The Doctrine of Justification, Treatise · Chapter 16
CHAPTER XV.
THE ſecond ground wherevpon this opinion is builded, is, the teſtimonie of Iohn. Which not the leſſe in my iudgemēt, makes not much for it, if it be wel wayed. For it would appeare, that that place is miſtaken by many: & that eſpecially in three things.
The firſt is, in miſtaking the right ſenſe of that deſcription, wherein the propertie of theſe, to whom Chriſt gives this benefite, is ſet downe.
The ſecond is, the miſtaking of the benefit it ſelf givē by Chriſt.
The third is, the ground of both the former two: in not diſtinguiſhing betwixt the Fathers part and the Sonnes, in that worke of our Adoption.
Touching the firſt. the deſcription of thoſe perſons, is ſet downe three maner of wayes. I. Thoſe that receyved him. II. Thoſe that did beleeve in his Name. III. Thoſe that are borne of God.
Of theſe three, the firſt two, are interpreted to ſignifie Iuſtification. of which ſenſe, that place well marked, doth give no warrant, ſeeing in ſcripture theſe phraſes, may as wel be interpreted of Adoptiō, as of Iuſtificatiō. For as by faith in Chriſt, we are iuſtified, ſo by faith in Chriſt, we are the ſonnes of God, Gal. 3. 26. and therefore to reſtrayne beleeving in Chriſtes name, & receyving of him, vntounto the benefit of iuſtificatiō, is an overſight which eaſily may breed miſtaking of the true ſenſe, not onelyonly 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 vsus vntounto the Sonne, and not of his iuſtifying of vsus in him. For no man (ſayeth Chriſt) can come vntounto mee, except the Father that hath ſent me, drawe him, Iohn chap. 6. ver. 34. Now to come vntounto 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, vnderunder theſe words: (but you will not come vntounto 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 vsus to the Sonne, or giving of vsus vntounto him, or making vsus to receyve him, which are all one, and the ſame thing: and the Fathers iuſtifying of vsus in the ſonne, whom now we have receyved. The firſt is the proper worke of God calling vsus▪ The other is the worke of God, after our calling. Which evidētly appeares by the ſpeech of Chriſt him ſelfe, Math. cha. 11. ver. 28. where firſt, he invites vsus to come vntounto him, and then promiſeth to ſuch as doe come, that he will give them reſt vntounto their ſoules: for God iuſtifieth none, who have not firſt receyved the ſonne. For who cā be made the righteouſnes of God in Chriſt, who is not firſt ingrafted in him. Now the firſt worke of faith, ſtandeth in our receyving Chriſt, and making him to dwell in our heartes: in, and through whom now receyved and poſſeſt by faith, the Lord doth thereafter iuſtifie and glorifie vsus. ſo to make a Man to be iuſt, before he be a ſonne, is as much as to make an accident or qualitie to be before or without a ſubiect: or to make a Man wiſe, before he be a Man. and this ground the Apoſtle cleers by his owne ſpeech, when he coūted all but dongue, that he might gaine Chriſt, and be found in him: to this end, that he might not hauehave his owne righteouſnes, but the righteouſnes which is by the faith of Chriſt, Phil chap. 3. thereby playnelie he ſheweth vsus, that we muſt firſt gayne Chriſt and be found in him by faith, before we can hauehave 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 vntounto faith: becauſe by faith onelyonly, we are made one