it
doth
comprehend
vnder
it
,
both
our
iustification
&
glorification
,
for
it
is
defined
oftentymes
by
both
.
Touching
iustification
it
is
cleere
,
when
as
redemption
,
is
defined
so
oft
by
remission
of
sinnes
:
and
we
are
said
to
be
iustified
freely
through
the
redemption
that
is
in
Christ
Iesus
,
Ephe.
cha.
1.
ve.
7.
and
Rom.
3.
24.
And
as
concerning
glorification
,
Christ
expresly
calleth
it
our
redemption
,
Luke
chap.
21.
ver.
28.
As
touching
the
rest
of
the
benefites
,
wee
shall
have
occasion
to
speake
of
them
hereafter
,
and
we
will
now
only
speake
of
Adoption
:
comparing
it
with
Redemption
:
to
try
which
is
of
largest
extent
:
for
if
it
bee
larger
then
Redemption
:
I
thinke
in
the
iudgement
of
all
men
,
it
shall
bee
without
contradiction
esteemed
,
the
first
blessing
of
all
:
but
especially
it
shall
be
found
in
order
to
go
before
Iustification
:
seeing
that
our
righteousnes
,
is
comprehended
in
our
Redemption
.
For
cleering
this
point
,
if
we
marke
narrowly
the
Scriptures
of
God
,
we
shall
see
,
that
as
our
Redemption
comprehendeth
vnder
it
,
our
Iustification
,
Sanctification
and
Glorification
:
so
our
adoption
comprehendeth
vnder
it
our
whole
Redemption
,
and
all
the
parts
thereof
.
which
is
manifest
by
three
speciall
reasons
.
The
first
is
,
because
Adoption
is
extended
by
the
Spirit
of
God
,
to
the
last
blessing
,
wherein
standeth
the
accomplishment
of
our
Redemption
,
that
is
the
redemption
of
our
bodies
:
from
the
which
,
as
from
a
part
,
Adoption
is
described
,
Rom.
chap.
8.
vers.
23.
and
that
because
our
Adoption
,
is
not
fully
accomplished
,
but
in
the
full
accomplishment
of
our
Redemption
.
Therefore
sayeth
Iohn
,
1
Epist.
chap.
3.
vers.
2.
That
now
we
are
the
Sonnes
of
God
:
but
yet
it
hath
not
appeared
what
we
shall
be
.
Thereby
declaring
,
that
eaven
to
our selves
,
the
cleere
and
full
sight
of
our
Adoption
,
is
not
,
nor
shall
not
be
given
:
vntill
the
day
of
the
second
appearing
,
of
the
Lord
Iesus
:
when
all
things
Decreed
shall
be
finished
.
Therefore
that
day
,
is
called
by
the
Spirit
of
God
,
the
day
of
the
Revelation
of
the
Sonnes
of
God
,
Rom.
cha.
8.
ver.
19.
Out
of
which
place
,
it
may
evidently
bee
gathered
,
that
our
whole
Redemption
and
every
part
thereof
,
and
especially
the
last
part
,
is
nothing
els
but
a
manifestation
of
our
Sonne-ship
or
Adoption
.
And
therfore
it
must
follow
,
that
Iustification
,
which
is
a
part
of
Redemption
,
must
serve
to
this
same
vse
in
part
,
like
as
the
whole
parts
of
Redemption
fully
accomplished
,
The
second
reason
is
taken
from
that
ground
,
which
was
layed
downe
in
the
XI
.
chapter
,
by
which
it
was
cleared
,
that
Christ
can
redeeme
none
,
but
such
as
are
his
brethren
.
For
by
his
consecration
,
he
was
to
bring
none
but
children
vnto
glorie
,
Hebr.
chap.
2.
ver.
17.
and
therefore
it
must
follow
,
that
Adoption
in
order
must
goe
before
Iustification
:
seeing
whatsoever
Christ
doeth
in
the
flesh
,
he
doth
it
wholy
for
his
brethrens
sake
.
so
that
our
whole
Redemption
is
the
fruite
of
our
Adoption
,
and
an
infallible
consequence
thereof
.
The
third
reason
,
is
taken
from
the
definition
of
Gods
Decree
or
Predestination
:
which
vnder
the
benefit
of
Adoption
alone
,
comprehendeth
all
the
blessings
of
God
,
and
whatsoever
GOD
of
his
eternall
purpose
hath
ordayned
vnto
vs
,
for
our
full
felicitie
in
Christ
.
for
by
it
alone
,
without
mentioning
any
of
the
rest
of
the
benefites
in
Christ
,
predestination
is
defined
,
Ephe.
chap.
1.
vers.
5.
to
shew
vs
,
that
it
contayneth
all
vnder
it
,
and
is
of
the
largest
extent
of
all
:
as
being
before
all
,
in
all
,
&
through
all
the
rest
.
For
then
is
an
adopted
sonne
,
fully
a
sonne
,
when
he
enioyeth
the
full
inheritance
.
and
we
know
that
to
be
adopted
,
includeth
and
implyeth
the
enioying
of
the
inheritance
alwayes
:
and
therefore
the
Adoption
of
God
must
needes
have
included
vnder
it
our
righteousnes
:
seeing
that
righteousnes
is
a
part
of
the
inheritance
,
which
is
by
faith
,
Heb.
chap.
11.
vers.
7.
It
is
true
that
Adoption
is
taken
in
two
diverse
senses
,
not
onely
by
Divines
,
but
also
by
the
Scriptures
themselves
.
But
in
what
sense
soever
it
bee
taken
,
yet
in
respect
of
order
,
it
is
ever
first
.
For
if
we
take
it
in
that
sense
,
whereby
the
nature
of
Adoption
is
thought
most
properly
to
be
expressed
,
when
it
signifieth
a
severall
blessing
,
distinguished
from
all
the
rest
:
then
it
is
nothing
different
,
either
from
our
eternall
election
in
Christ
,
before
all
time
,
or
then
our
effectuall
calling
in
time
.
Which
is
the
first
action
of
God
his
gracious
dispensation
,
preceeding
our
iustification
:
as
witnesseth
the
Apostle
,
Rom.
chap.
8.
vers.
30.
and
it
consists
in
the
bringing
of
vs
vnto
Christ
,
by
the
Father
,
and
ingrafting
of
vs
by
faith
in
him
,
as
the
Sonne
of
God
:
and
by
that
vnitie
with
him
,
making
vs
Sonnes
:
that
we
may
bee
likewise
heyres
.
But
if
we
take
Adoption
in
that
more
large
sense
:
wherein
it
is
taken
in
that
foresaid
definition
of
Predestination
;
Wherby
it
comprehendeth
all
the
remanent
blessings
,
from
the
first
to
the
last
:
then
it
partlie
differeth
from
the
rest
,
and
partly
is
nothing
els
but
the
rest
.
For
in
so
farr
as
it
concerneth
our
calling
or
chosing
in
time
,
it
is
different
from
iustification
and
the
rest
,
and
goeth
before
them
all
:
and
the
rest
must
necessarily
follow
it
,
as
inseparable
adherents
thereof
.
For
whom
hee
calleht
them
he
iustifieth
:
and
whom
he
iustifieth
,
them
he
glorifieth
.
Rom.
chap.
8.
vers.
30.
But
as
it
concerneth
the
rest
of
the
benefites
,
it
is
nothing
different
from
them
.
Therefore
it
is
described
by
them
,
as
parts
:
because
they
are
the
full
accomplishment
of
it
.
In
which
sense
as
wee
have
said
before
,
they
are
called
by
some
,
the
way
of
Adoption
.
CHAPTER
XIIII
.
THE
last
ground
for
cleering
this
point
,
is
the
due
consideration
of
the
Covenant
of
God
with
Man
.
In
the
which
,
two
things
are
especially
to
be
marked
.
The
first
is
,
Those
to
whom
the
Lord
maketh
his
promise
.
The
second
is
,
The
promise
it self
,
which
God
maketh
to
them
.
Touching
the
first
,
the
promise
is
not
indefinitely
made
to
all
men
,
but
to
Abraham
and
to
his
seed
alone
.
For
God
hath
said
,
he
will
be
his
God
,
and
the
God
of
his
seed
after
him
.
Therefore
no
man
that
is
not
of
this
seed
,
doth
obtayne
any
part
of
the
promise
:
because
it
is
a
benefite
belonging
to
none
,
except
to
the
seed
onely
.
Of
which
it
is
manifest
that
we
must
bee
Abrahams
seed
,
before
we
have
right
to
the
promise
.
Now
what
is
meant
by
the
seed
,
the
Apostle
telleth
vs
,
Gal.
chap.
3.
vers.
16.
saying
:
he
sayeth
not
to
the
seeds
as
speaking
of
many
,
but
vnto
thy
seede
as
of
one
,
which
is
Christ
.
That
is
Christ
mystically
considered
with
his
members
:
who
all
spirituallie
ingraft
in
him
,
make
the
body
,
whereof
hee
is
the
heade
:
as
is
manifest
by
the
Apostles
speech
,
1
Corinth
.
chapter
12.
vers.
12.
Nowe
we
are
made
the
seed
,
by
our
Adoption
.
For
to
be
the
seed
of
Abraham
,
is
to
be
the
children
of
God
,
as
is
cleere
by
the
Apostle
,
Rom.
chap.
9.
where
he
saieth
:
Neither
are
they
all
children
,
because
they
are
the
children
of
Abraham
,
but
in
Isaack
shall
thy
seed
bee
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
yee
be
Christs
,
then
are
yee
Abrahams
seed
and
heyres
by
promise
.
Of
these
things
it
followeth
,
first
,
that
to
be
of
the
seed
and
to
be
the
children
of
God
and
to
be
Christs
,
is
all
one
thing
.
Secondly
,
that
wee
must
be
the
children
of
God
,
that
is
of
the
seed
,
before
wee
can
enioy
the
promise
.
And
so
consequently
,
that
we
must
be
Adopted
before
we
be
iustified
:
seeing
iustification
is
a
part
of
the
promise
,
made
vnto
the
seede
:
as
is
cleere
by
the
words
of
the
Covenant
.
Ierem.
chap.
31.
and
Hebr.
chap.
8.
I
will
be
mercifull
to
their
vnrighteousnesse
,
and
I
will
remember
their
sinnes
and
iniquities
no
more
.
This
ground
is
yet
more
cleere
,
by
the
Apostles
speech
,
Rom.
chap.
9.
where
he
answereth
the
doubt
which
might
rise
,
vpon
the
reiection
of
the
Iewes
.
videli
.
Whether
GOD
had
fayled
in
performing
of
his
promise
?
seeing
they
were
the
seed
of
Abraham
which
were
reiected
.
The
Apostle
answeres
this
,
and
cleeres
the
constant
truth
and
veritie
of
God
,
in
performing
his
promise
vnto
the
seed
,
according
to
his
Covenant
:
by
defining
the
seed
aright
:
shewing
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
wee
claime
the
promise
.
Secondly
,
that
beeing
of
the
seed
,
wee
must
be
partakers
of
the
promise
.
For
otherwise
God
should
faile
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
wee
are
made
of
the
seed
,
must
goe
before
all
the
graces
contained
in
the
promise
,
which
is
made
vnto
the
seed
,
seeing
the
beeing
of
the
seed
is
the
ground
and
foundation
of
enioying
the
promise
.
This
leades
vs
to
the
knowledge
of
another
point
,
which
serves
to
cleare
our
iudgement
touching
this
same
ground
.
To
wit
,
in
what
order
to
place
the
fruites
and
effects
of
our
faith
.
Which
,
as
we
shall
heare
hereafter
,
is
the
effectuall
instrument
of
God
,
by
the
which
all
blessings
are
communicate
vnto
vs
.
For
in
this
life
wee
enioy
no
saving
blessing
but
by
faith
onely
:
for
by
it
we
embrace
our
Adoption
,
and
are
made
the
Sonnes
of
God
.
As
witnesseth
the
Apostle
,
Galath
.
chap.
3.
vers.
26.
saying
:
ye
are
all
the
Sonnes
of
God
by
faith
in
Iesus
Christ
,
and
by
faith
we
apprehend
our
righteousnes
&
are
iustified
,
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
vs
by
God
,
through
faith
.
for
by
it
wee
are
both
made
the
seed
,
and
doe
obtaine
the
promise
:
but
as
being
the
seed
,
must
goe
before
the
enioying
of
the
promise
:
even
so
that
fruite
of
faith
in
Christ
,
whereby
wee
are
made
the
Sonnes
of
God
,
must
in
order
of
dispensation
,
goe
before
that
fruite
of
faith
,
whereby
we
are
made
that
,
which
is
promised
vnto
the
seed
:
and
so
consequently
by
faith
wee
must
first
be
made
Sonnes
before
we
be
made
iust
.
Thus
much
touching
these
five
grounds
,
which
serves
for
cleering
the
order
of
the
blessing
of
God
,
dispensed
vnto
vs
in
Christ
.
Which
was
the
third
of
these
foure
points
,
which
we
laid
downe
,
as
necessarie
to
leade
vs
to
the
knowledge
of
the
right
nature
of
the
saving
benefites
of
God
:
and
so
perticularlie
of
Iustification
.
So
that
it
followeth
,
that
wee
should
enter
to
speake
of
the
last
of
the
foure
,
touching
the
difference
of
one
benefite
from
another
:
but
first
it
shall
not
be
amisse
,
to
speake
somewhat
of
that
other
opinion
,
which
houldeth
Iustification
to
bee
in
order
before
Adoption
:
and
to
consider
the
groundes
wherevpon
it
is
buylded
.
CHAPTER
XV.
THE
grounds
of
any
moment
,
which
I
have
marked
,
whervpon
this
opinion
is
buylded
,
are
two
.
The
first
is
:
It
is
thought
an
impossible
thing
,
that
God
should
adopt
vs
before
he
iustifie
vs
.
Because
God
cannot
esteem
those
that
are
vniust
,
to
be
his
Sonns
.
And
this
is
the
cause
apparantly
,
that
makes
so
many
to
put
reconsiliation
in
the
first
place
,
and
to
divide
it
in
iustification
,
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
Ioh.
ver.
12.
Where
it
is
said
,
as
many
as
receiued
him
,
to
them
he
gave
prerogative
to
be
the
sonnes
of
God
,
even
to
them
that
beleeve
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
seeme
to
have
great
shew
of
trueth
:
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
freelie
bestowed
vpon
vs
:
if
so
bee
it
should
be
builded
vpon
our
Iustification
:
Which
is
contrarie
to
the
course
of
Gods
trueth
in
Scriptures
.
Which
sheweth
plainly
that
God
loved
vs
,
even
while
yet
wee
were
sinners
and
vniust
:
yea
while
wee
were
enemies
,
Romanes
chapter
5.
and
that
when
wee
were
polluted
in
our
owne
blood
,
hee
did
pittie
vs
,
and
of
his
love
did
promise
life
vnto
vs
,
and
washed
vs
with
water
,
and
purged
away
our
blood
from
vs
,
and
anoynted
vs
with
oyle
,
and
decked
vs
with
ornaments
.
Ezek.
chap.
16.
Whereby
it
is
evident
,
that
our
Iustification
is
not
the
cause
why
God
acknowledgeth
vs
to
be
his
children
:
but
by
the
contrarie
,
his
taking
of
vs
to
be
his
children
,
is
rather
the
cause
why
hee
doth
wash
away
our
filthines
from
vs
,
&
iustifieth
vs
.
For
seeing
the
Lord
loveth
vs
,
before
he
iustifieth
vs
:
there
must
bee
some
ground
of
this
love
,
before
our
Iustification
:
seeing
he
loveth
vs
not
,
then
as
iust
men
:
because
we
are
yet
sinners
:
and
God
doth
iustifie
the
vngodly
.
And
no
other
ground
can
preceede
in
dispensation
,
except
our
calling
:
which
is
nothing
els
in
effect
,
but
our
Adoption
:
or
at
least
,
the
first
part
and
beginning
of
it
.
Which
is
the
first
fruite
of
his
love
toward
vs
:
by
the
which
wee
are
made
of
the
seed
,
and
so
heyres
of
the
promise
of
righteousnes
,
conforme
to
the
reason
of
the
Apostle
Peter
,
Acts
chap.
2.
vers.
39.
Where
he
sheweth
that
the
promise
belongeth
to
all
that
the
Lord
our
God
shall
call
.
Which
calling
,
is
nothing
els
but
the
applying
to
vs
in
time
of
our
eternall
election
in
Christ
before
all
time
:
which
election
is
nothing
els
but
our
Adoption
.
This
point
is
cleere
if
we
consider
,
who
they
are
,
whose
filthines
God
promiseth
to
wash
away
,
Esay
.
chap.
4.
and
to
whom
he
promiseth
to
open
the
fountayne
for
sinne
and
vncleanes
,
Zach.
chap.
13.
that
is
,
to
the
Doughters
of
Ierusalem
,
and
to
the
house
of
David
,
and
inhabitants
of
Ierusalem
.
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
houshold
of
God
.
And
this
is
that
which
we
said
before
,
that
we
must
first
be
of
the
seed
,
before
we
enioy
any
part
or
portion
of
the
promise
:
and
so
consequently
righteousnes
.
For
the
love
of
God
to
his
Sonne
,
as
his
Sonne
,
being
the
only
foundation
of
Gods
love
vnto
vs
:
it
must
follow
that
the
first
ground
of
Gods
love
to
vs
in
Christ
,
must
be
buylded
vpon
our
communion
with
him
,
in
that
which
is
the
foundation
of
all
Gods
love
to
vs
:
that
is
the
Sonne-ship
.
For
it
is
for
this
cause
,
that
it
is
saide
in
scripture
,
that
Christ
is
the
sonne
of
Gods
love
,
and
his
beloved
:
and
that
God
is
said
to
make
vs
acceptable
or
beloved
to
him selfe
,
in
that
his
beloved
Sonne
.
Secondly
,
we
shall
perceyve
the
trueth
heereof
more
cleerly
,
if
we
consider
the
grounds
in
Christ
,
wherevpon
dependeth
our
Adoption
and
iustification
in
him
.
Touching
our
Adoption
,
it
must
of
necessitie
be
grounded
,
neither
vpon
the
Divine
nature
of
Christ
,
nor
simply
vpon
his
humane
nature
,
neither
vpon
his
Obedience
and
suffering
in
that
humane
nature
,
now
assumed
:
but
onely
vpon
his
personalitie
and
subsisting
,
whereby
he
is
the
Sonne
of
God
.
For
which
cause
our
nature
,
which
hee
assumed
,
was
taken
by
him
,
in
vnitie
of
subsisting
or
person
with
his
Divine
nature
.
In
that
personall
vnitie
of
our
nature
assumed
,
with
the
sonne
of
God
,
laying
the
foundation
of
our
Adoption
,
to
bee
the
sonnes
of
GOD
.
As
touching
our
Iustification
,
it
is
buylded
vpon
his
obedience
,
in
giving
him selfe
to
the
death
of
the
crosse
for
vs
:
as
it
is
cleare
throughout
all
the
scriptures
.
These
groundes
being
considered
,
we
have
next
to
marke
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
sonne-ship
,
in
being
made
one
with
him
as
the
sonne
of
God
:
or
whether
first
we
be
made
partakers
of
his
obedience
and
death
.
In
answering
of
this
question
,
I
thinke
there
shall
no
man
be
founde
,
who
shall
not
agree
,
that
we
must
by
faith
have
fellowship
and
communion
with
him selfe
,
as
he
is
the
Sonne
of
God
:
before
we
can
have
communion
and
fellowship
of
his
sufferings
.
For
how
can
his
death
be
our
death
,
vntill
first
he
and
we
be
one
:
seeing
all
vnitie
and
communion
of
his
sufferinges
,
floweth
from
our
communion
and
vnitie
with
himselfe
.
Wherevpon
it
may
easilie
appeare
,
that
if
that
saying
of
those
learned
and
holy
men
bee
not
rightly
vnderstoode
,
it
may
make
many
to
cast
from
them selves
,
the
verie
foundation
and
grounde
,
wherevpon
the
assured
confidence
and
knowledge
of
their
Iustification
in
Christ
dependeth
.
For
no
man
can
ever
have
hope
,
to
have
part
in
his
death
,
that
firste
doeth
not
finde
,
that
he
hath
parte
in
him selfe
:
for
first
we
must
bee
fleshe
of
his
flesh
,
and
bone
of
his
bones
,
and
he
of
ours
,
before
any
thing
that
ever
he
hath
done
in
the
flesh
,
be
made
ours
.
Of
which
it
followeth
,
that
we
must
first
be
sonnes
,
before
we
be
iustified
.
For
as
in
earthly
Mariage
,
Man
and
Woman
are
made
one
flesh
,
by
coniunction
of
their
bodies
in
one
:
and
therevpon
followeth
communion
of
all
other
things
:
even
so
in
our
spiritual
Mariage
with
Christ
,
we
have
no
communion
with
him
in
any
thing
that
is
his
,
vntill
the
time
that
first
hee
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.
vers.
29.
where
hee
sayeth
,
And
if
yee
bee
Christs
,
then
are
yee
Abrahams
seed
and
heyers
,
according
to
the
promise
.
Where
the
Apostle
sheweth
,
that
our
beeing
Christs
,
maketh
vs
the
seed
,
that
is
,
the
childeren
of
God
.
And
that
our
beeing
the
seede
,
maketh
vs
heyres
of
the
promise
:
And
so
consequently
,
of
the
righteousnes
,
that
is
by
faith
.
This
same
is
evident
by
the
Apostles
speech
,
Ephez
.
chapter
5.
Where
hee
exhorteth
men
to
love
their
Wives
,
as
Christ
loved
his
Church
.
Which
love
is
declared
in
these
effects
,
that
hee
did
give
himselfe
for
her
,
to
this
end
that
he
might
sanctifie
her
,
purifying
her
by
the
washing
of
water
,
that
he
might
make
her
to
himselfe
glorious
,
not
having
spot
or
wrincle
,
&c.
By
which
place
it
is
manifest
,
that
the
death
of
Christ
and
fruites
thereof
,
are
the
effects
of
his
love
,
to
those
that
are
nowe
alreadie
his
spouse
,
and
ioyned
with
him
in
that
spiritual
Vnitie
,
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
dyed
equally
and
indifferently
for
every
man
alike
.
That
is
,
that
he
did
give
himselfe
to
death
,
as
well
for
those
that
perish
,
as
for
the
elect
of
God
.
Whereas
this
place
of
the
Apostle
,
sheweth
the
direct
contrarie
:
that
he
gave
himselfe
only
for
his
Church
.
Which
is
cleere
by
the
Apostles
argument
,
wherevpon
he
vrgeth
the
like
love
in
husbands
towards
their
wives
,
as
was
in
Christ
towards
his
Church
.
For
the
analogie
of
love
,
is
builded
vpon
the
analogie
of
Vnion
.
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
vrgeth
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
himselfe
to
death
for
them
:
to
this
end
,
that
hee
might
iustifie
them
.
For
as
the
bonde
of
Mariage
,
doth
oblige
the
husband
to
a
particular
and
speciall
love
to
his
wife
,
wherein
he
is
obliged
to
none
other
:
even
so
the
Lord
Iesus
,
did
submitt
himselfe
vnto
the
Fathers
will
,
to
lay
downe
his
life
for
none
,
but
such
as
were
given
him
of
the
Father
,
and
made
members
of
his
body
,
and
his
spirituall
spouse
.
And
if
any
will
obiect
,
that
this
place
of
the
Apostle
is
to
be
vnderstood
of
the
order
of
Christ
his
doing
,
according
to
the
eternall
purpose
and
Decree
of
God
:
and
not
according
to
the
Dispensation
of
God
towards
vs
in
tyme
.
It
is
easie
to
be
answered
:
that
the
order
of
God
in
both
is
one
and
the
same
.
For
as
the
Lord
doth
particularly
predestinate
men
,
to
Adoption
,
before
he
give
his
Sonne
to
the
death
for
their
iustification
;
even
so
in
tyme
,
he
doth
Adopt
vs
,
that
is
effectuallie
call
vs
,
&
bring
vs
to
his
Sonne
,
and
make
vs
one
with
him
,
before
he
iustifie
vs
.
Moreover
,
this
shall
yet
be
more
manifest
,
if
we
shall
marke
this
one
distinction
of
the
fruites
of
faith
.
to
wit
,
if
we
can
discerne
betwixt
the
immediate
fruite
of
faith
,
and
the
mediate
fruites
.
The
mediate
fruite
we
call
that
,
which
is
wrought
by
God
in
vs
,
even
by
the
very
working
of
faith
in
our
heartes
,
together
and
at
once
:
and
that
is
,
our
verie
vnion
and
coniunction
with
Christ
.
For
by
faith
Christ
dwelleth
in
our
heartes
:
and
this
is
the
worke
whereby
we
are
made
the
sonnes
of
God
.
For
as
sayeth
the
Apostle
:
If
we
be
Christes
,
we
are
the
seed
,
Gal.
chapt.
3.
vers.
29.
The
mediate
fruites
of
faith
I
call
those
,
which
by
vertue
of
this
vnion
,
as
the
necessarie
forerunning
meane
,
faith
produceth
in
vs
:
such
as
is
our
iustification
,
sanctification
,
&c.
so
that
in
a
manner
,
we
can
distinguish
betwixt
these
benefites
and
our
faith
:
but
more
hardly
betwixt
our
faith
and
Adoption
:
seeing
our
abyding
in
Christ
,
and
Christes
abyding
in
vs
,
is
all
one
thing
with
our
beleeving
in
Christ
.
That
saying
therefore
,
of
these
learned
Divines
,
that
GOD
cannot
acknowledge
vs
his
sonnes
,
before
he
iustifie
vs
:
is
not
simplie
and
absolutelie
to
be
vnderstood
:
but
by
comparison
&
relation
:
that
is
,
because
God
powreth
in
our
heartes
,
after
our
iustification
,
a
more
lively
sense
of
his
love
,
and
a
cleerer
sight
of
our
Adoption
,
then
we
receyved
in
our
calling
.
And
this
maner
of
speach
the
spirit
of
God
vseth
familiarly
in
the
scriptures
:
which
is
comparatively
to
be
vnderstood
.
as
Iohn
chap.
7.
vers.
39.
For
the
holy
Ghost
was
not
yet
,
because
Christ
was
not
yet
glorified
:
Which
is
not
to
be
vnderstood
,
as
though
the
holy
Ghost
had
not
bene
at
all
,
but
only
that
he
was
not
in
that
measure
that
he
was
therafter
to
be
given
.
Likewise
in
that
of
Iohn
ch.
16.
Christ
sayeth
,
touching
his
Disciples
:
hetherto
have
ye
asked
nothing
in
my
name
:
which
were
great
prophanes
in
vs
,
to
vnderstand
simply
of
those
holy
men
of
God
:
who
knew
Christ
to
be
the
Christ
,
&
Sonne
of
the
living
God
:
and
who
were
directed
in
their
prayers
by
the
spirit
of
God
,
who
inditeth
none
,
but
in
the
name
of
Christ
:
albeit
more
darkely
and
obscurely
manifested
in
our
hartes
,
then
after
the
comming
of
the
holy
Ghost
in
greater
measure
.
Even
so
it
may
bee
iustly
saide
of
our
Adoption
:
that
God
doeth
not
acknowledge
vs
his
sonnes
before
hee
iustifieth
vs
:
because
that
,
which
in
small
measure
and
darkely
was
manifested
to
vs
,
in
our
calling
,
is
more
fully
and
clearely
revealed
in
our
Iustification
.
because
then
the
spirit
of
Adoption
is
more
aboundantly
shed
abroad
in
our
heartes
,
for
the
sealing
of
our
Adoption
.
For
as
we
haue
saide
before
,
although
our
Adoption
be
begunne
in
our
Calling
,
before
our
Iustification
:
yet
hath
it
the
clearer
manifestation
,
and
fuller
accomplishment
,
in
,
and
through
all
the
rest
of
the
benefites
following
our
Calling
.
For
as
sayth
Iohn
in
his
first
Epistle
,
chapter
3.
verse
.
2.
We
are
now
the
sonnes
of
GOD
,
but
yet
it
is
not
made
manifest
,
what
wee
shall
be
.
Therefore
are
we
,
who
are
already
called
,
Iustified
and
Sanctified
,
still
saide
to
wayte
yet
for
our
Adoption
,
Rom.
chapter
8.
verse
23.
Not
as
though
we
were
not
already
Adopted
,
but
because
our
Adoption
,
is
not
fully
accomplished
,
vntill
our
bodies
bee
redeemed
and
fully
glorified
.
So
that
with
as
good
reason
,
wee
may
saye
,
that
God
doth
not
acknowledge
vs
to
be
his
sonnes
,
whylest
our
bodyes
are
yet
vile
and
corruptible
:
seeing
we
must
Waite
for
our
Adoption
,
vntill
our
bodyes
be
redeemed
▪
CHAPTER
XV.
THE
second
ground
wherevpon
this
opinion
is
builded
,
is
,
the
testimonie
of
Iohn
.
Which
not
the
lesse
in
my
iudgement
,
makes
not
much
for
it
,
if
it
be
wel
wayed
.
For
it
would
appeare
,
that
that
place
is
mistaken
by
many
:
&
that
especially
in
three
things
.
The
first
is
,
in
mistaking
the
right
sense
of
that
description
,
wherein
the
propertie
of
these
,
to
whom
Christ
gives
this
benefite
,
is
set
downe
.
The
second
is
,
the
mistaking
of
the
benefit
it self
given
by
Christ
.
The
third
is
,
the
ground
of
both
the
former
two
:
in
not
distinguishing
betwixt
the
Fathers
part
and
the
Sonnes
,
in
that
worke
of
our
Adoption
.
Touching
the
first
.
the
description
of
those
persons
,
is
set
downe
three
maner
of
wayes
.
I.
Those
that
receyved
him
.
II.
Those
that
did
beleeve
in
his
Name
.
III.
Those
that
are
borne
of
God
.
Of
these
three
,
the
first
two
,
are
interpreted
to
signifie
Iustification
.
of
which
sense
,
that
place
well
marked
,
doth
give
no
warrant
,
seeing
in
scripture
these
phrases
,
may
as
wel
be
interpreted
of
Adoption
,
as
of
Iustification
.
For
as
by
faith
in
Christ
,
we
are
iustified
,
so
by
faith
in
Christ
,
we
are
the
sonnes
of
God
,
Gal.
3.
26.
and
therefore
to
restrayne
beleeving
in
Christes
name
,
&
receyving
of
him
,
vnto
the
benefit
of
iustification
,
is
an
oversight
which
easily
may
breed
mistaking
of
the
true
sense
,
not
onely
of
this
place
,
but
divers
other
places
of
scripture
.
so
they
take
it
for
granted
,
which
in
it self
is
questionable
.
Moreover
,
the
place
it selfe
,
and
the
very
words
of
this
description
doe
yeelde
two
sufficient
arguments
,
to
prove
,
that
heere
adoption
by
these
phrases
,
is
rather
designed
,
then
iustification
.
The
first
argument
lieth
in
the
first
wordes
of
the
description
:
which
is
,
Those
that
receyved
him
.
Which
phrase
,
is
in
the
scripture
still
meant
of
the
worke
of
the
Fathers
Calling
of
vs
vnto
the
Sonne
,
and
not
of
his
iustifying
of
vs
in
him
.
For
no
man
(
sayeth
Christ
)
can
come
vnto
mee
,
except
the
Father
that
hath
sent
me
,
drawe
him
,
Iohn
chap.
6.
ver.
34.
Now
to
come
vnto
Christ
,
&
to
receive
Christ
,
are
both
one
.
as
is
manifest
by
Ioh.
cha.
5.
where
that
,
wherwith
in
the
40.
verse
Christ
chargeth
the
Iewes
,
vnder
these
words
:
(
but
you
will
not
come
vnto
me
)
is
in
the
43.
verse
,
interpreted
by
Christ
him selfe
,
in
these
wordes
:
And
you
receyved
me
not
.
For
there
is
a
great
difference
betwixt
these
workes
of
the
Father
:
to
witt
the
bringing
of
vs
to
the
Sonne
,
or
giving
of
vs
vnto
him
,
or
making
vs
to
receyve
him
,
which
are
all
one
,
and
the
same
thing
:
and
the
Fathers
iustifying
of
vs
in
the
sonne
,
whom
now
we
have
receyved
.
The
first
is
the
proper
worke
of
God
calling
vs
▪
The
other
is
the
worke
of
God
,
after
our
calling
.
Which
evidently
appeares
by
the
speech
of
Christ
him selfe
,
Math.
cha.
11.
ver.
28.
where
first
,
he
invites
vs
to
come
vnto
him
,
and
then
promiseth
to
such
as
doe
come
,
that
he
will
give
them
rest
vnto
their
soules
:
for
God
iustifieth
none
,
who
have
not
first
receyved
the
sonne
.
For
who
can
be
made
the
righteousnes
of
God
in
Christ
,
who
is
not
first
ingrafted
in
him
.
Now
the
first
worke
of
faith
,
standeth
in
our
receyving
Christ
,
and
making
him
to
dwell
in
our
heartes
:
in
,
and
through
whom
now
receyved
and
possest
by
faith
,
the
Lord
doth
thereafter
iustifie
and
glorifie
vs
.
so
to
make
a
Man
to
be
iust
,
before
he
be
a
sonne
,
is
as
much
as
to
make
an
accident
or
qualitie
to
be
before
or
without
a
subiect
:
or
to
make
a
Man
wise
,
before
he
be
a
Man
.
and
this
ground
the
Apostle
cleers
by
his
owne
speech
,
when
he
counted
all
but
dongue
,
that
he
might
gaine
Christ
,
and
be
found
in
him
:
to
this
end
,
that
he
might
not
haue
his
owne
righteousnes
,
but
the
righteousnes
which
is
by
the
faith
of
Christ
,
Phil
chap.
3.
thereby
playnelie
he
sheweth
vs
,
that
we
must
first
gayne
Christ
and
be
found
in
him
by
faith
,
before
we
can
haue
the
righteousnes
that
is
by
the
faith
of
Christ
.
so
that
to
receyve
Christ
,
and
to
be
iustified
in
Christ
,
are
in
no
sorte
to
be
confounded
:
although
they
cannot
be
separated
.
For
this
is
the
principall
cause
,
why
Iustification
and
all
remanent
blessings
are
attributed
vnto
faith
:
because
by
faith
onely
,
we
are
made
one
with
Christ
,
and
ioyned
vnto
him
,
who
onely
is
the
substance
of
all
our
blessings
:
as
being
made
of
God
vnto
vs
wisedome
righteousnesse
,
sanctification
,
and
redemption
,
1.
Corint
.
ahap
.
1.
vers.
30
Vpon
which
vnion
with
Christ
,
followeth
our
communion
with
him
,
both
in
death
and
life
.
For
being
once
in
him
,
we
can
not
but
be
pertakers
of
all
blessings
in
him
.
And
of
this
worke
of
the
Father
,
it
is
that
the
Evangelist
speaketh
in
this
place
.
which
is
the
first
worke
of
his
gracious
dispensation
:
when
as
he
maketh
vs
to
beleeve
in
his
onely
sonne
.
as
is
manifest
by
the
Evangelistes
owne
words
,
interpreting
the
first
phrase
,
that
is
,
Those
that
receyved
him
:
by
these
wordes
,
that
is
,
Those
that
beleeue
in
his
Name
.
The
second
argument
lieth
in
the
third
phrase
of
this
description
,
which
is
,
Those
that
are
borne
of
God
.
By
which
wordes
,
both
the
two
former
phrases
,
that
is
those
that
receyved
him
,
&
those
that
beleeved
in
his
Name
,
are
,
interpreted
.
thereby
teaching
vs
,
that
this
worke
is
not
the
worke
of
Iustification
,
but
of
Adoption
,
and
of
our
receiving
of
Christ
himselfe
by
faith
:
that
in
vnitie
with
him
,
we
may
be
the
Sonnes
of
God
:
and
not
our
receiving
of
his
obedience
by
faith
,
vnto
righteousnes
.
For
by
beeing
borne
of
God
,
we
are
made
the
Sonnes
of
God
.
Which
birth
,
especially
is
performed
by
the
Father
:
when
by
his
Spirit
,
he
brings
vs
vnto
the
Sonne
,
&
makes
vs
to
receive
him
by
faith
in
our
hearts
:
so
making
vs
one
with
him
.
By
which
Vnitie
alone
,
it
is
,
that
we
are
made
the
Sonnes
of
God
.
For
as
the
Vnitie
of
Christs
humane
nature
in
subsisting
and
personalitie
,
with
his
divine
nature
,
maketh
that
Iesus
Christ
the
Man
,
is
the
Sonne
of
God
:
so
our
spirituall
Vnitie
by
faith
,
with
Iesus
Christ
the
Sonne
of
God
,
makes
vs
also
,
to
be
the
Sonnes
of
God
.
Thus
it
is
plaine
by
the
third
phrase
,
that
the
former
two
are
not
rightly
taken
,
when
they
are
expounded
of
those
that
are
iustified
.
If
any
man
would
expound
this
birth
,
not
of
our
effectuall
Adoption
it selfe
,
but
of
the
preparation
of
vs
therevnto
,
(
as
some
most
learned
and
reverent
Divines
doe
.
)
Yet
never
can
it
make
the
former
opinion
true
:
for
our
beeing
borne
of
God
,
in
the
Scripturs
can
never
be
showen
,
to
be
meant
of
our
Iustification
.
And
if
they
take
it
for
our
Regeneration
or
Sanctification
to
the
obedience
of
God
,
then
it
will
follow
,
that
wrongly
they
make
Adoption
to
be
a
part
of
Reconciliation
:
If
sanctification
which
is
no
part
of
Reconciliation
,
must
goe
before
.
For
they
them
selues
acknowledge
that
Reconciliation
hath
but
two
parts
:
Iustification
and
Adoption
.
Besides
:
this
distinction
of
Adoption
,
wil
hardlie
be
warranted
by
the
9.
of
the
Romanes
except
men
will
make
the
Apostle
playnely
to
contradict
himselfe
:
who
restrayneth
the
Adoption
,
which
he
ascribes
to
the
Iewes
,
onely
to
the
seed
of
Abraham
according
to
the
promise
,
and
not
according
to
the
flesh
.
Because
otherwise
,
the
trueth
of
God
in
his
promise
would
have
failed
.
Which
consideration
likewise
appeareth
evidently
to
destroy
that
distinction
of
Adoption
(
albeit
first
devised
by
one
of
the
auncient
Fathers
)
whereby
one
Adoption
is
made
Adoption
,
but
by
figure
and
resemblance
:
the
other
in
substance
and
effect
.
But
it
seemeth
that
the
ground
of
this
opinion
,
(
in
some
,
though
not
in
all
,
)
is
buylded
vpon
this
,
that
they
esteeme
our
Righteousnes
to
consist
in
the
very
act
of
beleeving
:
which
may
be
more
iustly
said
of
our
Adoption
,
albeit
in
a
circumspect
meaning
.
CHAPTER
XVI
.
TOVCHING
the
benefite
it selfe
,
which
Christ
bestowes
vpon
those
that
receyve
him
:
although
we
should
grant
it
to
be
the
same
in
sense
which
they
expound
it
to
be
:
yet
it
will
never
inferre
,
that
in
this
place
,
To
receyve
Christ
and
beleeve
in
his
name
,
is
to
be
vnderstood
of
Iustification
:
but
(
according
as
some
of
themselves
say
)
of
the
worke
of
God
in
making
vs
to
beleeve
.
Of
the
which
followeth
,
the
dignitie
and
prerogative
of
being
sonnes
:
as
the
first
and
immediate
fruite
of
faith
,
in
Iesus
Christ
.
In
which
sense
we
denie
not
,
but
this
place
may
be
commodiously
interpreted
:
although
it
seemeth
that
the
spirite
of
God
doth
meane
somewhat
more
.
For
vnderstanding
whereof
,
we
are
first
to
consider
the
third
point
,
which
we
have
said
to
be
the
ground
of
the
mistaking
of
this
place
:
which
stands
in
the
not
distinguishing
,
betwixt
the
Fathers
worke
and
the
Sonnes
,
in
our
Adoption
:
although
in
the
same
place
,
they
bee
cleerely
distinguished
by
the
Evangelist
.
Which
oversight
maketh
great
confusion
in
knowledge
.
For
we
are
to
vnderstand
,
that
although
the
three
persons
of
the
Trinitie
,
be
neither
in
subsisting
nor
working
to
bee
separated
:
yet
in
both
,
they
are
still
to
be
distinguished
:
and
never
to
be
confounded
:
if
ever
we
thinke
to
have
a
cleere
and
vnconfused
sight
,
of
these
great
workes
of
grace
,
which
they
performe
in
vs
.
Now
in
this
place
,
the
worke
of
the
Father
,
and
the
worke
of
the
Sonne
in
our
Adoption
,
are
cleerely
and
distinctly
set
down
.
Like
as
in
other
parts
,
the
worke
of
the
spirit
,
in
the
same
Adoption
,
is
distinguished
from
both
:
The
worke
of
the
Father
,
is
our
Vnion
with
Christ
:
when
he
brings
vs
vnto
him
,
and
makes
vs
to
receive
him
,
by
beleeving
in
his
name
.
And
this
is
our
comming
to
the
Sonne
:
Which
is
the
proper
worke
of
the
Father
.
For
none
can
come
vnto
the
Sonne
,
except
the
Father
drawe
him
.
And
this
is
the
principall
act
of
our
Adoption
:
which
most
properly
is
to
be
called
Adoption
:
and
as
we
have
said
,
consisteth
chiefly
in
our
calling
.
For
seeing
most
properly
,
it
is
the
worke
of
the
Father
to
adopt
:
certayne
it
is
,
that
our
Adoption
,
most
properly
must
consist
in
the
action
of
the
Father
.
For
which
cause
,
the
Fathers
worke
,
in
making
vs
to
receyve
the
Sonne
,
that
is
to
beleeve
in
his
name
,
is
in
this
place
expounded
,
by
way
of
similitude
,
in
a
borrowed
speech
,
that
is
,
to
be
borne
of
God
.
For
the
begetting
and
working
of
faith
in
our
hearts
,
is
the
chiefe
and
principall
part
of
our
spirituall
birth
:
beeing
the
roote
&
ground
of
all
that
followeth
.
The
worke
of
the
Sonne
is
next
subioyned
:
which
stands
in
giving
to
those
who
have
receyved
him
,
prerogative
,
or
as
some
do
render
the
word
,
dignitie
,
as
others
authoritie
,
and
as
others
power
to
bee
the
Sonnes
of
God
.
Of
all
which
significations
of
the
word
,
there
is
none
which
doth
not
fitt
this
place
:
without
giving
any
advantage
vnto
the
Papists
,
in
their
forged
sense
of
the
word
power
.
Which
benefite
proceeding
from
the
Sonne
,
is
alwayes
to
bee
distinguished
in
our
Adoption
,
from
our
Vnion
and
communion
with
him
by
faith
:
which
is
the
worke
of
the
Father
:
vpon
which
,
as
the
cause
,
dependeth
the
other
as
the
effect
:
for
to
those
,
whom
the
Father
doth
give
to
the
Sonne
,
to
be
his
brethren
,
and
in
vnitie
with
him
,
to
be
the
Sonnes
of
God
:
the
sonne
doth
give
the
prerogative
,
the
dignitie
,
the
authoritie
and
the
power
belonging
to
the
sonnes
of
God
.
And
this
work
consisteth
in
the
sonnes
bringing
vs
to
the
Father
.
For
none
can
come
to
the
Father
,
but
by
the
Sonne
:
for
Christ
suffred
for
vs
,
that
he
might
bring
vs
to
God
,
1.
Pet.
chap.
3.
vers.
18.
And
this
is
that
,
which
is
so
often
spoken
of
in
scriptures
by
Christ
himselfe
:
that
to
those
whom
the
Father
giveth
him
,
to
those
he
giveth
eternall
life
:
and
that
he
giveth
the
glorie
that
the
Father
hath
given
him
,
vnto
those
that
beleeve
in
him
.
For
whatsoever
prerogative
,
dignitie
,
&c.
the
Father
hath
given
vnto
the
Sonne
,
the
same
doth
the
Sonne
impart
to
vs
that
are
his
brethren
.
For
the
prerogatives
and
priviledges
of
sonne-ship
,
appertayne
onely
to
Iesus
Christ
,
as
the
onely
sonne
of
God
.
and
therefore
it
belongeth
to
him
alone
,
to
communicate
those
prerogatives
,
to
such
as
the
Father
doth
first
by
Adoption
make
his
brethren
.
For
the
prerogative
of
a
sonne
,
is
a
dignitie
depending
,
not
vpon
the
essence
and
nature
of
our
Redeemer
,
but
vpon
his
subsisting
and
personalitie
.
For
as
the
prerogative
of
a
father
,
is
proper
to
the
first
person
:
so
the
prerogative
of
a
sonne
,
is
proper
to
the
second
person
.
and
therefore
,
as
we
doe
holde
that
to
adopt
,
is
the
prerogative
of
the
first
person
,
because
he
onely
is
the
Father
:
so
to
communicate
the
prerogatives
belonging
to
those
who
are
adopted
to
bee
children
,
is
the
prerogative
of
the
second
person
,
because
he
only
is
the
Sonne
.
And
therefore
is
it
said
,
if
the
Sonne
make
vs
free
,
wee
shall
bee
free
indeed
,
Iohn
chap.
8.
ver.
36.
for
freedome
,
is
the
prerogative
of
a
Sonne
,
and
not
of
a
servant
.
And
therefore
the
whole
libertie
and
freedom
,
bee
it
from
ignorance
,
Sathan
,
sinne
or
death
,
which
the
saints
enioy
in
Christ
,
is
called
by
the
Apostle
,
the
libertie
of
the
Sonnes
of
God
.
in
which
libertie
is
comprehended
,
both
our
wisdome
,
righteousnes
,
sanctification
and
redemption
.
Which
prerogatives
,
when
we
doe
enioy
them
,
then
may
we
bouldly
esteeme
our selves
the
Sonnes
of
God
.
And
this
is
that
,
which
it
seemes
the
spirit
of
God
doeth
meane
,
when
he
sayeth
,
that
Christ
doth
give
vs
the
prerogative
to
be
the
Sonnes
of
God
:
that
is
,
that
he
bestowes
vpon
vs
such
priviledges
and
blessings
,
or
such
authoritie
and
power
,
over
all
our
spirituall
enemies
,
as
may
make
vs
,
not
only
to
glorie
in
God
the
Father
of
Christ
,
as
our
God
and
our
Father
:
but
also
to
carrie
our selves
in
our
whole
conversation
,
as
becommeth
the
sonnes
of
God
.
For
we
do
esteeme
,
that
to
be
adopted
or
made
sonnes
,
and
to
receyve
prerogative
to
be
sonnes
,
are
two
distinct
benefites
,
of
the
two
first
persons
of
the
Trinitie
.
For
a
man
may
bee
a
Sonne
,
and
yet
wante
the
prerogative
,
dignitie
,
authoritie
,
and
power
of
a
Sonne
.
For
as
saith
the
Apostle
,
Gallath
.
chap.
4.
vers.
1.
2.
The
heyre
while
hee
is
a
childe
differeth
nothing
from
a
seruant
,
though
he
be
Lord
of
all
,
but
is
vnder
Tutors
and
Governours
.
vntill
the
time
appointed
of
the
Father
.
Which
custome
of
men
,
the
Apostle
applyeth
to
the
Church
of
God
.
to
let
vs
know
,
that
it
is
a
thing
to
be
considered
in
the
children
of
God
,
aswell
as
in
the
children
of
men
:
so
the
oversight
standes
in
the
not
distinguishing
betwixt
the
being
of
a
sonne
simply
,
which
comes
by
procreation
and
birth
:
and
the
being
of
a
sonne
in
prerogative
,
dignitie
,
authoritie
and
power
of
a
sonne
,
which
comes
by
age
and
fulnes
of
time
,
appointed
by
the
Father
.
For
every
child
is
a
sonne
to
his
Father
,
as
soone
as
he
is
borne
:
yet
longe
after
he
receyveth
not
the
prerogative
of
a
sonne
:
but
still
is
in
condition
as
a
servant
.
But
when
the
time
appointed
,
for
his
freedome
commeth
:
he
,
who
was
before
a
sonne
by
birth
,
but
a
servant
in
condition
,
becommeth
to
be
a
sonne
likewise
by
condition
,
aswell
as
by
birth
:
when
as
the
prerogative
,
or
dignitie
,
or
authoritie
,
or
power
,
to
be
a
sonne
in
estate
,
is
given
vnto
him
.
And
in
this
sense
is
this
place
to
be
vnderstood
,
if
it
be
rightly
taken
:
that
is
,
that
vnto
them
who
were
borne
of
the
Father
,
and
so
which
were
sonnes
by
the
Fathers
begetting
of
them
:
Christ
the
sonne
did
give
prerogative
,
or
dignitie
,
or
authoritie
,
or
power
,
to
be
sonnes
in
condition
and
state
.
For
as
we
have
said
before
,
the
benefit
of
being
sonnes
simply
,
by
begetting
,
or
birth
,
or
by
adoption
,
is
the
proper
worke
of
the
Father
:
but
to
make
vs
sonnes
in
the
condition
and
estate
,
belonging
vnto
sonnes
,
is
the
proper
worke
of
the
Sonne
.
For
we
have
no
boldnes
to
call
the
Father
our
Father
,
nor
have
wee
any
accesse
vnto
him
as
vnto
our
Father
,
but
through
Christ
alone
.
Neither
have
we
the
libertie
of
the
sonnes
of
God
,
from
sinne
,
either
by
righteousnes
or
sanctification
:
nor
any
part
of
the
glory
of
the
sonnes
of
God
,
but
from
Christ
alone
:
in
whom
doth
all
fulnes
dwell
,
and
out
of
whose
fulnes
,
we
all
receyve
:
and
by
whom
only
we
come
vnto
the
Father
.
And
this
distinction
of
these
two
works
,
of
the
Father
,
and
of
the
Sonne
,
shineth
cleerly
in
the
wordes
of
the
Evangelist
:
when
he
sayeth
,
that
Christ
did
give
prerogative
to
bee
the
sonnes
of
God
,
only
to
those
who
were
borne
of
God
:
plainelie
distinguishinge
the
Fathers
worke
,
in
begetting
vs
to
be
his
sonnes
,
from
the
worke
of
the
sonne
in
giving
vs
the
prerogative
to
bee
sonnes
.
which
verifieth
that
to
be
a
sonne
by
birth
,
and
to
be
a
sonne
by
prerogative
,
are
not
to
be
taken
in
one
sense
,
nor
for
one
benefite
:
but
for
two
distinct
actions
,
of
the
first
two
persons
of
the
Trinitie
.
Which
the
same
Apostle
Iohn
seemeth
playnly
to
confirme
,
1.
Epist.
chap.
3.
vers.
1.
2.
When
he
ascribeth
the
benefite
,
of
being
called
the
sonnes
of
God
,
vnto
the
love
of
the
Father
,
and
the
benefite
of
the
beeing
that
which
the
sonnes
of
God
are
,
in
prerogative
and
dignitie
,
vnto
the
Sonne
:
by
whose
appearing
vnto
vs
,
wee
are
made
that
,
which
the
sonnes
of
God
should
bee
.
And
therefore
,
in
this
life
,
according
as
hee
hath
appeared
vnto
vs
,
by
the
Fathers
worke
in
our
calling
,
bringing
vs
vnto
him
,
illuminating
our
vnderstandinge
with
the
knowledge
of
him
,
and
by
faith
making
vs
one
withhim
:
so
have
wee
receyved
the
prerogative
to
be
the
sonnes
of
God
,
in
righteousnes
and
holines
,
with
freedome
and
boldnesse
to
call
his
Father
our
Father
:
but
because
as
yet
he
is
not
manifested
vnto
vs
in
all
the
prerogatives
of
the
sonnes
of
God
,
therefore
(
although
wee
bee
now
,
both
sonnes
by
Adoption
,
and
likewise
in
some
measure
by
prerogative
and
dignitie
,
)
yet
it
is
not
fully
manifested
what
wee
shall
be
:
but
when
he
shall
appeare
in
glory
,
then
shall
wee
appeare
like
him
,
in
all
things
.
In
which
likenes
either
in
parte
,
or
in
whole
,
accomplished
in
vs
,
standeth
the
prerogative
of
the
sonnes
of
God
.
For
cleering
of
which
point
,
wee
are
to
observe
that
saying
of
the
Apostle
,
1.
Cor.
chap
,
1.
vers.
30.
For
of
him
you
are
in
Christ
Jesus
,
who
is
made
of
God
vnto
vs
,
wisedome
,
righteousnes
,
sanctification
and
redemption
.
In
these
wordes
two
distinct
actions
,
are
attributed
vnto
the
Father
,
which
must
needes
preceed
in
order
,
that
action
of
the
Sonne
,
whereby
he
gives
vs
prerogative
to
be
the
sonnes
of
God
.
The
first
action
of
the
Father
is
the
making
of
Christ
vnto
vs
,
wisedome
,
righteousnes
,
sanctification
and
redemption
:
which
are
indeed
the
prerogatives
of
the
sonnes
of
God
.
The
second
action
of
the
Father
is
,
the
making
vs
to
bee
in
Christ
:
to
the
end
that
we
may
bee
pertakers
of
these
blessings
,
which
Christ
is
made
of
the
Father
,
vnto
vs
.
Which
action
of
making
vs
to
be
in
Christ
,
cannot
be
distinguished
from
making
of
vs
sonnes
and
Adopting
of
vs
.
Vpon
which
two
workes
of
the
Father
,
followeth
the
action
of
the
Sonne
:
who
when
we
are
by
the
Father
,
in
him
,
hee
maketh
vs
pertakers
of
all
his
own
prerogatives
,
dignities
&
glory
.
And
after
this
worke
of
the
Sonne
,
followeth
the
action
of
the
holy
Ghost
:
sealing
vp
in
our
hearts
,
both
our
Adoption
or
son-ship
,
and
the
prerogatives
belonging
to
the
sonnes
of
God
.
Of
this
distinct
consideration
,
of
the
distinct
working
,
of
the
Father
,
Sonne
and
the
Holy
Ghost
,
it
may
easilie
appeare
,
that
the
worke
of
the
Sonne
,
is
mistaken
in
this
place
,
when
it
is
interpreted
to
be
Adoption
,
or
making
of
vs
sonnes
simplie
:
wheras
it
is
to
bee
vnderstood
,
of
a
benefite
,
succeeding
our
beeing
sonnes
by
Adoption
,
which
is
already
accomplished
,
when
we
are
begotten
and
borne
of
God
the
Father
:
after
which
,
it
is
the
Sonnes
parte
,
to
make
vs
in
condition
and
estate
the
sonnes
of
God
:
by
communicating
with
vs
,
the
prerogative
,
and
dignitie
,
and
authoritie
which
is
proper
to
the
sonnes
of
God
.
Thus
fare
have
we
thought
good
to
speake
touching
the
order
of
the
benefits
of
God
:
in
which
point
we
have
more
largely
insisted
,
because
it
is
the
speciall
ground
,
wherevpon
ryseth
,
not
only
the
oversight
of
good
men
,
but
also
divers
heresies
of
wicked
men
,
in
this
age
.
And
we
have
further
labored
to
cleere
that
place
of
Iohn
,
which
most
misleades
men
in
this
matter
:
that
thereby
it
may
be
manifest
,
that
by
the
Scriptures
rightly
vnderstood
,
Adoption
goeth
in
order
before
Iustification
.
CHAPTER
XVIII
.
HAVING
finished
the
three
first
grounds
,
serving
to
cleere
the
nature
and
order
of
the
saving
benefites
of
God
:
Now
it
rests
that
wee
speake
of
the
last
:
which
is
touching
the
speciall
distinction
and
difference
of
those
benefites
amongst
themselves
.
In
which
point
,
leaving
all
other
opinions
,
we
wil
follow
that
which
hath
the
greatest
warrand
and
cleerest
evidence
,
in
the
truth
of
God
:
which
only
in
all
such
thinges
,
wee
are
to
follow
,
as
our
guide
and
informer
.
But
before
we
beginne
this
point
,
there
are
three
things
needfull
to
be
considered
of
vs
.
The
first
is
,
the
diverse
manners
wherein
the
spirit
speaketh
of
them
in
the
Scriptures
.
The
second
is
,
what
things
they
have
common
,
in
which
they
all
agree
and
have
no
difference
.
The
third
is
,
the
vse
that
we
are
to
make
for
our
instruction
of
the
preceeding
point
.
In
these
three
things
wee
will
be
shorter
perhaps
,
then
their
nature
requyreth
,
setting
them
downe
in
short
propositions
.
Touching
the
first
,
we
are
to
marke
that
in
the
Scripture
those
benefites
are
set
downe
,
two
manner
of
wayes
:
that
is
,
either
confusedly
,
or
then
distinctlie
.
The
confused
manner
of
speech
,
is
likewise
two
fold
.
First
,
when
as
in
respect
of
the
inseparable
coniunction
of
these
blessings
,
and
presence
infallible
of
all
the
rest
,
where
one
is
,
beeing
all
lincked
together
,
and
every
one
imperting
and
impleying
,
all
the
rest
:
the
Scripture
putteth
one
for
all
.
The
second
manner
is
,
when
some
one
benefite
,
is
putt
for
another
:
and
these
two
sortes
of
speeches
are
playne
by
these
places
.
Rom.
chap.
8.
vers.
23.
2
Cor.
chap.
5.
vers.
19.
Eph.
chap.
1.
vers.
7.
Col.
chap.
1.
vers.
14.
Rom.
chap.
5
,
vers.
9.
10.
11.
&c.
The
distinct
manner
of
speech
is
,
when
these
benefites
are
both
in
name
and
signification
specially
distinguished
,
one
from
another
:
as
namely
,
Rom.
chap.
8.
vers.
30.
1
Cor.
chap.
1.
vers.
30.
This
we
thought
good
,
first
to
marke
,
because
there
is
great
probabilitie
,
that
in
not
consideration
of
the
spirites
different
manner
of
speaking
,
is
the
speciall
ground
and
cause
,
of
many
mens
mistaking
of
the
speciall
difference
and
true
order
,
of
these
saving
benefites
of
God
.
As
speciallie
,
when
Iustification
and
Adoption
are
made
partes
of
reconsiliation
:
which
beeing
properly
taken
doeth
in
order
,
according
to
the
Scriptures
,
succeed
to
them
both
.
As
also
when
one
benefite
is
defined
,
by
the
propertie
of
another
:
which
error
many
doe
fall
in
.
Wee
are
therefore
to
take
heed
,
that
wee
put
a
speciall
difference
betwixt
one
and
the
same
benefite
,
according
as
it
is
vsed
by
the
spirit
of
God
,
in
proper
or
improper
manner
of
speech
:
when
either
it
is
put
in
the
owne
proper
signification
,
or
when
it
is
put
particularly
,
for
another
benefite
then
it selfe
,
or
generally
for
all
.
Touching
the
second
point
,
there
be
six
special
things
,
wherein
all
the
saving
benefites
of
God
agree
.
The
first
is
in
their
originall
,
or
efficient
cause
:
which
is
God
alone
:
for
he
is
the
Father
of
lights
,
from
whom
commeth
down
all
good
gifts
and
every
perfect
donation
,
Iam.
chap.
1.
vers.
17.
This
may
be
confirmed
by
particular
testimonies
of
Scripture
,
touching
every
particular
benefite
,
as
of
Faith
,
Adoption
,
Iustification
,
Peace
or
Reconciliation
,
Sanctification
,
Glorification
,
and
our
whole
Redemption
.
For
they
are
neither
bred
in
vs
by
nature
,
nor
acquired
by
our
industrie
,
nor
ministred
by
humane
education
,
but
are
all
the
gifts
of
God
.
The
second
thing
wherein
they
all
agree
,
is
the
cause
which
moueth
God
to
give
them
:
which
is
nothing
but
his
grace
and
good
pleasure
.
For
none
of
them
is
obtayned
by
our
desert
,
or
meritt
.
For
as
,
sayeth
the
Apostle
,
2
Tim.
chap.
1.
vers.
9.
God
hath
saved
vs
and
called
vs
with
an
holy
calling
not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
.
and
this
likewise
is
cleere
by
particular
testimonies
of
the
Scriptures
,
touching
every
one
of
these
benefites
.
The
third
thing
wherin
they
all
agree
,
is
the
meanes
,
through
which
God
of
his
grace
doth
give
them
:
which
is
Iesus
Christ
the
Sonne
:
who
is
made
of
God
vnto
vs
all
these
blessings
:
For
in
him
all
fulnes
dwelleth
,
and
out
of
his
fulnes
,
we
all
receive
grace
.
Which
point
also
is
most
evident
,
throughout
all
the
Scriptures
in
everie
particular
benefite
.
The
fourth
thing
wherein
they
all
agree
,
is
the
instrument
by
the
which
God
maketh
vs
to
apprehend
them
all
in
Christ
,
which
is
Faith
only
.
The
fift
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.
vers.
30
And
as
sayeth
the
Apostle
:
by
the
grace
of
God
which
is
given
vs
in
Christ
Iesus
,
we
are
made
riche
in
him
,
in
all
gifts
:
1
Cor.
cha.
1.
ver.
4.
5.
And
the
same
Apostle
gives
thankes
to
God
,
because
he
hath
blessed
vs
with
all
blessings
in
Christ
,
Eph.
ch.
1.
ver.
3.
The
last
thing
wherein
they
all
agree
,
is
that
they
are
never
taken
away
againe
,
from
those
that
receive
them
:
For
the
gifts
and
calling
of
God
are
without
repentance
:
Rom.
ch.
11.
ver.
29.
And
whom
Christ
loved
,
hee
loveth
to
the
end
.
Iohn
chap.
13.
vers.
1.
Now
followeth
the
third
thing
to
be
considered
of
vs
,
which
is
,
touching
the
vse
arising
vpon
those
former
6.
points
,
which
wee
are
to
marke
,
for
our
right
vnderstanding
of
the
nature
of
Gods
saving
benefites
:
and
this
vse
is
sixe
fould
.
The
first
is
,
that
none
of
these
blessings
is
in
vs
by
nature
,
nor
from
nature
,
nor
any
power
or
facultie
in
nature
,
but
are
all
the
supernaturall
gifts
of
God
.
The
second
vse
is
,
that
we
are
to
acknowledge
the
good
will
of
God
and
his
free
grace
,
to
bee
the
only
cause
moving
God
to
give
these
benefites
.
For
by
his
grace
he
hath
made
vs
freely
accepted
in
his
beloved
:
so
that
even
what
in
Christ
hee
gives
vs
,
he
gives
it
freely
of
grace
:
so
that
all
respects
is
removed
,
why
God
should
bestowe
his
blessings
in
Christ
,
except
his
owne
grace
in
himselfe
.
Which
we
are
carefully
to
marke
,
that
we
may
keepe
our selves
from
the
error
of
these
,
who
confound
either
the
subordinate
meane
,
through
which
,
or
the
subordinate
Instrument
,
by
which
God
bestowes
his
blessings
,
with
the
cause
moving
God
to
bestow
them
:
For
although
Christ
be
the
meane
through
which
,
&
faith
be
the
instrument
by
which
,
God
gives
all
spirituall
blessings
,
yet
the
cause
moving
him
to
give
all
,
is
his
grace
.
For
hee
gives
Christ
,
and
the
righteousnes
that
is
in
him
,
and
faith
,
freely
,
to
whom
he
will
,
and
withouldes
them
from
whom
he
will
.
Thus
although
the
subordinate
meanes
,
in
and
by
which
,
God
dispenseth
his
blessings
,
are
not
to
be
separate
from
his
grace
,
yet
they
are
never
to
bee
confounded
with
it
:
but
even
Christ
himselfe
,
and
all
blessings
in
him
,
and
the
merit
of
his
sufferings
,
and
faith
,
by
the
which
wee
apprehend
all
,
are
still
to
bee
distinguished
from
the
grace
of
God
,
which
is
the
only
cause
,
why
eyther
Christ
himselfe
,
or
the
meritt
of
his
suffrings
,
or
faith
to
apprehend
it
,
is
given
vs
of
God
.
Therefore
in
Gods
working
,
the
Scriptures
still
ioyne
these
three
together
,
to
wit
grace
,
Christ
and
faith
.
Faith
,
as
the
instrument
whereby
we
apprehend
,
and
Christ
as
the
subiect
in
which
wee
apprehend
the
blessings
of
God
,
and
the
grace
of
God
,
as
the
only
cause
moving
God
,
both
to
giue
faith
,
and
Christ
by
faith
,
and
in
Christ
al
these
blessings
.
So
that
it
is
a
greevous
sinne
against
the
grace
of
God
(
for
the
prayse
of
the
glory
whereof
,
the
Lord
doth
bestowe
vpon
vs
all
spirituall
blessings
)
when
we
spoyle
it
of
this
prayse
due
to
it
alone
:
by
making
any
other
thing
to
bee
the
moving
cause
why
God
doth
blesse
vs
.
As
likewise
it
is
a
great
sinne
,
when
separating
this
grace
,
from
the
subordinate
meanes
,
wee
doe
despise
the
meanes
,
and
turne
the
grace
into
wantonnes
.
The
third
vse
is
,
that
no where
,
except
in
Christ
alone
,
is
any
of
the
saving
blessings
of
God
to
bee
found
.
And
therefore
it
never
can
be
accompted
to
be
Gods
Adoption
,
Gods
Righteousnes
,
Sanctificatian
,
Reconciliation
or
Redemption
,
which
is
placed
in
any
thing
without
Christ
.
Wherevpon
it
must
follow
that
they
erre
farre
from
the
trueth
,
who
place
their
righteousnes
,
either
in
their
faith
,
or
workes
:
or
who
place
reconciliation
,
in
their
owne
satisfaction
.
For
though
Christ
be
the
obiect
of
faith
,
yet
it
hath
the
being
of
it
,
in
mans
hart
:
&
concerning
works
and
our
own
satisfactions
.
It
is
cleere
that
they
are
not
in
Christ
:
who
notwithstanding
is
all
in
all
things
,
and
filleth
all
in
all
things
.
The
fourth
vse
is
,
that
without
faith
,
God
by
his
grace
,
communicates
noe
blessing
in
Christ
,
in
ordinarie
dispensation
.
Therefore
they
must
erre
,
who
thinke
that
Christ
and
the
blessings
of
God
in
him
,
may
be
apprehended
,
by
the
externall
bodily
action
of
man
,
in
receyving
the
Sacraments
:
that
is
,
as
they
call
it
,
by
the
very
externall
worke
wrought
.
This
likewise
teacheth
vs
,
to
perceive
their
error
,
who
doe
make
Faith
,
which
is
but
the
apprehending
instrument
,
to
bee
the
blessing
it selfe
,
thereby
apprehended
in
Christ
.
Of
which
sort
they
all
are
,
who
place
the
matter
of
our
righteousnes
,
in
the
act
of
our
beleeving
.
The
fift
vse
is
,
to
teach
vs
to
be
wise
,
in
iudging
of
our selves
,
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
contrarie
.
For
as
sayeth
the
Apostle
Peter
,
2.
Epi.
chap.
1.
vers.
3.
God
through
the
knowledge
of
him
that
hath
called
vs
,
hath
given
vnto
vs
al
things
,
that
appertayne
to
life
and
Godlines
:
And
therfore
Iames
sheweth
that
it
profits
nothing
that
a
man
say
,
he
hath
faith
,
if
he
have
no
workes
.
And
Iohn
1.
Ep.
cha.
2.
vers.
9.
sayeth
,
Hee
that
sayeth
he
is
in
the
light
,
and
hatetb
his
brother
,
is
in
darknes
vntill
this
tyme
.
and
chap.
3.
vers.
6.
Who
soever
sinneth
,
hath
not
seene
Christ
,
neither
hath
knowen
him
.
The
sixt
and
last
vse
is
,
to
discover
to
vs
the
error
of
those
who
prophainly
affirme
,
that
the
Saints
effectually
called
,
may
fall
from
grace
:
which
is
a
blasphemous
denying
of
Gods
faithfulnes
,
his
righteousnes
,
and
the
stablenes
of
his
counsell
:
vpon
which
the
Scriptures
,
so
often
build
,
the
certayntie
of
the
saints
persevering
vnto
the
end
:
Vpon
his
faithfulnes
,
1.
Cor.
chap.
1.
ver
8.
9.
who
also
shall
confirme
you
vnto
the
end
,
for
God
is
faithfull
,
by
whom
ye
are
called
.
And
1.
Thess.
chap.
5.
ver.
24.
Faithfull
is
hee
who
calleth
you
and
will
also
doe
it
.
vpon
his
righteousnes
.
2.
Thess.
chap.
1.
vers.
6.
7.
For
it
is
a
righteous
thing
with
God
,
to
render
to
you
which
are
troubled
,
rest
with
vs
in
the
revelation
of
the
Lord
Iesus
from
heaven
.
And
Heb.
ch.
6.
ver.
9.
10.
But
we
perswade
our selves
better
things
of
you
,
and
such
as
accompanie
salvation
,
for
God
is
not
vnrighteous
,
&c.
and
vpon
the
stablenes
of
his
counsell
in
the
17.
and
18.
verses
of
the
same
chapter
,
saying
:
Wherein
God
willing
more
aboundantly
to
shewe
vnto
the
heires
of
promise
the
vnchaingeablenes
of
his
counsell
,
did
binde
himselfe
by
an
oth
,
that
by
two
immutable
things
,
wherein
it
is
impossible
that
God
should
lye
,
we
might
have
strong
consolation
,
which
have
our
refuge
to
lay
holde
vpon
the
hope
,
that
is
layde
before
vs
.
CHAPTER
XIX
.
THvs
having
spoken
of
these
3.
points
:
it
followeth
now
that
we
speake
of
the
particular
difference
,
whereby
the
blessings
of
God
,
are
every
one
distinguished
from
another
.
The
difference
that
is
amongst
these
benefites
,
is
of
two
sorts
.
The
first
is
more
general
,
depending
vpon
the
different
manner
that
we
enioy
them
.
The
second
is
more
particular
,
rising
vpon
the
particular
nature
of
every
benefite
.
Touching
the
first
,
the
benefites
of
God
in
Christ
,
are
either
such
,
as
are
made
ours
only
by
imputation
and
Gods
gracious
accompt
:
the
thing
imputed
,
remayning
still
in
substance
inherent
in
Christ
,
and
not
in
vs
.
for
then
they
are
such
,
as
(
flowing
from
the
vertue
of
Christ
)
doe
abide
inherent
in
our
soules
and
bodyes
eternally
.
Of
the
first
sort
,
are
Adoption
and
Iustification
,
which
never
can
be
said
properly
,
to
be
inherent
in
vs
(
Adoption
,
beeing
taken
in
the
proper
sense
,
whereby
it
is
distinguished
from
the
rest
:
&
not
in
that
general
sense
mentioned
before
)
for
Christ
alone
,
remayneth
in
himselfe
,
the
only
Sonne
of
God
,
and
only
righteous
without
sinne
:
wee
beeing
sonnes
and
righteous
,
never
by
any
inhesion
of
these
blessings
in
vs
,
but
only
by
the
imputation
of
that
sonne-ship
and
righteousnes
which
is
Christs
alone
,
vnto
vs
.
Therefore
the
Scriptures
,
(
touching
these
2.
benefites
)
doeth
specially
vse
this
phrase
:
to
witt
,
that
wee
are
the
sonnes
of
God
in
him
,
and
that
we
are
made
the
righteousnes
of
God
in
him
.
Of
the
second
sort
,
are
these
benefits
,
which
necessarily
follow
,
vpon
the
two
former
:
as
being
the
end
wherefore
we
are
Adopted
and
Iustified
.
and
these
be
peace
with
God
,
or
Reconciliation
,
ioy
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
vs
in
Christ
,
that
by
the
sense
and
feeling
of
them
inherent
in
vs
,
they
are
made
to
vs
,
sure
tokens
of
our
effectual
calling
or
Adoption
&
Iustification
.
Which
being
blessings
,
not
perceyved
by
any
sense
of
them selves
,
in
substance
inherent
in
vs
,
are
confirmed
in
vs
by
the
others
,
as
infallible
effectes
following
them
.
For
which
cause
the
Apostle
Peter
willeth
vs
by
them
,
to
make
our
calling
and
election
sure
.
For
in
this
are
the
children
of
God
knowne
,
and
the
children
of
the
Divell
:
Who
soever
doeth
not
righteousnes
,
is
not
of
God
,
1.
Iohn
3.
10.
And
againe
,
Know
yee
,
that
he
that
doeth
righteously
,
is
borne
of
him
,
1.
Iohn
2.
29.
And
againe
,
Hee
that
doeth
righteousnes
,
is
righteous
,
as
he
is
righteous
,
3.
chap.
vers.
7.
This
difference
,
serveth
both
to
cleare
the
order
and
nature
of
the
benefites
of
God
.
For
these
,
which
are
ours
by
gracious
accompt
,
remayning
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
vpon
vs
in
Christ
.
Therefore
vnto
these
two
,
that
is
Adoption
and
Iustification
,
all
the
rest
,
are
attributed
,
as
effectes
and
infallible
consequences
,
whyle
it
is
saide
:
If
wee
bee
sonnes
,
then
are
we
also
heyres
,
Rom.
cha.
8.
ver.
17.
And
againe
,
Whosoever
is
borne
of
God
,
sinneth
not
,
1.
Iohn
3.
9.
And
againe
,
The
sonne
abideth
in
the
house
for
ever
.
Iohn
8.
35.
so
touching
righteousnes
it
is
saide
,
The
iust
by
faith
shall
live
,
Rom.
1.
17.
And
againe
:
Being
iustified
by
faith
,
we
haue
peace
towards
God
,
&
reioyce
in
the
hope
of
the
glory
of
God
,
Rom.
5.
1.
2.
And
againe
:
That
,
we
being
iustified
by
his
grace
,
should
be
made
heires
,
&c.
Tit.
3.
7.
The
second
difference
,
ariseth
vpon
the
different
nature
of
the
benefites
:
which
appeare
in
the
effectes
of
every
one
towardes
vs
.
Which
effectes
may
generally
bee
reduced
to
two
.
The
first
is
,
the
effect
,
of
the
making
vs
the
sonnes
of
God
.
Which
is
most
properly
performed
in
vs
in
the
blessing
of
Adoption
.
The
second
is
,
the
making
of
vs
like
to
the
Image
of
the
sonne
of
God
.
Which
is
performed
by
the
rest
of
the
blessinges
:
that
is
our
Iustification
,
Sanctification
,
and
Redemption
.
Which
albeit
they
serve
to
accomplish
our
Adoption
,
by
making
vs
to
bee
the
sonnes
of
God
by
prerogative
,
dignitie
,
&c.
yet
wee
are
sonnes
,
before
they
be
accomplished
in
vs
.
For
as
saith
Iohn
,
1.
Epist.
3.
2.
We
are
nowe
the
sonnes
of
God
,
although
it
is
not
manifest
what
we
shall
be
.
So
this
generall
difference
,
of
the
nature
of
Gods
benefites
,
is
carefully
to
be
marked
:
that
we
may
distinguish
betwixt
these
benefites
,
by
the
which
we
are
properly
made
sonnes
,
and
so
of
the
seed
:
which
onely
is
Adoption
.
And
these
benefites
,
by
the
which
,
we
enioye
the
promise
,
made
vnto
the
seede
:
where
by
we
are
not
properlie
saide
to
be
made
sonnes
,
but
onely
in
respect
of
the
condition
and
estate
,
belonging
to
the
sonnes
.
But
properly
by
them
we
are
made
like
vnto
the
Image
of
the
sonne
of
God
.
But
although
all
these
benefites
agree
in
this
pointe
,
and
they
all
serve
to
make
vs
like
vnto
the
Image
of
the
Sonne
:
yet
they
differ
in
nature
,
every
one
from
another
,
according
to
the
difference
of
these
thinges
,
wherein
they
make
vs
like
vnto
the
Sonne
of
GOD
.
For
by
Iustification
,
the
Lord
makes
vs
righteous
,
and
without
sinne
:
as
Christ
is
righteous
,
and
without
sinne
.
and
reconcileth
vs
vnto
him selfe
,
making
vs
one
with
him selfe
,
as
the
sonne
is
one
with
him
.
For
peace
or
reconciliation
with
God
,
is
the
effect
and
fruite
of
Iustification
,
as
is
cleere
Rom.
chap.
5.
1.
In
which
we
have
to
observe
,
that
as
the
Father
,
by
Adoption
,
maketh
vs
one
with
the
sonne
:
so
by
Iustification
,
hee
maketh
vs
one
,
with
him selfe
.
Conforme
to
the
saying
of
the
Apostle
,
2.
Corinth
.
chapt.
5.
vers.
19.
For
God
was
in
Christ
,
reconciling
the
worlde
vnto
him selfe
:
by
not
imputing
to
them
their
sinnes
:
therefore
is
our
peace
and
reconciliation
with
GOD
,
attributed
vnto
the
Crosse
of
Christ
,
by
the
which
sayeth
the
Apostle
,
hee
killeth
hatred
,
Ephe.
2.
16.
and
also
our
libertie
and
boldnes
,
to
enter
into
the
most
holy
place
,
is
attributed
vnto
the
bloud
of
IESVS
,
Heb.
10.
19.
Secondly
,
by
sanctification
,
the
Lord
makes
vs
like
to
his
Son
by
puritie
,
and
holines
of
nature
.
Thirdly
by
redemption
,
as
it
is
particularly
taken
for
glorification
,
the
Lord
makes
vs
like
vnto
his
Sonne
,
in
immortalitie
,
glory
▪
and
power
.
This
order
and
difference
,
of
these
benifites
,
is
cleere
,
1
Cor.
chap.
1.
vers.
30.
where
wisdome
,
is
put
in
the
first
place
:
which
,
specially
answeres
to
our
calling
,
wherein
consisteth
our
Adoption
.
In
the
second
place
,
righteousnes
.
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
benefites
of
God
.
For
in
other
places
of
Scripture
,
Redemption
,
as
likewise
Iustification
,
and
Reconciliation
,
are
taken
in
a
larger
sense
:
to
signifie
the
whole
freedome
of
the
sonnes
of
God
,
and
every
parte
thereof
in
particular
.
And
that
because
all
libertie
,
peace
and
reconciliation
,
whatsoever
is
given
vs
of
God
,
floweth
from
the
death
of
Christ
:
in
the
which
standeth
our
righteousnes
,
peace
&
redemption
.
For
which
cause
it
is
,
that
in
the
Scriptures
,
sometymes
our
Iustification
is
ascribed
to
the
death
of
Christ
:
sometymes
our
Sanctification
:
sometymes
our
Reconciliation
:
and
sometimes
our
Redemption
.
Because
,
howsoever
these
blessings
,
(
as
they
are
imparted
vnto
vs
)
differ
both
in
order
and
nature
:
yet
they
proceed
all
,
from
one
fountayne
:
and
are
all
comprehended
,
only
in
that
one
oblation
,
of
Iesus
Christ
vpon
the
Crosse
.
For
cleering
our
iudgements
therefore
,
in
this
point
:
we
are
carefully
to
marke
these
two
senses
,
in
the
which
,
in
the
Scriptures
,
Redemption
,
Iustification
,
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
himselfe
:
according
to
that
which
hee
had
purposed
in
Christ
.
which
was
,
as
sayeth
the
Apostle
,
Eph.
chap.
1.
vers.
10.
That
in
the
fulnes
of
tyme
,
he
would
gather
together
all
things
in
Christ
Iesus
,
&
as
sayth
the
same
Apostle
,
Coll.
chap.
1.
ver.
20.
It
pleased
the
Father
to
reconcile
all
things
to
himselfe
,
by
him
:
making
peace
by
the
blood
of
his
crosse
.
In
this
sense
,
God
at
one
tyme
,
by
the
only
one
oblation
of
Iesus
Christ
,
in
one
worke
,
once
performed
,
did
eternally
redeeme
,
Iustifie
,
Sanctifie
and
Reconcill
to
himselfe
,
all
his
ellect
,
that
ever
were
,
is
,
or
shall
bee
,
vntill
the
end
of
the
world
.
For
Christ
bare
all
their
persons
,
vpon
the
Crosse
:
and
God
did
lay
vpon
him
,
the
iniquitie
of
them
all
:
and
did
wound
him
,
for
their
transgressions
,
and
breake
him
for
their
iniquities
:
and
did
lay
vpon
him
,
the
chastisment
of
their
peace
.
Esa.
53.
Therefore
sayeth
the
Apostle
,
Heb.
10.
that
by
that
will
of
God
we
are
sanctified
even
by
the
offringe
of
the
body
of
Iesus
Christ
once
.
And
in
the
9.
chap.
12.
verse
,
hee
sayeth
that
Christ
by
his
owne
bloud
entered
once
in
the
most
holy
place
,
and
abtayned
eternall
redemption
:
and
in
that
same
Chapter
ver.
28.
it
is
sayd
,
that
Christ
was
once
offered
,
to
take
away
the
sinnes
of
many
.
Now
in
this
sense
,
there
is
neither
,
difference
of
tyme
,
nor
order
,
nor
distinction
to
be
made
:
all
beeing
accomplished
together
and
at
once
:
by
one
worke
,
of
one
man
,
Iesus
Christ
the
Lord
.
Sometymes
againe
,
they
are
taken
for
the
worke
of
God
in
vs
,
and
toward
vs
:
in
his
owne
tyme
applying
that
,
which
hee
wrough
in
Christ
for
vs
,
to
every
one
of
vs
in
particular
:
bringing
vs
,
by
effectual
calling
,
to
the
knowledge
&
apprehension
by
faith
,
of
our
Redemption
,
Iustification
,
and
Reconciliation
,
which
God
accomplished
onely
in
that
day
of
Christ
,
which
all
the
Fathers
desired
to
see
:
howsoever
in
divers
ages
,
and
divers
tymes
,
they
bee
applyed
,
by
God
,
to
these
,
whom
then
,
and
in
that
day
,
by
the
death
of
his
Sonne
,
he
did
Redeeme
,
Iustifie
,
and
Reconcile
vnto
him selfe
.
And
in
this
sense
,
we
speake
of
these
benefites
,
in
this
treatise
:
not
as
they
were
wrought
by
God
,
in
Christ
,
for
vs
:
but
as
in
the
dispensation
of
God
,
they
are
applied
vnto
vs
,
for
whom
Christ
dyed
.
In
which
sense
the
Apostle
speakes
of
them
,
1.
Coll.
1.
21.
22.
saying
:
And
you
also
which
were
in
tyme
past
straungers
and
enemies
,
having
your
mindes
exercised
in
evill
workes
,
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
benefites
.
In
consideration
whereof
,
how
so
ever
Adoption
,
and
Iustification
agree
,
in
this
,
that
they
both
are
benefites
bestowed
by
imputation
,
without
inhesion
in
vs
:
yet
,
as
they
differ
in
nature
,
so
doe
they
in
order
:
in
respect
of
the
grounds
,
wherevpon
they
are
builded
,
&
whence
they
flow
.
For
Adoption
,
neither
dependeth
vpon
,
nor
floweth
from
the
death
of
Christ
:
But
from
his
personall
propertie
,
of
beeing
the
sonne
of
God
.
whereas
Iustification
,
dependeth
vpon
,
&
floweth
from
his
suffering
.
and
therefore
as
our
communion
with
him
in
person
goeth
before
our
communion
with
him
in
his
suffrings
,
so
doth
our
Adoption
,
in
order
goe
before
our
Iustification
.
CHAPTER
XX.
HITHERTO
have
we
spoken
,
of
those
groundes
,
whereby
both
the
nature
and
order
of
Gods
saving
benefites
,
are
most
cleerly
knowen
.
So
that
by
these
things
,
which
are
alreadie
set
downe
,
a
modest
minde
,
onely
searching
truth
,
and
abhorring
contention
,
may
sufficiently
knowe
,
what
Iustification
before
God
,
is
.
yet
notwithstanding
,
for
the
further
contentement
of
those
of
weaker
iudgement
,
we
will
speake
something
more
particularly
of
the
benefite
is
selfe
.
For
the
clearer
vnderstanding
whereof
,
and
discovering
of
the
trueth
,
which
now
almost
lyeth
hid
,
by
the
manifold
opinions
of
men
:
it
were
needfull
,
that
we
should
speake
of
divers
things
:
as
namely
,
of
God
him selfe
,
what
place
he
hath
in
that
worke
.
2.
of
his
grace
.
3.
of
Christ
and
his
obedience
.
4.
of
faith
.
5.
of
man
him selfe
,
and
of
his
workes
.
and
lastly
of
the
Lawe
and
of
the
Gospell
.
For
all
these
points
are
called
in
controversie
:
and
mens
iudgements
is
divers
concerning
every
one
of
them
,
in
the
worke
of
Iustification
:
but
to
eschew
longsomnes
,
wee
will
reduce
all
,
that
we
are
to
speake
,
into
these
few
grounds
.
The
first
,
shal
be
touching
the
special
divers
and
severall
iudgements
of
men
,
concerning
Iustification
.
The
second
,
shal
be
touching
the
discussing
of
these
pointes
controverted
,
which
are
of
greatest
moment
.
The
third
,
shal
be
concerning
the
worke
it selfe
of
Iustification
:
according
as
it
is
set
downe
in
the
truth
of
God
.
And
intreating
of
these
three
,
we
shall
touch
by
the
way
,
everie
one
of
these
points
mentioned
.
in
doing
whereof
,
if
we
shall
insist
somewhat
more
largely
,
then
shall
seeme
expedient
to
riper
iudgements
,
yet
we
hope
that
heerein
we
shall
easily
be
pardoned
:
seeing
we
take
this
paynes
,
not
for
the
instruction
of
those
,
that
are
of
greater
iudgement
then
our selfe
,
but
for
the
helpe
and
confort
of
the
simplest
sorte
.
Who
in
this
mayne
point
of
salvation
,
may
(
through
the
diversitie
of
opinions
)
be
brought
in
danger
of
destruction
.
For
seeing
there
is
no
hope
of
life
to
anie
,
but
such
as
are
iustified
by
the
righteousnes
of
God
which
is
by
the
faith
of
Christ
:
it
must
followe
,
that
this
Iustice
being
taken
away
,
and
any
other
whatsoever
put
in
the
place
thereof
,
all
ground
and
certeyntie
of
salvation
,
must
needes
bee
also
taken
away
.
To
come
then
to
the
first
point
.
there
be
foure
principall
different
opinions
:
beside
the
opinion
of
Osiander
:
which
beeing
odious
to
all
,
we
need
not
to
speake
of
.
The
first
is
of
those
,
who
devide
the
worke
of
Iustification
betwixt
God
and
man
:
Christs
merit
and
mans
merit
:
faith
and
works
:
grace
&
debt
:
the
Law
&
the
Gospell
:
but
in
divers
respects
and
considerations
.
For
in
respect
of
that
,
which
they
call
the
first
righteousnes
(
which
they
esteeme
nothing
but
a
preparation
of
a
man
,
to
iustifie
himself
,
by
a
formall
righteousnes
infounded
in
vs
by
grace
)
.
they
give
place
to
God
,
as
the
author
&
worker
:
and
to
his
grace
,
as
the
cause
moving
him
:
and
vnto
Christs
sufferings
,
as
the
cause
meriting
that
grace
:
&
vnto
faith
as
the
benefit
in
founded
into
vs
by
grace
:
and
vnto
the
Gospell
,
as
the
instrument
whereby
this
benefit
is
wrought
in
vs
.
Yet
with
God
&
his
grace
,
they
ioyne
man
in
this
worke
:
ascribing
vnto
him
,
freedome
of
will
,
so
that
God
by
his
grace
&
man
in
his
will
concurre
in
the
worke
.
God
by
his
grace
,
helping
mans
will
to
beleeve
.
But
in
respect
of
that
,
which
they
call
the
second
righteousnes
,
wherein
they
place
the
merit
of
eternall
life
,
they
seclude
God
from
beeing
the
Iustifier
:
and
ascribe
iustification
to
man
him selfe
.
they
seclude
grace
and
establish
workes
of
free
will
,
they
seclude
Christ
,
and
the
merit
of
his
obedience
,
and
place
them selves
and
the
merit
of
their
owne
workes
.
they
seclude
beleeving
,
and
establish
working
:
and
for
the
Gospell
,
place
the
Law
.
The
second
opinion
is
of
those
,
who
in
iustification
,
make
God
to
be
the
Iustifier
,
and
that
of
his
grace
,
and
that
by
faith
,
but
as
our
worke
,
of
our
free
will
:
yet
not
of
the
Law
,
but
of
the
Gospel
.
secluding
Christ
and
his
obedience
wholy
from
our
righteousnes
:
as
likewise
the
Law
and
the
workes
thereof
.
So
they
give
to
God
the
worke
of
Iustifying
:
but
the
matter
of
their
righteousnes
,
they
wholy
ascribe
to
their
owne
worke
and
act
in
beleeving
.
and
place
grace
in
nothing
,
but
in
Gods
gracious
accepting
of
mans
imperfect
faith
,
in
place
of
the
perfect
righteousnes
of
the
Law
.
and
attribute
vnto
the
merit
of
Christes
obedience
,
this
gracious
acceptation
of
our
faith
:
as
though
hee
had
dyed
and
suffered
not
for
our
Iustification
,
but
to
merit
and
obtayne
at
Gods
hande
,
that
our
owne
worke
of
beleeving
,
should
bee
graciously
accepted
as
perfect
righteousnes
,
albeit
in
it selfe
imperfect
.
and
where
they
may
seeme
to
agree
with
the
papist
in
asscribing
righteousnes
to
their
owne
working
,
they
thinke
that
they
doe
sufficientlie
purge
them selves
from
that
blott
by
this
subtill
evasion
:
that
they
doe
not
attribute
their
righteousnes
,
to
a
worke
of
the
Lawe
,
but
to
a
worke
of
the
Gospell
.
The
third
opinion
,
is
of
those
;
who
attribute
the
worke
of
Iustification
vnto
God
,
but
place
their
righteousnes
,
partlie
in
their
faith
,
as
their
owne
worke
,
and
partly
in
the
obedience
of
Christ
.
and
make
two
actions
of
God
,
in
Iustifying
.
In
the
one
whereof
,
they
give
place
vnto
grace
:
in
the
other
not
.
The
first
action
is
the
imputation
of
our
imperfect
faith
,
for
righteousnes
.
and
that
by
grace
.
The
second
action
is
the
imputation
of
Christs
perfect
obedience
,
for
the
supplying
of
that
,
which
is
wanting
in
our
imperfect
faith
,
for
righteousnes
,
and
that
by
Iustice
.
All
these
three
opinions
,
doe
attribute
Mans
righteousnes
,
either
wholy
or
in
parte
to
his
owne
working
,
The
first
and
last
doe
ioyne
grace
&
merit
together
in
Iustification
.
Which
things
are
most
contrarie
to
the
truth
of
God
:
whether
the
workes
bee
of
nature
or
of
grace
:
of
the
Law
,
or
of
the
Gospell
.
The
fourth
and
last
opinion
,
is
of
those
,
who
attribute
the
worke
of
Iustification
to
God
alone
:
and
placeth
our
righteousnes
onely
in
Christes
obedience
:
and
doe
acknowledge
saith
to
be
nothing
but
the
applying
and
apprehending
instrument
of
Christes
obedience
:
and
the
Gospell
,
to
bee
the
instrument
of
faith
:
and
all
to
be
of
grace
.
because
God
,
giveth
Christ
,
to
bee
righteousnes
vnto
vs
,
by
grace
:
and
imputes
his
obedience
vnto
vs
,
by
grace
:
and
by
grace
,
giveth
vs
faith
,
and
vnto
faith
the
Gospell
.
so
that
they
attribute
the
whole
prayse
of
the
Iustification
vnto
God
:
and
place
the
whole
matter
of
righteousnes
,
in
the
obedience
of
Christ
:
secluding
all
workes
of
men
,
eyther
of
the
Lawe
or
of
the
Gospell
:
and
acknowledge
the
grace
of
God
to
be
the
onely
cause
,
moving
God
to
iustifie
vs
,
by
Christes
obedience
:
as
likewise
of
the
giving
of
vs
faith
,
to
apprehend
it
,
and
this
opinion
only
agreeth
with
the
trueth
.
CHAPTER
XXI
.
NOw
we
come
to
these
things
,
wherein
especially
stands
the
chiefest
controversies
,
whereby
the
trueth
of
Iustification
is
most
darkened
.
which
we
will
reduce
all
,
to
these
foure
points
.
The
first
shal
be
,
touching
the
efficient
cause
of
Iustification
.
The
second
shal
be
,
touching
the
materiall
cause
of
it
.
The
third
shal
be
,
touching
the
formall
cause
.
The
fourth
shal
be
,
touching
the
subiect
,
that
is
iustified
.
Vnder
these
foure
are
comprehended
the
chiefe
controversies
touching
this
matter
.
For
touching
the
finall
cause
,
there
is
no
great
disagreement
:
therefore
we
have
no
need
to
speake
much
of
it
:
yet
notwithstanding
because
it
serves
to
cleare
that
which
we
have
so
much
insisted
in
before
,
touching
the
order
of
Adoption
and
Iustification
,
we
will
speake
something
thereof
,
after
the
other
foure
.
First
then
,
touching
the
efficient
cause
of
Iustification
,
the
controversie
is
only
with
the
Papistes
:
for
in
this
point
,
albeit
they
agree
with
vs
in
parte
,
or
rather
in
shew
:
yet
they
disagree
from
vs
,
in
the
chiefest
substance
of
this
question
.
For
wee
saye
,
that
God
onely
doeth
Iustifie
:
but
they
,
albeit
they
graunt
the
first
Iustification
to
God
in
parte
,
yet
they
asscribe
the
second
Iustification
(
wherein
they
place
the
merit
of
eternall
life
)
wholy
to
man
him selfe
.
Now
for
discussing
this
controversie
,
wee
have
three
thinges
that
may
sufficientlie
cleare
our
iudgement
therein
.
The
first
is
,
the
manner
and
forme
of
the
Scripture
phrase
,
touching
the
Iustification
of
a
man
.
The
second
is
,
the
testimonie
of
the
Scripture
,
declaring
who
it
is
,
that
Iustifies
a
man
.
The
third
is
,
the
nature
of
the
worke
it selfe
.
Touching
the
first
,
the
Scripture
speaking
of
Iustification
,
even
whereas
it
is
supposed
to
bee
by
the
workes
of
the
Lawe
,
speakes
passivelie
of
man
,
and
never
activelie
:
to
shewe
it
is
a
worke
which
he
him selfe
doeth
not
,
but
which
is
done
vnto
him
by
another
.
as
for
example
,
Rom.
chapt.
3.
vers.
20.
by
the
workes
of
the
Lawe
,
shall
no
flesh
bee
iustified
.
And
againe
,
Gal.
chap.
2.
ver.
16.
Knowing
that
a
man
is
not
Iustified
by
the
workes
of
the
Law
.
And
againe
,
Gall.
chap.
5.
vers.
4.
And
yee
are
abolished
from
Christ
,
who
soever
are
Iustified
by
the
Lawe
.
As
likewise
,
when
Iustification
is
attributed
vnto
faith
,
the
same
passive
forme
of
speach
is
vsed
,
as
Rom.
chapt.
3.
vers.
28.
We
conclude
then
,
that
a
man
is
Iustified
by
faith
,
without
the
workes
of
the
Lawe
.
And
againe
,
Rom.
chap.
5.
ver.
1.
Being
then
Iustified
by
faith
,
&c.
And
Tit.
chap.
3.
ver.
7.
That
beeing
Iustified
by
his
grace
,
&c.
Which
forme
of
speech
is
most
cleerely
vsed
,
Matt.
chap.
12.
v.
37.
For
by
thy
wordes
,
thou
shalt
bee
iustified
:
and
by
thy
wordes
,
thou
shale
be
condemned
.
All
these
testimonies
doe
shew
plainlie
,
that
the
worke
of
Iustification
is
not
the
worke
of
man
him selfe
,
but
of
some
other
:
And
therefore
Christ
,
Luke
chap
,
16.
15.
layes
this
to
the
Pharises
charge
,
as
a
speciall
iniquitie
,
saying
:
Yee
are
those
who
iustifie
your selves
.
And
that
this
is
to
bee
vnderstood
,
not
only
of
a
man
in
iudging
him selfe
,
but
also
of
one
man
in
iudging
an
other
,
it
is
plaine
by
the
Apostles
doctrine
,
Rom.
14.
4.
10.
13.
where
he
takes
al
power
from
all
men
of
iudging
one
another
,
and
to
conclude
this
point
,
the
Apostles
testimonie
touching
him selfe
,
is
sufficient
,
1.
Corint
.
cha.
4.
ver.
3.
whereby
he
cleereth
both
these
pointes
,
to
witt
,
that
no
other
man
had
power
to
iudge
him
:
and
that
he
had
no
power
to
iudge
him selfe
,
saying
:
I
passe
little
to
be
iudged
of
you
,
or
of
mans
iudgement
,
no
I
iudge
not
my
owne
selfe
.
In
which
places
,
all
power
of
iudging
,
as
it
is
referred
either
to
iustifying
or
condemning
,
in
pardoning
,
or
not
pardoning
sinne
,
in
the
absolving
or
not
absolving
from
sinne
,
is
vtterly
taken
from
all
men
,
whether
in
respect
of
them
selves
or
others
.
Touching
the
second
grounde
,
which
cleereth
who
it
is
that
Iustifies
:
there
is
nothing
whereof
the
holy
Scripture
giveth
more
cleere
testimonie
then
of
this
:
still
affirming
,
that
is
is
God
onely
,
who
Iustifieth
:
as
is
manifest
,
Rom.
chap.
8.
ver.
33.
where
expressely
it
is
sayde
:
It
is
GOD
that
Iustifieth
:
and
in
that
same
Chapter
30.
verse
,
it
is
saide
:
Those
whom
hee
hath
predestinate
,
those
hee
hath
called
:
and
whom
hee
hath
called
,
those
also
hee
hath
iustified
.
which
place
sheweth
playnely
,
that
it
can
belong
to
none
but
to
God
alone
.
seeing
that
he
who
iustifieth
,
must
bee
he
who
calleth
,
and
hee
who
calleth
must
be
he
who
predestinateth
,
which
is
onely
God
.
And
againe
,
the
same
Apostle
giveth
a
cleere
testimonie
heereof
,
Rom.
chapt.
3.
ver.
30.
saying
:
For
God
is
one
who
shall
iustifie
circoncision
of
faith
,
and
vncirconcision
thorough
faith
.
The
like
testimonie
is
conteyned
,
1.
Corinth
.
cha.
4.
vers.
4.
where
the
Apostle
sayeth
:
Hee
that
iudgeth
mee
is
the
Lorde
.
Therefore
sayeth
the
same
Apostle
,
Rom.
chap.
14.
ver.
12.
That
every
one
of
vs
shall
give
accompt
of
him selfe
vnto
God
.
Nowe
wee
come
to
the
third
ground
,
which
consisteth
in
the
nature
of
Iustification
it selfe
:
which
is
not
(
as
some
interprete
it
to
be
)
the
making
of
vs
inhesively
iust
,
by
renovation
,
or
change
of
our
nature
:
as
though
the
word
Iustificare
,
that
is
to
Iustifie
,
did
signifie
,
Iustum
facere
,
that
is
,
to
make
just
.
By
which
opinion
,
our
Iustification
,
and
our
Sanctification
,
are
confounded
,
and
made
one
thinge
.
As
though
to
Iustifie
were
the
action
of
GOD
,
in
regeneratinge
and
recreatinge
vs
:
whereas
it
is
the
worke
of
God
in
iudging
vs
.
so
that
Iustificar●
doeth
signifie
Iustum
pronuntiare
,
that
is
,
to
pronounce
righteous
,
which
is
manifest
by
two
reasons
.
The
first
is
,
because
in
Scripture
.
Iustification
is
opposed
to
condemnation
:
as
is
cleere
by
the
testimonie
cited
before
,
Mat.
12.
37.
The
second
reason
,
is
taken
from
the
description
of
Iustification
,
set
downe
in
the
Scriptures
:
where
sometymes
it
is
defined
to
consist
,
in
the
remission
of
sinnes
,
sometymes
in
the
forgiving
of
wickednes
,
in
the
covering
of
sinne
,
and
not
imputing
of
iniquitie
:
sometyme
by
the
imputation
of
righteousnes
.
Which
all
doe
prove
manifestly
,
that
Iustification
is
the
Action
of
him
,
who
is
the
Iudge
of
mankinde
,
in
absolving
man
from
sinne
and
the
punishment
thereof
.
Of
this
it
followeth
,
that
vnto
God
onely
it
belongeth
to
Iustifie
.
and
that
for
two
speciall
reasons
.
The
first
is
,
because
the
Lord
is
the
onely
Iudge
of
all
,
Hebr.
12.
23.
And
therefore
Acts
17.
31.
it
is
sayd
:
He
hath
appointed
a
day
in
the
which
he
will
iudge
the
world
in
righteousnes
.
Of
which
day
the
Apostle
also
speaketh
,
Rom.
2.
5.
16.
and
the
reason
heereof
is
given
by
the
Apostle
,
Rom.
14.
7.
8.
to
witt
,
because
hee
is
our
onely
Lord
,
to
whom
we
both
live
and
die
:
and
therefore
according
as
in
that
same
place
the
Apostle
concludes
,
We
all
shall
appeare
before
the
iudgement
seate
of
Christ
,
and
every
one
of
vs
shall
give
accompt
of
him selfe
to
God
.
Whereby
it
is
cleere
,
seeing
God
is
the
onely
Iudge
of
the
world
,
that
to
iustifie
and
to
condemne
,
must
onely
belonge
to
him
.
The
second
reason
is
:
seeing
Iustification
consistes
in
remission
of
sinnes
,
and
not
imputing
of
iniquitie
:
it
followeth
,
that
not
any
,
except
God
alone
,
can
iustifie
:
because
none
save
God
alone
,
can
forgive
sinne
,
as
is
cleere
,
Mark
.
2.
7.
and
Luke
5.
21.
therefore
doeth
the
Lord
him selfe
saye
,
Esa.
43.
25.
I
,
even
I
am
he
that
putteth
away
thy
iniquities
for
myne
owne
sake
.
And
againe
,
44.
cha.
vers
22.
I
have
put
away
thy
transgressions
like
a
Cloud
,
and
thy
sinnes
as
a
mist
.
Likewise
David
doth
attribute
the
not
imputing
of
iniquitie
to
the
Lord
,
Psal.
31.
2.
saying
:
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
iniquitie
.
which
also
the
Apostle
cleerely
sheweth
,
2.
Corinth.
5.
19.
saying
,
That
God
was
in
Christ
reconciling
the
world
to
him selfe
,
not
imputing
to
them
their
sinnes
.
Now
,
whereas
it
might
seeme
,
that
in
treating
of
the
efficient
cause
of
Iustification
,
we
should
speake
not
onely
of
God
himselfe
,
but
also
of
his
grace
:
yet
because
the
question
touching
his
grace
,
doeth
also
fitly
belong
to
the
formall
cause
,
therefore
wee
referre
it
vnto
that
place
.
CHAPTER
XXII
.
NOw
followeth
that
we
speake
of
the
materiall
cause
.
and
in
this
pointe
,
out
of
the
former
thinges
,
it
may
be
easilie
gathered
,
that
there
be
foure
different
opinions
.
The
first
is
,
that
the
workes
of
the
Law
done
by
man
,
are
the
matter
of
our
righteousnes
.
The
second
is
,
that
the
onely
act
of
mans
heart
in
beleeving
,
is
the
matter
of
it
.
The
third
is
,
that
partly
faith
,
and
partly
Christes
obedience
,
is
the
matter
of
our
righteousnes
.
The
fourth
and
last
is
,
that
onely
Christ
,
in
his
obedience
,
is
the
whole
matter
of
our
righteousnes
.
The
vanitie
of
the
first
3.
opinions
will
more
fully
appeare
,
when
we
speake
of
the
formal
cause
of
iustification
,
&
when
we
shall
treat
of
Iustification
it selfe
:
as
likewise
when
we
shall
cleere
the
truth
of
the
fourth
opinion
:
therefore
we
wil
speak
the
more
shortlie
of
them
now
.
Against
all
three
,
this
ground
generally
serveth
,
to
witt
,
that
no
man
is
iustified
before
God
,
by
any
worke
inherent
in
himselfe
,
or
done
by
him selfe
,
whether
it
be
of
nature
or
of
grace
,
or
whether
it
be
a
worke
of
the
Lawe
,
or
of
the
Gospell
.
The
reason
is
:
If
man
be
iustified
in
any
sorte
by
workes
,
Iustification
can
not
be
by
grace
,
according
as
sayeth
the
Apostle
,
Rom.
11.
6.
If
it
be
of
grace
,
it
is
no
more
of
workes
,
els
were
grace
no
more
grace
:
and
if
it
be
of
workes
▪
it
is
no
more
grace
,
els
were
worke
no
more
worke
.
Thus
none
of
these
three
formost
opinions
can
stande
:
excepte
we
will
destroy
the
grace
of
God
,
and
abolish
it
altogether
from
the
worke
of
Iustification
:
for
grace
and
workes
,
(
even
though
they
bee
of
grace
)
can
never
stande
together
in
the
worke
of
our
Iustification
.
Which
also
manifesteth
,
the
grosse
impietie
of
all
these
three
opinions
,
in
placing
faith
either
in
whole
,
or
in
parte
,
in
our
righteousnes
,
as
it
is
our
owne
worke
:
seeing
by
no
worke
of
his
owne
,
can
man
possibly
be
iustified
.
For
otherwise
it
cannot
be
,
but
Christ
must
have
died
in
vaine
.
Secondly
,
our
righteousnes
consisteth
not
in
Gods
acceptation
of
any
thing
that
proceeds
from
vs
to
Godward
:
but
in
Gods
imputation
of
that
that
comes
from
him
to
vsward
by
his
gift
.
as
is
cleere
,
Rom.
5.
15.
16.
17.
where
our
righteousnes
is
still
called
the
gift
of
God
:
&
we
are
saide
to
receyve
righteousnes
as
a
gift
.
Whereby
it
is
most
evident
that
no
worke
of
the
Law
,
nor
faith
,
as
it
is
the
worke
of
our
heart
,
can
possibly
be
our
righteousnes
.
For
our
act
of
beleeving
,
is
an
action
passing
from
vs
to
God-ward
:
and
being
attributed
(
as
it
is
by
them
)
to
mans
free
will
,
is
no
lesse
the
worke
of
man
,
then
any
other
worke
of
the
Law
what
soever
.
But
our
righteousnes
is
called
in
the
Scriptures
,
the
righteousnes
of
GOD
,
and
not
of
man
:
because
it
goeth
not
from
vs
towardes
him
,
but
it
commeth
from
him
to
vs
.
Thirdly
,
it
is
manifest
by
the
Scriptures
,
that
no
man
is
iust
in
him selfe
,
but
in
another
.
For
among
men
there
is
none
righteous
,
no
not
one
,
Psal.
14.
But
if
that
whereby
hee
is
iustified
,
&
which
is
the
matter
of
his
righteousnes
bee
in
him selfe
,
he
must
not
onely
bee
iust
,
but
iust
in
him selfe
:
which
both
doe
playnely
contradict
the
trueth
of
God
:
which
plainlie
denies
,
that
there
is
any
man
righteous
,
and
that
any
man
is
made
righteous
in
him selfe
:
but
whom
soever
God
iustifieth
,
he
iustifieth
them
in
Christ
,
and
maketh
them
the
righteousnes
of
God
in
him
,
2.
Corinth.
5.
21.
Fourthly
,
the
nature
of
Iustification
consisting
in
the
remission
of
sinne
:
it
can
not
possibly
stande
,
in
that
,
that
is
the
direct
contrarie
.
But
all
these
three
opinions
maketh
it
stande
in
the
contrarie
,
that
is
in
Gods
acceptation
of
obedience
.
For
whether
the
Lorde
iustifie
vs
,
for
doeing
the
workes
of
the
Lawe
,
or
for
fulfilling
the
condition
of
the
Gospell
,
required
by
God
of
vs
vnto
Iustification
:
it
is
alwayes
for
and
by
our
obedience
that
he
iustifieth
vs
.
so
that
Iustification
,
shall
never
consist
in
pardoning
of
sinne
,
and
covering
of
iniquitie
:
but
by
the
contrarie
,
in
the
acceptation
of
obedience
.
Which
saying
is
so
impious
,
that
nothing
can
be
devised
more
contrarie
to
the
grace
of
God
,
and
mans
salvation
.
These
groundes
serve
generally
to
shewe
the
wickednes
of
all
these
three
opinions
.
Nowe
we
come
to
speake
somwhat
concerning
the
first
alone
.
against
which
these
groundes
conteyned
in
scripture
,
shall
sufficiently
serve
:
of
which
divers
make
against
the
rest
also
.
First
,
that
which
excludes
not
mans
gloriation
,
can
not
have
place
in
his
righteousnes
:
for
God
will
have
no
flesh
to
glory
in
his
sight
,
in
any
thing
except
in
him
alone
:
wherevppon
it
followeth
,
that
no
man
can
bee
iustified
by
the
workes
of
the
Law
.
For
as
sayeth
the
Apostle
Rom.
chap.
3.
vers.
27.
gloriation
is
not
excluded
by
the
lawe
of
workes
.
For
if
Abraham
was
iustified
by
workes
,
hee
hath
wherein
to
glory
,
Rom.
chap.
4.
vers.
2.
and
the
reason
heere
of
is
declared
in
the
fourth
verse
,
saying
:
That
to
him
that
worketh
,
the
wages
is
not
compted
by
favour
,
but
by
debt
.
Wherevpon
it
followeth
,
that
if
man
bee
iustified
by
workes
,
he
hath
wherein
to
glorie
:
because
he
is
not
iustified
by
grace
,
but
by
deservinge
:
and
Gods
iustifying
of
him
,
is
not
a
worke
of
his
favour
,
but
a
worke
,
which
hee
is
indebted
to
doe
.
And
this
is
the
same
very
thing
,
which
the
Romish
Church
doeth
meane
by
their
merit
ex
condigno
.
whereby
Gods
free
grace
iniustification
is
quite
overthrowen
.
Secondly
,
man
can
not
be
iustified
,
by
that
,
which
makes
the
death
of
Christ
of
none
effect
:
but
as
sayeth
the
Apostle
Gallat.
chapter
2.
verse
21.
If
righteousnes
bee
by
the
Lawe
,
then
Christ
hath
died
without
a
cause
.
Which
place
doeth
evidently
convince
them
all
of
errour
,
and
proove
them
all
to
bee
enimies
to
the
crosse
of
Christ
,
and
to
his
death
,
that
make
righteousnes
to
bee
by
any
other
thinge
then
by
his
death
:
for
if
Christ
died
without
a
cause
,
if
righteousnes
bee
by
the
Lawe
:
he
must
have
much
more
died
in
vaine
,
if
it
bee
by
any
other
thing
.
For
righteousnes
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
righteousnes
in
faith
properly
taken
,
as
it
is
the
acte
of
our
heart
:
without
relation
of
it
as
an
apprehending
instrument
vnto
Christ
:
is
much
more
pernitious
,
then
the
opinion
of
the
Papistes
.
and
that
by
cleere
evidence
of
both
their
doctrines
compared
together
.
For
the
Papist
placeth
his
righteousnes
,
in
that
which
conteynes
in
it selfe
perfect
righteousnes
in
deed
:
so
that
if
their
other
ground
could
holde
(
wherein
also
the
other
sorte
doeth
agree
with
them
)
that
is
,
that
it
were
in
mans
power
to
fulfill
the
Lawe
,
certaynlie
they
should
be
iustified
by
the
works
of
the
Law
.
For
the
doers
of
the
Lawe
shal
be
iustified
,
Rom.
2.
13.
And
if
there
had
bene
a
lawe
given
which
could
have
given
life
,
surely
righteousnes
should
haue
bene
by
the
Lawe
,
sayeth
the
same
Apostle
,
Gal.
3.
21.
But
these
other
men
,
doe
place
their
righteousnes
,
in
that
which
they
them selves
confesse
to
be
imperfect
,
and
not
to
contayne
in
it selfe
,
perfect
righteousnes
.
For
when
,
faith
is
not
relatively
or
instrumentally
taken
in
respect
of
Christ
apprehended
by
it
:
it
can
never
contayne
perfect
righteousnes
:
and
so
the
Lord
can
never
iustifie
vs
by
it
:
For
the
iudgement
of
God
is
iust
,
and
according
to
trueth
,
Rom.
2.
2.
and
5.
verses
.
and
the
Lord
shall
iudge
the
world
in
righteousnes
,
Acts
17.
31.
of
which
it
followeth
,
that
there
is
much
more
iniquitie
,
in
these
mens
opinion
,
then
in
the
Papistes
:
because
they
wittingly
lay
a
ground
to
them selves
,
touching
iustification
:
wherein
it
is
impossible
that
Gods
iudgement
can
be
according
to
trueth
:
seeing
they
make
him
to
iustifie
them
,
by
that
,
which
in
their
owne
confession
,
is
never
answerable
to
the
iustice
of
God
.
Thirdly
,
that
can
never
iustifie
a
man
,
that
causeth
wrath
,
and
makes
both
faith
and
the
promise
vaine
,
and
of
none
effect
.
and
therefore
righteousnes
can
never
be
by
the
Law
.
For
as
sayeth
the
Apostle
,
Rom.
4.
15.
The
Law
causeth
wrath
.
And
againe
,
Gal.
3.
10.
Whosoever
are
of
the
workes
of
the
Lawe
,
are
vnder
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.
vers.
14.
saying
.
For
if
they
which
are
of
the
Lawe
be
heires
,
faith
is
made
voide
,
and
the
promise
is
made
of
none
effect
.
And
againe
,
Gall.
chap.
3.
vers.
18.
For
if
the
inheritance
be
by
the
Law
,
it
is
no
more
by
promise
.
By
this
may
evidently
appeare
,
the
grosse
ignorance
of
the
Papistes
,
who
doe
ioyne
faith
and
the
workes
of
the
Law
together
,
in
the
worke
of
our
Iustification
:
which
two
can
never
more
stande
together
,
then
grace
and
workes
.
For
to
be
by
faith
,
and
to
bee
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
commeth
the
knowledge
of
sinne
,
and
which
maketh
transgression
to
abound
,
and
which
includeth
all
men
vnder
sinne
,
and
which
stoppeth
all
mouth
,
and
maketh
all
the
world
subiect
to
the
iudgement
of
God
:
can
never
serve
to
the
Iustification
of
a
man
.
Now
that
all
these
are
the
effects
of
the
Law
,
it
is
manifest
by
these
Testimonies
of
Scripture
.
Rom.
chap.
7.
vers.
7.
I
knew
not
sinne
but
by
the
Law
.
And
againe
,
Rom.
5.
20.
The
Lawe
entered
in
therevpon
that
the
transgression
might
abound
.
And
againe
,
Gall.
3.
22.
But
the
Scripture
hath
included
all
vnder
sinne
.
Whereby
the
word
Scripture
,
is
vnderstood
the
Law
:
as
is
cleer
by
the
testimonie
of
the
Apostle
,
Rom.
chap.
3.
vers.
19.
Where
he
interpretes
these
Scriptures
,
by
the
which
he
had
convinced
all
,
both
Iewes
and
Grecians
,
to
be
vnder
sinne
:
saying
,
Wee
knowe
that
whatsoever
things
the
Law
speaketh
,
it
sayeth
it
to
them
,
which
are
vnder
the
Law
,
that
every
mouth
may
be
stopped
,
and
all
the
world
be
made
subiect
to
the
iudgement
of
God
.
And
that
the
strength
of
this
reason
may
appeare
to
be
vncontrolable
:
The
20.
verse
of
that
same
3.
chap.
sheweth
it
to
be
the
argument
,
of
Gods
owne
spirit
:
when
as
the
Apostle
concludes
after
this
manner
.
Therefore
by
the
workes
of
the
Law
,
shall
no
flesh
be
iustified
before
him
:
for
by
the
Law
commeth
the
knowledge
of
sinne
.
Lastly
,
this
opinion
fighteth
directly
,
not
only
against
the
testimonie
of
God
himselfe
,
but
also
against
the
testimonie
of
the
knowledge
and
conscience
of
the
chiefest
saints
of
God
.
Touching
Gods
testimonie
,
it
is
cleere
throughout
all
the
Scriptures
:
where
he
convinceth
all
men
of
sinne
:
saying
,
There
is
none
righteous
no
not
one
,
&c.
Rom.
3.
And
the
Apostle
in
the
same
chapter
witnesses
:
that
by
the
workes
of
the
Lawe
,
shall
no
flesh
bee
iustified
before
him
.
And
expresly
in
the
4.
chap.
he
sayeth
,
that
to
him
that
worketh
not
,
but
beleeveth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
imputed
vnto
righteousnes
.
And
David
placeth
the
righteousnes
of
man
in
Gods
imputing
of
righteousnes
,
without
workes
.
Rom.
4.
6.
And
the
Apostle
Paul
expresly
concludeth
.
Gal.
5.
4.
That
they
whosoever
are
iustified
by
the
Lawe
,
are
abolished
from
Christ
,
and
are
fallen
from
grace
.
Now
touching
the
knowledge
and
conscience
,
of
the
chiefe
Saints
of
God
:
we
have
cleer
testimonies
from
them
.
Esa.
64.
6.
Wee
have
all
bene
as
an
vncleane
thing
,
and
all
our
righteousnes
is
as
filthie
clouts
,
&c.
The
like
confession
and
plaine
acknowledgment
wee
have
in
Daniel
,
chap.
9.
in
the
prayer
that
he
makes
vnto
God
.
But
most
clearly
in
the
Apostles
speach
,
touching
himselfe
,
and
Peter
,
and
remanent
Apostles
,
and
all
the
faithfull
amongst
the
Iewes
,
Gall.
2.
15.
16.
where
he
sayeth
,
Wee
,
who
are
by
nature
Iewes
,
and
not
sinners
of
the
Gentils
,
knowing
that
a
man
is
not
iustified
by
the
works
of
the
Law
,
but
only
by
the
faith
of
Iesus
Christ
:
even
we
have
beleeved
in
Iesus
Christ
,
that
wee
might
bee
iustified
by
the
faith
of
Christ
,
and
not
by
the
workes
of
the
Lawe
:
For
by
the
workes
of
the
Lawe
,
noe
flesh
shall
bee
iustified
.
Therefore
the
same
Apostle
Paul
,
albeit
hee
was
vnrebukeable
,
touching
the
righteousnes
which
is
in
the
Lawe
:
yet
notwithstanding
,
he
accompted
that
righteousnes
,
to
bee
but
losse
vnto
him
,
and
did
cast
it
from
him
as
filtie
dounge
,
that
he
might
gaine
Christ
,
and
bee
found
in
him
:
That
is
,
(
as
himselfe
interpreteth
)
that
he
might
be
found
,
not
having
his
owne
righteousnes
,
which
is
of
the
Law
:
but
that
which
is
through
the
faith
of
Christ
:
that
is
the
righteousnes
which
is
of
God
through
faith
.
Phil.
chap.
3.
Now
to
conclude
this
point
,
wee
will
shew
,
not
only
the
vanitie
,
but
the
impossibilitie
of
this
opinion
,
by
this
one
ground
,
which
is
cleere
in
Scripture
.
First
,
it
is
evident
that
the
next
and
immediate
end
,
of
our
iustification
is
our
peace
and
reconciliation
with
God
.
For
being
iustified
,
we
have
peace
toward
God
,
saith
the
Apostle
,
Rom.
5.
1
And
therefore
peace
is
said
to
bee
made
by
the
bloud
of
Christ
.
Collos.
1.
20.
And
the
manner
how
God
reconcileth
,
is
saide
to
bee
by
iustifying
,
2
Cor.
5.
19.
For
God
was
in
Christ
,
reconciling
the
world
to
himselfe
,
by
not
imputing
to
them
their
sinnes
:
which
is
all
one
,
as
to
say
,
that
God
was
in
Christ
reconciling
the
world
to
himselfe
,
by
iustifying
them
.
Secondly
,
it
is
evident
,
that
there
is
no
reconciliation
betwixt
God
and
vs
,
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
Gospell
confirmed
,
without
a
Mediator
.
And
all
confirmation
of
whatsoever
covenant
is
by
bloud
:
because
without
shedding
of
bloud
,
there
is
no
purgation
,
nor
iustification
from
sinne
:
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
sprinckling
of
bloud
,
purged
away
all
filthines
,
and
obtayned
full
remission
:
as
is
cleere
by
the
9.
to
the
Hebr.
And
therefore
sayeth
the
Apostle
in
the
same
chapter
verse
18.
That
even
the
first
covenant
,
was
not
ordayned
without
bloud
.
And
Moyses
the
Mediator
of
that
covenant
,
when
with
that
bloud
,
he
had
sprinckled
all
the
people
:
he
said
,
this
is
the
bloud
of
the
Testament
,
which
God
hath
appointed
vnto
you
.
Exo.
24.
8.
Heb.
9.
20.
Nowe
it
is
playne
,
that
Iesus
Christ
,
in
his
bloud
,
is
our
peace
and
reconciliation
with
God
:
For
no
bloud
,
save
his
bloud
alone
,
can
purge
vs
from
our
iniquities
,
and
iustifie
vs
.
And
there
is
no
Mediator
betwixt
God
and
vs
,
save
hee
alone
.
For
as
sayeth
the
Apostle
,
1
Timoth.
chap.
1.
vers.
5.
There
is
but
one
Mediator
betwixt
God
and
Man
,
even
Iesus
Christ
the
Man
.
Whereby
it
is
playne
,
that
none
can
make
a
firme
and
stable
covenant
of
peace
,
betwixt
God
and
vs
,
but
hee
alone
:
neither
can
he
make
this
covenant
sure
,
by
any
other
meane
,
except
his
death
and
blood
shedd
:
because
no
other
thing
in
heaven
or
earth
,
can
purge
vs
,
and
obtaine
remission
of
sinnes
and
iustifie
vs
.
Therefore
is
it
said
,
1
Pet.
chap.
3.
vers.
18.
That
Christ
once
suffered
for
sinnes
the
iust
for
the
vniust
,
that
he
might
bring
vs
to
God
.
Vpon
which
respect
it
is
that
by
him
we
are
said
to
have
accesse
to
the
Father
.
Ephes.
2.
18.
and
3.
12.
Now
vpon
all
these
grounds
,
we
have
to
gather
,
of
what
covenant
Christ
is
Mediator
:
that
is
,
whether
of
the
covenant
of
workes
,
or
of
the
covenant
of
grace
,
or
(
which
is
all
one
thing
)
whether
of
the
covenant
of
the
Law
,
or
of
the
Gospell
.
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
Iustification
and
Peace
with
God
:
and
of
which
soever
of
these
covenants
,
hee
is
Mediator
,
and
which
of
them
soever
hee
hath
confirmed
by
his
death
,
in
that
only
must
consist
our
righteousnes
and
peace
.
But
it
is
manifest
by
the
Scriptures
,
that
he
is
not
Mediator
of
the
old
,
but
of
the
new
Testam
.
as
is
cleere
by
the
Apostle
,
Heb.
9.
15.
where
he
sayeth
,
For
this
cause
is
hee
also
the
Mediator
of
the
newe
Testament
.
And
againe
,
Heb.
12.
24.
and
vnto
Iesus
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
necessitie
,
the
Law
also
must
be
changed
.
Therefore
it
must
follow
,
that
Christ
,
beeing
a
Priest
,
not
after
the
order
of
Aaron
(
vnder
the
which
the
Law
was
given
)
but
after
the
order
of
Melchisedech
:
that
he
cannot
possiblie
bee
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
Iesus
is
the
Mediator
of
a
better
Testament
then
the
Law
.
Herevpon
followeth
this
conclusion
:
that
it
is
not
only
a
vaine
opinion
,
but
also
an
impossible
,
that
any
flesh
can
ever
be
iustified
by
the
workes
of
the
Lawe
.
For
no
covenant
whereof
Christ
is
not
the
Mediator
,
and
which
hee
hath
never
confirmed
by
his
death
,
can
ever
possibly
serve
to
our
Iustification
:
but
of
the
covenant
of
workes
or
of
the
law
,
Iesus
is
no
wise
Mediator
,
neither
hath
hee
died
and
shed
his
bloud
to
confirme
it
.
Therefore
by
the
covenant
of
workes
no
flesh
shall
ever
bee
iustified
and
have
accesse
vnto
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
righteousnes
.
Whereof
now
we
are
to
speake
,
which
beeing
sufficiently
cleered
,
is
enough
to
overthrow
all
other
opinions
whatsoever
.
Now
to
make
it
manifest
,
that
in
Christ
alone
is
the
matter
of
our
righteousnes
,
wee
are
:
first
,
to
divide
this
point
in
two
:
and
secondly
to
set
downe
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
mans
righteousnes
before
God
,
except
only
Christ
.
The
second
is
,
touching
that
,
wherein
in
particular
Christ
is
our
righteousnes
.
Now
for
the
confirmation
of
the
first
point
,
we
have
these
six
grounds
shortly
to
be
considered
.
First
,
nothing
can
be
our
righteousnes
,
but
that
only
which
is
made
by
God
righteousnes
vnto
vs
.
For
he
is
only
righteous
,
and
the
only
Author
of
all
righteousnes
.
For
as
there
is
no
man
righteous
,
so
there
is
no
man
that
can
make
any
thing
,
to
be
righteousnes
,
either
to
himselfe
or
to
others
.
And
therefore
wee
are
to
consider
what
it
is
,
that
God
the
Creator
and
ordayner
of
all
the
righteousnes
of
men
,
hath
ordayned
and
made
righteousnes
to
vs
.
Nowe
in
all
the
trueth
of
God
,
nothing
is
ever
said
to
bee
made
of
God
vnto
vs
righteousnes
,
except
Iesus
Christ
alone
:
Neither
is
there
any
thing
whatsoever
,
that
is
called
our
righteousnes
,
whereby
wee
are
iustified
by
God
,
except
Christ
alone
,
and
his
obedience
.
Wherevpon
it
must
follow
,
that
he
only
must
be
the
matter
of
our
righteousnes
.
Therefore
is
it
said
by
the
Apostle
,
1
Cor.
1.
30.
that
hee
is
made
of
God
vnto
vs
,
Wisdome
,
Righteousnes
,
Sanctification
and
Redemption
.
And
in
the
Prophete
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
righteousnes
.
And
againe
,
chapter
33.
vers.
16.
And
hee
that
shall
call
her
,
is
the
Lord
ou●
righteousnes
.
Secondly
,
that
only
must
be
our
righteousnes
,
which
only
is
all
in
all
things
,
and
only
filleth
all
,
in
all
things
.
For
he
that
is
vnto
vs
,
all
,
in
all
things
,
must
needes
be
our
only
righteousnes
:
and
hee
that
filleth
vs
all
,
in
all
things
,
must
needes
fill
vs
likewise
in
righteousnes
.
Now
Christ
only
in
the
Scriptures
of
God
,
hath
both
these
attributed
vnto
him
.
The
first
is
shewen
cleerly
.
Collos.
3.
11.
And
the
second
is
cleerly
shewen
,
Eph.
1.
23.
Therefore
is
it
,
that
the
Apostle
Peter
,
Act.
chap.
4.
vers.
12.
sayeth
:
That
there
is
not
salvation
in
any
other
.
For
among
men
,
there
is
given
none
other
name
vnder
heaven
,
whereby
we
must
be
saved
.
And
for
this
same
cause
doth
the
Apostle
say
,
That
we
are
made
the
righteousnes
of
God
in
him
.
2
Corinth
.
chap.
5.
vers.
21.
As
likewise
,
that
in
him
wee
are
made
perfect
or
complete
.
Col.
chap.
2.
vers.
10.
Therefore
also
doeth
the
Apostle
blesse
God
the
Father
,
for
blessing
vs
with
all
spirituall
blessinges
in
Christ
,
Ephes.
chap.
1.
vers.
3.
And
if
with
all
blessinges
,
then
also
vndoubtedly
,
with
righteous
in
him
:
except
wee
will
denie
righteousnes
to
bee
one
of
the
spirituall
blessinges
of
God
.
Therefore
the
Scripture
,
admitteth
nothing
to
bee
ioyned
with
him
:
neyther
hath
the
Father
ordayned
any
thing
,
to
have
parte
or
place
with
him
,
in
the
matter
of
our
righteousnes
.
For
it
hath
pleased
the
Father
,
that
in
him
all
fulnes
should
dwell
:
and
that
out
of
his
fulnes
wee
should
receyve
,
what
soever
grace
wee
receyve
from
God
.
And
this
is
a
parte
of
that
preheminence
which
Christ
hath
in
all
thinges
:
so
that
whosoever
placeth
the
matter
of
his
righteousnes
in
any
thinge
but
Christ
,
denieth
flatly
,
that
hee
hath
preheminence
in
all
things
.
Thirdlie
,
nothing
can
bee
the
matter
of
our
righteousnes
.
which
is
not
the
matter
of
our
redemption
.
For
as
sayeth
the
Apostle
Rom.
chapt.
3.
vers.
24.
Wee
are
iustified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
IESVS
:
Therefore
is
it
that
in
the
Scriptures
,
Redemption
is
so
often
interpreted
,
to
bee
remission
of
sinnes
:
which
is
in
effect
righteousnes
,
as
Ephes.
chapt.
1.
vers.
7.
and
Colos.
chapt.
1.
vers.
14.
Thereby
shewing
vs
,
that
our
righteousnes
,
consisteth
of
that
same
,
whereof
consisteth
our
Redemption
.
And
it
is
cleere
and
manifest
throughout
all
the
holy
Scriptures
,
that
we
have
Redemption
in
Christ
alone
.
Therefore
in
the
same
places
,
cited
before
,
the
Redemption
whereby
wee
are
iustified
,
is
saide
to
be
in
Christ
IESVS
:
and
wee
are
saide
to
have
Redemption
in
him
.
Wherevppon
it
must
needes
followe
,
that
seeing
our
Redemption
is
in
him
alone
,
our
righteousnes
must
also
bee
in
him
alone
.
For
although
in
the
holy
Scriptures
it
bee
saide
,
that
wee
are
iustified
by
faith
,
yet
it
is
never
saide
,
that
we
are
redeemed
by
faith
:
or
that
our
Redemption
is
in
faith
.
Whereby
it
is
most
evident
,
that
when
the
spirit
of
God
sayeth
,
that
wee
are
iustified
by
faith
,
or
that
God
doeth
iustifie
vs
through
faith
,
or
that
hee
imputes
faith
vnto
righteousnes
:
that
these
speeches
,
are
never
to
bee
vnderstood
of
faith
,
materially
:
as
though
faith
properly
taken
were
the
matter
of
our
righteousnes
before
God
:
except
wee
will
say
likewise
,
that
faith
is
the
matter
of
our
redemption
:
which
no
man
is
so
ignorant
,
as
once
to
imagine
.
For
nothing
can
bee
the
matter
of
our
redemption
,
and
so
consequently
of
our
righteousnes
,
which
is
not
made
of
God
sinne
for
vs
,
and
a
propitiation
for
sinne
.
For
it
is
saide
expresly
,
that
God
made
our
Saviour
Christ
sinne
for
vs
,
that
wee
might
bee
made
the
righteousnes
of
God
in
him
.
2
Corinth
.
chapter
5.
verse
21.
and
Christ
is
said
to
have
redeemed
vs
from
the
curse
of
the
Lawe
,
by
beeing
made
a
curse
and
malediction
for
vs
.
Gallath
.
chapter
3.
verse
13.
All
to
shewe
vs
that
nothing
can
bee
the
matter
of
our
Righteousnes
,
and
of
our
Redemption
,
which
is
not
made
both
sinne
and
the
curse
due
to
sinners
for
vs
.
Which
two
thinges
were
lively
and
openly
shadowed
in
the
Lawe
.
The
first
Levit.
chapt.
16.
by
the
live
Goat
:
where
it
is
saide
,
And
Aaron
shall
put
both
his
handes
vpon
the
head
of
the
live-Goat
,
and
confesse
over
him
all
the
iniquities
of
the
Children
of
Israel
,
and
all
their
trespasses
in
all
their
sinnes
,
putting
them
vpon
the
head
of
the
Goat
,
and
shall
send
him
away
by
the
hand
of
a
man
appointed
into
the
wildernes
:
so
the
Goat
shall
beare
vpon
him
all
their
iniquities
.
And
this
the
Prophet
Esay
expresseth
plainly
,
when
he
sayeth
that
the
Lord
laid
vpon
Christ
the
iniquities
of
vs
all
:
and
that
he
bare
the
sinne
of
many
.
chap.
53.
As
also
Peter
,
when
he
sayeth
,
that
Christ
himselfe
bare
our
iniquities
in
his
owne
body
vpon
the
tree
.
1
Pet.
2.
24.
The
second
was
shadowed
vnto
vs
,
in
the
ordinance
of
God
concerning
all
offerings
for
sinne
.
In
which
,
when
the
trespasser
had
laid
his
hande
vpon
their
head
,
the
Priest
was
commanded
to
kill
them
before
the
Lord
,
and
to
burne
them
with
fire
.
Levit.
4.
Which
also
the
Prophet
Esay
expresseth
,
when
he
sayeth
:
that
hee
was
wounded
for
our
transgressions
:
he
was
broken
for
our
iniquities
:
the
chastisement
of
our
peace
was
vpon
him
.
chap.
53.
As
also
Pet.
when
he
sayeth
,
that
hee
suffered
for
sinnes
,
the
iust
for
the
vniust
.
Now
there
is
no
man
so
foolish
,
as
to
thinke
that
these
things
can
bee
attributed
vnto
faith
:
or
yet
to
the
workes
of
the
Law
:
or
to
any
thing
whatsoever
except
vnto
Iesus
Christ
alone
.
Therefore
nothinge
,
save
he
alone
,
can
possibly
be
the
matter
of
our
righteousnes
:
seeing
,
nothing
,
except
he
alone
,
was
ever
made
of
God
for
vs
,
either
sinne
,
or
a
propitiation
for
sinne
,
by
death
.
Fourthly
,
nothing
that
is
not
the
matter
of
our
peace
and
reconciliation
with
God
,
can
possibly
be
the
matter
of
our
righteousnes
.
For
nothing
can
procure
peace
vnto
vs
,
but
that
only
which
iustifieth
vs
,
and
covereth
our
iniquities
.
For
there
is
no
peace
for
the
wicked
sayth
the
Lord
:
and
it
is
our
iniquities
that
seperates
vs
from
God
.
Esay
57.
21.
and
59.
2.
Therefore
the
Apostle
sayeth
,
Rom.
5.
1.
that
beeing
iustified
,
we
have
peace
toward
God
.
For
the
cleanging
of
vs
from
sinne
,
(
which
is
the
cause
of
hatred
)
makes
vs
to
be
reconciled
vnto
God
.
Now
the
Lord
Iesus
only
,
in
the
Scriptures
,
is
called
our
peace
:
and
in
him
only
,
God
reconciled
the
worlde
vnto
himselfe
:
and
that
by
iustifying
vs
,
and
this
peace
&
reconciliation
,
is
said
to
be
made
,
by
the
bloud
of
his
crosse
:
because
therein
only
,
we
have
remission
of
sinnes
:
and
therein
onely
is
Christ
ordayned
a
propitiation
for
sinne
.
Wherevpon
it
followeth
,
that
seeing
nothing
is
our
peace
but
Christ
onely
:
nothing
can
be
our
righteousnes
but
he
only
.
For
nothing
but
righteousnes
,
makes
peace
betwixt
God
and
man
.
Fiftlie
,
righteousnes
and
life
,
are
ordayned
to
be
brought
into
the
world
:
as
sinne
and
death
were
brought
into
the
worlde
:
therefore
is
it
that
Adam
(
in
respect
of
the
effectes
that
come
from
him
to
all
men
)
is
saide
to
be
the
Type
of
Christ
in
the
effectes
that
flow
from
him
to
his
members
.
For
it
is
saide
,
that
as
by
one
man
,
sinne
entred
into
the
world
:
so
by
one
man
,
righteousnes
shal
be
brought
into
the
worlde
.
And
as
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
.
According
to
which
ground
it
is
also
saide
,
That
as
we
have
borne
the
Image
of
the
earthlie
,
so
shall
wee
beare
the
Image
of
the
heavenly
.
Wherevpon
it
followeth
,
that
nothing
in
the
world
,
except
Christ
,
can
be
the
matter
of
our
Righteousnes
:
as
none
in
the
worlde
,
save
onely
Adam
,
is
the
Authour
of
sinne
in
vs
,
otherwise
the
trueth
in
Christ
touching
righteousnes
,
should
never
answer
to
the
Type
in
Adam
,
concerning
sinne
.
Therefore
as
sinne
commeth
from
Adam
alone
vnto
vs
all
,
as
he
in
whom
wee
have
all
sinned
:
so
from
Iesus
Christ
alone
,
commeth
righteousnes
to
all
,
that
are
in
him
:
as
he
,
in
whom
they
have
all
satisfied
the
iustice
of
God
.
In
which
comparison
,
(
if
we
had
eyes
to
marke
it
)
faith
never
hath
the
place
of
our
righteousnes
,
but
answeres
in
our
participation
of
righteousnes
in
Christ
,
to
that
,
which
is
the
ground
of
our
being
partakers
in
the
sinne
of
Adam
.
For
as
wee
were
one
with
Adam
,
and
in
respect
of
origine
and
nature
were
in
him
,
and
so
by
being
in
him
and
one
with
him
,
did
all
in
him
and
with
him
,
transgresse
the
commandement
of
God
:
even
so
,
in
respect
of
faith
,
whereby
onely
we
are
vnited
vnto
Christ
▪
and
spiritually
made
one
with
him
,
and
ingrafted
in
him
:
wee
all
in
him
,
and
with
him
,
did
satisfie
the
iustice
of
God
,
in
his
death
,
and
suffering
.
Thus
,
our
vnion
with
Christ
,
and
meanes
thereof
,
is
alwayes
to
be
distinguished
,
from
our
communion
with
him
,
in
the
participation
of
his
righteousnes
,
as
the
fruit
thereof
.
Like
as
our
being
in
Adam
,
and
one
with
him
,
is
to
be
distinguished
,
from
the
fruit
thereof
:
which
is
,
communion
with
him
,
in
the
participation
of
his
transgression
.
For
clearing
of
this
pointe
,
we
have
to
marke
carefully
,
the
wordes
of
the
spirit
of
God
vnto
Daniel
,
chap.
9.
vers
,
24.
In
the
which
,
an
appeinted
tyme
is
set
downe
,
for
the
finishing
of
wickednes
,
the
sealing
vp
of
sinnes
,
the
reconciling
of
iniquitie
,
and
bringing
in
of
everlasting
righteousnes
in
the
worlde
.
Thereby
shewing
vs
,
that
it
is
impossible
,
that
faith
can
bee
the
materiall
righteousnes
of
GOD
,
whereby
we
are
iustified
.
For
then
,
this
everlasting
righteousnes
,
should
have
beene
in
the
worlde
,
before
Christ
came
into
the
worlde
:
and
so
should
not
have
beene
brought
in
by
him
.
For
faith
was
in
the
worlde
,
from
the
dayes
of
Adam
.
Therefore
sayeth
the
spirit
of
GOD
,
that
by
it
,
our
Flders
obtayned
good
report
:
and
yet
in
that
same
place
,
the
spirit
witnesseth
that
they
receyved
not
the
promise
,
distinguishing
betwixt
faith
,
and
Christ
apprehended
by
faith
,
as
the
matter
of
the
promise
,
and
so
consequently
,
of
righteousnes
.
The
one
whereof
,
that
is
faith
,
they
had
receyved
:
the
other
,
that
is
the
promise
,
they
had
not
receyved
:
because
Christ
(
in
whom
their
blessednes
was
promised
)
was
not
exhibited
in
their
dayes
.
For
,
albeit
by
faith
,
they
apprehended
Christ
crucified
,
to
come
,
and
the
righteousnes
,
which
hee
was
to
bring
vnto
the
worlde
at
his
comming
:
yet
notwithstanding
,
that
righteousnes
,
in
the
substance
and
matter
of
it
,
was
never
brought
into
the
worlde
,
vnto
the
tyme
,
that
Christ
IESVS
was
brought
into
the
worlde
.
Therefore
doeth
the
Lord
vse
this
phrase
of
speech
:
My
salvation
is
at
hande
to
come
,
and
my
righteousnes
to
bee
revealed
,
Esay
chapter
56.
vers
1.
According
vnto
which
likewise
,
the
Apostle
Paul
speaketh
,
That
GOD
had
purposed
in
the
dispensation
of
the
fulnes
of
tyme
,
to
gather
together
all
thinges
in
Christ
,
Eph.
ch.
1.
ve
.
10.
Which
the
same
Apostle
declareth
more
cleerlie
,
Gallath
.
chap.
4.
vers.
4.
5.
saying
:
But
when
the
fulne
:
of
tyme
was
come
,
God
sent
foorth
his
Sonne
,
made
of
a
Woman
,
and
made
vnder
the
Lawe
,
that
hee
might
redeeme
them
which
were
vnder
the
Lawe
,
&c.
So
that
the
verie
designing
of
a
precise
tyme
,
for
the
bringing
in
of
our
righteousnes
into
the
worlde
,
declareth
manifestly
,
that
that
righteousnes
,
is
to
bee
materially
distinguished
from
faith
,
which
was
in
the
worlde
in
all
ages
,
before
ever
it
was
manifested
.
For
faith
could
bee
in
the
worlde
,
and
apprehende
righteousnes
,
which
was
to
bee
brought
into
the
worlde
,
long
before
it
came
:
as
well
as
nowe
,
long
after
that
righteousnes
is
performed
,
it
can
lay
holde
vppon
it
vnto
iustification
.
For
,
the
faith
of
Gods
Children
,
before
the
day
of
Christ
,
and
the
faith
of
Gods
Children
,
nowe
after
the
day
of
Christ
:
did
ever
,
and
yet
doeth
apprehende
no
righteousnes
,
but
that
,
which
in
that
day
was
brought
into
the
worlde
.
For
it
is
as
easie
to
faith
,
to
apprehende
righteousnes
to
come
,
as
it
is
to
faith
,
to
apprehende
,
by
gone
righteousnes
.
Like
as
our
faith
,
yet
apprehendeth
many
thinges
to
come
.
as
specially
our
glorification
,
which
is
yet
a
thing
no
wise
manifested
:
neither
shall
be
manifested
,
vntill
Christ
appeare
agayne
in
his
second
comming
in
glorie
.
This
same
grounde
serveth
to
prove
,
that
the
Lawe
and
workes
thereof
,
was
never
the
matter
of
our
righteousnes
:
seeing
the
Lawe
was
given
longe
before
Christs
comming
into
the
world
.
Lastly
,
that
which
doeth
not
make
manifest
,
God
to
be
iust
,
and
the
Iustifier
:
can
never
possibly
bee
that
righteousnes
,
whereby
we
are
iustified
.
This
ground
is
cleere
by
the
Apostles
wordes
,
Rom.
chap.
3.
where
hee
declareth
the
ende
wherefore
God
doeth
manifest
his
righteousnes
,
and
to
that
ende
setteth
foorth
Christ
to
bee
a
Propitiation
by
faith
in
his
bloud
:
which
is
,
that
he
may
be
iust
,
and
the
iustifier
of
him
that
is
of
the
faith
of
IESVS
.
For
the
rightousnes
of
GOD
,
whereby
hee
iustifieth
vs
,
beeing
manifested
,
must
of
necessitie
,
not
onely
declare
GOD
to
bee
mercifull
,
but
also
iust
.
And
therefore
it
is
nor
sufficient
and
enough
,
that
grace
doe
shine
in
our
iustification
,
in
respect
of
Gods
grace
and
mercie
towardes
vs
:
but
moreover
,
it
is
necessarie
,
that
iustice
doe
shine
in
our
iustification
in
respect
of
GOD
him selfe
:
so
that
albeit
wee
receyve
remission
of
sinnes
,
without
any
merit
,
or
reason
in
our selves
,
but
of
Gods
free
grace
toward
vs
in
Christ
:
yet
notwithstanding
God
in
doeing
so
,
must
still
be
iust
.
For
as
sayth
Abraham
,
Gen.
18.
Shall
not
the
Iudge
of
the
worlde
doe
right
?
Now
this
iustice
of
God
in
iustifying
,
is
perceyved
by
the
fight
of
the
righteousnes
of
God
,
whereby
he
iustifies
.
as
is
plaine
by
that
speech
of
the
Apostle
in
Rom.
chap.
3.
For
to
this
ende
doeth
God
show
his
righteousnes
,
that
he
may
be
iust
.
Now
it
is
certayne
,
that
if
God
should
iustifie
vs
,
eyther
by
the
workes
of
the
Lawe
,
or
by
faith
,
as
it
is
a
worke
or
habit
in
vs
:
GOD
could
never
bee
seene
to
be
iust
,
in
iustifying
of
vs
,
because
there
is
no
flesh
that
abides
in
every
jot
that
is
written
in
the
Lawe
of
God
.
Neyther
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
righteousnes
,
doeth
acknowledge
that
it
is
not
answearable
to
the
iustice
of
God
:
because
it
is
not
full
and
perfect
righteousnes
.
but
Iesus
Christ
whom
God
hath
made
righteousnes
vnto
vs
,
in
his
death
,
being
manifested
vnto
vs
,
in
his
satisfaction
,
doeth
let
vs
see
a
full
and
perfect
righteousnes
,
answerable
to
the
iustice
of
God
in
all
things
:
so
that
God
is
not
vniust
,
in
iustifying
thereby
.
seeing
in
that
iustification
,
hee
iustifieth
vs
,
by
that
which
in
it selfe
is
a
righteousnes
,
as
full
and
perfect
,
as
his
iustice
doeth
require
,
and
the
conscience
of
this
,
hath
forced
some
of
these
men
,
who
holde
our
righteousnes
to
consist
in
faith
:
to
confesse
,
that
the
obedience
of
Christ
must
be
imputed
vnto
vs
,
as
well
as
our
owne
faith
.
so
making
a
double
action
of
God
,
in
iustifying
.
one
gracious
,
in
respect
of
faith
:
another
iust
,
in
respect
of
Christes
obedience
.
Vpon
this
ground
it
followeth
necessarily
,
that
nothing
can
be
our
righteousnes
,
except
Christ
alone
.
seeing
the
Lord
cannot
be
seene
to
be
iust
,
in
instifying
vs
,
by
any
thing
,
except
by
him
alone
.
CHAPTER
XXIIII
.
IT
followeth
now
that
we
speake
of
the
second
point
:
which
concerneth
the
matter
of
our
righteousnes
,
that
is
,
what
is
that
thing
,
wherein
Christ
is
made
of
God
righteousnes
vnto
vs
:
and
this
in
one
word
in
the
scripture
,
is
saide
to
bee
his
obedience
,
Rom.
chap.
5.
vers.
19
,
Where
it
is
said
:
For
as
by
one
mans
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
righteousnes
:
but
yet
in
a
threefolde
different
sense
.
The
first
is
,
of
those
who
by
the
obedience
of
Christ
,
vnderstande
the
whole
worke
of
his
humiliation
.
in
the
which
,
they
lay
three
groundes
,
wherein
they
place
the
matter
of
our
righteousnes
.
The
first
is
,
the
worke
of
Christ
in
taking
vpon
him
our
Nature
without
sinne
.
The
second
is
,
his
active
obedience
in
fulfilling
the
Lawe
of
God
,
during
the
whole
course
of
his
life
.
The
third
is
,
his
passive
obedience
in
submitting
him selfe
to
the
death
,
and
that
of
the
crosse
.
In
the
first
of
these
actions
,
they
place
our
iustification
from
originall
sinne
,
and
the
inborne
corruption
of
our
nature
.
In
the
second
,
they
place
our
Iustification
from
all
our
actuall
sinnes
,
both
of
commission
,
and
of
omission
.
In
the
third
,
they
place
our
Iustification
and
absolution
from
the
punishment
due
to
our
sinnes
.
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
integritie
of
his
nature
:
and
this
twofold
obedience
,
they
esteeme
to
be
necessarie
in
our
iustification
,
against
the
two
evills
wherevnto
wee
are
subiect
through
the
fall
of
Adam
.
The
first
is
the
evill
of
sinne
.
From
the
which
,
they
esteeme
vs
to
bee
iustified
,
by
the
imputation
of
Christes
active
obedience
in
fulfilling
the
Law
.
The
second
is
the
evill
of
punishment
.
From
the
which
they
esteeme
vs
to
be
iustified
,
by
the
imputation
of
Christes
passive
obedience
in
his
death
and
sufferings
.
The
third
sense
,
wherein
the
obedience
of
Christ
is
taken
in
our
iustification
:
is
when
thereby
the
passive
obedience
of
Christ
only
in
his
death
,
is
vnderstood
,
by
the
imputation
whereof
only
,
as
that
wherein
Christ
only
is
made
our
righteousnes
:
wee
are
iustified
from
all
sinne
and
punishment
thereof
.
These
three
opinions
,
agreeing
all
in
the
mayne
pointe
:
(
that
is
,
that
onely
Christ
in
his
obedience
,
is
our
righteousnes
)
may
well
(
without
any
contention
,
strife
or
scisme
)
bee
tollerated
in
the
Church
of
God
:
if
Christian
modestie
,
humblenes
of
mind
,
&
meeknes
did
in
that
measure
possesse
al
,
that
they
could
support
one
another
in
love
:
and
studie
more
to
keepe
the
vnitie
of
the
spirit
,
in
the
baunde
of
peace
:
then
by
controversies
of
disputations
,
to
engender
strife
.
Especially
seeing
none
of
these
opinions
,
overthrowe
the
foundation
:
or
yet
contayneth
in
them
,
any
impietie
:
or
leadeth
any
man
from
the
marke
or
matter
of
his
righteousnes
.
seeing
all
three
,
exclude
all
things
,
except
onely
Christes
obedience
,
from
our
righteousnes
.
Moreover
,
if
wee
shall
consider
two
thinges
distinctlie
:
we
shall
easilie
perceyve
,
that
these
three
opinions
,
may
easily
be
reconciled
,
and
made
all
to
agree
in
one
:
and
that
none
of
them
is
contrarie
to
the
trueth
of
God
.
The
two
things
which
are
distinctly
to
bee
considered
,
are
these
.
The
first
is
that
wherein
standeth
the
righteousnes
it selfe
,
which
is
imputed
vnto
vs
.
The
second
is
of
these
thinges
,
which
are
requisite
in
Christ
,
to
the
end
that
in
the
other
,
he
may
be
righteousnes
vnto
vs
.
For
these
two
thinges
are
not
to
bee
confounded
:
that
is
,
that
wherein
Christ
is
made
righteousnes
:
and
that
whereby
he
is
made
meete
,
to
be
our
righteousnes
,
in
that
wherein
hee
is
made
righteousnes
vnto
vs
.
Like
as
the
bloud
of
the
Lambe
,
(
shadowing
Christes
bloud
)
is
to
bee
distinguished
from
these
thinges
in
the
Lambe
,
which
made
the
Lambes
bloud
,
to
serve
for
a
propitiation
for
sinne
.
For
the
properties
of
the
beast
which
was
to
bee
sacrifised
for
sinne
:
are
to
bee
distinguished
from
the
bloud
of
the
beast
,
which
onely
was
carried
in
to
the
most
holy
place
,
to
make
expiation
of
sinnes
before
the
Lord
.
This
ground
being
considered
,
wee
shall
easilie
perceyve
,
that
although
Christ
,
bee
made
righteousnes
vnto
vs
,
in
one
particular
thinge
:
yet
,
before
in
that
thinge
,
hee
can
bee
our
righteousnes
:
all
his
perfections
,
both
in
nature
and
action
is
required
.
For
cleering
hereof
yet
more
:
we
have
to
consider
,
that
the
matter
of
our
righteousnes
in
it self
,
is
not
to
be
confunded
,
with
the
action
of
God
in
iustifying
vs
thereby
.
vnto
the
which
,
many
things
are
required
,
that
are
no
parte
nor
portion
of
the
righteousnes
it selfe
.
so
that
,
if
wee
speake
of
the
action
of
our
iustification
:
all
what
soever
is
conteyned
,
in
all
these
three
opinions
,
and
more
also
,
in
Christ
,
is
required
thereto
.
but
if
we
speake
of
the
matter
of
the
righteousnes
it selfe
,
whereby
wee
are
iustified
:
wee
are
to
consider
of
them
,
otherwise
.
Therefore
it
shall
bee
needfull
,
that
wee
consider
these
two
points
severally
:
that
is
first
,
what
it
is
wherein
particularly
Christ
is
righteousnes
vnto
vs
.
Secondly
,
What
thinges
they
are
,
that
are
required
in
him
,
to
the
ende
,
that
in
the
other
,
hee
may
bee
righteousnes
vnto
vs
.
Touching
the
first
,
The
question
or
doubt
seemeth
chieflie
to
arise
vpon
the
worde
Obedience
:
which
in
deede
is
oftentymes
in
the
Scripture
,
referred
to
the
whole
worke
of
Christs
humiliation
:
even
from
his
conception
,
to
his
resurrection
.
So
that
all
whatsoever
hee
did
in
the
world
,
is
accompted
obedience
vnto
the
Father
.
Thus
his
very
Incarnation
,
and
takinge
vppon
him
our
nature
,
and
taking
of
it
in
the
similitude
of
sinfull
flesh
,
his
becomming
vnder
the
Lawe
,
his
taking
our
sinnes
and
transgressions
vpon
him
,
his
becomming
a
curse
for
vs
,
his
becomming
our
high
Priest
,
his
offering
of
him selfe
vnto
the
Father
,
his
doctrine
,
his
actions
,
his
sufferings
and
resurrection
,
are
all
to
be
accompted
obedience
.
For
it
was
the
Father
that
sent
him
into
the
worlde
:
and
he
came
into
the
world
,
not
to
doe
his
owne
will
,
but
the
will
of
the
Father
that
sent
him
:
therefore
he
witnesseth
him selfe
,
that
hee
spake
nothing
,
but
according
to
the
commandement
which
his
Father
had
given
him
,
Iohn
chap.
12.
vers.
49.
the
same
hee
witnesseth
of
his
actions
,
Ioh
,
chep
.
14.
vers.
31.
as
also
of
his
death
and
resurrection
,
Iohn
chap.
10.
ver.
18.
and
yet
there
is
no
man
,
that
will
say
,
that
all
the
particulars
of
Christes
sayings
and
doinges
,
are
parte
and
portion
of
the
matter
of
our
righteousnes
:
albeit
every
one
of
them
be
a
parte
of
his
obedience
.
Therefore
we
must
needes
take
the
name
of
Christes
obedience
,
in
a
more
strict
sense
:
when
we
vnderstand
by
it
,
the
matter
of
our
righteousnes
.
and
this
stricter
sense
,
we
are
not
to
gather
,
out
of
our
owne
conceyts
and
fantasies
,
but
out
of
the
expresse
word
of
God
.
The
word
,
every
where
,
when
it
speakes
of
our
righteousnes
,
not
vnder
the
generall
worde
of
Christes
obedience
,
but
particularly
,
by
those
workes
of
his
obedience
,
wherein
our
righteousnes
consisteth
:
doeth
onely
mention
his
sufferinge
,
death
,
or
laying
downe
of
his
life
,
or
his
bloud
,
or
his
oblation
,
or
offering
of
him selfe
,
or
his
being
made
sinne
,
or
his
bearinge
the
chastisement
of
our
peace
,
and
such
like
phrases
.
Which
all
signifie
one
thing
:
that
is
,
his
suffering
in
the
flesh
.
For
no
where
in
the
Scriptures
of
God
,
is
our
righteousnes
,
particularly
attributed
to
any
other
action
of
Christ
.
Neither
can
it
bee
collected
,
to
consist
in
any
other
action
,
except
out
of
the
generall
worde
of
obedience
.
Neither
is
there
any
necessitie
(
if
the
matter
bee
well
waighed
)
to
adde
any
thing
,
to
the
sufferings
of
Christ
,
in
the
matter
of
our
righteousnes
.
yea
moreover
,
it
would
appeare
by
divers
groundes
of
the
trueth
of
God
,
that
nothing
can
,
or
may
be
added
therevnto
,
in
the
matter
of
our
righteousnes
.
Which
groundes
,
we
will
shortiy
touch
,
leaving
them
to
everie
mans
consideration
:
intending
no
wise
to
stirre
vp
any
strife
in
the
Church
of
God
,
for
this
matter
.
Neyther
minding
,
vpon
presumption
of
knowledge
,
to
determine
or
give
sentence
,
in
a
matter
of
such
waight
but
only
to
communicate
the
light
that
God
hath
given
me
,
with
others
,
for
their
helpe
,
and
no
wayes
for
their
hinderance
.
The
first
ground
,
which
we
marke
in
Scriptures
,
is
this
:
wee
are
not
to
esteeme
Christ
,
to
be
our
righteousnes
,
in
any
thing
,
but
in
that
only
,
wherein
God
hath
purposed
,
and
according
to
his
purpose
ordayned
,
&
according
to
his
ordaynance
,
set
forth
,
Christ
to
be
our
righteousnes
and
propitiation
.
Nowe
the
purpose
of
God
,
is
cleerely
sett
downe
by
the
Apostle
,
Col.
chap
,
1.
ver.
19.
20.
where
it
is
saide
:
It
pleased
the
Father
,
that
in
him
should
all
fulnes
dwell
:
and
by
him
to
reconcile
all
things
vnto
him selfe
:
making
peace
by
the
bloud
of
his
crosse
.
The
ordinance
of
God
,
conforme
to
his
purpose
,
may
be
received
,
1.
Pet.
1.
18.
19.
20.
where
it
is
sayd
,
that
we
are
redeemed
or
ransomed
,
by
the
precious
blond
of
Christ
,
as
of
a
Lambe
vndefiled
and
without
spot
:
ordayned
before
the
foundation
of
the
world
was
.
His
setting
him
foorth
according
to
his
purpose
and
ordinance
,
is
declared
Rom.
chap.
3.
ver.
25.
where
it
is
saide
:
whom
God
sett
foorth
before
a
propitiation
,
by
faith
,
in
his
bloud
:
to
shewe
his
righteousnes
.
All
which
places
,
are
in
all
appearance
,
to
be
interpreted
of
the
eternall
purpose
of
God
,
concerning
the
matter
of
our
righteousnes
and
peace
:
although
our
vulgar
translations
doe
interprete
that
place
of
Peter
,
to
be
of
Gods
ordinance
:
and
that
place
of
the
Rom.
to
bee
,
of
the
Lords
setting
foorth
of
Christ
in
the
ceremonies
of
the
Lawe
.
Yet
all
serveth
to
one
purpose
:
that
is
,
to
declare
that
God
hath
purposed
and
ordayned
Christ
,
in
his
bloud
,
to
be
our
righteousnes
:
as
all
these
three
places
doe
expreslie
witnes
.
And
if
we
shal
take
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
properly
signifieth
fore-purposed
)
in
that
signification
wherein
it
is
commonly
rendered
(
that
is
to
sett
foorth
)
wee
shall
finde
nothing
in
all
the
ceremonies
and
types
of
Gods
Lawe
,
wherein
Christ
was
set
out
or
shadowed
to
be
our
propitiation
and
attoneme●●
except
only
his
death
and
bloud
.
For
without
shedding
of
bloud
,
ther●●●
no
remission
:
and
according
to
the
Lawe
almost
all
things
were
purged
by
blond
,
Hebr.
chapt.
9.
vers.
22.
Therefore
the
Apostle
attributeth
our
righteousnes
,
vnto
his
bloud
onely
,
in
many
and
divers
places
.
as
Rom.
chapt.
5.
vers.
9.
Ephes.
chapt.
1.
vers.
7.
Colos.
chap.
1.
vers.
14.
&c.
And
this
grounde
is
made
sure
,
by
the
Apostles
reasoning
,
Heb.
6.
and
10.
chapt.
giving
the
reason
,
why
those
,
who
sinne
against
the
holy
Ghost
,
can
never
receyve
grace
,
nor
bee
renewed
by
repentance
.
Which
is
,
because
there
remayneth
no
more
a
sacrifice
for
sinne
:
seeing
Christ
can
die
no
more
,
neither
bee
exposed
any
more
to
ignominie
and
shame
.
Out
of
which
speech
,
wee
may
most
surely
gather
,
that
Christ
is
appointed
our
righteousnes
and
peace
,
in
nothing
,
but
in
his
death
and
bloud
of
his
crosse
.
For
if
there
were
any
other
thing
,
whereby
remission
of
sinnes
might
be
obtayned
,
the
Apostle
would
not
have
concluded
impossibilitie
of
remission
of
that
sinne
,
vpon
that
onely
grounde
,
that
Christ
could
be
crucified
no
more
.
This
same
is
yet
further
confirmed
,
by
those
thinges
wherein
Adam
as
the
Type
and
figure
,
is
compare
vnto
Christ
,
in
the
matter
of
our
righteousnes
,
Rom.
chapt.
5.
For
not
onely
is
one
man
,
compared
vnto
one
man
,
and
the
sinne
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
sayde
in
the
holy
Scriptures
of
God
,
Hebr.
chap.
9.
vers.
14.
That
by
one
offeringe
,
hee
hath
consecrated
vs
for
ever
.
And
againe
.
vers.
10.
Wee
are
sanctified
by
the
offeringe
of
IESVS
Crist
once
made
.
Even
as
Adam
(
albeit
thereafter
hee
committed
many
transgressions
,
whereof
none
of
his
seede
is
guiltie
)
did
never
transgresse
but
once
the
commandement
of
the
forbidden
fruit
.
Which
one
disobedience
,
once
committed
,
is
the
only
sinne
and
transgression
of
Adam
,
that
makes
vs
sinners
in
him
:
and
this
Type
,
is
a
cleere
evidence
,
of
Gods
eternall
purpose
,
touching
our
righteousnes
in
the
obedience
of
Christ
:
as
all
Types
whatsoever
appointed
of
God
,
are
evidences
of
his
minde
,
in
that
whereof
they
are
appointed
to
be
Types
.
Now
this
Type
,
doth
shewe
vs
the
minde
of
God
:
(
as
witnesseth
the
Apostle
plainly
)
touching
our
righteousnes
in
foure
pointes
.
First
,
that
our
righteousnes
should
proceede
from
one
man
IESVS
Christ
:
like
as
sinne
entered
into
the
world
by
one
man
Adam
.
Secondly
,
that
our
righteousnes
should
consist
,
in
the
obedience
of
that
one
man
,
like
as
our
commune
sinfulnes
,
doth
consist
in
the
disobedience
of
one
man
Adam
.
Thirdly
,
that
our
righteousnes
should
consist
,
in
one
obedience
onely
,
of
that
one
man
Christ
:
like
as
our
sinfulnes
doeth
consist
,
in
one
onely
disobedience
,
of
that
one
man
Adam
.
Fourthly
,
that
our
righteousnes
should
consist
,
in
the
onely
one
obedience
,
of
that
one
man
,
once
onely
performed
:
like
as
our
sinfulnes
,
did
consist
,
in
that
onely
one
disobedience
,
of
that
one
man
Adam
,
once
onely
committed
.
Therefore
sayeth
the
Apostle
:
As
it
is
appointed
vnto
men
,
that
they
shall
once
die
:
so
Christ
was
once
offered
to
take
away
the
sinnes
of
many
,
Heb.
chapt.
9.
vers.
27.
28.
Thus
if
God
had
given
no
other
Type
from
the
beginning
:
Adam
alone
is
sufficient
,
to
teach
vs
that
GOD
from
the
beginning
,
did
neither
purpose
,
nor
ordayne
,
nor
set
forth
Christ
,
to
bee
a
propitiation
vnto
vs
,
in
any
thing
,
but
in
his
death
and
bloud
.
The
second
grounde
in
holy
Scripture
,
which
proves
this
assertion
,
to
bee
according
to
the
minde
of
God
:
is
the
signes
and
seales
of
the
righteousnes
which
is
by
faith
.
Which
are
,
Baptisme
,
and
the
Lordes
Supper
.
Which
are
called
the
signes
and
seales
of
the
righteousnes
which
is
by
faith
:
because
they
doe
first
signifie
and
represent
vnto
vs
,
what
is
the
righteousnes
it selfe
,
whereby
(
being
apprehended
by
faith
)
we
are
iustified
.
and
secondly
,
because
they
seale
and
confirme
vnto
vs
,
that
righteousnes
is
ours
.
so
that
they
are
appointed
vnto
vs
of
God
,
as
cleere
documents
of
his
minde
,
wherein
wee
may
see
and
perceyve
most
evidently
,
what
is
the
matter
and
substance
of
our
righteousnes
before
God
.
Now
in
them
,
nothing
but
water
and
the
washing
thereby
:
and
bread
broken
,
and
wine
poured
out
with
eating
&
drinking
thereof
,
is
set
before
vs
,
as
either
the
signes
or
seales
of
our
righteousnes
.
To
teach
vs
,
that
our
righteousnes
consists
in
nothing
,
but
in
Christs
bloud
shed
,
and
sprinkled
vpon
vs
,
and
in
his
body
broken
vpon
the
Crosse
,
and
his
bloud
communicated
vnto
vs
.
But
it
is
most
certayne
,
that
if
there
had
bene
any
other
thing
in
his
obedience
:
in
which
had
consisted
any
part
or
portion
of
our
righteousnes
:
he
would
likewise
have
left
it
,
in
the
seales
of
the
covenant
,
to
bee
remembred
of
vs
,
and
vsed
by
vs
,
for
our
instruction
and
comfort
.
For
nothing
is
to
be
esteemed
,
to
bee
any
part
or
portion
of
our
righteousnes
in
Christ
:
wherof
Christ
himselfe
hath
institute
,
neither
signe
nor
seale
.
This
ground
is
confirmed
further
vnto
vs
,
by
divers
sentences
of
the
holy
Ghost
,
touching
Baptisme
:
which
beeing
answerable
vnto
circumcision
,
is
most
properly
,
both
the
signe
and
seale
of
the
righteousnes
which
is
by
faith
.
In
which
sentences
,
Baptisme
is
made
to
have
reference
to
no
part
of
Christs
obedience
except
vnto
his
death
only
.
as
is
manifest
Rom.
chap.
6.
vers.
3.
Where
it
is
said
,
knowe
yee
not
that
all
wee
which
have
bene
baptised
into
Iesus
Christ
,
have
bene
Baptised
into
his
death
.
Therefore
also
,
this
same
Apostle
,
1
Cor.
chap.
1.
vers.
13.
taketh
his
argument
from
no
parte
of
Christs
obedience
,
but
his
death
only
,
and
from
Baptisme
in
the
name
of
Christ
,
as
the
signe
and
seale
of
our
righteousnes
,
in
his
death
and
suffering
,
to
remove
the
schismes
and
divisions
,
that
were
amongst
the
Corinthians
,
saying
:
Was
Paul
crncified
for
you
,
or
were
ye
Baptised
in
the
name
of
Paul
?
For
which
cause
also
,
the
Apostle
to
the
Eph.
chap.
5.
vers.
25.
26.
27.
doth
wholly
attribute
the
worke
of
our
iustification
&
purgation
from
sinne
,
vnto
Christs
giving
himselfe
vnto
the
death
for
vs
:
the
vertue
whereof
,
hee
makes
to
bee
applied
vnto
vs
by
the
washing
of
water
,
through
the
word
.
And
this
point
is
most
cleere
,
by
the
words
of
the
Apostle
Peter
,
who
sheweth
the
veritie
hereof
,
in
the
practise
of
God
,
towards
his
saints
:
both
before
the
comming
of
Christ
and
now
after
.
For
hee
affirmeth
that
Noach
and
these
that
were
with
him
in
the
Arck
,
were
saved
by
water
:
and
that
now
,
we
are
saved
by
Baptisme
:
as
answering
in
analogie
,
to
the
waters
of
the
floud
.
Thereby
expresly
teaching
vs
,
that
from
the
beginning
,
Christ
was
crucified
and
set
forth
in
nothing
,
but
in
his
death
and
bloud
,
to
be
the
matter
our
righteousnes
,
as
by
the
Apostle
Peter
in
the
same
place
(
interpreting
the
benefite
that
redounds
vnto
vs
,
by
Baptisme
:
or
rather
defining
what
Baptisme
it self
is
,
whereby
we
are
saved
)
may
easily
be
gathered
:
when
he
saith
that
this
Baptisme
,
is
uot
a
putting
away
of
their
filth
of
the
flesh
,
but
a
confident
demanding
,
which
a
good
conscience
maketh
vnto
God
.
1
Epi.
chap.
3.
vers.
20.
and
21.
Which
discription
is
nothing
els
in
effect
but
iustification
.
Which
the
Apostle
in
another
place
calleth
,
the
purging
of
our
consciences
from
dead
workes
,
Heb.
chap.
9.
vers.
14.
and
the
sprinkling
of
our
harts
from
an
evill
conscience
,
Heb.
chap.
10.
vers.
22.
which
by
the
Apostle
Peter
is
discribed
from
the
effect
,
which
is
our
accesse
with
confidence
vnto
God
,
in
calling
vpon
him
as
our
Father
,
vpon
the
sense
and
frelling
of
the
remission
of
all
our
sinnes
in
the
bloud
of
Christ
.
This
same
also
is
manifest
touchinn
the
other
seale
of
the
covenant
:
which
is
the
Supper
of
the
Lord
:
by
the
wordes
of
Christ
himselfe
,
Luke
chap.
22.
vers.
19.
20.
and
of
the
Apostle
,
1
Cor.
chap.
11.
vers.
24.
25.
where
expounding
his
owne
minde
,
touching
the
bread
and
wine
:
he
sayeth
,
that
the
bread
was
his
body
which
was
given
,
and
as
the
Apostle
sayeth
,
which
was
broken
for
them
,
and
that
the
cup
was
the
new
Testament
in
his
bloud
,
which
was
shed
for
them
,
For
Iesus
Christ
flesh
and
his
bloud
,
are
vnto
vs
no
righteousnes
,
vntill
his
body
be
broken
,
and
his
bloud
shed
vpon
the
crosse
for
vs
.
For
neither
did
hee
destroy
the
Devill
,
but
by
his
death
:
nor
set
vs
at
libertie
from
our
bondage
,
but
by
his
death
.
Heb.
chap.
2.
vers.
14.
15.
Neither
did
he
put
away
our
sinnes
,
but
by
the
offering
of
himselfe
.
Heb.
chap.
9.
vers.
26.
28.
And
therefore
sayeth
Christ
himselfe
,
Ioh.
chap.
12.
vers.
24.
except
the
wheat
corne
fall
into
the
ground
and
die
,
it
abydeth
alone
:
but
if
it
die
,
it
bringeth
forth
many
fruite
.
Thus
by
the
seales
of
the
righteousnes
of
faith
,
and
by
the
phrase
of
the
spirit
concerning
them
,
and
by
the
testimonie
of
Christ
himselfe
,
touching
his
owne
death
,
it
would
evidently
appeare
,
that
the
matter
of
our
righteousnes
,
consisteth
in
no
parte
of
his
obedience
,
proceeding
his
death
:
but
consisteth
wholly
in
the
onely
one
oblation
of
him selfe
vppon
the
crosse
.
The
third
grounde
in
holy
Scripture
,
confirminge
this
pointe
:
is
builded
vpon
the
testimonie
of
Christ
him selfe
,
and
the
Apostles
interpretation
of
his
minde
:
sett
downe
,
Hebr.
chapt.
10.
where
first
,
out
of
the
40.
Psalme
,
the
speech
of
Christ
is
cited
:
wherein
hee
declareth
,
what
is
the
will
of
the
Father
,
touching
the
expiation
of
our
sinnes
in
him
.
Which
is
by
his
obedience
vnto
the
Father
,
in
doeing
his
will
.
Which
will
of
the
Father
,
is
expounded
by
the
Apostle
in
the
10
,
verse
,
in
these
wordes
:
By
the
which
will
,
we
are
sanctified
:
even
by
the
offering
of
the
body
of
Iesus
Christ
once
.
Now
the
obedience
of
Christ
,
in
the
matter
of
our
righteousnes
,
is
not
to
bee
esteemed
of
any
larger
extent
,
then
is
the
will
of
GOD
which
hee
did
obey
,
and
by
which
wee
are
sanctified
.
Therefore
seeing
the
will
of
GOD
,
in
the
matter
of
our
righteousnes
,
is
restrayned
onely
to
the
offeringe
of
Christ
:
Surely
his
obedience
,
(
as
it
is
saide
to
make
vs
righteous
)
must
bee
of
no
larger
sense
,
except
we
will
be
wise
above
that
which
is
written
.
If
the
Lordes
owne
interpretation
,
of
his
owne
minde
touchinge
his
owne
will
,
and
obedience
of
his
Sonne
therevnto
,
whereby
wee
are
iustified
,
will
not
serve
to
satisfie
mens
mindes
:
it
is
in
vaine
to
labour
,
by
any
other
meanes
,
to
give
contentement
to
those
,
who
cannot
be
content
with
that
which
God
him selfe
hath
revealed
touching
this
point
.
Whose
minde
,
must
needes
be
best
knowne
to
him selfe
:
and
in
the
which
,
we
are
to
rest
according
as
it
is
revealed
.
And
that
this
interpretation
,
set
downe
in
this
same
place
,
is
the
vndoubted
mynde
of
God
him selfe
:
it
may
evidentlie
appeare
,
by
the
constant
course
of
his
speech
,
set
down
thronghout
all
the
New
Testament
.
In
the
which
still
all
the
partes
of
our
Redemption
,
touching
Iustification
,
Reconciliation
,
and
Sanctification
:
are
ever
attributed
vnto
the
bloud
of
Christ●
vnto
his
death
,
and
vnto
his
crosse
and
sacrifice
of
him selfe
.
And
the
killinge
of
hatred
,
the
blotting
out
of
the
hand-writinge
which
was
against
vs
:
the
removinge
of
the
partition
wall
,
and
abolishinge
of
all
Principalities
and
Powers
,
and
all
our
spirituall
enimies
:
is
still
attributed
vnto
his
crosse
.
And
therefore
,
the
whole
worde
of
the
Gospell
,
is
called
the
worde
or
preachinge
of
the
Crosse
,
first
Corinth
.
chapt.
1.
vers.
18.
And
the
speciall
thinge
which
the
Apostle
respected
,
in
preaching
nothinge
but
Christ
,
and
him
crucified
:
and
why
Christ
will
not
have
the
Gospell
preached
,
in
wisedome
of
wordes
,
is
:
that
the
Crosse
of
Christ
,
may
not
bee
made
of
none
effect
,
1.
Corinth
.
chap.
1.
vers.
17.
Which
should
make
vs
all
,
to
take
heed
vnto
our selves
,
in
layinge
downe
any
other
grounde
,
except
the
death
of
Christ
:
or
ioyning
any
other
thing
vnto
the
death
of
Christ
,
in
the
matter
of
our
righteousnes
:
least
wee
make
his
death
and
crosse
of
none
effect
.
The
fourth
grounde
which
seemeth
cleerlie
to
confirme
this
pointe
,
is
,
the
argument
which
the
Apostle
vseth
,
Hebr.
chapter
10.
ver.
18.
conteyned
in
these
wordes
:
Where
there
is
remission
of
sinnes
,
there
is
no
more
oblation
for
sinne
.
By
which
argument
,
hee
both
proveth
,
the
ineffectuallnes
of
all
the
sacrifices
of
the
Law
:
and
the
eternall
vertue
of
the
death
of
Christ
,
vnto
the
remission
of
sinnes
.
By
which
argument
of
the
Apostle
,
it
seemeth
necessarilie
to
followe
,
that
in
nothing
which
is
in
Christ
himselfe
,
before
his
death
,
consisteth
the
remission
of
our
sinnes
:
and
so
consequentlie
our
righteousnes
.
For
where
remission
of
sinnes
is
,
there
is
no
more
offeringe
for
sinne
.
Therefore
if
in
Christes
actuall
obedience
,
or
in
his
habituall
righteousnes
,
there
had
beene
remission
of
sinnes
,
originall
and
actuall
:
(
as
it
behoved
to
bee
,
if
they
bee
imputed
to
vs
for
righteousnes
)
surely
the
death
of
Christ
is
needlesse
.
For
to
what
ende
should
Christ
have
bene
delivered
to
death
,
for
our
sinnes
,
(
as
sayeth
the
Apostle
Rom.
chapt.
4.
vers.
25
)
or
to
what
ende
,
should
hee
haue
beene
offered
,
for
the
takinge
away
of
sinne
,
(
as
hee
is
saide
to
bee
,
Hebr.
chap.
9.
vers.
26.
28.
)
if
so
be
that
all
our
iniquities
,
both
originall
and
actuall
,
be
pardoned
in
his
preceeding
actuall
obediende
.
Surely
it
seemeth
that
this
opinion
would
have
made
Christ
to
die
without
a
cause
.
For
where
it
is
aledged
,
that
he
was
offred
to
remove
the
punishment
of
our
sinne
,
it
seemeth
to
conteyne
a
double
contradiction
to
Gods
truth
.
For
first
,
it
is
manifest
by
the
Scriptures
,
that
he
was
offred
not
only
to
deliver
vs
from
the
curse
and
punishment
,
but
also
from
sinne
it selfe
.
Secondly
,
it
seemeth
to
impugne
the
iustice
and
righteousnes
of
God
:
who
never
punisheth
where
guiltines
is
taken
away
.
For
death
is
the
reward
of
sinne
.
Therefore
where
sinnes
are
removed
,
death
can
not
bee
inflicted
.
For
where
there
is
no
sinne
,
there
is
no
death
.
And
therefore
sayeth
the
spirit
of
God
:
that
where
remission
of
sinnes
is
,
there
is
no
more
sacrifice
for
sinne
.
According
to
which
saying
:
either
Christs
death
and
suffring
vpon
the
crosse
,
is
no
sacrifice
for
sinne
:
or
then
there
was
no
remission
of
sinne
before
:
either
in
his
habituall
righteousnes
,
or
actuall
obedience
,
or
any
other
thing
whatsoever
.
Thus
the
very
offring
of
Christ
for
sinne
,
secludes
all
things
preceeding
whatsoever
,
from
all
vertue
or
efficacie
of
purging
sinne
,
and
removing
of
iniquitie
.
For
as
witnesseth
the
same
Apostle
,
Heb.
chap.
10.
vers.
2.
3.
Where
there
is
a
new
remembrance
,
againe
of
sinnes
,
they
have
never
bene
formerly
taken
away
.
An
therefore
,
seeing
in
Christs
death
,
there
is
a
new
remembrance
of
sinnes
againe
:
it
cannot
bee
,
that
they
were
ever
taken
away
,
by
any
thing
,
preceeding
his
death
.
For
otherwise
,
Christ
should
not
have
bene
offred
:
Because
that
the
offerers
beeing
once
purged
,
have
from
that
tyme
forth
,
no
more
conscience
of
sinnes
,
Heb.
chap.
10.
vers.
2.
The
first
ground
,
which
serveth
to
cleere
this
point
,
is
set
downe
by
1.
Ep.
Ioh.
chap.
1.
vers.
7.
where
he
sayth
,
that
the
bloud
of
Iesus
Christ
,
purgeth
vs
from
all
sinne
:
which
wordes
importe
playnlie
,
that
it
is
a
needles
and
vnnesseccary
thing
,
to
adde
any
thing
to
the
death
of
Christ
,
in
the
matter
of
our
righteousnes
.
For
if
it
alone
,
performe
the
whol
worke
of
our
iustification
:
it
is
an
idle
curiositie
,
and
a
fruitles
contention
,
when
men
contend
for
any
other
thing
,
to
bee
ioyned
in
this
worke
,
with
it
.
But
these
wordes
of
the
Apostle
doe
plainly
manifest
,
that
the
bloud
of
Christ
alone
,
accomplisheth
our
iustification
.
For
whatsoever
purgeth
vs
from
all
sinne
,
must
needes
accomplish
our
righteousnes
,
and
fully
iustifie
vs
,
both
from
originall
and
actuall
sinne
.
therefore
it
must
needes
holde
,
that
in
his
bloud
consisteth
the
full
matter
of
our
righteousnes
.
For
nothing
,
that
contayneth
not
full
and
perfect
righteousnes
,
can
possibly
cleanse
vs
from
all
sinne
.
Moreover
,
by
this
sentence
of
Iohn
,
it
would
appeare
that
the
opinion
of
those
men
,
who
put
a
difference
,
betwixt
an
innocent
man
and
a
iust
man
:
hath
no
soliditie
at
all
:
nor
any
warrant
in
Gods
trueth
:
if
we
compare
the
saide
sentence
,
with
the
wordes
of
David
,
Psalm
.
32.
repeated
by
the
Apostle
,
Rom.
4.
in
the
which
,
The
man
whose
sinnes
are
pardoned
,
is
pronounced
to
be
blessed
.
By
which
wordes
it
is
manifest
,
that
vnto
eternall
blessednes
,
it
is
sufficient
,
to
have
remission
of
sinnes
:
which
could
not
be
true
,
if
after
remission
of
sinnes
(
which
is
alleadged
to
be
by
imputation
of
Christes
actuall
obedience
,
and
fulfilling
of
the
Lawe
)
men
should
yet
be
in
danger
of
punishment
,
vntill
Christ
did
die
for
them
.
For
how
can
he
be
blessed
that
still
is
liable
to
punishment
,
&
vnder
the
sentence
of
death
.
Therefore
,
either
remission
of
sinnes
,
maketh
not
a
man
blessed
,
or
then
remission
of
sinnes
must
onely
consist
in
the
bloud
of
Christ
.
seeing
,
as
saith
the
Apost.
Heb.
ch.
2.
ver.
15.
we
are
not
delivered
from
the
feare
of
death
,
but
by
the
death
of
Christ
only
,
by
whose
stripes
onely
wee
are
healed
.
By
the
same
reason
it
is
evident
,
that
by
Christs
actual
obedience
,
there
can
be
no
remission
of
sinnes
:
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
trueth
.
For
the
Scriptures
placeth
righteousnes
in
the
remission
of
sinnes
:
and
vnto
life
,
it
requireth
no
more
but
righteousnes
.
For
the
iust
by
faith
shall
live
.
Moreeover
,
innocencie
before
God
,
cannot
preceede
righteousnes
.
For
as
the
Lord
holdeth
not
the
wicked
innocent
,
so
by
the
contrarie
,
he
holdeth
him
that
is
righteous
,
to
be
innocent
therefore
,
betwixt
a
sinner
and
a
iust
man
,
there
can
be
no
mid
,
dell
estate
and
condition
of
a
man
,
before
God
.
Except
we
will
place
a
middest
,
betwixt
righteousnes
&
sinne
:
and
a
middell
condition
,
betwixt
heaven
and
hell
,
in
the
world
to
come
.
For
as
heaven
is
for
iust
men
,
and
hell
for
wicked
men
:
the
same
iustice
of
God
requireth
,
that
there
bee
a
middell
condition
,
for
such
as
are
betwixt
both
:
seeing
they
are
neither
in
the
state
of
the
iust
,
nor
of
the
wicked
.
Men
doe
not
see
,
what
a
foundation
this
opinion
layeth
,
for
establishinge
the
Papistes
Limbus
Patrum
,
and
vainely
invented
Purgatorie
.
Furthermore
,
this
opinion
seemeth
to
imply
a
contradiction
in
it selfe
.
For
first
,
it
affirmeth
,
that
the
actuall
obedience
of
Christ
,
is
imputed
vnto
vs
as
righteousnes
:
and
yet
they
holde
that
it
doth
not
iustifie
vs
from
punishment
.
Secondly
,
they
confesse
that
it
maketh
vs
innocent
,
and
yet
denie
that
it
maketh
vs
iust
.
Which
are
thinges
impossible
.
For
whatsoever
is
imputed
as
righteousnes
,
must
iustifie
vs
,
and
whatsoever
maketh
vs
innocent
,
must
necessarily
make
vs
iust
.
For
nothing
,
but
righteousnes
,
can
make
a
man
innocent
before
God
.
Therefore
,
seeing
that
sentence
of
Iohn
,
asscribeth
the
purging
of
all
sinne
to
the
bloud
of
Christ
:
be
it
originall
,
or
arctuall
,
it
is
the
safest
way
for
vs
,
(
being
warranted
by
the
H.
Ghost
)
to
accompt
it
,
onely
the
matter
of
our
righteousnes
:
and
to
beware
,
of
adding
any
thing
too
it
,
Whereof
we
have
not
the
like
expresse
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
wordes
of
Christ
him selfe
,
Math.
cha.
20.
ver.
28.
Marke
cha.
10.
ver.
45.
where
he
sayeth
:
The
sonne
of
man
is
not
come
to
bee
served
,
but
to
serve
,
and
to
give
his
live
a
ransome
for
many
:
therefore
was
he
called
Iesus
,
because
he
saved
vs
from
our
sinnes
.
And
for
the
same
cause
,
we
are
saide
,
in
his
bloud
to
have
redemption
,
and
by
the
bloud
of
his
crosse
to
be
reconciled
vnto
God
.
And
for
this
same
cause
,
the
Lord
is
said
to
have
set
him
foorth
,
a
propitiation
for
sinne
,
in
his
bloud
:
and
to
have
wounded
him
,
for
our
transgressions
:
to
have
broken
him
for
our
iniquities
:
and
to
have
made
him
,
sinne
and
a
curse
for
vs
.
All
which
phrases
import
three
thinges
.
The
I.
is
,
that
Christ
did
pay
by
his
death
,
a
price
for
vs
,
to
set
vs
at
libertie
from
sinne
.
The
II.
is
,
that
by
his
death
he
reconciled
vs
vnto
God
,
removing
his
wrath
from
vs
.
The
III.
is
,
that
God
did
execute
vpon
him
,
in
his
death
,
the
iudgement
due
to
vs
,
for
our
iniquities
.
therefore
is
hee
saide
,
not
to
have
spared
his
owne
sonne
.
Vpon
the
which
it
followeth
,
that
both
the
whole
price
of
our
Redemption
,
the
whole
matter
of
our
peace
,
and
the
whoie
satisfaction
for
our
sinnes
,
consisteth
in
the
death
of
Christ
.
and
so
consequently
of
our
full
righteousnes
.
Now
,
as
we
have
said
before
,
the
iudgement
of
God
is
alwayes
according
to
truth
,
so
that
in
wounding
his
sonne
for
our
transgressions
,
he
behoved
to
have
chastised
him
,
in
proportion
and
measure
,
answerable
to
all
our
iniquities
.
So
that
this
satisfaction
,
by
his
death
,
being
layde
in
ballance
,
with
the
perfect
obedience
of
the
Law
,
required
of
vs
:
it
behoved
,
in
the
iustice
of
God
,
to
be
of
equal
waight
with
it
:
and
no
lesse
able
,
fully
to
answere
,
the
iustice
of
God
:
then
the
full
obedience
of
the
Lawe
.
For
the
onely
iust
GOD
,
and
Iudge
of
all
the
worlde
,
can
not
ordayne
a
punishment
and
satisfaction
to
his
iustice
for
sinne
,
neither
execute
it
,
in
greater
or
lesser
measure
or
proportion
of
iustice
,
then
the
fault
required
.
Hereof
it
must
follow
:
seeing
Christes
death
&
bloud
,
is
the
chastisement
of
our
peace
,
&
punishment
inflicted
of
God
,
for
the
sinnes
of
his
elect
:
it
must
contayne
in
it
,
as
full
iustice
&
righteousnes
,
as
the
full
accomplishment
:
of
the
Lawe
by
vs
,
should
have
done
.
therefore
saith
Ioh.
That
the
bloud
of
Iesus
,
purgeth
vs
from
all
iniquities
.
to
teach
vs
,
that
his
bloud
being
imputed
vnto
vs
,
as
our
righteousnes
,
by
God
:
doth
put
vs
in
the
same
estate
&
case
,
(
touching
righteousnes
vnto
life
,
before
God
)
wherin
we
should
have
bene
,
if
we
had
performed
the
condition
of
the
law
.
which
is
,
do
this
,
&
thou
shalt
live
:
and
therfore
,
it
being
equivalent
in
the
iustice
of
God
to
that
which
was
required
of
vs
,
vnto
life
:
it
is
in
vaine
to
adde
anything
vnto
it
,
vnto
perfect
righteousnes
.
This
same
is
also
cleere
,
by
the
Apostles
speech
,
Rom.
cha.
3.
ver.
25.
when
he
sheweth
,
that
God
did
set
foorth
Christ
,
a
propitiation
in
his
bloud
:
to
shew
his
righteousnes
:
to
this
end
,
that
he
might
be
iust
.
For
heere
two
thinges
are
to
be
observed
,
serving
to
this
purpose
.
The
first
is
,
that
only
in
the
bloud
of
Iesus
,
the
righteousnes
of
God
,
whereby
we
are
iustified
,
is
to
be
seene
.
The
second
is
,
that
by
the
sight
thereof
,
God
is
knowne
to
bee
iust
,
in
sparing
his
elect
,
and
iustifying
them
freely
,
by
the
redemption
that
is
in
Christ
.
Wherevpon
it
must
follow
,
that
Christ
in
his
death
must
have
,
in
most
full
and
perfect
manner
,
answered
the
iustice
of
God
:
no
lesse
,
then
our
full
and
perfect
obedience
,
should
have
done
.
otherwise
,
it
could
never
have
shewen
the
righteousnes
of
God
:
neither
could
he
have
bene
manifested
iust
,
in
iustifying
vs
thereby
.
For
the
Law
of
God
,
is
fulfilled
:
and
the
righteousnes
or
iustice
of
God
therein
required
,
is
accomplished
two
manner
of
wayes
.
that
is
,
eyther
by
doeing
all
thinges
commanded
therein
:
or
els
,
by
suffering
such
punishment
,
as
in
the
iustice
of
God
(
for
the
transgression
thereof
)
is
in
iust
proportion
answerable
therevnto
.
so
that
,
in
eyther
of
these
fully
finished
,
the
iustice
of
God
,
vnto
eternall
life
,
is
answered
.
The
sixt
ground
,
is
builded
vpon
the
lawe
of
the
Priesthood
,
which
was
ordayned
particularly
of
God
,
for
this
end
,
to
make
expiation
of
our
sinnes
,
and
bring
vs
vnto
God
.
Which
two
benefites
,
were
shadowed
in
two
actions
,
of
the
Lev●ticall
high
Priest
,
in
the
day
of
expiation
.
The
first
was
,
in
offering
sacrifice
for
the
peoples
sinnes
,
and
sprinkeling
the
bloud
thereof
,
before
the
Lord
.
The
second
was
,
the
carying
of
the
names
,
of
the
Tribes
of
the
Lord
,
into
the
Sanctuarie
,
ingraven
in
the
two
stones
vpon
his
shoulders
,
and
twelve
vpon
his
brest
:
for
a
remembrance
continually
before
the
Lord
,
Exod.
28.
Now
the
Law
of
this
Priesthood
is
,
that
none
performe
this
office
,
before
the
30.
yere
of
his
age
.
as
is
manifest
,
Nomb
4.
where
all
,
that
enter
in
the
assemble
,
to
doe
the
worke
,
in
the
tabernacle
of
the
congregation
,
are
commanded
to
bee
nombred
,
from
30.
yeare
olde
and
above
vntill
50.
according
to
which
lawe
,
Christ
him selfe
,
who
was
the
substance
of
all
those
shadowes
,
did
not
enter
in
that
office
,
vntill
hee
began
the
thirtie
yeare
of
his
age
.
as
is
cleere
,
Luke
chap.
3.
vers.
21.
Heereof
it
must
followe
,
that
no
action
,
performed
by
Christ
before
that
time
,
can
be
accompted
the
action
of
expiation
of
sinne
,
or
reconciliation
of
vs
vnto
God
.
therefore
the
Scripture
attributeth
our
redemption
,
and
reconciliation
,
and
particularlie
our
iustification
,
to
no
action
preceeding
:
but
to
his
death
,
thereafter
following
.
and
the
action
of
bringing
vs
vnto
God
,
is
particularie
asscribed
by
the
Apostle
Peter
,
vnto
the
death
of
Christ
,
1.
Epi.
chap.
3.
vers.
18.
And
the
Apostle
declareth
,
that
our
lib●rtie
to
enter
into
the
most
holy
place
,
that
is
,
to
come
vnto
God
,
proceedeth
from
the
bloud
of
Iesus
,
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
Authour
of
eternall
salavtion
,
&c.
By
which
saying
,
it
is
manifest
,
that
Christ
is
not
the
Authour
of
righteousnes
,
or
life
to
vs
but
by
his
consecration
:
that
is
by
his
death
.
For
therein
did
his
consecration
consist
.
as
is
manifest
,
Hebr.
chap.
2.
vers.
10.
and
therefore
is
he
said
,
Hebr.
chap.
10.
ver.
14.
to
have
consecrate
vs
for
ever
by
that
one
offering
,
wherein
consisted
his
owne
consecration
.
And
for
this
same
cause
is
it
,
that
the
Apostle
,
Hebr.
chap.
9.
17.
sayeth
,
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
vnto
vs
.
Thus
,
neither
in
respect
of
tyme
,
assigned
of
God
vnto
the
Priestes
,
for
entring
into
their
office
:
neither
in
respect
of
the
Priestlie
actions
,
ordayned
to
bee
accomplished
by
them
for
reconciliation
of
the
people
,
and
expiation
of
sinne
:
can
any
thing
in
Christ
,
before
the
30.
yeare
of
his
age
,
bee
accompted
a
Priestlie
action
of
expiation
:
neither
any
action
after
,
except
onely
the
offering
of
him selfe
,
and
enteringe
with
his
owne
bloud
,
into
the
heavens
for
vs
all
,
whose
names
hee
carried
in
that
action
,
before
the
Lorde
:
&
whom
,
by
vertue
of
his
bloud
,
he
bringeth
vnto
God
.
Thus
have
we
shewed
such
things
,
as
in
the
worde
of
God
,
doe
seeme
to
exclude
all
things
,
from
the
matter
of
our
righteousnes
,
except
the
blood
and
death
of
Christ
alone
:
Of
which
opinion
,
it
appeareth
evidently
,
that
Calvin
was
:
if
his
minde
bee
wel
marked
,
in
his
owne
writings
,
in
the
third
book
of
his
institutions
.
Chap.
11.
Secti
.
4.
11.
21.
22.
Where
4.
things
are
expreslie
set
down
by
him
,
making
all
to
this
purpose
.
The
1.
is
,
That
righteousnes
,
is
simplie
opposed
vnto
guiltines
.
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
sinne
,
was
made
sinne
for
vs
.
2.
Cor.
5.
21.
The
3.
is
,
That
in
that
place
,
he
affirmeth
reconciliation
,
to
signifie
nothing
but
iustification
.
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
speake
of
one
parte
only
of
our
iustification
,
but
of
the
whole
.
And
therfore
addeth
,
that
seeing
the
blessednes
of
a
man
(
which
hee
taketh
to
signifie
righteousnes
)
is
said
by
the
Prophet
and
Apostle
,
to
consist
in
remission
of
sinnes
:
there
is
no
reason
why
we
should
define
it
otherwise
.
By
which
sentence
,
hee
plainly
cuts
away
the
ground
of
these
men
,
whereon
they
build
their
evasion
,
When
they
are
vrged
out
of
that
and
such
other
places
,
to
acknowledge
,
that
full
righteousnes
,
consists
in
remission
of
sinnes
only
.
For
to
maintayne
the
imputation
of
Christs
,
actuall
obedience
,
they
alledge
,
that
vnto
eternal
life
,
it
is
not
sufficient
,
to
have
all
iniquitie
pardoned
.
That
is
,
(
as
they
interprete
it
)
to
be
innocent
:
but
that
it
is
requisit
,
beside
the
remission
of
sinnes
,
to
have
righteousnes
.
which
they
accompt
to
come
,
by
the
imputation
of
Christ
actuall
obedience
.
Therfore
when
these
places
are
aledged
,
wherein
blessednes
and
iustification
is
only
attributed
to
the
death
of
Christ
,
and
only
placed
in
remission
of
sinnes
:
they
answere
,
that
these
places
are
synecdochically
to
be
vnderstood
.
As
though
a
parte
of
righteousnes
,
were
put
for
the
whole
:
in
which
,
Calvin
sheweth
himselfe
plainly
to
disagree
from
them
:
by
affirming
the
direct
contrary
.
Thus
,
they
who
seeme
to
be
followers
of
Calvin
in
this
point
,
are
deceyved
.
CHAPTER
XXV
.
NOW
it
followeth
,
that
we
speake
of
these
things
,
which
are
required
in
Christ
,
to
the
end
,
that
in
his
bloud
,
hee
may
be
righteousnes
vnto
vs
.
For
,
albeit
without
shedding
of
bloud
,
there
be
no
remission
of
sinnes
:
yet
many
things
are
required
,
both
in
the
bloud
that
is
shed
,
and
in
the
action
of
shedding
it
:
before
it
can
serve
vnto
the
remission
of
sinnes
.
First
them
,
to
speake
of
the
bloud
:
it
must
needes
bee
better
then
the
bloud
of
Goats
,
of
Lambes
,
of
Bullocks
,
or
all
the
sacrifices
of
the
Law
.
For
although
,
the
similitude
of
heavenly
things
bee
purified
with
the
bloud
of
such
sacrifices
:
yet
heavenly
thinges
them selves
,
must
be
purified
,
with
greater
and
better
sacrifices
then
these
,
Hebr.
chap.
9.
vers.
23.
and
that
because
the
bloud
of
those
sacrifices
,
which
were
offered
according
to
the
Lawe
,
can
never
make
holy
,
concerning
the
conscience
,
him
that
doeth
the
service
.
To
trie
then
what
bloud
it
must
bee
.
First
,
the
bloud
of
a
man
,
is
better
then
the
bloud
of
a
beast
.
and
that
it
must
bee
the
bloud
of
a
man
,
it
is
cleere
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
sinne
entered
into
the
worlde
,
so
by
one
man
,
rigreousnes
is
brought
in
the
world
:
therefore
is
it
saide
,
that
IESVS
for
a
little
space
,
was
made
lower
then
the
Angels
,
that
by
the
grace
of
God
he
might
taste
of
death
for
vs
all
,
Hebr.
chap.
2.
ver.
9.
for
,
the
iustice
of
God
requireth
,
that
sinne
be
punished
in
that
nature
,
that
hath
committed
it
.
But
yet
this
is
not
sufficient
,
to
make
that
bloud
that
is
shed
,
righteousnes
vnto
vs
.
For
the
bloud
of
a
sinner
can
never
reconcile
a
sinner
vnto
God
and
he
that
hath
need
,
to
offer
sacrifice
for
his
owne
sin
,
can
never
by
his
bloud
,
purge
any
other
man
from
sinne
.
therfore
it
is
requisit
,
not
only
that
it
be
the
bloud
of
a
man
:
but
moreover
,
that
it
be
the
bloud
of
a
iust
man
:
in
whom
there
is
no
iniquitie
.
And
this
is
declared
plainly
by
the
types
of
the
law
:
in
the
which
,
no
vncleane
thing
could
be
offred
for
sinne
:
neither
behoved
there
to
bee
spott
or
wrinckle
,
or
blemish
in
the
Lambe
:
as
is
cleerly
seene
in
the
commaundement
of
God
,
Levit.
chap.
22.
ver.
20.
Yee
shall
not
offer
any
thing
that
hath
a
blemish
,
for
that
shall
not
bee
acceptable
for
you
.
According
to
which
lawe
,
it
is
said
of
Christ
,
that
he
offered
vp
him selfe
without
fault
vnto
God
,
Heb
,
chap.
9.
vers.
14.
And
the
Apostle
Peter
sayeth
,
That
Christ
suffered
once
for
sinne
,
the
iust
for
the
vniust
,
1.
Epist.
chap.
3.
ver.
18
And
againe
,
That
we
are
redeemed
by
the
precious
bloud
of
Iesus
Christ
,
as
of
a
Lambe
vndefiled
and
without
spot
.
Neither
is
this
yet
sufficient
,
to
make
the
bloud
that
is
shed
,
to
be
righteousnes
before
God
,
but
more
is
required
in
it
,
then
that
it
be
the
bloud
of
a
man
,
or
yet
of
a
iust
man
.
For
no
man
,
that
is
nothing
more
but
a
man
,
can
possibly
redeeme
his
brother
:
or
give
his
ransome
to
God
:
that
he
may
live
still
for
ever
.
So
precious
is
the
redemption
of
their
soules
and
the
continuance
for
ever
,
sayeth
the
Prophet
,
Psalm.
49.
For
the
bloud
of
no
flesh
,
can
be
able
to
satisfie
the
infinite
iustice
of
God
.
For
he
that
liveth
not
for
ever
,
can
never
be
the
cause
of
eternall
life
vnto
others
.
and
he
that
is
not
eternall
,
can
never
bring
in
,
eternall
righteousnes
.
and
no
righteousnes
,
but
that
which
is
eternall
,
can
possibly
procure
eternall
life
.
For
,
all
being
infinit
,
that
is
,
the
iustice
that
wee
have
transgressed
infinit
:
our
guiltines
in
trasgressing
infinite
:
the
punishment
of
our
guiltines
infinite
:
as
being
the
iust
recompence
of
the
transgression
of
an
infinit
iustice
:
proceeding
from
the
iust
iudgement
,
of
an
infinit
God
:
it
is
impossible
,
that
a
finit
creature
,
can
performe
it
:
seeing
he
should
never
be
able
to
loose
the
sorrowes
of
death
.
Therefore
it
is
required
,
that
the
bloude
should
be
the
bloud
of
him
,
who
is
eternall
:
to
the
end
,
that
hee
should
not
be
holden
of
death
eternally
,
Act.
chap.
2.
vers.
24.
and
that
his
bloud
,
might
be
of
an
infinite
value
,
and
that
our
righteousnes
might
be
eternall
,
and
make
vs
eternally
righteous
:
therefore
is
it
saide
by
the
Apostle
,
that
God
hath
purchased
his
Church
with
his
owne
bloud
,
Act.
chap.
20.
28.
thus
,
it
is
required
in
the
bloud
,
that
iustifieth
vs
before
God
,
that
it
bee
not
onely
the
bloud
of
a
man
,
and
of
a
iust
man
,
but
also
that
it
bee
the
bloud
of
him
who
is
God
blessed
for
ever
.
and
all
these
considerations
are
necessarilie
requisit
in
the
bloud
vnto
our
iustification
thereby
.
And
as
in
the
bloud
,
so
in
the
shedding
of
it
,
divers
things
are
required
in
it
,
to
the
same
end
.
Which
that
wee
may
the
more
cleerely
perceyve
,
we
are
first
to
consider
,
that
the
shedding
of
bloud
,
must
needes
be
by
way
of
oblation
and
sacrifice
.
Therefore
Christ
is
saide
to
have
offered
vp
him selfe
,
a
sacrifice
,
of
a
sweet
smelling
favour
vnto
God
,
Ephe.
chap.
5.
vers.
2.
and
also
he
is
said
to
have
bin
made
manifest
once
,
to
put
awy
sinnes
,
by
the
sacrificing
of
him selfe
,
Heb.
chapt.
9.
vers.
26.
and
therefore
also
saith
the
Apostle
,
that
Christ
our
Passeover
,
is
sacrificed
for
vs
,
1.
Cor.
chap.
5.
ver.
7.
Now
,
the
things
requisite
in
the
offering
of
this
sacrifice
,
are
partlie
to
be
considered
,
in
the
nature
of
the
sacrifice
it selfe
,
and
partly
in
those
thinges
which
are
necessarilie
required
,
for
the
offering
of
a
sacrifice
.
Touching
the
sacrifice
it selfe
,
besides
that
it
must
bee
by
bloud
:
because
without
shedding
of
bloud
,
there
is
no
remission
.
it
must
needes
be
but
one
:
and
of
such
nature
,
as
never
needeth
to
be
repeated
.
For
the
sacrifices
that
are
oft
repeated
,
can
never
sanctifie
the
commers
therevnto
.
And
therefore
it
is
said
,
That
we
are
sanctified
by
the
offering
of
the
body
of
Iesus
Christ
once
,
Heb.
chap.
10.
ver.
10.
And
againe
,
in
that
same
Chap.
verse
12.
it
is
said
:
But
hee
having
offered
by
one
sacrifice
for
sinne
,
sitteth
for
ever
at
the
right
hand
of
God
,
Of
which
it
is
manifest
,
that
this
sacrifice
alone
,
without
anie
other
thing
ioyned
therewith
,
and
without
anie
iterating
of
it
,
(
contrarie
to
the
blasphemous
doctrine
of
the
papistes
)
must
needs
make
vs
eternally
righteous
.
according
to
which
it
is
said
by
the
Apostle
:
That
Christ
is
entered
into
heaven
,
not
that
hee
should
offer
him selfe
often
:
because
then
it
behooved
him
to
die
often
.
But
as
it
is
appointed
that
men
once
die
,
and
thereafter
commeth
the
iudgement
,
even
so
Christ
also
being
once
offered
,
to
take
away
the
sinnes
of
many
,
hee
shall
appeare
the
second
tyme
without
sinne
&c
▪
And
this
point
is
most
cleerlie
set
downe
,
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
followe
,
seeing
by
one
offering
hee
hath
obtayned
vs
eternal
remission
(
according
to
the
promise
of
God
in
his
covenant
:
and
their
finnes
and
their
iniquities
I
will
never
remember
anie
more
)
that
there
remayneth
no
more
sacrifices
for
sinne
.
For
according
to
the
saying
of
the
Apostle
,
Where
remission
of
sinnes
is
,
there
is
no
more
sacrifice
for
sinne
,
Heb.
chap.
10.
vers.
18.
The
thinges
that
are
required
for
the
offering
of
a
propitiatorie
sacrifice
for
sinne
,
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
sinne
vnto
God
.
The
second
is
the
Altar
,
vpon
which
it
must
bee
offered
.
The
third
is
the
Tabernacle
or
Sanctuarie
,
wherein
it
must
be
offered
.
The
thinges
to
be
considered
in
the
Priest
:
concerne
partly
the
nature
of
the
Priesthood
it selfe
:
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 selfe
:
but
he
who
is
called
of
God
,
Heb.
cap.
5.
ver.
4.
5.
The
second
thing
to
be
considered
,
is
,
that
it
must
not
bee
according
to
the
order
of
Aaron
,
but
according
to
the
order
of
Melchisedeck
.
For
there
is
no
perfection
by
the
Levitical
Priesthood
,
Hebr.
chap.
7.
ver.
11.
and
this
,
that
he
must
bee
according
to
the
order
of
Melchisedeck
,
comprehendeth
vnder
it
these
particular
pointes
.
First
,
that
he
is
not
made
a
Priest
by
the
Lawe
,
but
according
to
the
power
of
endlesse
life
.
For
as
we
have
saide
,
if
his
Priesthood
had
bene
after
the
Lawe
,
it
could
never
have
made
vs
perfect
.
For
the
Lawe
made
nothing
perfect
,
Hebr.
chap.
7.
ver.
19.
And
of
this
ground
,
followeth
other
two
consequences
.
The
first
is
,
that
seeing
hee
is
made
a
Priest
,
after
the
power
of
endlesse
life
,
none
save
hee
alone
,
can
ever
enioye
this
Priesthood
.
For
,
as
sayeth
the
Apostle
:
Amongest
the
Leviticall
Priestes
,
many
were
made
Priestes
:
because
ther
were
not
suffered
to
endure
,
by
reason
of
death
:
but
Christ
,
because
hee
endureth
for
ever
,
hath
a
Priesthood
which
can
not
passe
from
him
to
an
other
,
Hebr
chap.
7.
ver.
23.
24.
The
seconde
consequence
,
is
,
as
saveth
the
Apostle
,
Hebr.
chap.
7.
ver.
25.
That
hee
is
able
perfectly
to
save
those
that
come
to
God
by
him
:
seeing
hee
ever
liveth
to
make
intercession
for
them
.
The
third
thing
to
bee
considered
in
the
nature
of
the
Priest
is
,
as
sayeth
the
same
Apostle
,
That
he
bee
without
sinne
:
because
such
a
High
Priest
,
it
became
vs
to
have
,
as
is
holy
,
harmeles
,
vndefyled
,
and
seperate
from
sinners
,
Hebr.
chapt.
7.
26.
Which
also
was
expreslie
commanded
in
the
Lawe
,
Levit.
chap.
21.
where
it
is
saide
:
Who
soever
of
the
seede
of
Aaron
,
hath
any
blemish
,
hee
shall
not
come
neare
to
offer
the
sacrifices
of
the
Lorde
:
neither
shall
he
presse
to
offer
the
bread
of
his
God
:
neither
shall
he
goe
in
vnto
the
vayle
,
nor
come
neare
the
Altar
:
least
he
pollute
my
Sanctuarie
.
The
fourth
thing
to
be
marked
in
the
Priest
,
is
,
that
hee
must
not
be
vpon
the
earth
.
For
if
hee
were
vpon
the
earth
,
hee
were
not
a
Priest
,
Heb
chap.
8.
vers
4.
Therefore
is
it
saide
of
him
:
After
that
hee
had
offered
one
sacrifice
for
sinne
,
he
sitteth
for
ever
at
the
right
hande
of
God
,
Hebr.
chapt.
10.
ver.
13.
as
also
,
That
the
heavens
must
conteyne
him
vnto
the
tyme
that
all
things
be
restored
,
Act.
chap.
3.
ver.
21.
The
fift
thing
to
be
considered
in
the
Priest
,
is
,
that
he
behooved
to
be
subiect
to
infirmities
.
that
having
experience
of
them
,
he
might
be
a
mercifull
and
faithfull
high
Priest
,
Hebr.
chap.
2.
ver.
17.
and
chap.
4.
ver.
15.
Nowe
wee
come
to
the
actions
to
bee
performed
by
the
Priestes
.
Which
likewise
are
of
two
sortes
.
The
firste
sorte
are
those
,
which
are
performed
in
offering
of
the
sacrifice
.
The
seconde
sorte
is
,
those
which
are
to
be
performed
,
after
the
oblation
.
In
the
Sacrifice
especially
is
to
bee
considered
.
First
,
the
Priestes
puttinge
all
our
iniquities
and
sinues
vpon
the
head
of
the
offeringe
:
that
hee
may
beare
them
all
.
Accordinge
to
which
it
is
saide
of
Christ
,
That
hee
bare
the
sinne
of
many
,
Esay
53.
12.
And
the
Apostle
Peter
sayeth
:
That
he
him selfe
did
beare
our
sinnes
in
his
body
,
vpon
the
tree
.
For
he
was
made
sinne
for
vs
.
The
second
action
consisteth
in
killing
of
the
offering
before
the
Lord
.
according
to
which
,
it
is
saide
of
Christ
,
That
hee
offered
vp
him selfe
by
the
eternall
spirit
vnto
God
.
Hebr.
9.
14.
And
he
is
saide
to
put
away
sinne
by
the
sacrifice
of
him selfe
,
Hebr.
9.
26.
And
Christ
him selfe
saieth
,
I
lay
downe
my
life
,
that
I
might
take
it
againe
,
no
man
taketh
it
from
me
,
but
I
lay
it
downe
of
my selfe
,
Iohn
chapt.
10.
vers.
17.
18.
According
to
which
also
Esay
saith
,
That
he
p●wred
out
his
soule
vnto
death
.
Chap.
53.
ver.
12.
The
third
action
is
,
the
offering
of
the
sacrifice
it selfe
,
by
fire
vnto
the
Lord
.
And
al
these
actions
are
accomplished
in
the
death
of
Christ
.
in
the
which
principally
consisteth
the
matter
of
our
righteousnes
.
for
therein
was
hee
made
both
sinne
and
a
curse
for
vs
.
The
actions
following
,
are
especially
three
.
which
all
serve
to
our
iustification
by
his
death
and
bloud
:
although
they
be
no
parte
nor
portion
of
the
righteousnes
it selfe
.
The
first
is
,
his
rising
from
the
dead
.
The
second
is
,
his
sitting
at
the
right
hande
of
God
in
heaven
.
The
third
is
,
his
making
intercession
for
vs
.
Therefore
the
Apostle
,
in
the
8.
chap.
to
the
Rom.
ver.
34.
setteth
downe
these
foure
actions
of
Christ
,
as
the
things
whereby
wee
are
saved
from
all
condempnation
.
when
he
sayth
:
Who
shall
condemne
,
it
is
Christ
that
hath
died
,
or
rather
,
who
is
risen
againe
:
who
also
is
at
the
right
hande
of
God
:
and
who
also
maketh
intercession
for
vs
.
Which
saying
is
carefully
to
bee
marked
of
vs
,
for
many
waightie
reasons
.
First
,
it
sheweth
vs
that
as
the
worke
of
God
in
iustifying
vs
,
doth
save
vs
from
all
accusation
:
so
the
groundes
whereby
we
are
saved
from
being
condemned
,
of
God
,
(
that
is
by
which
we
are
iustified
and
absolved
)
are
these
foure
actions
of
Christ
:
whereof
his
death
is
first
.
Secondly
,
it
cleareth
that
point
which
we
have
in
hande
:
to
wit
,
that
many
things
serve
to
our
iustification
,
which
are
no
parte
of
our
righteousnes
.
For
his
resurrection
,
his
ascending
into
heaven
,
and
sitting
at
the
right
hande
of
God
,
and
his
interceding
for
vs
:
are
all
necessarily
required
to
our
iustification
:
and
yet
none
of
them
is
any
parte
of
the
matter
of
that
righteousnes
,
which
is
imputed
vnto
vs
.
For
his
rysinge
from
the
dead
,
is
not
our
righteousnes
,
and
yet
except
he
had
risen
,
we
could
not
have
bin
iustified
by
his
death
.
according
to
the
saying
of
the
Apostle
,
1.
Cor.
chap.
15.
ver.
17.
If
Christ
be
not
raysed
,
your
faith
is
vaine
,
ye
are
yet
in
your
sinnes
.
For
so
longe
as
Christ
was
holden
of
death
,
vnder
the
guiltines
of
our
sinnes
,
we
could
never
be
absolved
from
sinne
&
death
,
in
the
sight
of
God
.
because
,
our
satisfaction
and
redemption
(
although
they
were
in
doeing
)
were
not
fully
performed
,
vntill
Christ
having
vtterly
abolished
sinne
,
was
raysed
from
the
dead
.
but
his
suffering
beeing
finished
,
and
hee
having
loosed
the
sorrowes
of
death
,
our
redemption
and
satisfaction
for
our
sinnes
,
were
fullie
accomplished
:
and
so
our
righteousnes
,
full
and
compleate
in
Gods
sight
.
By
the
imputation
whereof
,
GOD
then
,
might
iustly
iustifie
vs
.
Therefore
is
it
said
by
the
Apostle
,
Rom.
chap.
4.
25.
that
he
was
delivered
to
death
for
our
transgressions
,
and
is
risen
againe
for
our
iustification
:
Shewing
vs
,
that
as
the
matter
of
our
righteousnes
consisteth
in
Christes
death
,
(
because
he
was
delivered
therevnto
,
for
our
sinnes
)
so
the
iustification
of
vs
by
his
death
,
dependeth
vpon
his
resurrection
.
because
therein
,
his
death
was
ended
:
and
so
the
satisfaction
for
our
sinnes
,
and
our
righteousnes
was
fully
and
perfectly
finished
.
Likewise
,
his
entring
into
heaven
,
and
sitting
at
the
right
hande
of
God
:
is
no
parte
of
the
matter
of
our
righteousnes
:
and
yet
it
is
a
necessarie
action
of
his
Priestlie
office
,
required
vnto
our
iustification
by
that
,
which
is
our
righteousnes
.
For
the
high
Priest
once
a
yeare
in
the
day
of
expiation
,
entered
into
the
most
holy
place
,
with
the
bloud
of
the
expiatorie
sacrifice
:
to
make
an
attonement
for
the
children
of
Israel
.
The
true
sanctuarie
,
resembled
by
the
most
holy
place
,
is
heaven
:
into
which
the
bloud
of
our
sacrifice
,
must
be
brought
by
Iesus
Christ
our
high
Priest
:
there
to
make
our
attonement
.
Therefore
is
it
said
,
That
Christ
being
come
a
High
Priest
of
good
thinges
to
come
:
entered
once
by
his
owne
bloud
in
the
most
holy
place
,
and
obtayned
eternall
redemption
,
Hebr.
chap.
9.
ver.
11.
12.
and
therefore
also
is
it
saide
,
That
if
hee
were
on
the
earth
,
he
were
not
a
Priest
,
Heb.
chap.
8.
vers.
4.
For
which
cause
,
in
that
same
place
,
the
Apostle
esteemeth
this
,
to
bee
the
chieff
and
principall
point
,
of
all
that
had
bene
spoken
of
his
Priesthood
:
videlicet
,
that
we
have
such
a
high
Priest
,
that
sitteth
at
the
right
hande
of
the
throne
of
the
maiestie
in
heaven
,
&c.
Thus
howsoever
the
sacrifice
of
Christ
in
his
death
,
or
his
bloud
:
be
the
matter
of
our
righteousnes
,
and
that
Christ
in
his
bloud
,
be
ordayned
a
propitiation
for
vs
:
yet
,
to
the
iustifying
vs
by
that
bloud
,
this
action
of
our
High
Priest
,
even
the
entring
with
the
bloud
into
heaven
,
is
necessarily
required
.
Even
so
also
concerning
his
intercession
.
albeit
it
bee
not
the
matter
of
our
righteousnes
:
yet
it
serveth
to
our
iustification
by
his
blood
.
For
all
his
intercession
,
is
by
vertue
thereof
:
that
God
by
it
,
and
for
it
,
may
pardon
all
our
iniquities
,
and
iustifie
vs
.
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
iustice
of
God
,
for
all
our
iniquities
,
he
might
have
a
sufficient
ground
and
matter
whereby
to
make
intercession
.
And
he
rose
again
.
thereby
putting
an
end
to
his
owne
death
and
suffering
:
that
the
satisfaction
being
finished
,
&
the
ransome
fully
payed
:
it
might
be
answerable
to
the
iustice
of
God
:
and
be
sufficient
for
our
iustification
.
And
he
ascended
vp
to
heaven
,
as
vnto
the
true
Sanctuarie
:
that
he
might
bring
into
the
presence
of
God
,
the
bloud
of
our
sacrifice
:
and
there
,
(
as
the
minister
of
the
Sanctuarie
,
by
his
death
,
as
the
ransome
of
our
iniquities
,
now
full
and
perfect
by
his
resurrection
,
and
brought
in
by
him
,
as
our
high
Priest
into
heaven
,
and
presented
vnto
God
)
might
make
intercession
for
vs
.
And
as
saith
the
Apostle
,
obtayne
eternall
redemption
for
vs
,
Heb.
9.
12.
Therefore
is
it
saide
of
him
,
in
that
same
Chap.
ver.
24.
that
Christ
is
not
entered
into
the
holy
places
made
with
handes
,
which
are
similitudes
of
the
true
holy
places
:
but
vnto
heaven
it selfe
,
to
appeare
now
in
the
sight
of
God
for
vs
.
And
to
this
same
effect
Iohn
the
1.
Epi
,
cap.
2.
ver.
1.
it
is
said
,
If
any
man
sinne
,
wee
have
an
Advocate
with
the
Father
Iesus
Christ
the
iust
,
and
he
him selfe
is
the
propitiation
of
our
sinnes
.
And
so
to
conclude
this
point
Christs
being
a
Priest
:
&
many
actions
done
by
him
,
as
our
high
Priest
:
are
no
part
of
the
matter
of
our
righteousnes
.
and
yet
it
is
requisit
,
that
he
both
be
a
Priest
,
&
performe
those
actions
,
to
our
iustification
:
even
as
the
Priests
vnder
the
Lawe
,
were
no
parte
of
the
attonement
.
For
hee
that
makes
the
attonement
,
and
the
actions
done
by
him
,
in
making
the
attonement
,
are
to
be
distinguished
from
the
bloud
,
in
the
which
only
standeth
the
attonement
it selfe
.
Now
we
come
to
speake
of
the
Altar
.
which
likewise
is
necessarily
required
,
for
offering
of
our
sacrifice
,
and
yet
is
no
parte
of
our
righteousnes
,
but
serveth
to
the
qualification
of
the
sacrifice
,
to
be
righetousnes
vnto
vs
.
And
as
Christ
is
the
Priest
,
and
also
the
offering
:
so
also
,
he
alone
is
the
Altar
.
Which
we
shall
easilie
perceyve
,
if
we
marke
these
two
groundes
.
First
,
what
is
the
nature
of
our
Priest
,
and
of
the
sacrifice
that
hee
doeth
offer
,
and
of
the
Sanctuarie
and
Tabernacle
wherein
hee
must
exercise
his
Priesthood
:
and
of
the
things
which
by
this
sacrifice
are
purged
.
Secondly
,
if
we
consider
the
vse
of
the
Altar
,
wherevnto
it
serveth
in
sacrificing
.
Touching
the
first
,
all
are
heavenly
.
The
P●iest
,
the
Lord
from
heaven
.
the
sacrifice
,
heavenly
:
the
sanctuarie
,
heaven
it self
:
the
the
tabernacle
,
his
body
not
pight
by
man
but
by
God
:
and
the
things
that
are
to
be
purged
,
all
heavenly
,
Heb.
9.
11.
23.
24
,
Of
which
it
must
follow
,
that
the
Altar
also
must
be
heavenly
.
For
a
heavenly
sacrifice
,
offered
by
a
heavenly
Priest
,
in
a
heavenly
tabernacle
,
for
the
purging
of
heavenly
thinges
,
can
not
possibly
bee
offered
,
but
vpon
a
heavenly
Altar
.
This
is
manifest
by
the
second
point
,
which
is
touching
the
vse
of
the
Altar
,
&
that
is
to
sanctifie
the
offring
:
as
is
manifest
by
the
words
of
Christ
,
Mat.
23
19.
of
which
it
followeth
:
according
to
Christs
reasoning
in
that
place
:
that
the
Altar
must
bee
greater
then
the
offering
.
For
that
which
sanctifieth
,
must
be
greater
than
that
which
is
sanctified
by
it
.
Of
which
it
is
manifest
:
that
no
Altar
of
earth
,
of
wood
,
of
stone
,
or
any
earthly
thing
,
can
possibly
serve
in
this
Priesthood
,
to
sanctifie
Christ
,
who
is
the
offering
.
But
as
he
him selfe
is
not
of
this
building
:
so
likewise
the
Altar
that
sanctifieth
him
,
must
not
be
of
this
building
,
therefore
saith
he
him self
:
For
their
sakes
doe
I
sanctifie
my self
:
that
they
also
may
be
sanctified
,
Io
17.
19.
to
shew
vs
,
that
as
he
is
the
Priest
,
the
sacrifice
,
&
tabernacle
:
so
he
only
is
the
Altar
.
For
he
is
the
body
of
all
the
shadowes
in
the
law
.
therfore
,
as
he
is
said
to
have
offred
,
by
the
eternal
spirit
,
as
the
Priest
him self
,
as
the
sacrifice
vnto
God
:
so
is
he
to
be
vnderstood
by
that
same
eternal
spirit
,
as
by
the
Altar
,
to
have
sanctified
him self
,
that
is
,
that
body
:
by
the
offering
whereof
once
,
we
are
sanctified
for
evermore
.
And
we
are
to
holde
this
truth
most
carefully
:
both
to
eschue
the
foolish
opinion
of
some
,
who
esteeme
the
crosse
to
have
bin
the
Altar
,
whereon
Christ
was
offered
.
as
also
to
keepe
our
selves
from
falling
into
that
blasphemous
errour
:
to
thinke
,
that
there
is
any
thing
greater
then
the
Sonne
of
God
▪
least
wee
pollute
our selves
,
with
the
abominable
idolatrie
of
the
Church
of
Rome
.
who
make
their
wood
and
stone
,
greater
then
Christ
,
&
make
their
earthlie
Priestes
,
greater
then
both
sacrifice
and
Altar
.
and
give
them
Priestlie
power
,
being
in
the
earth
,
and
being
of
this
building
,
and
being
loaden
with
sinne
,
in
an
earthlie
tabernacle
,
vpon
an
earthly
and
corruptible
altar
,
to
offer
vp
,
and
that
oft
and
many
times
,
this
heavenly
sacrifice
:
which
is
never
to
be
repeated
.
As
also
,
to
give
them
power
to
sanctifie
a
stocke
,
or
stone
:
and
to
give
it
power
,
to
sanctifie
Christ
.
Now
concerning
the
Sanctuarie
,
which
is
the
thirde
thing
requisite
,
for
offering
the
sacrifice
:
wee
have
somewhat
spoken
thereof
alreadie
,
in
his
action
of
sitting
at
the
right
hande
of
God
.
Neither
is
it
necessarie
that
we
speake
much
more
of
it
:
onely
we
are
to
knowe
,
that
this
sacrifice
,
can
not
be
offered
els
where
,
but
in
the
true
Tabernacle
,
that
is
the
body
of
his
flesh
.
Therefore
doeth
he
call
his
body
,
the
Temple
,
Iohn
chap.
2.
verse
19.
neither
could
the
bloud
thereof
,
be
carried
in
,
by
our
high
Priest
,
els-where
,
but
in
the
true
Sanctuarie
,
that
is
Heaven
it selfe
.
By
all
these
preceeding
thinges
,
we
may
perceyve
,
that
there
is
a
manifold
consideration
to
be
had
of
Christ
,
in
the
worke
of
our
iustification
.
First
,
as
he
is
our
High
Priest
.
in
which
point
,
we
are
to
consider
,
both
the
Godhead
,
and
his
Manhoode
,
and
the
properties
of
his
Manhood
,
qualifying
him
to
bee
a
meete
high
Priest
.
Secondly
,
as
hee
is
the
Altar
that
sanctifieth
the
offering
.
Thirdly
,
as
he
is
the
Tabernacle
in
which
the
offering
is
to
be
made
.
And
fourthly
,
as
he
is
the
offering
and
oblation
itselfe
.
Now
in
all
these
,
the
obedience
of
Christ
to
the
Father
,
doeth
manifestly
shine
.
as
likewise
in
all
the
rest
of
his
actions
whatsoever
.
And
all
these
,
that
we
have
spoken
of
,
are
necessarily
required
in
the
worke
of
our
iustification
,
but
are
not
all
to
bee
included
in
the
matter
of
our
righteousnes
.
For
as
he
is
our
Priest
,
Altar
,
and
Tabernacle
,
he
cannot
properly
be
called
our
righteousnes
,
except
it
be
efficientlie
:
but
no
wise
materiallie
.
For
he
is
our
righteousnes
materially
only
as
hee
is
the
sacrifice
and
offering
.
Thus
,
if
we
shall
distinguish
Christ
him selfe
,
in
that
thinge
,
wherein
he
is
made
our
righteousnes
:
from
him selfe
in
these
things
,
wherein
he
is
made
beside
,
to
serve
vnto
our
iustification
,
by
that
,
wherein
he
is
made
our
righteousnes
.
And
secondly
,
if
we
shal
distinguish
the
matter
of
our
righteousnes
it selfe
in
Christ
,
from
the
action
of
God
in
iustifying
by
it
:
wee
shall
perceyve
evidently
,
that
the
matter
of
our
righteousnes
,
consisteth
only
in
the
death
and
bloud
of
Christ
▪
and
that
all
the
rest
of
Christes
obedience
,
doeth
serve
not
as
the
materiall
,
but
rather
as
the
subordinate
efficient
causes
of
our
iustification
.
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
iustifying
:
and
not
concerning
the
particular
matter
of
the
righteousnes
,
which
God
imputes
vnto
vs
vnto
iustification
.
For
,
there
is
no
parte
of
Christes
obedience
,
which
is
not
(
as
it
is
said
in
the
schooles
)
causa
sine
qua
non
:
that
is
,
a
cause
without
the
which
,
wee
cannot
be
iustified
.
For
if
he
had
not
bene
a
man
,
and
a
iust
man
,
and
a
Priest
,
and
such
a
Priest
as
we
have
said
:
yea
if
hee
had
not
risen
from
the
dead
,
and
ascended
vnto
heaven
,
and
made
intercession
for
vs
:
his
death
and
bloud
could
never
have
iustified
vs
.
And
yet
still
his
death
and
bloud
is
the
only
matter
of
our
righteousnes
:
but
so
,
as
it
is
the
bloud
,
of
such
a
sacrifice
,
offred
by
such
a
Priest
:
vpon
such
an
Altar
:
in
such
a
Tabernacle
▪
carried
in
by
the
same
Priest
,
after
resurrection
from
the
dead
,
into
the
heavens
.
And
as
by
vertue
of
the
same
bloud
,
the
same
Priest
,
sittinge
at
the
right
hande
of
God
,
maketh
intercession
for
vs
.
Thus
,
the
matter
is
not
of
such
moment
(
being
rightly
waighed
,
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
materiall
cause
of
our
righteousnes
.
it
followeth
now
that
we
speake
of
the
formall
cause
.
In
the
which
three
thinges
are
specially
to
be
marked
,
for
clearing
vnto
vs
,
how
and
in
what
manner
wee
are
made
the
righteousnes
of
God
,
by
the
death
and
bloud
of
Iesus
Christ
our
Lord
.
The
first
is
,
Gods
giving
vnto
vs
.
The
second
is
,
Gods
imputation
of
that
which
is
given
vs
.
The
third
is
,
the
cause
moving
him
both
to
give
and
impute
.
For
God
iustifieth
vs
by
gift
,
by
imputation
,
and
by
grace
,
Neither
can
the
true
forme
of
our
iustification
bee
knowne
of
vs
a
right
,
except
we
acknowledge
all
these
three
in
it
.
For
man
hath
no
saving
grace
,
which
he
hath
not
receyved
of
God
.
according
to
the
saying
of
the
Apostle
,
1.
Cor.
chap.
4.
ver.
7.
For
who
hath
seperate
thee
,
or
what
hast
thou
that
thou
hast
not
receyved
:
and
if
thou
hast
receyved
it
,
why
gloriest
thou
,
as
if
thou
hadst
not
receyved
it
.
And
to
the
same
purpose
saith
I
am
.
1.
chap.
17.
All
good
giving
,
and
every
perfect
gifte
is
from
above
.
Therefore
also
our
righteousnes
speciallie
is
called
a
gift
,
and
a
gift
by
grace
,
Rom.
chapt.
5.
ver.
15.
16.
17.
as
also
Rom.
chap.
6.
vers
▪
23.
but
the
gift
of
God
is
eternall
life
.
Where
the
word
gift
(
if
that
place
be
rightly
vnderstood
)
doth
signifie
righteousnes
given
vs
of
God
.
Secondly
,
howsoever
many
confounde
,
imputation
and
giving
,
as
one
thinge
:
(
as
in
some
sense
they
may
both
bee
taken
for
one
)
yet
it
is
expedient
for
our
sounder
knowledge
,
that
wee
distinguish
them
.
For
howsoever
nothing
is
imputed
,
which
is
not
given
:
yet
many
things
are
given
,
which
are
never
saide
to
be
imputed
.
Yea
moreover
:
in
which
imputation
hath
no
place
.
Beside
,
the
imputation
of
a
thing
(
if
we
shall
rightly
consider
it
)
doth
alwayes
presuppone
the
thing
imputed
to
be
in
our
possession
,
either
by
nature
,
working
,
or
gift
.
as
by
Gods
grace
wee
shall
heare
hereafter
.
And
therefore
,
in
the
forme
of
our
iustification
,
Gods
giving
of
a
thing
vnto
vs
,
is
to
be
distinguished
from
his
imputing
of
it
.
Specially
if
we
marke
one
thing
:
which
is
,
flat
contrarie
sayings
,
and
yet
of
equall
force
,
vsed
by
the
spirit
of
God
,
in
the
description
of
iustification
.
For
sometimes
it
is
defined
by
imputation
of
righteousnes
,
and
sometimes
by
not
imputation
of
sinne
.
Thirdly
,
in
the
manner
and
forme
of
our
iustification
:
grace
is
specially
to
be
considered
:
because
both
the
givinge
,
and
imputation
of
the
thing
given
,
is
of
meere
grace
.
Therefore
are
wee
saide
to
bee
iustified
freely
by
grace
.
so
that
the
perfect
forme
of
our
iustification
,
consisteth
in
this
:
that
is
,
in
Gods
gracious
givinge
,
and
gracious
imputinge
of
thinge
given
,
vnto
vs
:
to
bee
our
righteousnes
.
So
that
whosoever
make
our
iustification
,
to
consist
,
without
giving
of
righteousnes
.
or
without
imputing
the
thinge
given
,
or
esteeme
eyther
the
matter
of
our
righteousnes
,
which
is
given
vs
,
to
be
given
otherwise
then
by
grace
:
or
to
be
imputed
as
righteousnes
vnto
vs
,
otherwise
then
by
grace
,
doe
destroy
the
true
forme
of
the
iustification
of
a
sinner
before
God
.
And
because
this
is
a
pointe
of
speciall
moment
:
and
bringeth
great
light
,
in
the
matter
of
iustification
:
wee
will
speake
severally
of
these
three
pointes
.
And
first
,
touching
the
action
of
Gods
giving
.
Secondly
,
of
the
action
of
Gods
imputation
.
Thirdly
,
of
his
grace
,
as
the
only
cause
of
both
.
Touching
the
first
:
there
be
two
thinges
which
are
given
vs
of
God
vnto
iustification
.
The
I.
is
faith
.
The
II.
is
Christ
.
&
both
these
giftes
of
God
,
are
necessarie
vnto
iustification
.
as
we
shall
see
by
Gods
grace
hereafter
,
when
we
speake
of
iustification
it self
.
Therfore
in
this
place
wee
will
onely
speake
of
faith
,
as
it
is
the
gift
of
God
.
in
which
we
have
these
pointes
to
be
marked
.
First
,
what
kinde
of
gift
it
is
.
Secondly
,
to
whom
it
is
given
.
Thirdly
,
what
faith
it selfe
is
.
And
fourthly
,
to
what
ende
and
vse
it
is
given
.
First
then
.
that
it
is
a
gift
,
and
the
gift
of
God
,
it
is
cleere
in
the
Scriptures
.
according
as
wee
have
showen
before
,
of
all
the
saving
graces
of
God
.
and
therefore
it
is
called
by
the
Apostle
,
Heb.
chap.
7.
vers.
4.
a
heavenly
gift
.
and
in
Ephe.
chap.
2.
ver.
8.
it
is
expresly
called
the
gifte
of
God
.
And
the
same
Apostle
,
Phil.
chap.
1.
ver.
29.
teacheth
vs
,
that
to
beleeve
in
Christ
,
is
a
gift
given
vs
.
Therefore
1.
Cor.
chap.
12.
It
is
uombred
amongst
the
giftes
of
God
,
by
his
spirit
.
So
that
in
this
there
is
no
great
contradiction
,
but
the
speciall
question
is
what
kinde
of
gift
it
is
.
that
is
,
whether
it
bee
a
naturall
or
a
supernaturall
gift
.
Depending
either
vpon
the
naturall
power
which
God
hath
created
in
man
.
or
vpon
the
supernaturall
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
beleeving
.
Secondly
,
touching
the
propertie
,
that
is
attributed
vnto
faith
,
and
which
still
is
in
him
,
that
beleeveth
.
And
thirdly
,
touching
certaine
effectes
attributed
vnto
faith
.
Besides
these
things
which
heereafter
will
shewe
them selves
,
when
we
treate
both
to
whom
faith
is
given
,
and
what
faith
it selfe
is
,
and
what
is
the
vse
and
end
of
it
.
Concerning
the
ground
and
cause
of
our
beleeving
:
if
wee
carefully
marke
the
scriptures
of
God
,
it
is
placed
especially
in
three
thinges
.
The
first
is
,
the
will
of
God
,
and
his
eternall
Decree
,
according
to
his
will
.
as
is
cleere
,
by
Math.
chapt.
11.
vers.
26.
where
Christ
attributed
vnto
the
good
will
and
pleasure
of
the
Father
,
that
some
did
beleeve
,
and
some
did
not
.
And
Acts
chap.
13.
ver.
48.
where
it
is
expreslie
said
:
That
as
many
as
were
ordayned
vnto
eternall
life
,
beeleved
.
And
this
teacheth
vs
two
things
:
First
,
that
faith
is
no
worke
depending
vpon
the
will
of
man
,
nor
any
power
in
nature
.
Secondly
,
that
it
is
of
the
nomber
of
those
blessings
,
not
which
God
did
communicate
in
the
first
creation
,
but
of
those
which
were
hid
vp
in
the
mysterie
of
Gods
,
will
,
touchinge
the
dispensation
of
life
,
in
,
and
through
Christ
.
The
second
thinge
,
wherein
the
ground
and
cause
of
beleeving
,
is
placed
in
Gods
free
gift
,
accordinge
to
the
sayinge
of
Christ
him selfe
,
Ioh.
chap.
6.
vers.
37.
and
65.
Which
gift
of
God
,
is
there
also
declared
to
be
two
folde
.
The
first
,
the
giving
of
our
persons
vnto
Christ
,
according
to
these
wordes
:
All
that
the
Father
giveth
me
,
shall
come
to
mee
.
The
second
is
,
the
giving
vnto
vs
grace
to
beleeve
.
According
to
that
other
saying
:
No
man
can
come
vnto
mee
,
except
it
be
given
him
of
my
Father
.
For
as
saieth
the
Apostle
,
Rom.
chap.
11.
vers.
32.
God
hath
shut
vp
all
men
vnder
vnbeleefe
,
that
he
might
shewe
mercie
on
all
.
And
againe
,
Gallat.
chap.
3.
vers.
22.
The
Scripture
hath
concluded
all
vnder
sinne
,
that
the
promise
by
the
faith
of
Iesus
Christ
,
might
be
given
to
them
that
beleeve
.
And
this
ground
is
verified
by
the
saying
of
Ioh.
chap.
12.
ver.
39.
40.
where
he
giveth
a
reason
,
why
the
Iewes
for
all
his
miracles
,
not
only
beleeved
not
,
but
also
why
they
could
not
beleeve
in
Christ
.
saying
:
Therefore
could
they
not
beleeve
,
because
that
Esay
saieth
,
Hee
hath
blinded
their
eyes
,
&c.
The
third
thing
wherein
the
ground
and
cause
of
our
beleeving
is
placed
,
is
our
spirituall
birth
.
Therefore
saith
Iohn
1.
Ep.
chap.
5.
1.
Whosoever
beleeveth
that
Iesus
is
the
Christ
,
is
borne
of
God
.
Therefore
the
same
Iohn
describing
,
who
they
are
that
doe
beleeve
in
the
Gospell
,
Chap.
1.
vers.
13.
sayeth
:
which
ar
borne
,
not
of
bloud
,
nor
of
the
will
of
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
By
al
these
three
groundes
,
it
is
evident
,
that
faith
is
no
naturall
,
but
a
supernaturall
gift
.
and
therefore
the
praise
of
our
beleeving
,
is
taken
from
vs
,
and
given
wholy
vnto
God
.
as
is
cleere
in
the
wordes
of
Christ
,
to
Peter
,
Math.
chap.
16.
ver.
17.
Flesh
and
bloud
hath
not
reveiled
that
vnto
thee
,
but
my
Father
which
is
in
heaven
.
Now
we
come
to
the
propertie
that
is
attributed
to
faith
,
and
which
through
faith
is
in
every
one
that
beleeveth
.
and
this
propertie
is
the
power
of
God
,
according
to
the
saying
of
the
Apostle
,
Ephe.
chap.
1.
ver.
19.
Where
the
Apostle
prayeth
,
that
they
might
knowe
what
was
,
the
exceeding
greatnes
of
the
power
of
God
,
in
them
that
beleeve
.
and
therefore
is
it
,
that
faith
is
called
,
the
faith
of
the
effectuall
working
of
God
,
Coll.
chap.
2.
ver.
12.
and
that
for
two
reasons
.
First
,
because
no
power
,
nor
working
of
any
power
,
can
ever
worke
faith
in
our
hearts
,
except
the
power
of
God
onely
:
and
therefore
the
Prophet
Esay
doeth
put
beleeving
,
and
the
having
of
the
arme
of
the
Lord
revealed
,
for
one
thinge
,
Chapter
53.
verse
1.
Secondly
,
because
the
power
and
the
effectuall
working
of
faith
in
vs
,
is
nothing
but
the
very
power
,
and
the
workinge
of
the
power
,
of
God
him selfe
.
Who
,
as
saith
Peter
,
by
his
power
,
through
faith
,
keepeth
vs
,
1.
Epist.
chap.
1.
ver.
5.
and
for
this
cause
,
it
is
not
only
,
that
faith
is
compted
,
for
the
chiefe
piece
of
the
armour
of
God
,
and
of
the
might
of
his
power
,
Ephes.
chap.
6.
but
also
that
to
have
Christ
livinge
in
vs
,
and
to
live
by
the
faith
of
Christ
,
are
put
for
one
thinge
,
Gallat.
chapt.
2.
ver.
20.
Thereby
shewing
vs
,
that
the
power
of
faith
,
is
not
any
thinge
but
the
power
of
GOD
,
and
of
Christ
,
dwelling
by
faith
in
vs
.
and
that
faith
is
the
effectuall
instrument
,
whereby
Christ
is
powerfull
in
vs
.
Vpon
which
grounde
it
is
,
that
the
effectes
of
Christ
him selfe
,
are
often
attributed
vnto
faith
.
as
in
these
sayinges
of
Christ
:
Thy
Faith
hath
made
thee
whole
:
Thy
Faith
hath
saved
thee
.
And
when
we
are
saide
to
bee
saved
by
faith
,
to
have
our
heartes
purged
by
faith
:
to
bee
iustified
by
faith
,
&c.
A
cleere
example
of
this
wee
have
,
Acts
,
chap.
3.
ver
16.
where
the
Apostle
indifferentlie
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
vse
of
faith
.
For
there
it
is
saide
:
That
through
faith
in
his
Name
,
his
name
had
made
the
man
sound
.
Which
saying
doth
shew
vs
expreslie
,
that
it
was
not
faith
it selfe
,
as
it
was
the
worke
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
worke
of
faith
,
is
nothing
but
the
worke
of
Christ
,
dwelling
in
our
heartes
by
faith
.
Which
doeth
iustifie
their
opinion
,
who
affirme
,
that
to
be
iustified
by
faith
,
is
alwayes
to
bee
vnderstood
,
to
bee
iustified
by
Christ
.
For
as
by
faith
in
his
Name
,
his
Name
made
the
man
sounde
,
even
so
by
faith
in
his
bloud
,
his
bloud
maketh
vs
righteous
.
Therefore
sayeth
the
Apostle
Rom.
chap.
3.
vers.
25.
That
God
hath
set
Christ
forth
a
propitiation
by
faith
in
his
bloud
.
Where
reconciling
by
faith
,
in
his
bloud
,
is
to
be
vnderstoode
,
in
the
same
sense
,
that
making
sound
by
faith
in
his
name
is
to
be
vnderstood
.
in
the
other
place
,
by
which
it
is
evident
,
that
faith
is
never
rightly
taken
,
in
our
iustification
,
when
it
is
taken
for
the
thing
,
wherein
standeth
our
righteousnes
,
and
not
for
the
instrument
,
apprehending
that
thing
,
which
is
our
righteousnes
.
Thus
the
power
of
God
,
working
faith
,
and
the
power
of
God
,
accompanying
faith
,
doeth
evidently
shewe
,
faith
to
bee
a
supernaturall
gift
,
being
wrought
by
a
supernaturall
power
,
and
possessing
vs
with
a
supernaturall
power
of
God
him selfe
.
This
is
cleerily
verified
,
by
the
third
pointe
,
touching
these
effectes
that
are
attributed
vnto
faith
,
in
the
booke
of
God
:
when
it
is
saide
,
to
doe
things
that
are
above
the
strength
of
all
created
nature
:
and
when
Saintes
are
saide
to
have
done
by
it
,
such
thinges
as
are
supernaturall
.
Of
these
first
sorte
are
those
sayings
,
where
in
the
iustifying
of
vs
,
the
saving
of
vs
,
&
miraculous
healing
of
diseases
,
by
nature
incurable
,
are
attributed
vnto
saith
:
as
also
the
keeping
of
vs
vnto
salvation
.
Of
the
other
sorte
,
are
those
sayinges
wherein
we
are
saide
by
faith
to
overcome
the
Divill
,
to
quenche
all
his
fierie
dartes
,
1.
Pet.
cha.
5.
ver.
9.
Ephe.
chap.
6.
vers
16.
By
faith
we
are
saide
to
overcome
the
world
,
1.
Iohn
chap.
51
ver.
4.
5.
and
of
these
effectes
of
faith
,
there
is
a
large
rehearsall
made
,
Hebr.
chap.
11.
by
which
it
is
evident
,
that
faith
is
a
supernaturall
gift
:
seeing
it
produceth
such
supernaturall
effectes
.
For
nature
never
did
yeeld
or
produce
any
thinge
,
no
not
in
the
integritie
of
it
,
whereby
wee
could
bee
able
,
in
resisting
to
overcome
the
Divell
,
and
the
world
,
or
to
performe
such
great
things
,
and
endure
such
heavie
torments
,
ioyfully
,
as
by
faith
wee
are
made
able
to
doe
,
and
suffer
.
And
this
may
well
be
verified
,
by
the
dolefull
experience
,
of
the
fall
,
both
of
men
and
Angells
,
who
by
all
the
strength
of
nature
,
vncorrupted
,
could
not
preserve
them selves
in
their
blessed
estate
,
nor
overcome
their
temptations
.
Which
sheweth
vs
,
that
the
power
which
accompanieth
faith
in
the
heart
of
the
beleever
.
is
more
stronge
and
mightie
,
then
any
power
,
which
God
placed
by
creation
,
in
any
nature
whatsoever
.
Seeing
it
is
able
to
save
a
man
,
even
now
in
his
corrupted
estate
,
and
ro
preserve
him
,
vnto
salvation
.
Whereas
all
the
power
naturall
of
man
&
Angells
,
could
not
keepe
them
.
Now
being
in
safetie
from
falling
from
their
felicitie
,
as
also
,
that
thereby
,
a
sinnefull
fraile
corrupted
man
,
is
able
to
overcome
the
Devil
,
whom
man
created
in
the
image
of
God
,
yet
perfect
and
without
sinne
,
was
not
able
to
withstande
.
For
this
cause
it
is
,
that
the
Apostle
doth
so
extoll
,
and
magnifie
,
the
exceeding
greatnes
of
Gods
power
,
which
is
in
them
that
beleeve
,
Ephe.
chap.
1.
ver.
19.
By
all
this
,
it
is
evident
,
that
faith
is
no
worke
of
nature
,
or
the
effect
of
anie
power
in
nature
,
but
a
supernaturall
gifte
,
flowinge
from
the
supernaturall
power
of
GOD
.
By
the
which
GOD
effectually
worketh
in
vs
,
and
by
vs
,
supernaturall
effectes
,
as
beeing
the
supernaturall
instrument
,
whereby
his
power
is
effectuall
in
vs
,
as
it
was
in
Christ
,
when
he
raysed
him
from
the
dead
,
and
crowned
him
with
glorie
and
with
honour
:
and
this
gift
of
God
cometh
vnto
vs
,
in
ordinarie
dispensation
,
by
hearing
of
the
word
,
Rom.
chap.
10.
For
there
be
three
ordinarie
meanes
,
by
which
God
vseth
to
bestow
faith
vpon
vs
,
and
whereby
his
spirit
is
effectuall
in
vs
to
that
end
.
The
first
is
the
Gospell
.
therefore
is
the
Gospell
called
the
power
of
God
,
vnto
salvation
,
Rom.
chap.
1.
ver.
16.
as
also
,
the
gospell
is
said
to
be
written
to
this
end
,
that
we
might
bileeve
,
Iohn
chap.
20.
ver.
31.
and
we
are
saide
to
bee
called
vnto
the
faith
by
the
Gospell
,
2.
Thess.
cap.
2.
ver.
14.
but
the
speciall
parte
of
the
Gospell
,
vnto
faith
,
whereby
we
are
called
,
is
the
promise
.
For
this
cause
,
Abraham
is
saide
not
to
have
doubted
of
the
promise
:
and
we
are
saide
to
be
children
of
the
promise
,
Gal.
cha.
4.
ver.
28.
Rom.
chap.
9.
ver.
8.
The
second
ordinarie
meane
,
is
the
Sacramentes
,
which
are
the
signes
and
seales
,
of
the
righteousnes
which
is
by
faith
.
The
third
instrument
and
meane
is
the
Ministers
of
the
Gospell
,
who
therefore
are
called
,
the
ministers
,
by
whom
we
beleeve
.
CHAPTER
XXVII
.
NOW
it
followeth
that
wee
speake
of
the
second
point
,
touching
faith
,
that
is
,
to
whom
it
is
given
,
of
which
point
,
some
what
may
bee
collected
,
out
of
these
three
grounds
,
and
causes
,
of
beleeving
,
set
downe
heretofore
,
therefore
wee
wil
be
the
shorter
herein
.
In
handling
this
point
,
we
have
two
things
specially
to
bee
marked
.
The
first
is
,
what
persons
they
are
amongst
men
,
in
whom
the
Lord
doth
worke
faith
,
that
is
,
whether
he
worketh
it
in
all
men
indifferently
,
or
in
some
certaine
nomber
only
.
The
second
is
,
in
what
part
,
power
,
or
facultie
,
of
man
,
faith
is
wrought
.
Touching
the
first
,
The
first
ground
or
cause
that
wee
laid
downe
,
of
beleeving
,
may
alone
sufficiently
cleere
this
,
seeing
our
beleeving
depends
vpon
,
the
Lords
ordayning
vs
to
eternall
life
,
of
his
good
will
and
pleasure
.
It
must
follow
,
that
God
giveth
faith
to
no
more
,
then
hee
hath
Predestinated
,
and
that
faith
is
not
indifferently
given
to
all
,
it
is
manifest
by
experiences
in
all
ages
,
and
by
the
testimonie
of
Gods
trueth
,
Math.
cha.
11.
vers.
25.
Where
Christ
giveth
thankes
vnto
the
Father
,
because
hee
had
denied
faith
vnto
the
wise
,
and
men
of
vnderstanding
,
and
had
given
it
vnto
babes
.
And
againe
,
Math.
chap.
13.
vers.
11.
it
is
expresly
said
by
Christ
,
that
it
was
given
to
his
disciples
to
know
the
secretes
of
the
Kingdome
of
heaven
,
but
vnto
the
rest
of
the
Iewes
it
was
not
given
.
Therefore
the
Apostle
,
2
Thes.
chap.
3.
vers.
2.
affirmeth
plainly
,
that
all
men
have
not
faith
.
Or
rather
(
as
the
words
seeme
to
importe
)
that
faith
belongs
not
to
all
men
.
And
these
testimonies
preceeding
doe
prove
,
that
this
is
true
:
not
only
in
respect
of
the
action
of
mans
will
,
reiecting
the
meanes
of
knowledge
and
faith
,
offered
by
God
,
but
in
respect
of
the
action
of
God
,
in
denying
the
meanes
,
yea
which
is
more
,
in
blinding
their
eyes
,
that
they
shall
not
see
.
Esay
.
6.
and
Ioh.
12.
and
Rom.
9.
18.
Besides
this
it
is
manifest
by
the
description
of
those
to
whom
faith
is
given
.
First
,
they
are
described
to
be
the
sheepe
of
Christ
,
Ioh.
chap.
10.
ver.
26.
and
therefore
sayeth
Christ
to
the
Iewes
that
beleeved
not
,
but
yee
beleeve
not
for
yee
are
not
of
my
sheepe
.
Whereby
it
is
manifest
,
that
none
(
save
they
which
are
Christes
sheepe
)
doe
receyve
faith
:
and
that
because
Christ
did
lay
downe
his
life
,
for
none
but
for
his
sheepe
,
Iohn
.
chapt.
10.
ver.
11.
15.
For
none
can
have
faith
in
the
bloud
of
Christ
,
for
whom
Christ
never
shed
his
bloud
.
The
second
thing
whereby
they
are
described
,
is
the
Fathers
giving
of
them
to
Christ
,
and
this
is
the
ground
of
the
former
.
For
none
are
Christes
sheepe
,
but
such
as
the
Father
gives
him
.
and
therefore
he
him selfe
acknowledgeth
,
those
who
are
his
sheepe
,
to
have
bene
given
him
by
the
Father
,
Iohn
cha.
10.
ver.
29.
and
17.
6.
&c.
according
to
which
ground
,
Christ
speaketh
Iohn
chap.
6.
vers.
35.
36.
37.
shewing
this
to
bee
the
cause
why
the
Iewes
beleeved
not
.
to
wit
,
because
the
Father
had
not
given
them
vnto
him
,
while
he
takes
his
argument
,
from
the
contrarie
effect
,
in
this
manner
:
All
that
the
Father
giveth
me
,
commeth
vnto
mee
.
Vpon
the
which
it
must
followe
,
that
of
the
contrarie
effect
,
there
must
bee
a
contrarie
cause
.
that
is
,
that
who
do
not
come
vnto
him
,
must
not
be
given
of
God
vnto
him
.
For
it
is
the
will
of
the
Father
,
that
sendes
Christ
,
that
he
save
those
only
whom
he
hath
given
him
,
Ioh.
chap.
6.
ver.
39.
and
17.
2.
For
which
cause
Christ
him selfe
declareth
,
that
he
did
manifest
his
Fathers
Name
,
and
give
the
words
which
his
Father
had
given
him
,
and
did
pray
vnto
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
Gods
elect
,
to
shewe
vs
that
Gods
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
sheweth
the
reason
why
,
in
the
reiection
of
the
Iewes
,
in
their
infidelitie
,
a
remaynent
of
faithfull
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
sheepe
of
Christ
,
because
wee
are
given
him
.
so
wee
are
given
to
Christ
,
because
wee
are
elected
.
Therefore
wee
may
boldly
conclude
,
that
Gods
Decree
,
according
to
his
purpose
,
is
not
generall
,
or
indefinite
,
but
particular
,
and
definite
,
of
a
certayne
number
of
persons
.
For
most
sure
and
certayne
it
is
,
that
the
office
of
Christ
,
as
Prince
of
our
salvation
,
is
of
as
large
extent
,
in
bringinge
men
to
salvation
,
as
is
the
Fathers
will
,
in
ordayninge
them
to
salvation
,
through
CHRIST
IESVS
.
For
hee
came
to
doe
the
will
of
his
Father
.
Seeing
therefore
,
that
Christ
layeth
downe
his
life
for
none
,
and
giveth
eternall
life
to
none
,
and
interceedeth
for
none
,
but
such
as
are
his
sheepe
.
And
seeing
hee
accomptes
none
his
sheepe
,
but
such
as
his
Father
gives
him
:
And
seeinge
the
Father
gives
none
vnto
him
,
but
such
as
hee
hath
elected
in
him
:
and
seeinge
hee
elected
none
in
him
,
but
such
as
hee
had
predestinate
,
to
bee
adopted
through
him
,
Ephe.
chapt.
1.
ver.
4.
5.
It
must
needes
followe
,
that
Gods
Decree
is
of
a
definit
number
,
and
that
the
Redemption
,
and
Intercession
of
Christ
,
are
of
no
larger
extent
,
then
the
number
of
those
that
beleeve
.
And
that
faith
is
of
no
larger
extent
,
then
Gods
Decree
,
and
his
election
following
therevppon
:
neither
by
purpose
,
or
intention
in
God
,
or
possibilitie
in
man
.
So
that
it
is
playne
,
by
the
holy
Scriptures
,
that
none
except
those
who
are
elected
of
God
,
doe
ever
receyve
the
gift
of
faith
from
God
.
For
our
election
dependeth
not
vpon
our
faith
,
but
faith
vpon
our
election
.
Therefore
faith
and
the
fruites
of
it
are
testimonies
of
our
election
,
as
is
cleere
by
the
Apostle
,
reasoning
,
1.
Thes.
chap.
1.
Touching
the
parte
,
power
,
or
facultie
,
of
Gods
elect
,
wherein
faith
is
wrought
by
GOD
,
and
receyved
of
vs
,
the
Apostle
cleeres
it
to
vs
,
Rom.
chap.
10.
ver.
10.
sayinge
:
With
the
heart
man
beleeveth
vnto
righteousnes
.
Thus
it
is
manifest
,
that
the
heart
of
man
,
is
the
parte
wherein
faith
is
wrought
,
&
with
the
which
man
beleeveth
.
Of
which
it
will
followe
,
that
their
opinion
must
bee
erronious
,
who
doe
make
Gods
workinge
in
vs
,
for
the
begetting
and
building
of
faith
in
our
heartes
,
to
be
only
in
our
vnderstanding
,
and
not
in
our
will
,
and
affection
,
except
only
by
way
of
persuasion
.
Whereas
notwithstanding
in
the
iudgment
of
all
men
,
the
hart
is
chiefly
taken
for
the
will
and
affections
,
which
yet
shall
appeare
more
evidently
,
when
we
shall
see
first
that
beleeving
is
an
action
of
the
whole
heart
.
Secondly
,
when
we
shall
see
,
that
in
the
scriptures
,
by
the
heart
is
vnderstood
,
not
any
one
power
only
,
or
facultie
of
the
soule
,
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
vnderstanding
,
will
,
affection
,
and
memorie
.
Touching
the
first
,
that
faith
is
a
worke
of
the
whole
heart
,
it
is
manifest
by
the
words
of
Philip
to
the
Eunuch
,
Acts
8.
37.
saying
:
If
thou
beleevest
with
thy
whole
heart
,
thou
maist
be
baptised
.
The
second
also
is
manifest
,
that
by
the
hearte
is
vnderstood
,
all
the
powers
of
the
soule
.
And
first
the
vnderstanding
,
Esa.
cha.
6.
and
Math.
chap.
13.
where
it
is
saide
,
That
God
had
hardened
their
heartes
,
that
they
shoud
not
vnderstand
with
their
hearts
.
And
Salomon
in
the
1.
of
Kinges
,
chap.
3.
ver.
9.
asketh
of
God
,
an
vnderstanding
heart
.
And
therefore
the
Apostle
,
the
2.
Cor.
chap.
3.
ver.
15.
attributeth
the
ignorance
of
the
Iewes
,
to
the
vaile
that
is
laide
over
their
heartes
.
Secondly
,
touching
the
will
and
power
of
election
,
it
is
also
attributed
to
the
heart
,
Acts
chapt.
7.
where
it
is
saide
,
that
the
Fathers
would
not
obey
the
Angell
,
but
refused
,
and
in
their
heartes
turned
backe
againe
to
Egypt
.
And
actes
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
firme
in
his
heart
,
that
he
hath
no
need
,
but
hath
power
over
his
owne
will
,
&c.
And
againe
,
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
controversie
,
that
they
belong
to
the
heart
.
And
the
scripture
witnesseth
the
same
,
Math.
chap.
6.
ver.
21.
where
Christ
sayeth
:
Where
your
treasure
is
,
there
wil
your
heart
be
also
.
And
Rom.
chap.
1.
ver.
24.
it
is
saide
,
that
God
did
give
vp
the
Gentils
,
in
the
lustes
of
their
heatres
,
vnto
vncleannes
.
And
in
the
14.
and
16.
chap.
of
Iohn
,
Feare
,
sorrowe
,
ioye
,
are
attributed
vnto
the
heart
.
Fourthly
,
memorie
,
and
retayning
in
minde
,
is
attributed
vnto
the
heart
.
Luke
chap.
1.
ver.
66.
All
they
that
heard
,
did
lay
vp
all
these
wordes
in
their
heart
.
And
Luke
chap.
21.
ver.
14.
Christ
sayeth
to
his
Disciples
,
Lay
it
vp
therefore
in
your
heartes
.
And
for
this
same
cause
God
sayeth
in
his
covenant
,
That
he
will
write
his
lawe
in
our
heartes
.
For
this
cause
doeth
Christ
attribute
vnto
mans
heart
,
the
treasure
of
man
.
Math.
chap.
12.
A
good
man
out
of
the
good
treasurie
of
his
heart
,
bringeth
foorth
good
things
:
And
an
evill
man
,
out
of
the
evill
treasurie
of
his
heart
bringeth
foorth
evill
thinges
.
Thus
the
power
of
retayning
,
and
keeping
in
minde
,
&
laying
vp
in
store
things
both
good
,
and
evill
,
is
attributed
vnto
the
heart
of
man
.
Of
this
we
may
perceyve
,
that
seeing
beleeving
,
is
an
action
of
the
whole
heart
,
that
it
must
needes
be
wrought
of
God
:
and
receyved
by
vs
in
all
the
se
foresaide
powers
,
of
the
soule
:
and
that
the
action
of
our
heart
in
beleeving
,
is
not
an
action
of
the
wil
only
,
but
of
all
the
powers
of
the
soule
coniunctly
.
For
seeing
faith
is
the
roote
of
our
regeneration
,
out
of
which
springeth
all
good
motion
,
and
all
the
partes
of
the
renewed
man
,
in
all
the
powers
of
the
soule
.
It
is
most
necessarilie
requisite
,
that
faith
it selfe
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
Sonne
of
God
.
For
no
more
of
the
soule
of
man
is
renewed
,
but
so
farre
of
it
,
as
is
iudued
with
faith
.
Neyther
is
any
more
possessed
with
Christ
,
then
is
possest
with
faith
:
nor
can
Christ
live
in
any
more
of
our
soule
,
then
that
wich
liveth
by
the
faith
of
CHRIST
.
By
this
it
may
appeare
,
how
vngraciouslie
they
speake
of
Gods
grace
in
the
worke
of
faith
,
who
make
him
effectually
to
renewe
,
no
more
of
man
but
his
vnderstanding
:
leavinge
the
action
of
consenting
,
and
embracing
by
faith
the
things
reveiled
,
to
the
will
of
man
.
as
also
how
slenderly
they
speake
of
faith
,
who
place
it
in
nothing
,
but
in
the
willes
assentinge
to
the
trueth
of
God
.
CHAPTER
XXVIII
.
NOw
it
followeth
,
that
we
speake
of
faith
it selfe
,
what
it
is
.
In
which
point
wee
will
first
intreate
,
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
iustification
.
Touching
the
first
,
Faith
is
taken
in
foure
divers
significations
in
the
scriptures
of
God
,
besides
that
signification
which
it
hath
in
the
worke
of
iustification
.
The
first
signification
is
,
when
faith
is
taken
for
fidelitie
and
trueth
,
as
Math.
chap.
23.
32.
Yee
leave
the
waightier
matter
of
the
Law
,
as
iudgement
,
mercie
,
and
fidelitie
.
Likewise
,
Rom.
chap.
3.
ver.
3.
Shall
their
vnbeliefe
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
signifie
the
doctrine
of
the
Gospell
,
because
it
is
begotten
in
vs
,
by
the
Gospell
,
for
faith
commeth
by
hearing
,
therefore
faith
is
called
the
faith
of
the
Gospell
,
as
also
because
the
Gospell
,
preacheth
salvation
,
to
be
no
otherwise
but
by
faith
.
and
therefore
the
Gospell
is
called
the
worde
of
faith
.
Rom.
chap.
10.
ver.
8.
In
this
signification
it
is
taken
,
Gall.
chap.
3.
Receyved
ye
the
spirit
by
the
workes
of
the
Lawe
,
or
by
the
hearing
of
saith
.
And
againe
,
Galla
chap.
1.
ver.
23.
He
which
in
time
past
persecuted
vs
.
nowe
preacheth
the
faith
,
that
he
before
destroyed
.
And
Acts
chap.
6.
ver.
7.
And
a
great
companie
of
the
Priests
were
obedient
to
the
faith
.
Thirdly
,
faith
is
taken
for
particular
knowledge
,
Rom.
14.
22.
Hast
thou
faith
,
have
it
with
thy self
,
&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
somtimes
put
for
Christ
himself
in
the
gospel
.
because
al
that
ever
faith
in
the
gospell
apprehendeth
,
is
Christ
,
who
is
the
only
true
obiect
of
faith
vnto
salvation
.
In
this
sense
it
is
taken
Gal.
3.
23.
before
faith
came
,
we
were
kept
vnder
the
law
,
as
vnder
a
garrison
,
shut
vp
vnto
that
faith
,
which
afterward
should
be
reveiled
.
which
words
being
compared
with
the
24.
&
25.
verses
folowing
&
with
the
19.
verse
preceeding
,
it
shal
be
manifest
,
that
by
the
name
of
faith
,
in
that
place
,
Christ
the
obiect
of
faith
is
vnderstood
.
Thus
much
for
these
foure
divers
significations
:
wherein
faith
is
taken
in
the
word
of
God
.
Now
we
come
to
the
special
signification
and
nature
of
it
,
as
we
are
said
thereby
to
be
iustified
.
And
when
it
is
said
to
be
imputed
vnto
righteousnes
.
In
which
point
there
is
greatest
need
of
carefull
attention
,
because
vpon
the
mistaking
hereof
,
ariseth
principally
,
the
mistaking
of
iustification
it selfe
.
Specially
in
that
sentence
where
it
is
saide
,
that
Faith
is
imputed
vnto
righteousnes
.
Concerning
which
there
is
a
two-folde
controversie
.
The
first
is
,
whether
faith
in
this
place
be
taken
in
the
owne
proper
signification
,
or
in
a
borrowed
sense
.
The
seconde
controversie
is
,
touching
the
proper
signification
,
of
faith
what
it
is
.
In
the
first
controversie
,
these
who
take
faith
in
a
borrowed
speech
,
doe
expound
that
sentence
Metonymically
by
faith
vnderstanding
Christ
crucified
,
apprehended
by
faith
,
and
so
doe
esteeme
that
faith
,
relatively
,
or
instrumentally
taken
,
and
not
properly
,
is
imputed
vnto
vs
for
righteousnes
.
And
this
opinion
agreeth
with
the
trueth
of
the
matter
it selfe
.
But
there
is
no
necessitie
,
why
faith
in
that
place
,
should
bee
taken
in
a
borrowed
sense
:
if
the
right
minde
and
meaning
of
the
holy
Ghost
,
in
this
phrase
,
be
gravely
and
maturely
considered
,
so
that
if
they
who
take
it
properly
,
did
not
erre
,
eyther
in
the
signification
of
it
,
or
in
the
true
sense
of
the
imputation
of
it
,
their
opinion
might
wel
be
allowed
.
For
faith
in
this
sentence
,
is
in
my
opinion
,
to
be
taken
properly
in
that
sense
,
whereby
in
it selfe
it
is
distinguished
,
both
from
the
worde
,
whereby
it
is
begotten
,
and
from
the
obiect
of
it
,
in
the
worde
which
is
Christ
.
As
also
,
from
the
naked
knowledge
of
the
worde
,
and
Christ
,
therein
reveyled
:
how
soever
it
doeth
comprehend
knowledge
.
For
searching
out
therefore
,
the
true
signification
of
the
word
Faith
,
in
this
sentence
,
we
will
first
set
downe
,
the
divers
significations
wherein
it
is
taken
.
Secondly
,
wee
will
speake
of
the
true
nature
and
signification
of
it
in
this
place
,
where
it
is
saide
to
be
imputed
vnto
righteousnes
.
Concerning
the
first
,
we
are
not
to
speak
of
that
difference
which
in
the
scriptures
is
warranted
of
historicall
faith
,
miraculous
faith
,
and
iustifying
faith
,
but
onely
of
the
different
opinions
of
men
,
touching
iustifying
faith
.
In
one
thing
all
men
doe
consent
,
and
agree
,
that
faith
is
an
action
of
the
heart
,
consisting
in
iudgement
:
but
they
differ
in
three
sortes
.
The
first
sorte
make
this
iudgment
of
the
harte
,
in
beleeving
,
to
be
nothing
but
a
naked
opinion
.
which
is
a
doubtfull
inclination
of
an
vncertayne
minde
,
to
the
best
part
of
the
contradiction
with
feare
of
the
contrarie
parte
,
beeing
destitute
of
the
knowledge
of
the
true
cause
.
As
for
example
,
in
this
contradiction
,
Christes
death
shall
save
vs
.
and
Christes
death
shall
not
save
vs
:
they
have
an
opinion
of
the
best
,
that
is
,
that
Christes
death
,
shall
save
them
,
but
no
certaine
knowledge
,
because
they
are
ignorant
of
the
cause
of
that
effect
:
and
therfore
,
feare
that
they
shall
not
bee
saved
,
and
in
this
opinion
they
place
faith
.
The
seconde
sorte
,
which
are
the
wiser
amongst
the
Papistes
,
doe
make
faith
to
be
an
action
of
the
heart
,
in
iudging
,
neyther
by
way
of
opinion
,
nor
yet
by
way
of
certayne
knowledge
,
but
by
a
middle
way
of
iudgement
,
betwixt
opinion
and
knowledge
.
Which
participates
of
both
,
and
yet
is
neyther
of
them
.
For
they
will
not
have
it
,
a
doubtfull
inclination
of
the
minde
,
vnto
the
best
parte
,
with
feare
of
the
worst
,
vpon
ignorance
of
the
cause
.
Neither
will
they
have
it
,
a
certayne
inclination
of
the
minde
,
to
the
best
,
without
all
feare
,
of
the
worst
,
vpon
certayne
knowledge
of
the
cause
,
and
necessarie
meanes
.
But
will
have
it
middle
conceyte
of
the
minde
,
neither
altogither
contingent
,
neither
altogither
necessarie
.
And
now
in
these
dayes
,
there
is
a
sorte
of
men
,
which
agree
with
this
second
sorte
,
in
substance
,
whatsoever
deceitfull
shew
,
their
wordes
doe
make
to
the
contrarie
.
Therefore
as
touching
this
point
,
wee
make
no
severall
order
of
them
.
For
albeit
in
word
they
seeme
to
admit
,
in
beleeving
,
knowledge
of
the
thing
beleeved
:
yea
which
is
more
,
albeit
they
graunt
application
,
yet
seeing
they
make
neither
of
the
two
,
necessarie
,
stable
,
or
constant
,
but
variable
,
and
subiect
to
change
,
affirming
that
the
Saintes
,
may
fall
from
saving
grace
,
they
must
needes
agree
with
the
former
,
touching
the
sense
and
meaning
of
the
word
faith
,
as
it
is
the
action
of
our
heartes
in
iudging
and
apprehending
of
our
salvation
.
The
third
sorte
are
they
,
who
esteeme
faith
to
signifie
,
the
assured
confidence
of
the
heart
,
vpon
certayne
knowledge
of
the
best
parte
,
without
any
feare
of
the
worst
.
And
this
opinion
onely
agreeth
with
Gods
truth
.
For
nothing
can
be
more
contrarie
to
the
nature
of
faith
,
then
an
vncertayne
opinion
:
seeing
no
demonstration
,
can
ever
make
a
surer
conclusion
then
faith
maketh
in
the
heart
of
man
,
of
all
whatsoever
it
beleeveth
.
So
that
iustly
we
may
say
,
that
salvation
beleeved
,
and
embrased
by
faith
,
is
more
sure
and
stedfast
and
certayne
vnto
vs
by
faith
,
then
ever
it
was
in
the
beginning
to
Adam
,
or
Angells
,
by
possession
.
For
he
that
beleeveth
,
shall
never
perish
,
and
the
gates
of
hell
shall
never
prevaile
against
him
.
For
hee
that
beleeveth
,
is
perswaded
that
neither
death
,
nor
life
,
nor
Angells
,
nor
Principalities
,
nor
powers
,
nor
thinget
present
,
nor
thinges
to
come
,
nor
height
,
nor
depth
,
nor
any
other
ereature
,
shall
be
able
to
seperate
him
,
from
the
love
of
GOD
,
which
is
in
Christ
Iesus
his
Lord
.
And
for
confirmation
heereof
,
wee
referre
the
Reader
to
that
which
we
have
spoken
before
,
touching
the
supernaturall
effectes
of
faith
,
and
to
that
which
heereafter
followeth
,
in
the
description
of
the
true
nature
of
faith
,
vnto
the
which
we
nowe
come
,
leaving
to
speake
of
the
error
concerning
the
imputation
of
faith
,
vntill
we
come
to
treate
of
imputation
it selfe
.
Wee
have
heard
alreadie
,
that
faith
is
the
supernaturall
gift
of
God
.
And
that
the
meanes
whereby
the
holy
Ghost
worketh
it
,
is
the
Word
,
the
Sacraments
,
and
the
ministerie
.
and
that
the
persons
to
whom
he
giveth
it
,
are
only
his
elect
,
whom
he
hath
given
to
Christ
,
to
be
his
sheepe
.
And
lastly
,
that
the
whole
heart
of
man
,
and
the
powers
of
his
soule
,
are
the
subiect
wherein
it
is
wrought
.
So
that
nowe
it
resteth
to
know
,
what
it
is
that
God
worketh
in
our
soules
,
when
he
giveth
vs
faith
.
For
in
these
things
,
that
have
already
beene
said
,
it
differeth
nothing
from
the
rest
of
Gods
saving
graces
.
For
they
are
all
heavenly
,
spirituall
,
and
supernaturall
giftes
of
God
,
wrought
in
the
whole
heart
of
every
one
of
Gods
elect
:
eyther
by
the
inward
operation
of
the
holy
Ghost
,
extraordinarily
,
or
els
in
ordiraaie
dispensation
,
by
the
effectuall
revelation
of
the
Gospell
.
Therefore
seeing
faith
,
hath
these
things
common
with
all
the
rest
,
wee
are
nowe
to
trie
the
particular
difference
,
whereby
it
is
distinguished
in
substance
,
and
nature
,
from
all
the
rest
of
Gods
blessings
.
The
consideration
of
the
nature
of
faith
in
it selfe
,
is
twofolde
.
First
,
faith
is
to
be
considered
,
as
it
is
the
gift
of
God
,
comming
from
him
,
and
wrought
by
him
,
in
our
heartes
.
Secondly
,
faith
is
to
be
considered
,
as
our
hearts
(
having
it
not
wrought
in
them
)
worke
by
it
againe
,
towards
God
,
vnto
iustification
.
This
twofold
consideration
of
faith
,
is
necessarie
for
the
right
knowledge
,
both
of
the
nature
&
of
the
working
of
it
.
For
faith
passively
taken
,
signifieth
the
effect
of
Gods
working
:
framinge
faith
in
our
heartes
:
but
actively
taken
,
it
signifieth
the
action
of
our
hearts
now
beleeving
,
in
laying
holde
vpon
Iesus
Christ
,
as
he
,
who
is
made
of
God
vnto
vs
,
wisedome
,
sanctification
,
and
redemption
.
First
then
we
will
speake
of
it
,
as
it
is
the
worke
of
God
in
vs
.
And
next
,
as
our
hearts
worketh
by
it
.
And
this
we
are
carefully
to
consider
,
for
herevpon
dependeth
all
our
fellowship
with
God
in
Christ
.
and
all
participation
of
the
promise
,
and
inheritance
promised
to
the
children
of
God
.
&
all
true
reioycing
,
and
gloriation
,
in
God
.
and
in
this
worke
of
faith
,
consisteth
all
the
strength
whereby
we
are
made
able
,
to
stande
against
all
powers
of
darknes
,
and
sinne
,
and
are
vpholden
to
the
ende
.
In
the
scriptures
of
God
we
finde
,
that
all
blessings
that
come
from
Christ
vnto
vs
,
are
attributed
vnto
faith
:
as
also
our
beeing
Christs
,
and
the
children
of
God
in
him
,
is
likewise
attributed
vnto
faith
.
For
there
be
two
speciall
grounds
in
the
which
consists
all
our
felicitie
.
The
first
is
our
becomming
Christes
,
that
is
when
wee
are
made
his
.
The
seconde
is
,
the
infallible
consequence
of
the
former
,
when
all
that
Christ
is
made
of
God
for
vs
,
is
made
ours
.
So
that
his
death
,
his
resurrection
,
his
ascention
,
his
glorification
,
&c.
are
all
made
ours
.
And
this
followeth
vpon
the
former
,
for
as
sayeth
the
Apostles
,
If
yee
bee
Christes
,
then
are
yee
Abrahams
seede
,
and
heyres
by
promise
,
Gallat.
chapt.
3.
ver.
29.
according
to
which
also
the
Apostle
sayeth
,
All
thinges
are
yours
,
and
ye
Christes
,
&
Christ
Gods
,
1.
Cor.
chap.
3.
ver.
21.
32.
23.
Now
faith
is
the
meane
and
instrument
,
of
both
these
points
.
For
by
faith
wee
are
made
Christs
,
and
by
faith
Christ
is
to
vs
,
wisdome
,
righteousnes
,
sanctification
,
and
redemption
.
The
first
of
these
two
is
the
fruite
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
,
nowe
wrought
in
our
hearts
,
or
rather
,
the
worke
of
our
heartes
by
faith
.
Thus
faith
is
the
mean
,
&
effectual
instrument
of
al
our
blessednes
:
both
in
our
vnion
with
Christ
the
sonne
of
God
,
and
also
of
our
communion
with
him
,
both
in
his
death
,
life
,
and
glory
:
and
therefore
we
are
said
both
to
bee
the
sonnes
of
God
by
faith
in
Christ
,
and
to
be
iustified
by
faith
in
him
,
and
to
live
by
faith
in
him
,
and
to
be
saved
by
faith
in
him
,
so
that
faith
is
the
supernaturall
gift
of
God
,
given
vs
,
for
these
supernaturall
endes
,
that
by
it
we
may
be
in
Christ
,
and
Christ
in
vs
,
for
by
faith
he
dwelles
in
our
hearts
,
and
that
in
him
,
and
by
him
,
we
may
enioy
righteousnes
and
life
.
To
speake
then
of
the
first
,
that
is
,
of
faith
as
God
worketh
it
,
it
consisteth
specially
in
foure
things
.
The
first
is
,
in
Gods
opening
&
illuminating
of
our
vnderstandings
,
making
our
hearts
in
our
vnderstanding
power
,
not
only
to
know
the
promise
in
Christ
,
&
Christ
to
be
the
seed
in
whom
blessednes
is
promised
to
all
Nations
,
and
in
whom
all
the
promises
of
God
are
yea
and
amen
:
but
also
to
iudge
and
esteeme
these
thinges
reveyled
of
God
,
to
be
a
most
vndoubted
and
vnfallible
trueth
.
so
that
by
this
first
worke
of
the
Father
,
the
heart
of
Gods
elect
is
made
to
see
,
&
vndoubtedly
to
acknowledge
,
that
there
is
no
blessednes
vnto
man
,
but
onely
in
Iesus
Christ
crucified
.
So
that
his
eyes
are
open
to
see
in
him selfe
,
nothinge
but
iust
cause
of
condemnation
:
from
the
which
there
is
not
any
helpe
,
neither
in
him selfe
,
nor
any
creature
,
but
in
Iesus
Christ
alone
.
And
therefore
is
made
of
God
,
to
determine
with
him selfe
,
to
knowe
nothing
vnto
life
and
salvation
,
but
Christ
and
him
crucified
:
and
this
worke
of
the
Father
(
which
is
the
beginning
of
all
grace
)
is
expressed
in
the
Scriptures
,
by
Gods
teachinge
vs
:
according
as
Christ
sayeth
,
Iohn
chap.
6.
ver.
45.
Every
one
that
hath
heard
of
the
Farher
,
and
hath
learned
of
him
,
commeth
vnto
me
.
Shewing
vs
thereby
,
that
the
first
cause
of
our
beleeving
,
or
rather
the
first
parte
and
portion
of
the
worke
of
faith
wrought
in
our
heartes
by
God
,
consisteth
in
God
teaching
of
vs
:
according
to
his
promise
made
in
his
covenant
,
Esay
chap.
54.
ver.
13.
And
all
thy
children
shal
be
taught
of
the
Lord
.
And
Ierem.
chap.
31.
ver.
33.
34.
I
will
put
my
lawe
in
their
inward
partes
,
and
write
it
in
their
heartes
,
and
they
shall
teach
no
more
every
man
his
neighbour
,
and
everie
man
his
brother
,
saying
,
knowe
the
Lord
:
For
they
shall
all
knowe
mee
from
the
least
of
them
,
vnto
the
greatest
of
them
,
sayeth
the
Lord
.
For
it
is
true
which
Christ
speaketh
,
Math.
chap.
11.
ver.
27.
No
man
knoweth
the
Sonne
,
but
the
Father
:
neyther
knoweth
any
man
the
Father
,
but
the
Sonne
:
and
he
to
whom
the
Sonne
will
reveyle
him
.
So
that
the
knowledge
of
God
,
is
a
secrete
belonging
to
God
alone
,
which
no
flesh
is
everable
to
attayne
vnto
,
by
any
power
of
his
owne
naturall
light
and
vnderstanding
:
therefore
saieth
the
Apostle
,
that
this
is
the
wisedome
of
God
hid
in
a
mysterie
,
which
none
of
the
Princes
of
this
worlde
have
ever
knowne
,
1.
Cor.
2.
For
as
he
saith
in
that
same
chapter
,
The
naturall
man
,
perceyveth
not
the
thinges
of
the
Spirit
of
God
.
For
they
are
foolishnes
vnto
him
:
neyther
can
hee
know
them
,
because
they
are
spiritually
discerned
.
And
this
he
confirmeth
by
a
strong
argument
,
in
that
same
chapter
,
vers.
11.
saying
:
For
what
man
knoweth
,
the
thinges
of
a
man
,
saue
the
spirit
of
a
man
which
is
in
him
:
even
so
the
thinges
of
God
,
knoweth
no
man
,
but
the
spirit
of
God
.
For
which
cause
also
,
in
that
same
place
,
he
attributeth
the
cause
of
all
our
knowledge
,
vnto
God
reveyling
vnto
vs
by
his
spirit
,
the
thinges
that
are
given
vs
of
God
:
according
to
which
Christ
saieth
vnto
Peter
,
when
hee
did
confesse
him
to
bee
the
Christ
the
Sonne
of
the
living
God
,
that
flesh
and
bloud
had
not
reveiled
that
vnto
him
,
but
his
Father
which
was
in
heaven
,
Math.
cha.
16.
ver.
17.
thereby
witnessing
plainly
,
that
no
naturall
light
,
nor
information
of
mans
owne
minde
,
can
possibly
make
a
man
to
know
Iesus
,
to
be
the
Christ
,
and
sonne
of
the
living
God
:
but
that
this
knowledge
commeth
vnto
our
heartes
,
by
the
supernatural
gift
,
and
revelation
of
God
by
his
spirit
:
according
to
which
the
Apostle
saith
,
1.
Cor.
chap.
1.
ver.
18.
That
the
preaching
of
the
crosse
,
is
to
them
that
perish
,
foolishnes
:
but
vnto
vs
that
are
saved
,
it
is
the
power
of
God
.
For
God
hath
cast
away
the
vnderstanding
of
the
prudent
,
and
hath
made
the
wisedome
of
this
worlde
foolishnes
.
For
by
that
wisedome
the
world
doeth
not
know
God
,
therefore
sayth
the
Apostle
in
that
same
place
:
Wee
preach
Christ
crucified
,
vnto
the
Iewes
even
a
stumbling
blocke
:
and
vnto
the
Graecians
foolishnes
:
but
vnto
them
which
are
called
,
both
of
the
Iewes
,
&
Graecians
,
we
preach
Christ
the
power
of
God
,
and
the
wisedome
of
God
.
Thus
it
is
playne
,
that
this
wisedome
and
light
of
the
heart
,
whereby
we
know
Christ
crucified
,
to
be
our
onely
Saviour
and
Sonne
of
God
,
is
a
gift
supernaturally
given
vs
by
God
,
when
he
calleth
vs
,
and
therefore
saith
Christ
:
That
it
is
not
given
to
every
man
to
know
the
secretes
of
heaven
,
Math.
chap.
13.
vers.
11.
shewing
vs
thereby
,
that
the
power
to
knowe
these
things
,
is
given
vs
of
God
.
Which
is
yet
more
cleere
by
the
speech
of
Christ
,
touching
them
to
whom
this
gift
is
not
given
:
when
he
sayeth
,
that
seeing
,
they
doe
not
see
,
and
hearing
,
they
heare
not
,
neither
vnderstande
.
And
this
worke
of
God
in
the
scriptures
,
is
signified
,
by
opening
of
the
eyes
of
our
vnderstanding
:
Ephes.
chapt.
1.
ver.
18.
and
sometymes
,
by
opening
of
the
heart
:
Actes
.
chapt.
16.
ver.
14.
And
in
this
firste
worke
of
God
,
by
his
grace
,
consisteth
the
chiefe
foundation
of
our
strength
:
as
is
showen
by
Ioh.
1.
Epi.
chap.
5.
vers.
5.
saying
:
Who
is
it
that
overcommeth
the
worlde
:
but
hee
that
beleeveth
that
Iesus
is
the
sonne
of
God
.
As
likewise
this
is
the
seale
of
out
Adoption
,
as
witnesseth
the
same
Apostle
,
1.
Epi.
chap.
5.
saying
:
Every
one
that
beleeveth
that
Iesus
is
the
Christ
:
is
borne
of
God
.
And
thirdly
,
on
this
dependeth
our
ereruall
life
:
as
witnesseth
Christ
him selfe
,
Iohn
chap.
17.
ver.
3.
This
is
eternall
life
,
that
they
knowe
thee
the
onely
true
God
:
and
whom
thou
hast
sent
Iesus
Christ
.
and
therefore
,
whosoever
is
ignorant
of
this
point
(
and
so
much
more
they
that
impugne
it
)
shal
never
inherit
eternall
life
:
according
to
Christs
owne
testimonie
,
Ioh.
ca.
8.
ver.
24.
Therefore
I
said
vnto
you
,
that
ye
shall
die
in
your
sinnes
:
for
except
yee
beleeve
that
I
am
hee
,
yee
shall
die
in
your
sinnes
.
To
conclude
this
point
then
,
the
first
action
of
God
in
man
,
and
so
the
first
gift
bestowed
vpon
the
heart
of
man
vnto
life
,
is
the
power
and
facultie
,
of
conceyving
,
and
knowing
,
God
in
Christ
the
Saviour
,
as
he
is
reveyled
in
the
worde
:
accordinge
to
the
saying
of
Iohn
,
Epi.
5.
20.
But
we
knowe
,
that
that
sonne
of
God
,
is
come
,
and
hath
given
vs
a
minde
to
knowe
him
that
is
true
:
and
wee
are
in
him
that
is
true
,
that
is
,
in
that
his
Sonne
Iesus
Christ
,
this
same
is
that
very
true
God
,
and
that
eternall
life
.
The
second
worke
of
God
wherein
our
faith
consisteth
,
is
in
giving
a
wil
to
come
to
Christ
,
and
to
enioy
him
,
&
to
obey
him
according
to
the
saying
of
the
Prophet
,
Psalm.
110.
3.
Thy
people
shall
come
willingly
,
at
the
time
of
the
assemblinge
of
thine
armie
in
holy
beautie
.
For
as
the
vnderstanding
power
of
man
,
is
darkened
,
&
al
his
wisdome
,
is
but
foolishnes
:
so
his
will
,
is
rebellious
against
Gods
will
,
in
all
thinges
.
so
that
as
he
cannot
naturally
perceyve
,
nor
know
,
the
thinges
of
God
:
so
can
he
not
naturally
will
,
nor
desire
,
the
thinges
of
God
.
and
this
oftentymes
is
signified
in
scripture
,
by
the
hardnes
of
mans
heart
that
cannot
repent
:
and
by
his
stiff-neckednes
,
and
by
resisting
of
the
holy
Ghost
,
according
to
the
words
of
God
by
the
Prophet
Esay
,
ca.
65.
ver.
2.
&
3.
I
have
spred
my
hands
out
all
the
day
,
to
a
rebellious
and
gaine-saying
people
,
&c.
And
this
worke
of
God
is
expressed
in
scripture
,
by
the
phrase
of
Gods
drawing
vs
,
Ion.
6.
44.
No
man
can
come
vnto
me
,
except
the
Father
that
hath
sent
me
,
drawe
him
.
as
likewise
is
signified
by
the
opening
of
the
eare
:
as
Esay
cha.
50.
ver.
5.
The
Lord
GOD
hath
opened
myne
eare
,
and
I
was
not
rebellious
,
neyther
turned
I
backe
.
This
also
is
signified
by
the
Lord
,
Ier.
32.
when
he
promiseth
,
that
he
would
put
his
feare
in
their
heartes
,
that
they
should
not
departe
from
him
:
and
most
cleerly
,
Eze.
cap.
36.
26.
27.
A
newe
heart
also
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
:
and
I
will
take
away
the
stonie
heart
out
of
your
body
,
and
will
give
you
a
heart
of
flesh
,
and
I
will
put
my
spirit
within
you
,
and
cause
you
to
walke
in
my
Statutes
.
For
this
cause
it
is
,
that
Christ
calleth
them
blessed
,
who
honger
and
thirst
for
righteousnes
:
For
it
is
most
certaine
,
that
the
earnest
desire
of
the
heart
,
to
enioye
Christ
and
his
righteousnes
,
&c.
is
an
vndoubted
token
of
Gods
saving
grace
,
and
of
his
effectuall
calling
,
in
the
which
he
bestowes
this
,
as
a
supernaturall
gift
,
vppon
the
elect
,
as
the
seconde
effect
,
of
his
working
power
,
whereby
hee
changeth
our
willes
,
which
are
of
them selves
rebellious
,
and
maketh
them
willing
to
come
vnto
Christ
,
and
to
obey
his
voyce
.
Therefore
is
it
saide
,
That
God
is
the
worker
,
both
of
the
will
,
and
of
the
deed
,
of
his
good
pleasure
in
vs
,
Phil.
cap.
2.
13.
so
this
is
the
second
parte
of
that
supernatural
gift
of
faith
,
when
as
our
will
maketh
choise
of
that
which
is
the
will
of
God
,
and
wee
submit
our
willes
to
his
will
in
all
thinges
,
which
is
most
contrarie
to
the
nature
of
fleshe
.
For
as
sayth
the
Apostle
,
Rom.
chap.
8.
ver.
7.
The
wisedome
of
the
fleshe
,
is
not
subiect
to
the
Law
of
God
,
neither
can
be
.
Therefore
doeth
the
Prophet
David
say
:
That
the
man
is
blessed
,
whom
the
Lord
choses
,
and
causes
to
come
,
Psalm
.
65.
4.
It
is
for
this
same
cause
,
that
David
prayeth
so
often
:
that
God
would
incline
his
heart
to
his
statutes
.
The
thirde
parte
of
Gods
workinge
in
givinge
Faith
vnto
vs
,
is
the
sanctification
of
our
affections
,
to
make
vs
to
love
Christ
above
all
thinges
,
and
that
by
the
powring
of
his
love
in
our
heartes
by
his
holy
Spirit
:
For
as
hee
inclineth
our
myndes
to
mynde
heavenly
thinges
,
by
insinuatinge
his
mynd
towardes
vs
in
Christ
Iesus
into
our
myndes
,
&
as
by
the
sense
,
and
feelinge
,
and
proofe
of
his
good
will
towarde
vs
in
all
thinges
,
hee
drawes
out
willes
vnto
his
will
:
So
by
the
sense
of
his
love
,
in
his
giving
his
deare
Sonne
to
the
death
for
vs
,
while
wee
were
his
enimies
,
hee
enflames
our
heartes
with
the
love
of
him
againe
,
so
that
with
our
affection
,
wee
are
set
vppon
Christ
more
then
all
thinges
,
and
are
content
to
lose
all
things
,
that
we
may
gaine
him
.
Therefore
saith
Christ
,
Math.
cha.
10.
ver.
37.
He
that
loveth
father
,
or
mother
,
better
then
mee
:
is
not
worthie
of
me
,
&c.
And
Luke
chap.
14.
ver.
26.
If
any
man
come
vnto
mee
,
and
hate
not
his
Father
,
and
Mother
,
&
Wife
,
and
Children
,
and
Brethren
and
Sisters
,
yea
and
his
owne
life
also
:
he
can
not
be
my
Disciple
.
Wherein
it
appeareth
most
plainly
,
that
faith
is
a
gift
supernaturall
:
seeing
it
bringeth
a
supernaturall
love
into
the
heart
,
which
overcommeth
all
the
love
and
affection
,
which
can
be
in
nature
:
especally
when
it
overcommeth
the
love
of
man
to
him selfe
,
and
his
owne
life
.
Fourthly
,
the
Lord
by
working
faith
,
doeth
imprinte
his
knowledge
,
and
his
will
,
and
love
to
vs
,
in
our
memories
,
working
such
a
stedfast
impression
in
our
hearts
,
of
his
mercie
and
grace
,
towards
vs
in
Christ
,
as
can
never
be
defaced
:
therefore
the
wicked
in
the
booke
of
God
are
noted
by
this
name
,
they
that
forget
God
.
whereas
the
children
of
God
have
him
alwayes
before
their
eyes
.
Thus
the
Lord
when
he
worketh
faith
in
our
hearts
,
he
worketh
it
in
all
the
powers
of
our
soule
,
filling
the
whole
heart
with
such
supernaturall
vertue
,
and
power
,
in
all
the
faculties
thereof
,
whereby
the
heart
,
which
of
it selfe
naturally
could
never
be
able
to
knowe
,
or
to
desire
,
or
to
love
,
or
to
keepe
any
heavenly
thing
belonging
vnto
life
and
godlines
:
is
made
able
both
to
knowe
,
and
to
will
,
and
to
love
,
and
with
the
will
,
and
affection
,
to
apprehende
,
and
to
keepe
constantly
the
Lord
Iesus
,
and
all
blessings
in
him
vnto
eternall
life
.
And
all
these
pointes
are
wrought
by
God
,
in
the
heart
of
everie
one
of
his
elect
,
particularly
,
as
in
them selves
so
also
concerning
them selves
,
so
that
their
knowledge
,
and
assurance
of
the
trueth
of
the
things
reveyled
,
touching
Christ
,
and
redemption
in
him
,
is
not
a
generall
notion
,
&
perswasion
of
the
heart
,
that
God
hath
given
his
sonne
to
be
a
Redeemer
to
mankinde
,
and
that
he
hath
performed
redemption
in
his
death
:
for
such
a
faith
not
onely
the
reprobate
,
but
Sathan
him selfe
,
hath
,
but
it
is
a
particular
sight
,
and
assurance
of
every
mans
owne
heart
,
concerning
him selfe
,
that
God
hath
elected
him
,
&
for
him
in
particular
hath
given
Christ
,
to
bee
a
Redeemer
,
and
hath
made
him
particularly
vnto
him
wisedome
,
righteousnes
,
sanctification
,
and
redemption
.
For
it
is
not
my
faith-concerning
the
minde
of
God
vnto
others
,
nor
yet
of
the
minde
of
God
conceyved
generally
toward
all
his
elect
,
but
the
particular
knowledge
,
and
assurance
,
of
his
minde
concerning
my selfe
,
that
doeth
saue
mee
:
For
the
iust
shall
live
by
his
owne
faith
,
Habac.
chapt.
2.
ver.
4.
But
this
will
appeare
more
cleerely
in
the
next
point
:
while
we
consider
Faith
,
being
newe
wrought
in
our
hearts
,
howe
we
are
saide
with
our
heart
to
beleeve
.
In
this
point
we
have
to
consider
:
First
,
that
it
is
the
man
him selfe
who
beleeveth
:
Secondly
,
that
it
is
his
heart
whereby
he
beleeveth
:
And
thirdly
,
beleeving
is
the
action
which
man
performeth
with
his
heart
.
As
for
the
first
,
man
is
said
to
beleeue
,
because
that
this
supernaturall
gift
is
given
him
of
God
,
and
that
in
his
heart
it
is
effectuall
in
him
in
all
the
points
forespoken
:
for
by
Gods
enlightning
of
him
,
he
sees
,
and
by
his
teaching
,
he
vnderstandes
,
and
by
the
Lords
enclining
of
his
will
,
he
willeth
,
and
by
the
Lords
sanctifying
of
his
affection
,
he
loveth
,
and
by
the
Lords
imprinting
,
and
writing
,
in
his
minde
,
and
sealing
by
his
spirit
,
whatsoever
he
reveyleth
vnto
him
,
he
both
possesseth
,
retayneth
,
and
keepeth
,
Christ
and
all
the
blessings
promised
in
him
:
so
that
faith
actively
considered
,
is
nothing
but
the
motion
of
mans
hearte
,
which
is
wrought
in
him
by
the
spirit
of
God
:
and
therfore
in
substance
,
nothing
els
but
the
very
action
of
GOD
in
man
:
but
considered
in
a
divers
manner
,
that
is
,
passively
,
as
it
is
wrought
by
God
in
him
,
and
actively
,
as
he
by
this
working
of
God
,
in
all
the
powers
of
his
soule
,
apprehendeth
,
and
receyveth
grace
from
God
:
so
that
the
action
of
man
in
beleeving
with
the
heart
,
is
nothing
but
his
knowing
,
&
acknowledging
of
things
,
by
Gods
making
him
know
,
and
acknowledge
them
,
and
his
willing
them
,
by
Gods
making
him
to
will
them
,
and
his
loving
,
by
Gods
making
him
to
love
them
,
and
his
apprehending
and
retayning
them
,
by
Gods
making
of
him
to
apprehende
and
reteyne
them
,
GOD
imprinting
,
writing
,
and
sealing
them
in
mans
heart
:
This
worke
therefore
of
man
,
is
likewise
attributed
vnto
God
vnder
these
two
phrases
.
First
,
when
it
is
saide
,
that
he
giveth
vs
to
come
vnto
the
sonne
,
Iohn
chap.
6.
ver.
65.
Secondly
,
the
Fathers
giving
vs
vnto
the
sonne
,
Iohn
.
chap.
6.
ver.
37.
and
17.
6.
Thus
the
motion
of
man
with
his
heart
being
moved
of
God
,
is
called
mans
beleeving
with
the
heart
,
even
as
a
wheele
which
of
it selfe
cannot
move
,
yet
being
moved
by
an
other
,
doth
move
,
whose
motion
therefore
though
it
be
but
one
,
yet
is
said
to
bee
the
motion
of
two
,
that
is
of
the
maner
,
and
of
the
thing
moved
:
and
therefore
is
both
actively
,
and
passively
to
be
considered
:
in
the
one
sense
God
is
said
to
bring
vs
vnto
Christ
:
in
the
other
sense
we
are
saide
to
come
vnto
Christ
.
and
this
is
carefnlly
to
be
marked
,
least
with
a
great
many
we
erre
,
in
esteeming
faith
to
be
mans
owne
proper
worke
,
flowing
from
the
natural
power
of
his
owne
will
,
and
so
mistake
the
saying
of
the
Prophet
,
the
iust
shall
live
by
his
owne
faith
:
as
also
Christes
forme
of
speach
,
when
he
sayeth
,
thy
faith
hath
saved
thee
,
for
faith
is
called
ours
,
and
our
owne
,
not
in
respect
that
we
are
the
Authors
,
the
cause
,
or
workers
of
it
:
but
because
we
possesse
it
,
and
are
the
speciall
subiectes
of
it
,
in
the
which
it
is
wrought
by
God
,
as
also
because
it
concerneth
our
selves
in
particular
,
and
what
wee
beleeve
,
wee
beleeve
it
particularly
touching
our selves
,
so
that
faith
is
called
our
owne
faith
in
the
Scriptures
of
God
,
to
declare
the
perticular
nature
of
savinge
faith
in
two
particular
thinges
:
The
firste
is
,
that
it
is
not
the
faith
that
GOD
workes
in
another
mans
hearte
,
but
the
faith
which
hee
worketh
in
myne
owne
hearte
,
that
saveth
me
.
Secondly
,
it
is
not
the
faith
which
I
have
in
myne
owne
hearte
,
concerning
others
,
but
the
faith
that
I
have
concerning
my selfe
in
particular
,
that
saveth
me
.
So
that
this
worde
vsed
by
the
Spirit
of
God
,
saying
:
thy
faith
hath
saved
thee
,
and
the
iust
by
his
owne
faith
shall
live
,
is
set
downe
,
not
to
designe
the
cause
,
but
the
subiect
,
of
savinge
faith
:
and
that
in
two
respectes
,
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
mee
,
must
bee
wrought
by
GOD
in
my
owne
hearte
:
and
what
hee
maketh
mee
beleeve
,
hee
must
make
mee
beleeve
it
concerninge
my selfe
in
particnlar
.
If
the
Papistes
did
rightly
vnderstande
this
,
they
would
see
that
every
particnlar
Christian
,
hath
a
particular
warrant
,
by
particular
revelation
from
God
,
of
the
certaintie
of
his
owne
salvation
:
For
when
hee
saide
,
to
beleeue
with
the
heart
:
the
same
beleeving
,
includes
in
it
a
particular
knowledge
,
by
the
particular
revelation
of
God
in
his
heart
concerning
him selfe
in
particular
,
that
hee
is
chosen
and
elected
of
God
,
that
Christ
is
given
for
him
,
that
in
him
hee
is
redeemed
,
that
in
him
hee
hath
remission
of
his
sinnes
,
that
through
him
,
hee
shal
be
glorified
.
Secondly
,
they
should
likewise
knowe
,
and
with
them
such
as
in
the
Church
of
God
,
follow
their
opinion
:
that
when
it
is
saide
,
that
man
with
the
heart
beleeveth
,
the
heart
is
not
to
bee
esteemed
the
cause
of
beleeving
,
as
though
naturally
of
it selfe
it
could
beleeve
,
but
as
a
wheele
moved
by
another
,
doth
move
:
so
our
heartes
action
of
beleeving
,
is
nothing
but
the
action
of
God
moving
our
heartes
.
CHAPTER
XXIX
.
NOW
it
followeth
that
we
speake
of
the
vse
,
and
ende
,
wherefore
this
supernatural
gift
is
given
vnto
man
:
this
shortlie
we
may
reduce
vnto
foure
points
.
The
first
is
,
faith
is
given
for
knowledge
.
Secondly
,
faith
is
given
for
possession
of
the
things
knowen
.
Thirdly
,
faith
is
given
for
keeping
,
and
constant
retayning
,
the
things
possessed
,
and
that
during
this
life
.
Fourthly
,
faith
is
given
for
practise
.
Wee
saye
,
that
it
is
given
for
these
vses
,
during
the
time
of
this
life
:
because
,
that
in
the
life
to
come
,
both
knowledge
,
possession
,
and
keeping
,
are
performed
in
vs
by
another
meane
,
that
is
by
sight
:
For
in
this
worlde
wee
walke
by
faith
,
and
therefore
doe
neither
knowe
,
possesse
,
nor
keepe
but
by
faith
:
but
in
the
world
to
come
,
we
shall
walke
by
sight
,
for
we
shall
see
him
as
he
is
:
and
therefore
we
shall
both
knowe
,
posses
,
and
keepe
by
sight
.
Now
concerning
the
first
vse
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
seene
,
and
which
the
eare
hath
not
heard
,
&
which
hath
not
entred
in
the
hart
of
man
.
Whereby
the
Apostle
will
declare
vnto
vs
,
that
the
thinges
which
God
hath
ordayned
for
our
glory
,
are
such
,
as
the
heart
of
man
can
never
possibly
of
it selfe
conceyve
:
therefore
as
sayeth
the
Apostle
Iohn
▪
God
must
needes
give
vs
a
minde
to
knowe
them
,
before
wee
ever
can
perceyve
them
,
and
this
minde
that
God
giveth
is
a
beleeving
heart
:
For
the
heart
of
man
,
is
able
by
faith
to
know
thinges
,
to
will
,
&
affect
thinges
,
to
enioye
,
and
possesse
things
,
and
to
keepe
and
retayne
them
,
which
of
it selfe
by
all
the
power
of
reason
,
will
.
&c.
it
never
could
,
nor
possibly
can
,
bee
able
,
to
knowe
,
possesse
,
&c.
Thus
we
saye
by
faith
,
that
the
worlde
was
made
by
the
word
of
God
:
and
that
thinges
that
are
seene
▪
were
made
of
thinges
which
did
not
appeare
,
Hebr.
chapt.
11.
which
all
the
Philosophers
,
and
Princes
of
the
world
,
by
all
the
light
of
nature
,
could
never
vnderstand
.
For
the
things
of
God
,
are
not
naturally
,
but
spiritually
,
discerned
:
therefore
the
naturall
man
,
can
not
perceyve
them
.
In
the
same
sense
,
Abraham
is
saide
to
have
seene
the
day
of
Christ
,
and
to
have
reioyced
:
and
by
the
vertue
of
our
faith
it
is
,
that
we
knowe
IESVS
to
be
that
Christ
,
and
the
sonne
of
God
:
and
by
faith
we
knowe
,
that
we
are
elected
of
God
:
and
by
faith
we
knowe
,
that
in
Christ
alone
consisteth
our
adoption
,
our
righteousnes
,
fanctification
,
and
redemption
:
so
that
wee
knowe
,
that
it
is
impossible
to
any
man
,
to
be
the
sonne
of
God
,
or
iust
,
or
holy
,
or
free
from
death
,
but
in
,
and
by
Christ
onely
:
thus
take
me
away
faith
from
the
heart
,
it
is
impossible
to
all
the
wisedome
of
the
wisest
hearte
,
ever
to
vnderstande
these
thinges
,
and
to
know
them
for
vndoubted
verities
:
therefore
it
is
(
as
wee
haue
marked
before
)
that
Christ
sayeth
to
Peter
:
Flesh
and
bloud
hath
not
reveyled
that
vnto
thee
:
but
my
Father
that
is
in
heaven
,
Math.
chap.
16.
For
this
cause
Christ
sayth
vnto
the
Iewes
:
Except
yee
beleeve
that
I
am
bee
:
yee
shall
die
in
your
sinn●●
.
Shewing
vs
by
that
speech
,
that
there
is
no
way
to
knowe
Christ
to
be
the
sonne
of
God
,
but
by
beleevinge
onely
.
Nowe
this
knowledge
that
commeth
by
faith
,
is
not
to
bee
taken
in
that
sense
,
wherein
sometymes
the
worde
knowledge
is
put
:
which
is
when
it
signrfieth
the
naked
,
and
bare
vnderstanding
of
thinges
that
are
reveyled
:
but
it
is
taken
for
an
infallible
science
,
when
as
the
heart
knoweth
God
,
and
knoweth
him
vndoubtedly
to
be
God
:
and
when
as
it
knoweth
Christ
▪
and
knoweth
him
vndoubtedly
to
bee
the
sonne
of
God
:
and
when
it
knoweth
Gods
trueth
,
and
knoweth
it
vndoubtedly
to
be
the
trueth
of
God
:
therefore
saieth
Iohn
the
Baptist
,
Hee
that
receyveth
his
testimonie
,
hath
sealed
that
God
is
true
,
Iohn
chap.
3.
ver.
33
And
againe
,
Iohn
1.
Epi.
chap.
5.
ver.
10.
Hee
that
heleeveth
not
God
,
hath
made
him
a
liar
,
because
he
beleeved
not
the
record
that
God
witnessed
of
his
soune
.
Neither
is
this
all
which
is
meant
by
the
knowledge
of
faith
,
but
a
third
thing
is
yet
to
be
added
for
the
full
vnderstandinge
thereof
:
For
besides
the
sight
,
and
knowledge
,
of
the
thinges
which
are
reveiled
by
God
,
and
also
besides
the
knowledge
of
the
vndoubted
veritie
,
and
trueth
of
them
,
it
is
required
,
that
wee
knowe
them
to
bee
reveyled
by
God
vnto
vs
,
and
knowe
the
vndoubted
trueth
,
and
veritie
,
of
them
toward
vs
in
our
particular
person
,
that
is
,
that
whatsoever
God
reveyle
to
vs
,
he
reveyleth
it
vnto
vs
as
a
thing
which
he
hath
appointed
for
vs
:
and
when
he
giveth
vs
the
sight
,
and
knowledge
of
the
vndoubted
veritie
of
the
things
reveyled
:
he
maketh
vs
assuredlie
to
knowe
,
that
they
shal
be
truely
&
verily
accomplished
in
our
persons
,
conforme
to
that
ground
which
we
have
laide
downe
before
concerning
faith
:
that
is
,
that
what
we
beleeve
,
we
must
beleeve
it
concerning
our selves
in
particular
:
according
as
it
is
said
of
Abraham
,
that
he
beleeved
God
that
he
should
bee
the
Father
of
many
Nation●s
:
And
as
Iob
speaketh
of
him selfe
,
chap.
19.
verses
25.
26.
27.
I
am
sure
that
my
Redeemer
liveth
:
and
I
shall
see
God
in
my
flesh
,
whom
I
my selfe
shall
see
,
and
my
eyes
shall
beholde
,
and
none
other
for
mee
.
According
to
which
certaintie
,
the
Apostle
Paul
speaketh
also
of
him selfe
,
Rom.
chap.
8.
and
for
this
maner
of
knowledge
which
commeth
by
faith
,
the
Fathers
doe
call
faith
,
the
eye
whereby
we
see
the
invisible
things
of
God
,
as
also
the
ingraven
forme
of
the
sonnes
of
God
:
and
for
this
same
cause
it
is
called
by
the
Apostle
Heb.
chap.
11.
the
evidence
of
things
which
are
not
seene
.
where
by
the
word
evidence
,
is
vnderstoode
,
that
faith
doeth
not
onely
shew
them
,
but
by
evident
demonstration
confirme
the
vndoubted
veritie
of
them
,
and
that
to
vs
in
particular
:
so
that
it
letteth
me
not
only
see
life
eternall
in
Christ
,
and
this
eternall
life
to
belong
to
all
that
are
in
Chtist
,
but
particularly
it
letteth
me
see
my selfe
in
Christ
,
and
this
life
to
belonge
to
me
in
him
:
and
that
so
certainlie
,
as
nothing
in
heaven
nor
earth
,
can
bee
more
certaine
:
and
thus
much
for
the
first
vse
of
faith
.
The
seconde
ende
wherefore
faith
is
given
is
possession
:
and
this
confirmeth
evidently
and
plainely
the
former
ground
touching
knowledge
,
that
it
is
so
to
be
vnderstood
,
as
we
have
spoken
:
For
the
knowledge
of
faith
is
never
without
possession
,
according
to
that
saying
of
Christ
,
Ioh.
cha.
14.
ver.
17.
speaking
of
the
spirit
,
whow
the
world
can
not
receyve
,
because
it
seeth
him
not
,
neyther
knoweth
him
:
but
yee
knowe
him
,
for
hee
dwelleth
with
you
,
and
shal
bee
in
you
.
According
to
which
ground
it
is
,
that
Ioh.
sayth
:
Hee
that
beleeveth
in
that
sonne
of
GOD
,
hath
the
witnes
in
him self
,
1.
Epist.
chap.
5.
ver.
10.
Thus
faith
maketh
vs
to
know
nothing
,
but
that
which
it
also
maketh
vs
to
possesse
:
therefore
doeth
the
Apostle
pray
to
God
for
the
Ephesians
,
that
Christ
might
dwell
in
their
hearts
by
faith
,
chap.
3.
vers.
27.
For
as
the
heart
of
man
,
can
never
know
Christ
by
it
owne
light
,
but
by
the
supernaturall
light
of
faith
:
so
it
can
never
apprehend
Christ
,
nor
any
blessing
in
Christ
,
by
any
natural
power
that
is
in
the
will
&
affection
thereof
.
Therefore
God
giveth
to
his
elect
the
supernaturall
gift
of
faith
in
their
hearts
,
that
his
elect
,
whose
heartes
could
never
by
any
naturall
strength
,
ever
attaine
to
the
possession
of
Christ
,
nor
ever
desire
to
have
him
,
nor
yet
embrace
him
with
vnfayned
love
,
as
their
only
treasure
,
righteousnes
,
and
life
,
might
chose
him
,
and
count
all
things
but
dunge
to
gaine
him
,
forsaking
them selves
and
their
owne
righteousnes
,
and
to
love
him
,
and
embrace
him
,
with
such
affection
,
that
they
prefer
him
to
all
things
,
even
to
their
owne
life
:
so
that
man
by
faith
is
not
only
made
to
know
his
redeemer
:
but
also
to
possesse
him
,
and
all
blessings
in
him
.
And
for
this
cause
is
it
,
that
in
the
scriptures
we
are
saide
,
to
be
the
children
of
God
by
faith
in
Christ
:
to
be
iustified
by
faith
in
him
:
to
bee
saved
by
faith
in
him
:
and
as
saith
the
Apostle
Peter
,
beleeving
in
him
,
we
carrie
about
with
vs
the
end
of
our
faith
,
the
salvation
of
our
soules
,
1.
Epist.
1.
9.
And
for
this
working
of
faith
,
it
is
called
by
the
Apostle
the
subsisting
of
things
hoped
for
.
Hebr.
11.
1.
because
it
giveth
a
certaine
being
,
and
subsisting
,
vnto
things
that
are
yet
invisible
,
and
are
yet
only
expected
,
and
hoped
for
:
and
maketh
them
to
subsist
in
our
hearts
:
therfore
saith
Christ
,
he
that
beleeveth
,
is
alreadie
translated
from
death
to
life
:
and
hath
everlasting
life
,
Ioh.
5.
24.
Thus
we
see
,
that
faith
being
taken
away
,
the
heart
of
man
should
never
be
able
to
possesse
,
nor
apprehend
Christ
,
nor
righteousnes
,
or
any
other
spirituall
blessing
in
him
.
Therefore
,
because
it
is
the
effectuall
instrument
of
Gods
supernaturall
power
in
our
heartes
,
whereby
we
apprehende
and
possesse
Christ
,
and
all
blessings
in
him
:
The
Fathers
doe
call
it
the
hand
of
a
Christian
,
as
also
the
mouth
of
a
Christian
,
and
likewise
the
bound
of
a
Christian
:
because
by
faith
,
as
by
a
hand
,
we
lay
holde
on
him
,
and
by
faith
,
as
by
a
mouth
,
wee
receyve
him
into
our
heartes
,
and
by
faith
,
as
by
a
bande
that
never
can
be
broken
,
wee
are
so
vnited
to
him
,
and
hee
,
with
all
the
benefites
that
are
in
him
,
vnto
vs
:
that
we
never
can
possibly
bee
seperated
from
him
,
nor
he
or
his
blessinges
from
vs
:
for
this
cause
is
it
,
that
Augustine
sayth
,
Beleeue
onely
,
and
thou
hast
eaten
him
.
And
for
cleering
of
this
grounde
,
it
is
that
these
phrases
of
speech
are
vsed
,
to
wit
,
that
Christ
is
the
ende
of
the
lawe
vnto
righteousnes
,
to
all
that
beleeve
:
that
the
promise
is
given
to
them
,
that
faithfully
beleeve
:
That
the
Gospell
is
the
power
of
GOD
vnto
salvation
,
to
everie
one
that
beleeveth
,
&c.
all
to
teach
vs
,
that
neither
the
Gospell
can
helpe
vs
to
salvation
,
neither
is
the
promise
made
ours
,
nor
Christes
righteousnes
belongeth
vnto
vs
,
except
we
beleeve
:
because
there
is
no
mean
to
make
any
thing
conteyned
in
the
Gospell
(
especially
the
promise
,
or
Christ
him selfe
)
to
be
ours
:
but
faith
onely
.
And
for
this
same
cause
,
our
righteousnes
is
saide
to
bee
the
righteousnes
of
God
,
which
is
by
faith
:
and
the
righteousnes
which
is
through
the
faith
of
Christ
,
Phil.
chap.
3.
ver.
9.
And
Christ
is
saide
,
to
bee
a
reconciliation
through
faith
in
his
bloud
,
Rom.
chap.
3.
ver.
25.
All
serving
to
teach
vs
,
that
faith
is
not
our
righteousnes
it selfe
:
but
only
the
meane
by
the
which
we
attayne
to
that
which
is
our
righteousnes
,
that
is
Christ
in
his
bloud
:
for
in
that
sense
is
righteousnes
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
righteousnes
is
saide
to
be
,
the
righteousnes
of
God
by
the
faith
of
Iesus
.
and
that
because
the
whole
matter
,
and
substance
,
which
by
faith
wee
eyther
knowe
,
or
apprehende
vnto
righteousnes
,
is
onely
Christ
:
Sometimes
it
is
called
the
faith
of
his
name
,
Acts
cha.
3.
ver.
16.
as
also
the
faith
in
his
name
,
as
Ioh.
chap.
1.
ver.
12.
because
all
the
vertue
,
strength
,
and
power
,
whereby
we
beleeve
to
bee
iustisied
,
is
in
Christ
alone
,
and
in
the
vertue
of
his
death
,
and
resurrection
:
so
that
the
vertue
is
not
in
faith
it selfe
,
but
in
Iesus
apprehended
by
faith
.
Sometimes
againe
it
is
called
the
faith
towardes
Christ
,
Act.
chap.
20.
ver.
21.
because
faith
setteth
nothing
before
it
as
the
obiect
,
but
Christ
alone
:
for
the
Gospell
which
is
the
worde
of
faith
,
propoundeth
not
any
thing
vnto
vs
,
but
onely
Christ
,
as
eyther
promised
,
or
given
vnto
vs
of
God
,
to
bee
the
matter
eyther
of
our
righteousnes
,
sanctification
,
or
redemption
.
Sometimes
againe
it
is
called
the
faith
in
Christ
,
Gal.
chap.
3.
ver.
26.
and
that
for
two
causes
.
First
,
because
that
wherein
by
faith
our
heartes
are
fastened
,
and
in
the
which
our
heartes
only
setleth
their
full
confidence
of
righteousnes
,
and
remission
of
sinnes
,
is
onely
Christ
,
in
whom
onely
,
our
faith
is
,
and
we
also
by
faith
:
for
thereby
we
are
made
to
be
in
him
,
and
hee
in
vs
:
and
therfore
in
the
scripturs
to
be
in
Christ
,
&
to
be
in
the
faith
,
are
put
indifferently
,
Rom.
cha.
8.
vers.
10.
compared
with
2.
Cor.
cha.
13.
ver.
3.
5.
And
for
this
same
respect
,
the
proper
effectes
of
Christ
him selfe
,
are
attributed
vnto
faith
.
The
second
Reason
is
,
because
faith
neither
suffereth
vs
to
rest
vpon
it
,
nor
on
our selues
,
nor
on
anie
other
thing
,
nor
yet
in
any
thing
that
is
in
faith
,
or
in
our selves
,
or
in
any
thing
except
Christ
onely
,
and
that
which
is
in
him
,
as
the
ground
of
our
confidence
,
or
as
the
matter
of
our
righteousnes
or
blessednes
:
therefore
are
we
saide
in
him
to
have
redemption
,
in
him
to
be
made
righteousnes
,
and
in
him
to
be
circumcised
.
For
whatsoever
we
are
made
by
Faith
,
we
are
made
it
in
Christ
:
and
what
soever
faith
maketh
to
be
ours
,
it
is
also
in
Christ
:
therefore
faith
maketh
not
God
our
God
,
but
in
Christ
:
nor
vs
the
children
of
God
,
but
in
Christ
:
nor
righteous
but
in
Christ
,
&c.
For
whatsoever
faith
layeth
holde
on
,
it
findeth
it
in
Christ
:
so
that
the
hart
of
man
,
when
it
beleeveth
vnto
righteousnes
,
sendeth
out
faith
,
&
fixeth
it
in
Christ
,
thereby
laying
holde
vpon
him
,
and
his
obedience
vnto
righteousnes
:
bringing
him
,
and
his
obedience
,
with
all
the
vertue
both
of
his
death
,
and
life
,
into
our
heartes
to
dwell
in
them
.
Sometimes
also
it
is
called
the
faith
by
Christ
:
because
hee
is
the
Author
,
Fountayne
,
and
occasion
of
it
,
not
so
much
because
he
with
the
Father
,
and
holy
Ghost
,
doeth
worke
it
,
as
because
hee
alone
is
the
meane
,
and
occasion
of
it
:
For
as
the
Father
redeemeth
vs
by
Christ
,
and
by
him
maketh
vs
his
sons
,
and
righteousnes
,
&c.
so
also
he
maketh
vs
to
beleeue
by
Christ
so
that
take
mee
away
Christ
,
all
ground
and
foundation
of
saving
faith
in
God
is
taken
away
:
for
God
hath
layde
the
whole
foundation
of
our
beleefe
in
him
alone
.
For
which
cause
Pet.
1.
Epist.
chap.
1
ver.
21.
sayeth
:
That
by
his
meanes
wee
beleeve
in
G●d
:
and
in
that
same
place
it
is
saide
.
That
God
hath
raysed
him
from
the
dead
,
and
given
him
glorie
,
that
our
faith
and
hope
might
bee
in
God
.
And
to
this
same
effect
the
same
Apostle
sayeth
in
the
same
chapter
,
ver.
3.
That
God
hath
begotten
vs
againe
to
a
lively
hope
:
by
the
resurrection
of
Iesus
Christ
from
the
dead
.
Vpon
which
respect
it
is
,
that
the
Apostle
Paul
1.
Cor.
chap.
15.
ver.
17.
sayeth
expresly
:
If
Christ
bee
not
raysed
,
your
faith
is
vayne
.
Vpon
which
we
may
easilie
gather
,
that
faith
,
is
a
vaine
fooilsh
faith
,
whereby
a
man
is
made
to
beleeve
,
or
hope
for
any
blessing
from
God
,
which
maketh
it
not
first
to
bee
performed
by
God
in
Christ
.
For
our
faith
of
our
vnion
with
God
ariseth
vpon
the
knowledge
of
Christ
his
assuming
in
vnitie
of
person
,
our
nature
vnto
his
:
the
faith
of
our
being
the
sonnes
of
God
,
ariseth
vpon
Christ
the
man
our
brother
being
the
very
sonne
of
GOD
:
our
faith
that
God
will
make
vs
righteousnes
,
ariseth
vpon
this
,
that
God
hath
made
Christ
sinne
for
vs
:
and
so
foorth
of
the
rest
,
the
hope
of
our
resurrection
,
is
builded
vpon
his
resurrection
:
the
hope
of
our
assention
,
vpon
his
assention
:
the
hope
of
our
glorification
,
vpon
his
glorification
:
so
that
the
Lord
worketh
in
our
heartes
,
neither
faith
,
nor
hope
in
him
,
of
any
blessing
whatsoever
,
whereof
hee
doeth
not
first
reveyle
vnto
vs
,
a
cleere
ground
,
and
evident
foundation
in
Iesus
Christ
the
sonne
.
And
therefore
it
may
appeare
how
detestable
a
doctrine
that
is
(
and
execrable
be
the
teachers
of
it
)
that
affirmeth
,
that
a
man
may
be
saved
without
the
knowledge
of
Iesus
Christ
our
Lord
.
Thus
by
all
these
phrases
concerning
faith
,
the
Lord
would
teach
vs
,
that
Christ
is
the
matter
,
and
hee
is
the
ground
,
of
all
whatsoever
wee
beleeve
:
and
that
there
is
nothinge
in
Christ
,
which
is
not
made
ours
by
faith
.
And
for
this
same
purpose
in
Scriptures
it
is
sometimes
called
the
faith
in
the
bloud
of
Christ
,
Rom.
chap.
3.
ver.
25.
and
that
to
teach
vs
,
what
is
the
particular
thing
in
Christ
,
wherein
God
hath
made
him
our
righteousnes
,
and
whereby
the
Lord
would
haue
vs
to
beleeve
remission
of
sinnes
in
him
:
for
albeit
Christ
be
vno
vs
,
all
,
and
that
in
all
thinges
,
and
doeth
fill
vs
all
in
all
thinges
:
yet
(
as
wee
haue
marked
before
)
there
is
no
benefite
which
wee
apprehende
by
faith
in
Christ
,
but
it
hath
the
owne
particular
ground
and
foundation
wherevpon
it
is
builded
:
and
therefore
as
his
faith
is
but
vaine
,
who
expects
his
resurrection
in
Christ
,
if
he
doe
not
know
Christ
to
bee
risen
againe
:
so
his
faith
must
be
vaine
,
who
beleeveth
the
remission
of
sinnes
in
Christ
,
and
yet
knoweth
not
that
Christ
did
shed
his
bloud
expressely
for
his
iniquities
.
For
as
God
begettes
vs
to
the
hope
of
life
by
the
resurrection
of
Ieses
from
the
dead
:
so
he
begetteth
vs
to
the
faith
,
and
assurance
of
the
remission
of
our
sinnes
,
by
making
him
sinne
for
vs
,
and
woundinge
him
for
our
transgressions
.
So
to
conclude
this
point
,
albeit
all
blessing
bee
in
Christ
,
and
he
be
made
of
God
wisedome
,
righteousnes
,
sanctification
,
and
redemption
:
yet
all
this
shal
be
in
vaine
to
vs
,
except
we
beleeve
,
because
there
is
no
meanes
in
the
world
,
whereby
to
obtaine
&
possesse
Christ
,
or
any
blessing
in
him
,
except
faith
only
:
For
as
concerning
the
Word
,
and
Sacraments
,
they
are
not
so
much
the
meanes
of
our
possessing
Christ
,
as
the
meanes
of
our
faith
whereby
we
possesse
Christ
.
The
third
vse
and
end
wherefore
faith
is
given
,
is
keeping
,
&
preserving
vs
in
the
possession
which
it
hath
brought
vnto
vs
:
and
that
both
because
through
faith
wee
are
kept
vnto
salvation
,
as
saieth
Pet.
1.
Epi.
1.
5.
and
also
because
by
it
,
wee
keepe
Christ
and
all
his
blessings
in
our
heart
.
For
which
cause
the
scriptures
place
our
victorie
over
Satan
,
sinne
and
the
world
in
our
faith
,
Ioh.
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
fierie
dartes
of
the
Divell
,
Eph.
6.
16.
so
that
there
is
no
enemie
of
our
salvation
so
great
,
neither
any
temptation
so
vehement
and
fierie
,
which
by
faith
wee
are
not
made
able
to
overcome
.
Thus
faith
wrought
in
our
heartes
by
God
,
is
of
a
stronger
might
,
and
power
,
then
the
Divel
himselfe
,
and
all
the
powers
and
principalities
of
darknes
,
therfore
Pet.
1.
Ep.
5.
willeth
vs
to
resist
the
divel
,
by
being
stedfast
in
the
faith
,
thereby
to
teach
vs
,
that
in
a
stedfast
faith
,
there
is
strength
to
overcome
him
.
The
examples
of
the
great
power
of
God
which
is
●n
them
that
beleeve
,
set
downe
in
Heb
11.
doth
su●●iciently
cleer
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
vnto
man
,
was
able
either
to
performe
,
or
suffer
.
This
also
is
manifest
,
if
we
marke
,
another
pointe
,
which
is
,
the
Saintes
recouering
of
them selves
,
when
they
have
appeared
,
to
have
bene
overthrowen
by
Sathan
in
sinne
:
who
notwithstanding
have
by
the
strength
of
faith
,
onely
recovered
victorie
over
Sathan
and
sinne
.
So
when
as
in
our
practise
,
and
obedience
to
God
,
we
fall
most
fearfully
:
yet
by
faith
we
not
onely
overcome
our
owne
guilthines
,
but
also
all
the
feare
of
Gods
iust
deserved
wrath
,
for
our
guilthines
:
so
that
our
verie
sinnes
cannot
seperate
our
heartes
that
beleeve
,
from
Christ
,
nor
remove
the
favour
of
God
from
vs
.
For
whatsoever
blessing
wee
have
once
obtayned
by
faith
,
by
that
same
saith
wee
are
made
able
to
holde
it
fast
to
the
ende
:
and
the
faithfull
heart
sayeth
,
as
Iob
chap
,
27.
ver.
6.
I
will
keepe
my
righteousnes
,
and
will
not
forsake
it
,
and
my
heart
shall
never
cast
it
away
all
my
dayes
.
Vpon
this
ground
it
is
,
that
the
Apostle
willeth
Timothie
,
to
fight
the
good
fight
of
faith
,
1.
Tim.
chap.
6.
vers.
12.
because
indeed
our
faith
hath
the
greatest
labour
,
in
our
spiriruall
bataile
.
For
when
all
other
grace
faileth
vs
,
yet
faith
must
vpholde
vs
:
otherwise
we
could
not
possibly
but
perish
:
For
what
should
have
become
of
Pieter
after
his
fearefull
fall
,
if
faith
had
not
sustained
him
?
This
point
is
yet
more
cleere
,
if
we
marke
the
strength
of
faith
in
other
two
thinges
.
The
first
is
,
if
we
shall
consider
the
examples
of
the
children
of
God
,
who
have
drawn
from
God
manifold
great
blessinges
by
faith
:
as
their
vncurable
diseases
to
bee
cured
:
their
dead
to
be
raysed
,
&c.
Of
which
a
lively
example
wee
have
in
Math.
chap.
9.
and
Luke
chap.
8.
in
the
Woman
that
had
an
ishewe
of
bloud
12.
yeares
longe
:
and
in
the
wordes
of
Christ
vnto
Iairus
,
Luke
chap.
8.
ver.
50.
where
he
saith
,
Feare
not
,
beleeve
onely
,
and
shee
shal
be
saved
.
The
other
thing
to
be
considered
of
vs
,
is
,
when
God
himself
seemeth
to
set
him selfe
against
his
children
,
and
they
are
compelled
to
wrestle
with
God
,
as
with
their
owne
enimie
,
yet
by
faith
they
overcome
&
say
with
Iob
,
13.
15.
Though
hee
slay
me
,
yet
will
I
trust
in
him
.
And
this
was
liuely
shadowed
in
the
Lord
his
wrestling
with
Iacob
,
Gen.
chap.
32.
where
it
is
saide
,
of
the
Lord
,
that
when
he
sawe
that
he
could
not
prevaile
against
Iacob
,
he
touched
the
hollowe
of
his
thigh
,
&c.
therefore
saieth
the
Prophet
Hose
,
cap.
12.
ver.
3.
4.
By
his
strength
,
hee
had
power
with
God
,
and
had
power
over
the
Angell
,
and
prevayled
.
And
this
the
Lord
setteth
downe
expresly
,
to
shew
vs
that
the
power
of
God
in
him
that
beleeveth
,
is
able
so
to
strengthen
him
,
that
nothing
is
able
to
overthrow
him
.
To
conclude
this
point
,
that
which
Angells
by
nature
could
not
doe
in
heaven
,
and
that
which
Adam
could
not
doe
in
Paradise
,
a
poore
fraile
wretch
beleeving
in
the
Lorde
Iesus
,
is
made
able
to
doe
,
by
the
power
of
God
,
which
dwelleth
in
his
heart
by
faith
:
for
the
verie
weaknes
of
God
,
is
stronger
then
Men
,
and
Angells
,
and
it
pleaseth
the
Lorde
to
magnifie
his
strength
,
in
our
weaknes
,
that
the
excellencie
of
this
worke
,
may
be
knowen
to
be
of
him
,
and
not
of
vs
.
For
this
cause
,
as
the
Scripture
calleth
faith
our
victorie
,
and
our
shield
,
so
the
Fathers
likewise
cal
it
:
and
moreover
the
key
whereby
the
treasures
that
are
in
Christ
,
are
opened
vnto
vs
,
&
the
ladder
by
the
which
we
climbe
vp
from
earth
to
heauen
.
Now
the
last
vse
,
and
end
,
wherefore
Faith
is
given
,
is
practise
,
that
is
,
to
make
vs
able
to
doe
the
will
of
the
Lord
,
and
obey
his
commandements
:
for
man
,
whose
imaginations
are
nothing
but
vanitie
,
and
that
continually
,
and
is
of
no
strength
of
him selfe
to
performe
any
good
worke
,
neyther
is
,
nor
can
be
subiect
to
the
lawe
of
God
,
having
his
minde
continually
sett
on
evill
workes
,
&
having
no
goodnes
at
all
dwelling
in
him
,
is
by
this
supernaturall
gift
of
faith
,
made
able
to
doe
the
will
of
the
Lord
from
the
hearte
:
for
thereby
not
onely
is
his
darkened
vnderstanding
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
doe
,
the
will
of
the
Lord
,
and
his
whole
affections
sanctified
to
love
the
lawe
of
God
,
and
to
delight
in
it
more
then
in
all
treasures
,
and
to
esteeme
it
more
precious
,
then
gold
.
For
by
faith
he
is
buried
with
Christ
,
and
also
hee
is
raysed
vp
with
Christ
by
the
faith
of
the
effectuall
working
of
God
,
who
raysed
Christ
from
the
dead
,
Colos.
chap.
2.
ver.
13.
For
which
cause
also
the
Apostle
Paul
to
the
Ephe.
ca.
2.
shewing
what
is
the
exceeding
power
of
God
in
them
that
beleeve
,
saieth
:
That
we
that
were
dead
in
sinnes
,
are
through
the
grace
of
God
by
faith
quickened
,
raysed
,
and
made
to
sit
together
in
heaven
in
Christ
Jesus
:
therefore
also
saith
Iohn
1.
Epist.
5.
That
the
commandements
of
God
,
are
not
greevous
to
him
that
is
borne
of
God
.
And
he
addeth
this
reason
taken
from
the
former
ground
,
which
is
,
because
by
faith
they
overcome
the
world
,
and
all
thinges
whatsoever
within
them
,
or
without
them
,
opposeth
it selfe
vnto
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
sinne
,
Rom.
cha.
14.
23.
as
also
That
without
faith
,
it
is
impossible
to
please
God
.
Heb.
chap.
11.
6.
which
sentence
sheweth
cleerely
the
trueth
of
this
point
,
that
there
can
be
no
strength
in
mans
nature
,
to
performe
any
thing
according
to
the
will
of
God
,
of
it selfe
:
but
that
all
his
strength
and
abilitie
,
to
doe
according
to
Gods
minde
,
is
from
IESVS
Christ
dwelling
in
his
hearte
by
faith
.
By
whose
helpe
strengthening
vs
,
we
are
able
to
doe
all
things
,
as
saith
the
Apostle
of
him selfe
,
Phil.
chap.
4.
ver.
13.
Vpon
the
same
respect
it
is
,
that
the
Apostle
interpretes
his
owne
saying
,
That
Christ
liueth
in
him
,
in
this
speech
,
The
life
that
I
nowe
live
in
the
flesh
,
I
liue
it
by
the
faith
which
is
of
the
sonne
of
God
,
Galat.
chap.
2.
ver.
20.
shewing
vs
that
to
haue
Christ
living
in
vs
,
and
to
liue
by
the
faith
of
Christ
,
is
all
one
thing
,
albeit
in
divers
considerations
:
for
our
life
is
the
life
of
Christ
properlie
,
because
indeed
from
him
alone
floweth
al
goodnes
,
and
in
him
is
the
vertue
of
our
well
doing
:
but
our
life
,
is
the
life
of
faith
not
properlie
,
but
because
it
is
the
meane
,
by
the
which
onely
Christ
(
who
is
our
life
)
dwelleth
in
our
heartes
,
and
liveth
in
vs
.
This
thing
it
is
,
that
maketh
one
and
the
selfe
same
action
,
externally
performed
(
according
to
the
commandement
)
by
two
diverse
persons
,
to
be
acceptable
obedience
to
God
in
the
one
,
and
abhominable
wickednes
and
sinne
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
efficacie
of
faith
,
the
Fathers
doe
call
faith
,
the
seale
of
our
election
,
conforme
to
that
of
Peter
,
2.
Epi.
chap.
1.
who
willeth
vs
by
the
vertue
that
is
in
our
faith
,
to
make
our
calling
and
election
sure
:
as
also
they
call
it
the
soule
of
our
soule
,
because
as
our
soule
quickeneth
our
bodies
,
so
doth
faith
our
soules
:
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
,
wee
may
easily
perceive
that
faith
is
neither
a
parte
,
nor
portion
of
any
naturall
power
,
or
facultie
in
man
:
neither
the
effect
,
or
work
of
anie
power
or
facultie
naturall
in
man
,
neither
serving
for
any
naturall
vse
,
in
any
naturall
thing
vnto
man
:
but
that
it
is
a
gift
supernaturall
,
given
freely
by
God
,
and
wrought
supernaturallie
above
al
naturall
power
in
our
hearts
,
vnto
a
supernaturall
end
,
that
we
might
be
able
to
obtaine
,
and
to
performe
things
which
by
nature
it
is
impossible
that
we
either
can
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
vs
able
to
be
capable
of
heavenly
and
supernatural
things
,
and
to
performe
heauenly
and
supernaturall
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
eyther
possessed
by
vs
,
or
preserued
in
vs
,
but
by
it
alone
:
so
that
it
is
not
so
much
any
parte
of
the
matter
of
our
blessednes
,
as
it
is
the
mean
&
instrument
of
it
:
so
that
our
righteousnes
,
life
,
and
glorie
,
doth
not
consist
in
it
,
but
rather
subsisteth
in
vs
by
it
.
Of
these
things
we
may
collect
what
faith
is
,
both
as
God
worketh
it
in
vs
,
&
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
al
the
powers
of
our
soule
,
to
be
the
effectual
instrument
of
his
power
in
vs
,
whereby
our
heartes
are
made
able
both
to
perceyve
,
&
to
embrace
,
and
constantly
to
keepe
Christ
and
all
spirituall
blessings
in
him
,
belonging
to
life
&
godlines
of
life
,
as
also
to
be
able
to
walke
worthie
of
our
heavenly
calling
.
As
our
heart
worketh
by
it
,
faith
is
the
very
motion
of
all
the
powers
of
our
hart
,
wrought
by
the
former
working
of
God
in
them
,
whereby
our
heartes
now
beleeving
,
lay
holde
vpon
the
promise
,
and
vpon
Christ
crucified
for
vs
,
and
vpon
righteousnes
,
and
life
in
him
,
and
whereby
all
these
are
brought
into
our
heartes
,
and
wee
possessed
with
them
,
and
whereby
the
things
possessed
,
are
kept
in
our
heartes
,
in
the
middest
of
all
temptation
,
overcomming
all
our
spirituall
enemies
,
and
whereby
our
hearts
doe
serve
God
so
,
as
to
please
him
.
And
vpon
this
worke
of
faith
,
follow
these
effectes
in
our
soules
:
First
our
heartes
reioyce
,
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
boldnes
towardes
God
,
that
wee
dare
drawe
neare
vnto
him
confidentlie
,
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
heartes
are
filled
with
the
peace
of
God
,
and
a
good
conscience
,
Rom.
chapt.
5
ver.
1.
Iohn
chap.
14
ver.
1.
so
that
,
in
patience
we
possesse
our
soules
,
wayting
for
that
blessed
hope
,
and
that
appearing
of
the
glorie
of
that
mightie
God
,
and
of
Iesus
Christ
our
Saviour
,
and
this
is
the
first
gift
that
God
in
iustifying
giveth
a
ma●
.
CHAPTER
XXX
.
NOW
it
followeth
,
that
we
speake
of
the
seconde
gift
,
whereby
we
are
iustified
:
and
that
is
Chri●t
Iesus
himselfe
.
For
God
first
giveth
vs
faith
vnto
righteousnes
,
and
then
by
faith
he
giveth
vs
Christ
as
our
righteousnes
:
therefore
is
Christ
also
called
the
gift
of
God
,
and
that
in
two
respectes
.
First
,
in
respect
of
Gods
sending
him
into
the
worlde
,
to
suffer
the
death
of
the
crosse
,
and
by
his
death
to
redeeme
vs
:
in
which
respect
,
it
is
saide
,
That
God
so
loved
the
world
,
that
hee
hath
given
his
onely
begotten
sonne
,
&c.
Iohn
chap.
3.
ver.
16.
Secondly
,
in
respect
of
Gods
particular
giving
of
Christ
now
crucified
vnto
the
beleeving
heart
:
according
to
which
the
Apostle
speaketh
,
Coll.
chap.
2.
ver.
6.
As
therefore
yee
have
receyved
Ghrist
Iesus
the
Lorde
,
walke
in
him
:
and
Rom.
chap.
5.
Our
righteousnes
is
called
the
gift
of
God
.
For
which
cause
also
Christ
is
said
to
dwel
in
our
heartes
by
faith
:
and
of
this
gift
it
is
that
in
this
place
we
speake
:
for
howsoever
by
the
Fathers
givinge
Christ
vnto
the
death
,
the
full
redemption
of
all
Gods
elect
was
wrought
:
Yet
in
our
particular
persons
we
enioye
it
not
,
vntill
wee
bee
called
of
God
:
therefore
Iustification
is
placed
after
our
calling
,
Rom.
chap.
8.
and
this
giving
of
Christ
,
is
the
cause
why
God
firste
giveth
vs
faith
:
because
before
we
receyve
faith
,
it
is
impossible
to
vs
to
enioye
Christ
,
because
we
have
neyther
hande
,
heart
,
nor
will
to
receyve
him
:
and
in
this
gift
,
as
wee
have
showen
before
,
standeth
the
matter
of
our
righteousnes
,
and
the
forme
of
our
iustification
consisteth
in
parte
in
the
giving
of
it
:
and
this
is
needfull
to
be
marked
of
vs
,
for
their
cause
that
make
our
iustification
to
consist
in
Gods
gracious
acceptation
of
our
faith
,
and
not
in
his
gracious
giving
of
faith
vnto
vs
,
and
Christ
by
faith
.
Touching
this
second
gift
,
which
is
Christ
in
his
death
and
bloud
,
I
will
speake
no
more
,
the
things
preceeding
serving
sufficientlie
to
cleare
it
,
and
therefore
we
come
to
the
next
pointe
,
wherein
we
have
said
consisteth
the
forme
of
our
iustification
.
CHAPTER
XXXI
.
THE
second
thinge
wherein
consisteth
the
forme
of
our
iustification
,
is
the
Lords
imputing
of
the
thinges
given
vnto
vs
:
that
is
both
of
faith
,
and
Christes
obedience
:
and
for
the
observation
of
the
imputation
of
both
,
wee
are
to
marke
these
two
phrases
.
First
,
where
it
is
saide
that
faith
is
imputed
vnto
righteousnes
,
Rom.
cha.
4.
ver.
5.
9.
Secondly
,
where
it
is
saide
,
that
righteovsnes
is
imputed
,
Rom.
chapt.
4.
ver.
11.
For
the
one
importes
plainely
the
imputation
of
faith
:
the
other
importes
the
imputation
of
righteousnes
it selfe
,
which
is
by
faith
.
For
we
have
alreadie
shewen
,
that
our
faith
is
neither
our
righteousnes
,
nor
called
in
the
Scriptures
our
righteousnes
,
howsoever
our
righteousnes
be
called
the
righteousnes
of
the
faith
of
Iesus
,
or
by
the
faith
of
Iesus
:
and
it
may
be
,
that
the
not
observing
hereof
,
hath
made
some
worthie
and
learned
Divines
,
to
denie
al
imputation
of
Christes
obedience
,
&
to
maintaine
nothing
to
be
imputed
vnto
vs
but
faith
only
,
&
that
not
(
vnto
)
righteousnes
,
but
(
as
they
interprete
the
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
for
)
that
is
in
the
place
of
righteousnes
.
For
cleering
of
this
point
of
Imputation
,
we
will
first
speake
of
the
word
imputation
what
it
signifieth
.
Secondly
,
what
sorte
of
things
are
saide
to
be
imputed
in
the
Scriptures
:
whether
thinges
that
are
inherent
in
vs
,
or
thinges
not
inherent
,
or
both
.
Thirdly
,
we
will
speake
of
these
things
,
which
are
saide
in
scripture
to
be
imputed
to
vs
for
our
iustification
.
Concerning
the
first
,
the
word
it selfe
signifieth
the
sentence
of
our
iudgement
,
or
resolut
opinion
of
his
minde
,
and
in
this
sense
it
is
taken
Rom.
chap.
3.
28.
as
also
Rom.
6.
11.
Secondly
,
it
is
referred
to
the
reasoning
of
the
minde
,
and
the
disputing
of
the
vnderstanding
,
as
Marke
chap.
11.
ver.
31.
Thirdly
,
it
is
referred
to
a
mans
purposing
,
or
imagining
,
or
plotting
any
thing
,
as
1.
Corint
.
chap.
13.
ver.
5.
Fourthly
,
it
is
referred
to
the
estimation
,
or
accompt
of
the
minde
touching
any
thing
,
as
Acts
chap.
19.
ver.
27.
in
which
sense
also
it
may
be
taken
Mark
,
15.
28.
Luke
chap.
22.
ver.
37.
Fiftly
,
it
is
re●erred
to
the
laying
to
a
mans
charge
of
any
debt
,
or
guiltines
,
as
2.
Timoth.
chap.
4.
ver.
16.
Lastly
,
it
is
taken
in
a
borrowed
sense
,
from
accompts
and
reckonings
,
for
accompting
vnto
a
man
,
or
reputing
vnto
a
man
,
and
reckoning
to
a
man
any
thing
to
bee
his
,
or
to
be
good
payement
and
satisfaction
from
him
in
his
accompts
:
and
in
this
sense
is
it
taken
in
the
matter
of
our
iustification
,
when
as
God
eyther
reckoneth
that
to
be
ours
which
is
not
ours
,
or
when
hee
esteemeth
and
accompteth
that
sufficient
,
which
hee
giveth
vs
freely
for
our
iustification
before
him
.
But
in
this
sense
it
appeareth
,
that
there
is
a
three
folde
difference
in
mens
taking
of
the
meaninge
of
the
worde
imputation
.
The
first
is
,
when
imputation
is
taken
for
naked
acceptation
of
a
thing
although
in
it selfe
insufficient
,
as
sufficient
,
by
God
:
and
this
maketh
some
men
to
define
our
iustification
,
to
be
nothing
els
,
but
a
gracious
acceptation
of
our
imperfect
faith
by
God
,
in
place
of
perfect
righteousnes
:
but
to
this
wee
have
answered
before
,
and
certaine
and
sure
it
is
,
that
God
receyves
no
righteousnes
from
vs
,
but
gives
righteousnes
vnto
vs
.
The
second
meaning
is
,
when
imputation
is
taken
,
not
simply
for
a
naked
acceptation
of
a
thing
whether
in
it selfe
perfect
or
imperfect
:
but
for
accompting
that
which
is
perfect
righteousnes
in
it selfe
,
and
yet
is
not
ours
,
to
be
ours
.
The
third
sense
is
,
when
imputation
is
so
taken
,
that
it
signifieth
,
not
only
the
accompting
or
reckoning
to
vs
as
ours
the
righteousnes
which
is
imputed
,
but
so
reckoneth
and
reputeth
it
to
vs
as
done
by
our selves
.
The
first
importeth
no
more
,
but
the
Lordes
accompting
:
and
holding
of
a
thing
sufficient
,
which
notwithstanding
of
it selfe
is
not
sufficient
,
nor
perfect
righteousnes
:
which
opinion
can
never
be
maintayned
with
Gods
honour
.
The
seconde
,
importeth
not
onely
an
accompting
,
and
holding
of
a
thing
,
which
in
it selfe
is
sufficient
righteousnes
,
to
bee
full
and
perfect
:
but
also
an
accomptinge
of
that
perfect
righteousnes
vnto
vs
as
ours
,
howsoever
it
bee
onely
Christes
:
so
that
this
opinion
taketh
the
word
imputation
so
,
as
when
God
reckoneth
to
vs
that
to
be
our
righteousnes
,
which
in
effect
is
not
our
righteousnes
,
but
onely
by
his
accompt
and
imputation
.
The
third
importeth
that
same
,
that
the
second
doeth
,
but
in
a
more
strict
sense
,
to
wit
,
that
God
by
imputing
of
Christs
obedience
vnto
vs
,
doeth
not
onely
accompt
it
to
be
our
righteousnes
,
but
also
doth
accompt
it
as
performed
and
done
by
vs
:
and
this
sentence
though
it
seeme
hard
,
and
to
derogate
something
to
the
honour
of
God
,
and
praise
of
his
grace
,
yet
one
word
being
taken
in
a
charitable
(
which
also
is
a
true
)
sense
,
there
shal
be
no
fault
found
in
the
speech
.
The
word
is
(
as
)
when
it
is
saide
that
the
Lord
imputeth
Christes
obedience
to
vs
,
as
if
we
had
done
it
our selves
:
which
word
is
not
to
be
taken
,
as
though
it
imported
,
that
God
did
impute
vnto
vs
.
that
wee
had
done
this
:
but
oely
is
set
downe
by
similitude
,
to
shewe
the
faithfulnes
,
and
trueth
of
Gods
imputation
:
to
wit
,
that
GOD
imputeth
Christes
righteousnes
,
as
truely
to
be
ours
,
and
as
effectually
to
iustifie
vs
,
as
it
should
have
done
,
if
wee
had
in
our
owne
persons
,
actually
performed
it
.
and
in
that
sense
this
speech
may
well
be
approoved
.
Moreover
,
it
may
be
taken
in
good
parte
,
even
although
we
take
it
in
the
strictest
sense
spoken
before
:
if
wee
consider
that
Iesus
Christ
did
beare
all
our
persons
in
his
death
,
and
therefore
he
is
saide
in
scriptures
,
to
have
died
for
vs
:
so
that
what
he
did
bearing
our
persons
even
in
the
sight
of
God
,
and
dying
for
vs
even
by
the
very
appointement
of
God
:
that
which
hee
did
for
vs
,
and
in
our
name
,
may
not
impertinentlie
be
saide
to
bee
imputed
by
God
vnto
vs
,
as
done
by
vs
▪
But
for
myne
owne
iudgement
,
I
esteeme
the
first
interpretation
of
the
word
(
as
)
to
bee
most
sounde
,
and
agreeable
to
the
trueth
,
and
beeing
so
taken
,
there
shal
be
no
difference
in
substance
,
betwixt
the
second
and
third
opinion
,
onely
that
which
is
not
expressed
in
the
second
,
but
vnderstood
in
the
word
imputation
,
touching
the
trueth
and
effectualnes
of
it
,
is
by
similitude
expressed
in
the
third
:
and
in
this
sense
it
is
to
bee
taken
in
the
matter
of
our
iustification
,
and
it
declareth
the
forme
of
our
iustification
,
importing
this
much
,
that
God
iustifieth
vs
by
accompting
vnto
vs
Christes
obedience
,
which
is
in
it selfe
perfect
righteousnes
:
in
such
sorte
,
as
by
this
his
imputation
,
it
is
ours
as
truely
,
and
doeth
as
truely
cleere
vs
before
God
,
as
if
it
were
our
owne
in
deede
,
and
we
our selves
in
deed
had
performed
it
.
Thus
we
have
need
to
take
heed
of
two
extremities
,
whereinto
it
is
evident
that
many
men
doe
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
,
wee
shall
vnderstande
the
more
cleerlie
the
right
meaning
of
the
word
imputation
,
if
wee
doe
consider
it
in
the
two
contrarie
phrases
,
wherein
it
is
vsed
al
to
one
sense
in
the
Scriptures
.
For
sometimes
our
iustification
is
described
negatively
,
by
not
imputing
of
sinne
:
sometimes
affirmatively
,
by
imputing
of
righteousnes
:
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
saide
:
God
was
in
Christ
,
reconciling
the
world
to
him selfe
,
not
imputing
to
them
their
sinnes
.
As
likewise
Psal.
32.
and
Rom.
chap.
4.
where
it
is
saide
:
Blesied
is
the
man
to
whom
the
Lord
imputeth
not
sinne
.
In
which
places
not
imputing
of
sinne
,
signifieth
the
not
reckoning
vnto
vs
sinne
nor
iniquitie
,
and
the
not
accompting
of
vs
to
be
vnrighteous
,
and
so
the
not
laying
guiltines
to
our
charge
,
nor
exacting
punishment
of
vs
for
it
:
wherevpon
it
followeth
,
that
imputation
of
righteousnes
,
must
signifie
the
reckoning
of
righteousnes
vnto
vs
,
and
accompting
of
vs
to
be
righteous
,
&
pronouncing
of
vs
guiltlesse
,
and
decerning
life
vnto
vs
.
For
clearer
vnderstanding
whereof
,
we
are
to
knowe
,
that
the
word
of
imputation
,
hath
alwayes
reference
to
some
other
thing
,
so
that
it
commonly
cometh
in
betwixt
two
things
,
the
one
the
thing
which
is
imputed
,
the
other
that
wherevnto
it
is
imputed
,
so
that
imputation
hath
relation
vnto
both
:
and
to
make
this
manifest
,
we
shall
consider
these
3.
phrases
:
The
obedience
of
Christ
,
is
imputed
vnto
iustification
,
conforme
to
the
saying
of
the
Apostle
,
Rom.
chap.
5.
ver.
19.
By
the
obedience
of
one
man
,
many
shal
be
made
righteous
.
The
second
phrase
is
,
Faith
is
imputed
vnto
righteousnes
.
And
the
third
is
,
Righteousnes
is
imputed
vnto
life
.
The
equivalent
whereof
we
have
Rom.
chap.
4.
ver.
11.
and
5.
17.
18.
In
the
first
phrase
,
imputation
commeth
in
betwixt
Christes
obedience
,
as
the
thing
which
is
imputed
,
&
iustification
,
as
the
end
wherevnto
it
is
imputed
,
and
it
hath
reference
to
both
.
In
the
second
phrase
,
imputation
commeth
in
betwixt
faith
as
the
thing
which
is
imputed
.
and
righteousnes
as
the
end
wherevnto
it
is
imputed
.
In
the
last
phrase
,
imputation
commeth
in
betwixt
righteousnes
it selfe
,
as
the
thing
imputed
,
and
life
,
as
the
end
wherevnto
it
is
imputed
.
Thus
we
see
,
that
imputation
in
the
matter
of
iustification
,
hath
alwayes
reference
to
two
things
:
and
thus
much
concerning
the
meaning
of
the
word
.
Now
we
are
to
consider
,
what
thinges
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
vs
can
possibly
be
imputed
to
vs
:
the
other
hold
the
contrarie
,
that
nothing
is
imputed
to
vs
,
but
that
which
is
inherent
in
vs
.
That
opinion
which
is
betwixt
both
,
seemeth
to
agree
most
with
Gods
truth
:
that
is
,
that
not
only
things
inherent
in
vs
,
but
things
that
are
not
inherent
in
vs
,
are
imputed
to
vs
:
therefore
imputation
is
vsed
by
the
holy
ghost
,
when
hee
speaketh
of
iustification
by
grace
,
and
of
iustification
by
works
,
as
Rom.
cha.
4.
&
likewise
,
when
he
speaketh
of
the
accompting
of
vs
sinners
,
because
of
our
workes
and
corruption
inherent
:
And
when
he
speaketh
of
the
accompting
of
vs
righteous
by
grace
,
through
the
obedience
of
Christ
,
Rom.
chap.
4.
this
same
is
cleare
by
other
examples
of
Scripture
,
as
2.
Sam.
chapt.
19.
vers.
19.
where
She●ei
sayeth
to
David
,
Let
not
my
Lord
impute
wickednes
vnto
me
:
and
Rom.
chap.
2.
ver.
26.
where
it
is
saide
,
His
vncircumcision
shal
be
imputed
vnto
circumcision
.
This
same
may
bee
confirmed
vnto
vs
,
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
somtimes
righteousnes
is
said
to
be
imputed
by
debt
,
and
sometimes
by
grace
,
Rom.
cha.
4.
4.
For
vnderstanding
whereof
,
we
are
not
only
to
distinguish
betwixt
thinges
as
they
are
inherent
,
or
not
inherent
in
vs
:
but
also
as
they
are
our
owne
or
not
our
owne
.
For
somethings
inherent
are
so
in
vs
,
that
they
are
our
owne
,
because
they
consist
in
these
thinges
which
are
in
our
nature
,
and
are
the
effectes
and
fruites
of
our
naturall
powers
:
somethings
againe
are
so
in
vs
,
as
they
are
no
wayes
our
owne
,
being
no
parte
nor
portion
of
any
naturall
power
or
qualitie
,
nor
flowing
from
any
power
or
facultie
in
nature
,
but
beside
and
above
nature
,
comming
to
vs
from
God
,
and
wrought
in
vs
by
the
power
of
his
spirit
:
and
therefore
though
they
be
in
vs
,
cannot
be
said
to
be
our
owne
,
because
they
are
no
parte
nor
propertie
of
our
nature
,
nor
effectes
produced
by
nature
,
such
as
is
faith
:
for
although
we
be
saide
to
beleeve
with
the
hearte
,
yet
neither
is
faith
it selfe
any
naturall
power
or
facultie
in
the
hearte
,
nor
produced
by
any
naturall
power
or
facultie
of
the
hearte
:
neither
doe
wee
beleeve
with
the
heart
naturally
and
by
our
owne
strength
,
as
though
wee
might
make
our
heartes
to
beleeve
,
or
that
faith
or
beleevinge
were
our
owne
worke
:
but
faith
(
as
wee
have
showen
before
)
is
an
instrument
supernaturall
,
and
wrought
,
not
by
our
heartes
,
but
in
our
heartes
,
by
the
supernaturail
power
of
God
:
by
the
which
,
as
by
a
supernaturall
meane
given
vs
of
God
,
we
beleeve
with
our
harts
,
and
so
lay
hold
vpon
supernatural
things
,
and
performe
supernaturall
workes
.
According
to
this
diverse
consideration
of
thinges
in
vs
,
or
proceeding
from
any
power
that
is
in
vs
:
so
is
there
a
distinction
of
imputation
in
the
scriptures
.
One
is
said
to
be
by
debt
,
another
is
saide
to
be
by
grace
.
Imputation
by
debt
is
,
When
the
thing
imputed
,
is
a
naturall
thing
,
consisting
either
in
the
disposition
and
properties
naturall
,
which
are
in
vs
:
or
then
the
fruites
and
effectes
flowing
from
our
owne
naturall
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
vs
)
is
when
the
thing
imputed
,
is
not
natural
,
but
a
supernaturall
thing
:
being
neither
parte
nor
portion
of
our
nature
,
nor
of
any
power
of
facultie
in
nature
:
nor
wrought
by
any
power
in
vs
:
but
supernaturally
placed
in
vs
,
by
God
:
and
given
vs
above
and
beside
all
that
is
by
nature
in
vs
.
&
in
this
sense
faith
is
said
to
be
imputed
to
vs
.
For
as
a
man
can
with
his
body
,
or
a
member
of
his
body
,
vse
an
instrument
:
(
such
as
a
sword
,
a
knife
,
an
axe
,
or
a
sawe
,
which
are
no
parte
or
power
,
nor
facultie
of
his
body
or
hande
)
to
performe
things
,
which
he
could
not
otherwise
doe
,
by
his
body
or
by
his
hande
.
Even
so
the
soule
,
&
heart
of
a
man
,
can
vse
a
spiritual
instrument
,
(
such
as
is
faith
)
albeit
it
be
no
parte
,
power
,
or
facultie
of
the
hearte
,
to
performe
such
things
,
as
by
it selfe
it
could
never
possibly
have
performed
.
and
therefore
such
a
supernaturall
instrument
whereby
our
heartes
worketh
,
not
being
any
parte
nor
power
of
vs
,
nor
any
thing
wrought
in
vs
by
our selves
,
nor
acquired
,
nor
purchased
by
vs
:
but
given
vs
by
God
,
and
placed
in
our
heartes
by
him
,
can
not
properly
be
said
to
bee
ours
,
notwithstanding
that
it
be
in
vs
,
neither
can
the
worke
which
it
doth
,
be
properly
saide
to
be
our
worke
,
except
by
Gods
gracious
imputation
onely
.
For
this
cause
it
is
,
that
in
the
Scriptures
,
that
which
is
by
faith
,
is
saide
to
be
by
grace
,
Rom.
chap.
4.
ver.
16.
as
likewise
,
that
the
righteousnes
of
faith
,
is
not
our
owne
righteousnes
,
but
the
righteousnes
of
God
,
Phill.
chap.
3.
ver.
9.
Rom.
chap.
3.
ver.
21.
22.
and
that
not
onely
in
respect
of
the
righteousnes
it selfe
which
is
given
vs
of
God
:
but
also
in
respect
of
the
meane
and
instrument
whereby
we
receyve
it
,
which
also
is
given
vs
of
GOD
.
Nowe
we
come
to
speake
of
the
thirde
pointe
,
that
is
,
concerning
the
thinges
,
which
are
said
to
be
imputed
to
vs
,
in
the
worke
of
our
iustification
:
and
these
be
two
,
according
to
the
two
giftes
that
God
giveth
vs
,
to
this
ende
that
wee
may
bee
righteous
.
The
first
is
faith
,
which
is
the
supernaturall
instrument
given
vs
of
God
,
to
apprehend
our
righteousnes
.
The
second
is
the
righteousnes
it selfe
apprehended
by
faith
,
that
is
Christ
crucified
,
or
his
bloud
shed
for
vs
:
For
although
the
Lord
hath
given
vs
faith
,
and
Christ
Iesus
his
sonne
:
yet
albeit
we
have
them
,
we
have
them
not
as
our
owne
,
but
by
the
imputation
of
God
.
So
that
Gods
gift
,
maketh
possession
:
but
his
imputation
maketh
our
right
in
proprietie
,
in
the
thing
possessed
.
We
say
,
that
both
faith
,
and
Christes
obedience
is
imputed
:
because
the
scriptures
hath
these
two
phrases
.
First
,
that
faith
is
imputed
vnto
righreousnes
:
and
also
,
that
righteousnes
is
imputed
.
Which
two
phrases
,
are
not
to
be
confounded
:
but
for
the
cleere
vnderstanding
of
our
iustification
,
are
still
to
be
distinguished
.
To
make
this
manifest
,
we
are
first
to
consider
that
vnto
our
iustification
,
we
must
first
have
righteousnes
,
for
God
iustifieth
no
man
,
that
hath
not
righteousnes
:
For
to
iustifie
the
wicked
,
and
condemne
the
righteous
,
are
both
abhomination
vnto
the
Lord
,
Prov.
chap.
17.
ver.
15.
Esai
.
chap.
5.
ver.
23.
therefore
,
before
God
iustifie
vs
,
wee
must
have
righteousnes
in
our
possession
.
Secondly
,
there
is
but
one
of
two
righteousnes
that
man
can
posses
:
that
is
,
eyther
his
owne
righteousnes
,
or
the
righteousnes
of
God
:
for
no
third
righteousnes
is
set
downe
in
the
booke
of
God
,
whereby
a
man
can
bee
iustified
:
so
that
one
of
these
two
we
must
have
,
before
God
iustifie
vs
.
Both
these
pointes
are
cleere
,
in
that
one
saying
of
the
Apostle
,
Phil.
chapt.
3.
ver.
9.
Not
having
myne
owne
righteousnes
which
is
of
the
Law
:
but
that
which
is
through
the
faith
of
Christ
,
even
the
righteousnes
which
is
through
GOD
by
faith
.
Which
sentence
sheweth
,
first
,
that
wee
must
have
righteousnes
:
and
secondly
,
that
there
is
but
one
of
two
to
bee
had
,
that
is
,
eyther
our
owne
,
or
Gods
.
Thirdly
,
this
place
sheweth
vs
where
these
righteousnes
are
:
Our
owne
righteousnes
is
conteyned
in
the
Law
:
the
righteousnes
of
God
,
is
conteyned
in
Christ
.
Lastly
,
not
only
this
place
,
but
divers
others
of
the
scriptures
sheweth
vs
,
that
as
the
righteousnes
conteyned
in
the
Lawe
,
is
obteyned
by
our
owne
doing
of
the
workes
of
the
Law
,
and
that
by
our
owne
strength
:
so
the
righteousnes
of
God
,
which
is
conteyned
in
Christ
,
is
obtayned
by
beleeving
,
and
therefore
in
the
scriptures
,
iustification
is
saide
eyther
to
be
by
workes
,
or
by
faith
:
for
as
working
is
the
way
,
and
meane
,
to
attayne
to
the
righteousnes
of
the
Lawe
:
so
faith
is
the
meane
and
instrument
whereby
we
attayne
to
the
righteousnes
of
Christ
.
And
therefore
,
as
the
righteousnes
of
the
Law
is
called
our
owne
,
because
the
meane
whereby
wee
possesse
it
(
that
is
our
working
)
is
our
owne
:
so
likewise
,
the
righteousnes
of
Christ
,
is
said
not
to
be
our
owne
,
because
the
meane
and
instrument
whereby
we
obtayne
it
(
which
is
faith
)
is
not
our
owne
.
For
both
these
righteousnesses
have
their
owne
proper
subiectes
wherein
they
subsist
,
before
wee
possesse
them
:
that
is
,
the
Law
and
Christ
.
For
mans
righteousnes
is
conteyned
in
Lawe
,
and
Gods
righteousnes
is
conteyned
in
Christ
:
and
therefore
mans
righteousnes
is
called
the
righteousnes
of
the
Law
:
&
Gods
righteousnes
is
called
the
righteousnes
of
Christ
:
as
also
when
man
is
iustified
by
his
owne
righteousnes
,
he
is
said
to
bee
iustified
by
the
law
:
and
when
he
is
iustified
by
the
righteousnes
of
God
,
he
is
said
to
be
iustified
by
Christ
.
And
because
man
by
working
the
thinges
conteyned
in
the
lawe
,
attayneth
to
the
righteousnes
of
the
law
:
therefore
is
hee
said
to
be
iustified
by
the
workes
of
the
lawe
:
even
so
,
because
by
beleeving
he
attayneth
to
the
righteousnes
of
Christ
:
therefore
is
he
saide
to
bee
iustified
by
faith
.
Thus
he
that
worketh
,
and
he
that
beleeveth
,
is
opposed
,
Rom.
chap.
4.
ver.
5.
in
respect
of
the
opposit
meanes
whereby
they
attayne
to
righteousnes
:
the
one
of
the
law
by
working
,
the
other
of
Christ
by
beleving
.
Wherevpon
the
last
point
followeth
,
that
is
,
that
the
righteousnes
of
the
Lawe
is
called
mans
owne
righteousnes
,
because
he
attaynes
to
it
by
that
which
is
his
owne
,
that
is
,
by
his
owne
naturall
power
,
doeing
of
him selfe
,
and
by
the
strength
that
is
in
him selfe
naturally
,
without
any
helpe
of
any
supernaturall
power
,
or
meane
given
him
to
assist
him
to
doe
the
things
contayned
in
the
lawe
.
And
the
righteousnes
of
Christ
is
saide
by
the
Apostle
,
not
to
be
mans
owne
,
but
Gods
:
because
it
is
not
in
the
power
of
man
,
by
all
that
hee
is
according
to
nature
,
ever
to
attayne
to
the
possession
of
it
:
but
by
that
meane
&
instrument
supernaturall
,
which
is
given
him
of
God
,
to
the
end
he
may
attayne
to
the
possession
of
the
righteousnes
of
God
.
Thus
we
see
,
that
the
meane
whereby
we
possesse
the
righteousnes
,
is
faith
onely
:
and
because
faith
is
not
our
owne
,
therefore
the
righteousnes
that
we
posses
by
it
,
cannot
be
ours
,
vntill
both
be
made
ours
:
and
this
is
only
done
,
and
performed
,
by
the
Lords
gracious
imputation
of
both
,
that
is
,
faith
,
and
the
righteousnes
of
Christ
possessed
by
faith
.
But
first
,
&
especially
,
faith
must
be
imputed
to
vs
as
our
own
,
to
the
intent
,
that
the
righteousnes
,
that
by
it
we
possesse
,
might
be
our
owne
.
For
as
a
man
hath
right
,
to
that
which
hee
possesseth
as
his
owne
,
in
equitie
and
iustice
,
if
by
his
owne
meanes
he
hath
obtayned
possession
:
but
hath
no
right
in
equitie
and
iustice
to
it
,
although
he
have
it
in
his
possession
,
if
by
another
mans
substance
given
him
to
be
imployed
,
hee
doe
acquire
the
possession
:
even
so
,
if
we
could
attayne
to
the
possession
of
righteousnes
by
our
owne
meanes
,
then
should
that
righteousnes
in
equitie
and
iustice
be
our
owne
:
and
therefore
the
Scripture
admitteth
debt
in
accompting
wages
to
him
that
worketh
,
Rom.
chap.
4.
ver.
4.
but
because
wee
doe
not
attayne
to
the
possession
of
righteousnes
,
by
our
owne
meanes
,
but
by
the
meanes
of
GOD
,
which
hee
hath
given
vs
to
vse
,
that
is
by
faith
,
therefore
this
righteousnes
in
equitie
and
iustice
,
is
not
our
owne
,
vntill
the
Lord
doe
impute
it
vnto
vs
,
and
accompt
it
our
owne
.
So
by
imputinge
faith
vnto
vs
as
our
owne
the
righteousnesse
which
wee
possesse
by
faith
is
made
our
owne
,
so
that
faith
beeing
reckonned
and
accompted
ours
,
the
righteousnes
of
GOD
which
wee
possesse
by
faith
in
Christ
,
is
also
reckonned
and
accompted
ours
:
and
this
is
the
cause
why
the
holy
Scripture
doeth
offtner
describe
the
manner
,
and
forme
of
our
iustification
,
vnder
the
phrase
of
the
imputation
of
faith
,
then
vnder
the
phrase
of
the
imputation
of
the
righteousnes
,
because
the
right
that
is
made
vs
vnto
faith
in
Christ
,
maketh
vs
to
have
right
vnto
Christ
him selfe
,
as
our
righteousnes
and
all
blessings
in
him
which
by
faith
we
possesse
.
Secondly
,
it
is
for
this
cause
,
that
in
the
description
of
the
forme
of
our
iustification
,
that
the
spirite
of
God
vseth
this
phrase
,
to
wit
,
That
to
him
that
beleeveth
:
his
faith
is
imputed
vnto
righteousnes
.
Which
word
(
vnto
)
beeing
commonly
rendered
(
for
)
doeth
much
darken
the
true
sense
of
the
wordes
,
and
maketh
many
to
fall
into
dangerous
errour
,
thinking
,
that
the
verie
acte
of
beleevinge
,
is
imputed
for
righteousnes
,
that
is
,
as
they
take
it
,
in
the
verie
same
place
,
and
as
the
verie
matter
,
of
our
righteousnes
,
whereas
the
Greeke
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
sentence
,
doeth
declare
the
ende
wherevnto
faith
is
imputed
,
that
is
,
that
the
obedience
of
Christ
,
apprehended
by
faith
,
may
bee
righteousnes
vnto
the
apprehender
.
For
faith
,
and
beleeving
,
ever
imployeth
the
possession
of
Christ
,
and
his
obedience
in
our
heartes
,
and
the
imputation
of
faith
vnto
righteousnes
,
is
the
thing
that
makes
Christ
possessed
by
faith
,
to
bee
our
righteousnes
.
I
say
to
be
our
righteousnes
,
for
Christes
obedience
is
righteousnes
in
it selfe
:
so
that
it
is
neyther
our
faith
,
nor
Gods
imputation
of
our
faith
,
that
maketh
his
obedience
to
bee
righteousnes
:
but
imputation
of
faith
to
vs
,
as
ours
,
maketh
the
obedience
of
Christ
possessed
by
faith
(
beeing
righteousnes
in
it selfe
)
to
be
our
righteousnes
:
for
as
wee
have
saide
before
,
the
making
that
,
whereby
we
obtayne
possession
to
bee
ours
,
maketh
the
thing
possessed
also
to
be
ours
:
so
that
imputation
of
faith
,
maketh
Christes
obedience
to
be
that
vnto
vs
,
which
it
is
in
it selfe
,
though
it
were
never
imputed
vnto
vs
.
And
that
this
phrase
is
so
to
be
vnderstoode
,
it
may
cleerely
bee
perceyved
by
that
sentence
of
the
Apostle
,
Rom.
chapt.
10.
ver.
10.
With
the
heart
man
beleeveth
vnto
righteousnes
:
and
with
the
mouth
hee
confesseth
vnto
salvation
.
In
which
sentence
,
the
greeke
worde
which
is
rendered
(
vnto
)
can
not
be
rendered
(
for
)
without
darking
,
and
also
perverting
,
the
true
sense
and
meaning
of
that
place
:
for
we
are
saide
to
beleeve
with
the
heart
,
vnto
righteousnes
,
in
that
same
sense
,
and
meaning
,
wherein
wee
are
saide
to
confesse
with
the
mouth
vnto
salvation
.
But
we
cannot
bee
saide
properlie
(
at
least
cleerely
,
without
ambiguitie
)
to
confesse
for
salvation
:
because
neyther
is
our
confession
the
efficient
cause
of
our
salvation
,
neyther
yet
the
matter
or
substance
of
our
salvation
,
neither
can
it
bee
put
in
place
of
our
salvation
:
but
we
confesse
to
this
ende
,
that
wee
might
attayne
to
salvation
.
knowing
,
that
hee
that
confesseth
not
Iesus
before
men
,
shall
not
be
saved
.
For
he
that
is
ashamed
of
him
before
men
:
he
wil
be
ashamed
of
him
before
his
heavenly
Father
,
Luke
chap.
9.
ver.
26.
And
hee
who
shall
denie
him
before
men
:
him
shall
hee
denie
before
his
Father
which
is
in
heaven
.
And
whosoever
shall
confesse
him
before
men
:
him
shall
he
also
confesse
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
meane
,
whereby
we
attayne
vnto
the
possession
of
salvation
,
we
doe
confesse
to
this
ende
that
we
may
attayne
to
salvation
.
And
therefore
in
the
same
sense
,
wee
must
bee
saide
to
beleeve
with
the
heart
vnto
righteousnes
,
that
is
because
there
is
no
meane
to
attaine
vnto
righteousnes
,
except
wee
beleeve
.
(
For
Christ
is
righteousnes
vnto
everie
one
that
beleeveth
,
Rom.
chap.
10.
ver.
4.
therefore
we
beleeve
to
this
ende
,
that
wee
may
enioye
righteousnes
:
according
to
the
saying
of
the
Apostle
,
Gal.
chap.
2.
ver.
16.
Wee
also
have
beleeved
in
Christ
:
that
wee
may
bee
iustified
by
the
faith
of
Christ
.
In
which
place
,
that
faith
is
vnderstood
onely
instrumentally
,
and
not
materially
,
it
is
playne
by
the
next
verse
following
,
where
it
is
saide
,
If
then
while
wee
seeke
to
bee
made
righteous
by
Christ
,
&c.
Which
wordes
shewe
plainly
,
that
Christ
is
the
matter
of
our
righteousnes
.
Nowe
there
is
no
reason
why
faith
should
be
said
to
bee
imputed
vnto
righteousnes
,
in
any
other
sense
,
as
concerninge
the
worde
(
vnto
)
then
wee
were
saide
to
beleeve
vnto
righteousnes
:
but
in
all
reason
without
contradiction
,
the
Greeke
worde
which
we
render
vnto
,
must
in
both
these
phrases
bee
taken
in
one
and
the
same
sense
:
that
is
,
that
as
we
beleeve
with
the
hearte
,
to
this
end
that
we
might
by
faith
(
as
the
onely
apt
and
meete
instrument
,
and
onely
convenient
and
effectuall
meane
whereby
to
apprehende
and
possesse
)
attayne
to
the
possession
of
the
righteousnes
of
God
in
Christ
:
even
so
the
Lord
our
God
imputeth
faith
to
vs
as
our
owne
,
to
this
end
,
that
the
righteousnes
which
we
possesse
by
it
,
may
make
vs
righteous
before
him
,
or
be
righteousnes
vnto
vs
in
his
sight
.
Thus
this
sentence
rightly
vnderstoode
,
giveth
no
advanvantage
,
eyther
to
the
Papistes
to
prove
that
by
workes
we
are
iustified
,
or
yet
vnto
others
,
who
doe
make
the
very
act
of
our
beleeving
to
be
our
righteousnes
:
but
rather
doeth
evidently
convince
both
these
opinions
of
manifest
etror
.
The
first
,
because
faith
is
no
worke
of
ours
,
neither
yet
is
the
matter
,
but
the
meane
only
of
our
righteousnes
.
The
second
,
for
the
same
foresaid
reason
,
for
it
is
not
the
act
of
beleeving
,
but
the
thing
purchased
,
and
possessed
by
the
act
of
beleeving
,
which
is
our
righteousnes
before
God
:
And
thus
much
concerning
imputation
.
CHAPTER
XXXII
.
NOW
we
come
to
the
third
pointe
,
touching
the
forme
and
manner
of
our
iustification
,
which
consisteth
in
the
grace
of
God
:
for
we
have
said
before
,
that
God
iustifieth
by
gift
,
by
imputation
,
and
by
grace
:
therefore
giving
,
and
imputing
,
doth
not
simply
make
the
full
forme
of
our
iustification
:
but
it
is
further
required
,
that
both
gift
,
and
imputation
,
bee
by
grace
.
Therefore
are
we
said
to
be
iustified
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
iustified
by
grace
.
Touching
the
name
of
grace
,
(
leaving
that
generall
signification
of
grace
,
whereby
it
is
extended
to
all
Creatures
in
respect
of
the
goodnes
of
God
,
in
some
measure
vnto
all
)
we
will
only
treate
of
these
two
significations
of
grace
,
where
it
is
taken
in
the
worke
of
our
salvation
.
The
first
signification
of
grace
,
is
when
it
signifieth
the
free
favour
,
love
,
and
good
will
of
God
,
in
God
him self
,
and
his
good
will
towards
man
,
which
from
himselfe
,
and
of
him selfe
,
without
any
respect
of
any
thing
without
him selfe
,
moveth
him
to
make
man
gracious
,
and
acceptable
to
him selfe
:
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
iustified
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
bestowe
vpon
vs
in
Christ
:
in
which
sense
it
is
taken
1.
Pet.
cha.
4.
ver.
10.
Let
every
man
as
he
hath
receyved
the
gift
,
minister
the
same
one
to
another
,
as
good
disposers
of
the
manifolde
graces
of
God
.
In
which
sense
,
our
righteousnes
is
called
grace
,
Rom.
chap.
5.
ve.
17.
much
more
shall
they
which
receyve
that
aboundance
of
grace
,
and
of
that
gift
of
that
righteousnes
,
&c.
and
not
onely
righteousnes
,
but
all
the
remaynant
blessinges
which
wee
receyve
from
God
in
Christ
:
and
therfore
they
are
all
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
gratious
gifts
,
or
giftes
of
grace
,
Rom.
chapt.
12.
ver.
6.
1.
Cor.
chap.
12.
ver.
4.
And
as
grace
is
taken
in
this
sense
,
Christ
him selfe
,
and
his
death
,
and
mediation
,
&c.
may
iustly
be
accompted
grace
.
Therefore
is
hee
also
him selfe
called
the
gift
of
God
:
moreover
,
faith
,
love
,
hope
,
peace
,
ioye
,
patience
,
perseverance
,
life
and
salvation
,
are
all
comprehended
vnder
the
name
of
grace
,
as
it
is
taken
in
this
sense
.
In
which
sense
,
the
foolish
Papistes
doe
call
it
gratia
gratum
faciens
:
that
is
,
the
grace
that
maketh
vs
acceptable
or
gratious
.
whereas
it
is
cleer
by
scripture
,
that
it
is
grace
taken
in
the
first
sense
(
whereof
it
evidently
appeareth
that
the
papists
are
vtterly
ignorant
)
whereby
we
are
made
acceptable
vnto
God
,
as
Eph.
cha.
1.
ver.
6.
To
the
praise
of
the
glorie
of
his
grace
,
by
the
which
he
hath
made
vs
freely
accepted
in
his
beloved
.
And
this
is
the
grace
,
which
onely
should
bee
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
,
eyther
of
vs
to
adoption
,
or
of
Christ
to
bee
our
Redeemer
,
as
wee
have
showen
before
:
But
the
ignorant
Papist
,
calleth
the
very
gift
of
GOD
,
whereby
a
mans
hearte
is
drawen
backe
from
evill
,
and
stirred
vp
to
goodnes
,
the
first
grace
.
Which
opinion
,
were
not
amisse
in
respect
of
the
grace
that
is
dispensed
to
vs
,
if
hee
did
acknowledge
the
particular
love
of
God
,
and
his
grace
remayninge
,
and
resident
in
him selfe
towarde
his
elect
,
to
goe
before
it
,
as
the
cause
:
but
the
reason
of
his
stumblinge
is
this
,
the
foolishe
opinion
of
the
vniversalitie
of
grace
:
when
as
they
esteeme
Gods
grace
generally
to
bee
extendede
alike
to
all
,
and
have
no
light
nor
iudgement
to
discerne
betwixt
the
generall
and
vniversall
grace
of
God
to
all
.
Whereby
hee
maketh
his
Sunne
to
arise
vpon
the
evill
,
and
the
good
,
and
sendeth
raine
vpon
the
iust
and
vniust
,
Math.
chap.
5.
ver.
45.
and
that
speciall
grace
and
love
of
God
which
moveth
him
to
love
Iacob
when
he
hated
Esau
,
&
of
the
same
lumpe
whereof
he
maketh
all
mankind
,
to
make
certaine
vessells
vnto
honour
,
while
as
the
rest
are
prepared
for
dishonour
.
This
being
shortly
spoken
of
the
signification
of
grace
:
wee
have
next
to
consider
,
in
what
sense
wee
are
said
to
be
iustified
by
grace
.
First
we
are
to
marke
,
that
we
are
not
said
to
be
iustified
by
grace
in
the
second
sense
,
wherein
grace
is
taken
:
howsoever
the
thing
whereby
we
are
iustified
be
a
grace
,
for
in
this
phrase
grace
is
not
referred
to
any
of
the
thinges
that
are
given
vs
,
and
imputed
to
vs
vnto
righteousnes
:
but
vnto
the
manner
,
and
forme
of
Gods
giving
them
,
and
imputing
them
.
And
that
we
may
knowe
this
more
cleerlie
,
we
are
to
vnderstand
that
grace
taken
in
the
first
signification
,
hath
a
three-folde
place
in
the
worke
of
our
iustification
.
First
,
it
hath
place
in
the
efficient
cause
:
in
which
sense
it
is
taken
,
2.
Tim.
cha.
9.
Who
hath
saved
vs
,
and
hath
called
vs
with
a
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
purpose
and
grace
.
For
the
grace
of
God
,
is
the
cause
moving
God
,
to
predestinate
,
call
,
iustifie
,
and
glorifie
:
and
of
this
wee
have
spoken
of
at
length
before
in
the
cause
of
Gods
Decree
.
Secondly
,
the
grace
of
God
hath
place
in
the
formall
cause
:
in
which
sense
we
are
said
to
be
iustified
by
grace
.
Thirdly
,
it
hath
place
in
the
finall
cause
:
in
which
sense
it
is
taken
Ephe.
chap.
1.
ver.
6.
12.
where
he
is
saide
to
doe
all
to
vs
,
Vnto
the
praise
of
the
glory
of
his
grace
.
When
it
is
referred
to
the
manner
of
Gods
iustifying
vs
,
it
is
opposed
specially
to
two
thinges
:
First
,
the
word
grace
secludeth
all
price
given
by
vs
to
God
for
iustifying
vs
.
Secondly
,
it
secludeth
all
merit
of
ours
from
the
worke
of
our
iustification
:
so
that
it
importeth
as
much
,
as
that
in
our
iustification
whatsoever
God
doeth
,
he
doeth
it
freely
of
his
love
,
and
gratious
favour
:
Man
neyther
any
wayes
deservinge
it
by
his
worthines
,
nor
paying
any
thing
to
God
for
it
,
and
that
this
is
the
meaning
of
the
worde
,
it
is
most
evident
by
this
other
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
indifferently
put
for
grace
,
the
one
being
sometimes
interpreted
by
the
other
,
as
Rom.
chap.
3.
ver.
24.
Being
iustified
freely
by
his
grace
:
where
the
word
which
is
rendered
freely
,
is
dorean
,
which
word
secludeth
both
price
and
merit
.
Concerning
price
,
it
is
cleere
Math.
chap.
10.
ver.
8.
Yee
have
receyved
freely
,
give
freely
.
And
2.
Thess.
chap.
3.
ver.
8.
Neither
tooke
we
bread
of
any
man
freely
.
Concerning
merite
,
it
is
likewise
manifest
,
that
this
word
secludeth
it
,
by
Ioh.
chap.
15.
ver.
25.
They
hated
me
freely
,
that
is
,
without
cause
,
or
deserving
:
so
that
this
word
maketh
iustification
to
be
a
worke
of
God
freely
done
.
And
this
we
marke
,
that
we
may
know
it
secludeth
not
the
merit
of
Christ
,
although
that
merit
be
imputed
to
vs
by
grace
:
and
by
this
consideration
,
we
shall
learne
to
reconcile
two
sayings
of
scripture
,
that
seeme
to
be
repugnant
.
The
first
is
,
Esay
chap.
52.
ver.
3.
Yee
shal
be
redeemed
without
monie
.
The
other
is
,
1.
Cor.
chap.
6.
ver.
20.
For
yee
are
bought
for
a
price
:
The
one
seemeth
to
make
our
redemption
free
without
price
:
the
other
seemeth
to
say
the
contrarie
.
Yet
both
are
true
,
for
in
respect
of
man
him selfe
,
hee
hath
paide
no
price
at
all
to
God
for
his
redemption
:
but
as
concerning
Christ
,
he
hath
given
a
deare
price
,
even
his
life
,
&
bloud
,
for
our
redemption
.
So
the
word
Grace
,
secludeth
not
the
merit
of
Christ
,
nor
the
price
that
he
hath
payed
for
vs
,
nor
ought
els
ordayned
of
God
by
his
grace
,
as
causes
and
meanes
subordinate
to
his
grace
for
our
iustification
:
but
onely
secludeth
whatsoever
thinge
is
in
man
,
or
can
proceed
from
man
,
who
hath
nothing
of
him selfe
whereby
to
deserve
righteousnes
,
neither
hath
any
thing
to
give
to
God
to
obtayne
righteousnes
:
For
who
hath
given
to
God
first
:
that
he
should
recompence
him
,
Rom.
chap.
11.
vers.
35.
And
this
third
pointe
of
the
forme
of
our
iustification
,
is
necessarie
to
be
added
to
the
other
two
.
First
,
for
the
right
knowledge
both
of
Gods
giving
,
and
imputing
of
faith
,
and
Christ
to
our
iustification
.
Secondly
,
for
preserving
vs
from
the
errours
of
those
,
who
mistake
the
true
meaning
of
the
word
grace
in
our
iustification
.
Concerning
the
first
,
there
is
a
distinction
of
the
giftes
of
God
,
and
also
of
the
imputation
of
God
.
Touching
the
giftes
,
they
be
eyther
such
as
are
natuall
given
by
God
indifferently
to
al
,
&
are
belonging
to
our
natural
life
:
or
them
,
they
are
gifts
supernatural
,
belonging
to
a
supernatural
life
.
The
first
sorte
the
Lord
giveth
by
naturall
meanes
:
as
by
procreation
,
by
naturall
generation
,
and
by
his
generall
providence
extended
over
all
.
But
the
second
,
he
giveth
not
but
by
speciall
grace
,
and
by
a
speciall
providence
,
and
particular
love
in
the
Lord
IESVS
:
there
being
no
ground
nor
cause
in
them
,
to
whom
hee
giveth
them
,
why
they
should
have
them
,
nor
any
meanes
in
their
power
to
procure
them
.
Thus
faith
,
and
Christ
by
faith
,
are
given
vs
of
God
,
not
for
any
worthines
in
vs
,
nor
for
any
thing
given
to
God
by
vs
:
but
the
Lord
giveth
vs
both
faith
,
and
Christ
,
vnto
iustification
,
freely
of
his
meere
grace
.
Secondly
,
touching
imputation
,
there
is
an
imputation
by
debt
,
and
an
imputation
by
grace
:
therefore
that
it
may
bee
knowne
,
that
neither
faith
,
nor
Christes
merite
,
is
imputed
to
vs
by
debt
:
the
scripture
plainly
sheweth
,
that
this
imputation
is
by
grace
.
that
is
,
first
,
that
faith
which
is
now
given
vs
:
&
secondly
,
that
Christ
who
is
given
vs
by
faith
,
is
ours
,
not
by
any
right
that
we
have
vnto
them
by
iustice
:
&
that
accompting
of
them
ours
,
is
not
by
debt
,
but
of
meere
mercy
&
grace
,
so
that
our
whole
iustification
in
al
that
is
either
given
vs
,
or
imputed
vnto
vs
,
to
iustifie
vs
,
both
in
the
giving
,
&
in
the
imputing
,
is
of
Gods
free
grace
.
The
second
vse
of
the
knowledge
hereof
,
is
,
to
preserve
vs
from
their
errors
,
who
take
the
name
of
grace
in
our
iustification
,
for
the
gifts
of
grace
inherent
in
vs
:
be
it
faith
,
or
sanctification
,
or
the
fruites
of
our
righteousnes
.
And
secondly
,
from
their
error
,
who
take
the
name
of
grace
,
for
a
gratious
acceptation
of
our
imperfect
faith
:
whereas
grace
in
iustification
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
:
wee
are
said
to
be
iustified
by
grace
,
&
not
in
respect
of
Gods
accepting
of
it
at
our
handes
by
grace
.
And
thus
much
concerning
the
forme
of
our
iustification
.
CHAPTER
XXXIII
.
IT
olloweth
that
we
now
speake
of
the
obiect
of
iustification
,
that
is
,
the
man
whom
the
Lord
doeth
iustifie
:
who
is
two
maner
of
wayes
to
be
confidered
.
First
as
he
is
in
him selfe
by
nature
.
Secondly
,
what
he
is
by
grace
,
before
he
be
iustified
.
As
concerning
him selfe
,
wee
have
two
places
of
scriptures
,
which
doe
manifestly
instruct
vs
what
man
is
in
him self
,
when
God
iustifieth
him
.
The
first
is
,
Rom.
4.
5.
where
God
is
said
to
iustifie
the
vngodly
:
the
other
,
Rom.
5.
10.
where
God
is
said
,
to
have
iustified
vs
,
while
we
were
enemies
.
and
this
sheweth
the
vanitie
of
the
Papists
,
who
wil
have
a
man
formalie
iust
before
he
be
iustified
.
Touching
that
which
he
is
by
grace
,
it
is
in
many
parts
of
the
scripture
evidently
declared
,
that
he
must
beleeve
,
before
he
be
iustified
,
that
is
,
must
have
faith
wrought
in
his
heart
,
in
that
sorte
that
he
may
be
iustified
:
for
like
as
Acts
14.
it
is
saide
,
that
Paul
perceyving
that
the
creeple
man
had
faith
to
be
made
whole
,
he
did
heale
him
:
even
so
the
Lord
first
giveth
vs
faith
to
bee
made
iust
,
and
then
iustifieth
vs
.
For
we
are
to
consider
,
that
although
faith
bee
the
instrument
of
Gods
power
,
to
make
vs
able
to
apprehende
Christ
,
and
all
his
blessings
in
him
:
yet
in
the
worke
of
iustification
,
it
is
particularly
to
be
restrayned
,
both
as
it
is
wrought
by
God
in
our
heartes
,
and
as
our
heartes
worketh
by
it
:
vnto
the
particular
benefite
of
righteousnes
in
Christ
:
like
as
in
all
the
rest
of
the
benefites
,
faith
is
alwayes
to
be
particularly
restrayned
,
to
every
one
of
them
in
the
particular
apprehension
of
them
.
Moreover
we
see
the
truth
of
this
same
,
in
the
order
set
downe
by
the
Apostle
,
Rom.
8.
when
he
sayth
,
whom
he
hath
called
:
them
he
also
hath
iustified
.
whereby
it
is
evident
,
that
God
iustifieth
not
a
man
,
vntill
first
he
hath
obtayned
,
that
degree
of
grace
which
God
bestoweth
vpon
a
man
when
he
calleth
him
:
of
which
it
followeth
,
that
he
must
have
Christ
reveyled
vnto
him
,
&
he
must
likewise
be
come
to
Christ
,
&
must
have
embrased
him
by
faith
,
and
that
not
only
as
the
sonne
of
God
(
for
in
that
point
of
faith
consisteth
his
adoption
)
but
also
as
the
propitiation
for
sinne
in
his
bloud
,
which
is
the
ground
of
Gods
iustifying
him
.
For
as
God
first
openeth
our
eyes
to
see
Christ
to
bee
the
sonne
of
God
,
and
by
making
vs
to
beleeve
that
:
maketh
vs
partakers
of
adoption
:
so
secondly
,
by
opening
our
eyes
to
see
him
to
be
ordayned
by
God
a
propitiation
for
sinne
in
his
bloud
,
and
by
making
vs
to
beleeve
that
:
he
layeth
the
foundation
of
our
iustification
in
our
heartes
,
which
is
finished
and
accomplished
by
his
gratious
and
free
imputation
.
For
vnto
the
iustification
of
a
sinner
by
the
obedience
of
Christ
in
his
death
,
not
onely
faith
,
but
also
the
imputation
of
faith
,
(
and
that
by
grace
)
must
preceed
,
before
that
Christ
or
his
obedience
can
bee
our
righteousnes
:
not
that
there
is
any
defect
,
or
insufficiencie
in
Christes
obedience
:
but
because
neither
faith
,
hee
,
nor
his
obedience
,
is
iustly
ours
,
vntill
that
by
the
free
imputation
,
and
accompt
of
GOD
,
they
be
made
ours
.
This
we
are
carefully
to
consider
,
that
wee
doe
not
confound
the
sufficiencie
of
Christes
obedience
,
&
our
right
therevnto
,
as
many
perverslie
doe
in
these
dayes
:
for
the
sufficiencie
which
is
in
Christ
,
and
his
obedience
vnto
righteousnes
,
is
restrayned
according
to
Gods
gratious
giving
,
and
imputinge
faith
,
and
his
obedience
by
faith
,
and
his
imputation
,
gift
,
and
grace
,
are
restrayned
to
his
calling
:
for
the
promise
of
God
,
is
restrayned
to
his
calling
,
as
is
cleere
,
Acts
chap.
2.
vers.
29.
and
all
vertue
in
Christ
vnto
salvation
,
is
likewise
restrayned
vnto
his
calling
:
as
is
cleere
,
1.
Cor.
chap.
1.
ver.
24.
and
his
callinge
,
is
restrayned
to
his
Decree
,
and
his
Decree
,
is
restrayned
to
his
purpose
:
of
which
it
appeareth
evidently
,
that
all
sufficiencie
of
Christes
merit
,
how
great
and
infinite
soever
,
is
no
larger
in
right
,
and
efficacie
,
then
his
calling
,
and
so
consequently
then
his
Decree
,
and
purpose
:
For
Gods
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
Gods
purpose
is
no
larger
,
then
his
applying
by
●ustifying
,
and
glorifying
:
seeing
his
iustification
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
wee
have
shewen
to
bee
of
no
larger
extent
,
then
his
calling
:
of
which
it
must
followe
,
that
his
purpose
can
bee
of
no
larger
extent
then
his
applying
:
because
his
calling
,
and
applying
must
bee
of
equall
extent
,
and
his
purpose
of
equall
extent
with
his
calling
.
Of
all
these
thinges
,
it
is
manifest
,
that
the
subiect
of
Gods
iustification
,
is
the
man
indued
with
faith
:
and
this
is
to
bee
marked
,
against
those
who
esteeme
the
beleeving
man
,
in
the
foreknowledge
of
God
to
be
the
subiect
of
Gods
Decree
.
CHAPTER
XXXIIII
.
THE
next
pointe
that
we
have
to
speake
of
,
is
touchinge
the
finall
cause
of
iustification
,
in
the
which
wee
purpose
to
be
short
,
seeing
it
is
not
a
matter
controverted
:
but
yet
it
serveth
to
cleare
the
trueth
of
that
going
before
,
concerninge
the
ordet
of
Gods
benefites
.
It
is
receyved
vniversallie
of
all
,
that
the
finall
cause
of
righteousnes
,
is
life
:
for
there
is
no
way
to
attayne
vnto
life
,
but
by
righteousnes
:
and
for
this
cause
iustification
is
called
,
The
iustification
of
life
,
Rom.
chap.
5.
vets
.
18.
and
for
the
same
cause
it
is
saide
,
That
they
who
receyve
that
aboundance
of
grace
,
and
of
the
gift
of
that
righteovsnes
,
shall
reigne
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
soules
.
And
this
is
according
to
the
plaine
speech
of
God
,
Ezek.
chap.
18.
If
a
man
be
iust
,
he
shall
surely
live
saith
the
Lord
:
but
the
soule
that
sinneth
,
shall
die
.
And
againe
in
the
same
chapter
,
ver.
20.
The
righteousnes
of
the
righteous
shal
be
vpon
him
:
and
the
wickednes
of
the
wicked
,
shal
be
vpon
him selfe
.
And
againe
,
In
his
righteousnes
that
he
hath
done
,
he
shall
live
.
By
these
testimonies
it
is
plaine
,
that
the
end
of
righteousnes
is
life
:
according
to
the
saying
of
the
Prophet
Haba
.
The
iust
shaell
live
by
faith
,
in
the
2.
chapter
,
ver.
4.
and
therefore
eternal
life
is
called
the
hope
of
righteousnes
,
Gall.
chapt.
5.
ver.
5.
For
wee
through
the
spirit
,
waite
for
the
hope
of
righteousnes
through
faith
.
And
in
this
same
sense
is
the
saying
of
the
Apostle
to
bee
taken
,
Rom.
chap.
8.
ver.
23.
Wee
doe
sigh
in
our selves
,
wayting
for
our
adoption
,
even
the
redemption
of
our
bodyes
.
as
may
easilie
bee
perceyved
by
the
wordes
following
,
wherein
hee
giveth
the
reason
of
this
our
waytinge
,
when
hee
sayeth
,
for
by
hope
wee
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
needfull
to
bee
marked
,
to
let
vs
see
how
diversly
Adoption
is
taken
in
the
holy
scriptures
of
God
.
And
that
wee
may
see
the
trueth
of
that
which
wee
have
saide
before
concerning
the
difference
betwixt
beeing
a
sonne
by
faith
,
and
by
prerogative
:
for
as
sayeth
Iohn
1.
Epist.
chap.
3.
ver.
2.
we
are
now
the
sonnes
of
God
:
but
it
is
not
made
manifest
yet
what
wee
shall
bee
.
where
he
plainly
distinguisheth
,
betwixt
beeing
a
sonne
,
and
being
a
glorified
sonne
:
for
by
faith
wee
are
the
sonnes
of
God
,
Gall.
chap.
3.
ver
,
26.
and
yet
by
faith
wee
are
not
the
glorified
sonnes
of
God
:
but
yet
still
wayte
for
our
Adoption
,
that
is
our
glorification
.
And
this
diverse
sense
of
Adoption
,
is
evidently
cleered
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
bodyes
:
But
in
the
9.
chap.
to
the
Heb.
it
is
taken
for
iustification
:
which
place
also
confirmeth
,
eternall
life
to
bee
the
end
of
our
iustification
,
whyle
it
is
sayde
,
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
receyve
the
promise
of
eternall
inheritance
.
And
this
same
is
made
manifest
by
the
Apostles
order
set
downe
Rom.
chap.
8.
where
hee
sayeth
,
whom
he
iustifieth
,
them
also
hee
glorifieth
.
For
as
calling
is
the
fruite
of
predestination
:
and
iustification
,
the
fruit
of
calling
,
so
glorification
is
the
fruite
of
iustification
.
CHAPTER
XXXV
.
THus
we
are
brought
to
the
conclusion
of
the
maine
point
touching
iustification
what
it
is
,
which
in
the
scriptures
is
described
shortly
and
succinctly
.
somtimes
by
the
not
imputation
of
sinne
,
somtimes
by
the
remission
of
sinne
,
somtime
by
the
covering
and
hiding
of
sinne
,
somtime
by
the
imputation
of
righteousnes
,
sometime
by
the
imputation
of
faith
vnto
righteousnes
,
sometime
by
the
making
of
a
man
righteous
by
the
obedience
of
Christ
,
sometime
by
the
making
of
Christ
sinne
for
vs
,
and
vs
the
righteousnes
of
God
in
him
,
and
somtime
by
healing
of
vs
by
Christ
his
stripes
:
and
all
these
are
to
one
effect
,
&
the
iustified
man
is
sometimes
shortly
described
in
one
worde
the
iust
by
faith
,
sometime
in
relation
to
the
action
of
God
,
more
amply
,
he
that
hath
received
the
aboundance
of
grace
,
&
of
the
gift
of
that
righteousnes
,
which
is
by
one
man
Iesus
Christ
:
somtime
he
whose
sinnes
are
remitted
,
to
whom
sinne
is
not
imputed
,
and
whose
sins
are
covered
,
&c.
out
of
which
and
the
consideration
of
the
points
preceeding
,
wee
may
gather
a
more
full
and
cleare
definition
of
the
action
of
iustification
in
this
maner
.
Iustification
is
that
seconde
gratious
action
of
the
free
dispensation
of
GOD
in
Christ
,
towarde
those
whom
accordinge
to
his
foreknowledge
,
and
purpose
,
hee
had
predestinated
,
to
bee
Adopted
through
Christ
,
whom
nowe
hee
hath
adopted
through
him
,
havinge
effectuallie
called
them
to
the
fellowship
of
Christ
by
faith
,
by
the
which
action
he
maketh
them
,
who
in
them selves
are
sinners
,
to
bee
righteous
in
Christ
crucified
,
that
is
,
whom
albeit
he
knew
no
sinne
,
hee
had
made
sinne
for
them
:
and
that
by
the
free
imputation
of
Christs
obedience
,
and
satisfaction
,
vnto
them
,
as
their
owne
righteousnes
,
even
as
they
them selves
had
performed
it
:
and
by
the
imputation
of
faith
which
he
hath
given
vnto
them
,
as
their
owne
,
to
this
end
,
that
the
righteousnes
of
God
which
they
possesse
no
wayes
but
by
faith
,
might
be
their
owne
righteousnesse
,
and
so
they
might
have
remission
of
sinnes
in
his
bloud
of
Christ
,
whom
God
had
not
onely
ordayned
,
but
also
made
a
propitiation
for
them
in
his
bloud
.
In
this
definition
we
cal
iustification
,
first
,
the
action
of
God
,
because
it
is
he
only
which
iustifieth
.
Secondly
,
wee
call
it
the
action
of
his
dispensation
:
to
distinguish
it
from
the
action
of
Predestination
,
or
of
Gods
Decree
in
it selfe
.
Thirdly
,
wee
call
it
the
second
action
of
his
dispensation
:
to
distinguish
it
from
the
first
action
,
which
is
our
calling
preceeding
it
.
Fourthly
,
wee
call
it
a
gratious
and
free
action
:
because
it
is
dispensed
for
no
merit
or
deserving
of
those
which
receyve
it
,
neither
for
any
thing
given
by
them
to
God
before
,
whereof
it
should
be
the
recompence
,
but
is
given
freely
of
his
grace
.
Fiftly
,
Wee
call
it
the
worke
of
God
in
Christ
,
to
distinguish
it
from
the
Decree
of
God
,
which
is
a
worke
of
God
in
him self
,
and
to
shewe
iustification
to
be
a
worke
of
externall
dispensation
,
which
wholy
is
performed
by
God
in
Christ
,
in
whom
all
the
blessings
of
grace
are
comprehended
:
as
our
filiation
,
or
iustification
,
and
glorification
,
in
whom
,
and
through
whom
only
,
God
maketh
vs
his
sonnes
righteous
and
glorious
,
he
,
being
made
of
God
vnto
vs
wisedome
,
righteousnes
,
sanctification
,
and
redemption
.
And
these
five
pointes
are
to
bee
considered
in
the
nature
of
this
action
.
The
next
thing
that
is
to
be
considered
,
is
the
subiect
that
is
iustified
.
And
this
we
make
not
simply
to
be
a
man
foreknowne
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
vnitie
the
sonne
of
God
.
For
a
man
simply
and
nakedly
foreknowne
,
is
the
onely
obiect
of
Gods
Decree
and
Predestination
.
For
those
whom
hee
foreknew
,
hee
predestinate
,
sayeth
the
spirit
of
God
.
And
a
man
predestinate
,
is
the
only
obiect
of
Gods
calling
according
to
his
purpose
:
For
whom
hee
had
predestinate
,
them
also
hee
called
,
sayeth
the
spirit
of
God
.
And
the
man
now
called
effectually
to
the
faith
of
Iesus
as
the
sonne
of
God
,
and
promised
seed
,
in
the
which
all
the
nations
of
the
world
should
be
blessed
,
is
the
onely
obiect
of
Gods
iustification
,
like
as
a
iustified
man
is
the
onely
obiect
of
Gods
glorification
:
Thus
to
goe
backward
againe
,
the
Lord
in
glorifying
a
man
,
hath
before
him
especially
his
righteousnes
,
for
none
but
the
iust
shall
live
:
next
,
in
iustifying
a
man
,
hee
hath
particularly
before
his
eyes
his
vnion
with
Christ
by
faith
,
without
the
which
not
any
man
shal
be
iustified
of
God
.
And
in
giving
this
blessing
,
to
bee
one
with
Christ
by
faith
,
and
so
in
that
vnitie
,
the
sonne
of
God
;
in
which
consisteth
the
calling
of
God
:
Hee
onely
hath
before
his
eyes
the
man
predestinate
,
to
be
Adopted
through
Christ
,
that
is
,
the
man
whom
hee
hath
ordayned
to
call
,
that
is
,
to
Adopt
,
and
to
make
his
sonne
by
faith
in
Christ
.
And
in
predestinating
a
man
to
this
blessinge
,
hee
had
not
any
thing
before
his
eyes
,
but
his
owne
foreknowledge
of
the
person
of
that
man
,
his
purpose
,
or
the
good
pleasure
of
his
will
,
which
are
all
one
in
substance
,
and
different
onely
in
respect
:
The
will
of
God
,
which
limiteth
all
the
actions
of
his
power
(
seeing
hee
doeth
all
thinges
accordinge
to
the
counsell
of
his
owne
will
)
being
the
highest
and
the
first
cause
of
all
thinges
created
and
done
by
GOD
in
the
world
,
of
the
which
no
cause
possiblie
can
bee
given
,
and
therefore
it
is
in
some
respect
the
cause
of
Gods
purpose
,
or
counsaile
,
which
therefore
is
called
the
counsaile
of
his
will
,
although
his
will
and
his
counsaill
in
effect
bee
both
one
:
For
his
will
is
his
purpose
,
and
his
purpose
is
his
will
in
all
thinges
,
and
especiallie
in
the
whole
worke
of
his
grace
towardes
the
vesselles
of
mercie
,
vnto
the
which
,
his
purpose
is
especiallie
restrayned
oftentimes
in
the
booke
of
God
:
which
purpose
is
nothing
,
save
a
setting
of
such
persons
before
him
from
all
eternitie
,
as
hee
him selfe
willeth
or
pleaseth
:
which
may
cleerlie
be
perceyved
,
by
the
holy
bread
set
vpon
the
Table
in
the
Sanctuarie
,
being
twalfe
in
number
,
representinge
the
twalfe
Tribes
of
Israell
,
that
is
,
the
whole
elect
of
God
,
which
are
called
the
shew
bread
in
the
vulgar
translation
,
the
worde
beeing
the
same
which
is
called
the
purpose
of
God
,
as
is
cleere
by
Christ
his
owne
wordes
,
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
settinge
those
bread
vpon
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
shewe
vs
,
that
by
that
worde
which
is
commonly
called
the
purpose
of
God
,
which
was
shadowed
in
that
type
of
the
Lawe
,
is
to
bee
vnderstood
,
the
eternall
action
of
God
,
in
settinge
before
himselfe
,
as
in
the
sight
of
his
owne
eyes
,
the
persons
of
such
as
hee
willed
.
And
in
the
same
sense
the
same
word
is
referred
vnto
Christ
,
Rom.
chapt.
3.
ver.
25.
whether
it
be
referred
to
Gods
eternall
purpose
,
touching
the
humane
nature
of
Iesus
Christ
,
in
setting
it
particularly
before
him
,
as
that
which
should
be
the
onely
expiation
of
the
sinnes
of
his
elect
in
the
bloud
thereof
,
or
whether
it
be
referred
to
the
action
of
God
in
ordayning
the
ceremonies
of
the
Lawe
,
As
the
sacrifices
,
and
especiallie
the
propitiatorie
or
mercie
seate
▪
as
the
types
of
Christ
:
and
setting
them
before
his
eyes
,
or
rather
Christ
in
them
,
as
the
onely
propitiation
for
sinne
,
of
which
action
of
God
in
settinge
the
persons
whom
hee
willed
,
before
his
face
,
followeth
the
foreknowledge
,
which
in
effect
is
nothing
but
the
purpose
of
God
,
&
is
not
to
be
referred
to
any
thing
but
the
persons
foreknowen
,
and
is
onely
distinguished
in
respect
from
the
purpose
for
the
clearer
vnderstandinge
.
As
the
settinge
of
a
thinge
before
our
eyes
,
maketh
vs
to
have
the
knowledge
of
it
:
so
the
Lorde
,
his
setting
of
our
persons
,
who●
hee
willed
to
bee
his
,
before
his
eyes
,
includeth
the
knowledge
of
our
particular
persons
from
all
eternitie
,
before
eyther
the
worlde
or
wee
were
created
,
whose
estate
and
condition
both
in
faith
,
righteousnesse
,
and
life
,
are
consequences
of
this
particular
purpose
and
notice
of
GOD
touching
our
persons
,
and
of
the
Decree
which
the
Lorde
maketh
concerning
vs
,
of
whose
persons
it
pleased
him
,
and
it
was
his
good
will
and
pleasure
,
to
take
such
notice
before
wee
were
.
For
those
persons
whom
it
pleased
him
to
knowe
,
before
the
worlde
was
,
them
he
predestinated
,
and
decreed
to
bee
adopted
through
Christ
,
that
is
,
to
beleeve
,
and
by
faith
to
bee
made
one
with
the
sonne
of
God
:
so
that
the
foreknowledge
of
God
,
as
it
is
distinguished
in
order
from
predestination
,
and
made
the
distinction
of
the
obiect
of
predestination
,
can
never
properly
bee
referred
to
any
spirituall
gift
,
or
grace
,
eyther
decreed
for
the
children
of
God
,
or
in
tyme
given
vnto
them
:
but
onely
vnto
their
persons
(
which
onely
are
properly
saide
to
bee
foreknowne
,
when
as
foreknowledge
is
distinguished
as
a
severall
action
in
God
him selfe
,
from
Gods
Decree
,
as
the
effect
of
his
foreknowledge
)
seeing
the
gift
of
faith
,
and
Adoption
by
faith
,
are
the
blessings
decreed
to
them
that
are
foreknowne
.
This
distinct
consideration
of
man
,
as
the
obiect
of
Gods
gratious
working
,
eyther
in
decreeing
blessednesse
through
Christ
,
or
dispensinge
it
in
Christ
,
or
in
his
purpose
or
foreknowledge
concerning
both
Decree
and
Dispensation
,
serveth
much
to
cleere
our
iudgements
in
that
question
,
so
much
now
controverted
in
the
Church
of
GOD
,
touching
man
,
as
hee
is
the
obiect
of
Gods
predestination
:
for
it
appeareth
by
the
order
of
the
Apostles
setting
downe
both
the
Decree
and
Dispensation
of
God
,
that
in
every
distinct
degree
of
his
grace
,
there
is
a
distinct
consideration
to
bee
had
of
man
,
as
hee
is
the
obiect
of
Gods
favour
:
so
that
in
his
Decree
man
onely
in
his
essence
,
as
being
purposed
of
God
,
and
foreknowne
of
him
,
is
sett
by
the
Lord
before
his
eyes
,
in
ordayning
him
to
Adoption
through
Christ
:
but
in
his
adopting
,
and
calling
,
hee
hath
not
simplie
,
and
nakedlie
,
the
beeing
,
and
subsisting
of
a
man
before
his
eyes
,
but
also
his
owne
Decree
concerning
that
man
,
that
is
he
setteth
him
before
him selfe
,
as
a
man
ordayned
by
him selfe
to
bee
made
his
sonne
through
Christ
.
And
in
his
iustifying
of
a
man
,
hee
respecteth
him
not
simplie
in
respect
of
his
beeing
,
and
subsistinge
,
neyther
yet
as
ordayned
of
him
to
Adoption
:
but
rather
as
a
man
nowe
effectuallie
called
to
that
estate
,
and
condition
,
that
is
,
to
bee
the
sonne
of
God
in
Christ
.
And
lastly
,
in
glorifying
of
a
man
,
GOD
setteth
before
him
a
man
not
onely
as
foreknowne
in
his
beeing
,
neyther
onely
as
ordayned
to
Adoption
,
nor
as
called
vnto
that
blessinge
by
him
:
but
also
as
now
iustified
by
the
Redemption
that
is
in
Christ
Iesus
,
freely
imputed
vnto
him
by
grace
.
And
this
much
is
to
be
considered
in
the
obiect
,
that
is
in
the
man
whom
God
iustifieth
:
in
whom
also
this
other
thing
is
to
be
marked
,
that
he
is
in
him selfe
a
sinner
:
for
God
is
the
God
that
iustifieth
the
vngodly
,
Rom.
chapt.
4.
neither
is
the
faith
which
is
given
him
contrarie
vnto
this
:
For
as
sayeth
the
Apostle
in
the
same
place
:
To
him
that
worketh
not
,
but
beleeveth
in
God
who
iustifieth
the
vngodly
,
his
faith
is
compted
for
righteousnes
.
And
therefore
as
sinne
is
opposit
to
righteousnes
,
and
righteousnes
to
sinne
:
so
in
the
vessels
of
mercie
,
the
consideration
of
their
sinnes
,
and
them
as
sinners
before
God
,
is
properly
to
bee
placed
in
the
worke
of
iustification
as
the
first
blessing
,
that
belongeth
vnto
them
that
are
made
now
the
seed
of
Abraham
,
and
so
the
children
of
God
.
Now
in
the
worke
of
iustification
it selfe
,
we
say
that
he
maketh
them
righteous
:
by
the
which
we
vnderstand
not
any
chang
of
their
nature
,
but
of
their
condition
and
estate
in
Gods
sight
onely
,
being
in
themselves
,
and
in
their
owne
nature
,
the
same
that
they
were
before
,
that
is
,
sinners
.
For
the
benefit
of
iustification
,
is
not
onely
to
bee
distinguished
from
the
worke
of
our
calling
going
before
it
,
in
the
which
not
onely
the
estate
and
condition
,
but
also
the
very
inward
disposition
of
our
heartes
,
and
qualitie
of
our
mindes
,
are
changed
from
darknes
to
light
,
from
hatred
to
love
,
and
from
infidelitie
to
fidelitie
,
&c.
But
also
from
the
benefit
of
sanctification
,
comprehended
vnder
glorification
,
following
after
our
iustification
,
in
the
which
sanctification
,
not
so
properly
the
estate
and
condition
of
our
persons
,
as
the
qualitie
and
constitution
of
our
nature
,
is
changed
.
Secondly
we
say
,
that
God
maketh
vs
righteous
in
Christ
:
because
the
righteousnes
whereby
wee
are
iustified
,
is
neyther
ours
,
nor
in
vs
,
but
in
Christ
alone
,
by
whose
onely
obedience
many
are
made
righteous
.
Thirdly
,
we
say
,
that
it
is
in
Christ
crucified
,
and
made
sinne
for
vs
,
that
we
are
made
righteous
:
and
that
for
two
respectes
.
First
,
because
Christ
is
made
righteousnes
by
God
,
not
to
anie
but
to
those
for
whom
first
God
made
him
sinne
,
in
delivering
him
to
the
death
for
them
:
in
which
action
,
he
is
specially
made
our
righteousnes
.
For
God
had
ordayned
him
to
bee
a
propitiation
in
his
bloud
.
Secondly
,
because
that
the
thing
wherein
faith
doeth
apprehend
Christ
as
righteousnes
,
is
specially
his
death
,
&
suffering
,
which
the
beleeving
heart
doth
apprehend
,
as
done
and
performed
for
it
in
particular
.
Thirdly
,
the
way
how
he
maketh
vs
righteous
:
we
say
,
that
it
is
by
imputation
both
of
Christes
obedience
vnto
vs
(
as
our
owne
obedience
or
righteousnes
indeed
before
GOD
)
and
of
faith
,
to
this
end
that
it
might
be
ours
,
seeing
wee
possesse
it
no
otherwise
,
but
by
faith
.
Lastly
,
wee
say
,
that
by
this
imputation
,
wee
have
remission
of
sinnes
:
because
the
death
of
Christ
imputed
vnto
vs
,
which
was
the
punishment
of
our
iniquities
,
is
a
full
and
perfect
satisfaction
of
the
iustice
of
God
for
our
iniquities
.
Thus
we
have
so
plainlie
,
and
sensibly
as
wee
could
,
opened
vp
that
parte
of
the
great
mysterie
of
godlines
,
touching
the
iustification
of
a
sinner
:
following
not
any
thing
but
the
simple
trueth
set
downe
in
Gods
worde
,
according
to
the
measure
of
light
,
which
it
hath
pleaseth
the
Lord
to
impart
vnto
me
:
whom
we
heartily
beseech
to
blesse
all
our
labours
,
to
the
glorie
of
his
Name
,
and
comfort
of
his
Saintes
,
Amen
.
FINIS
.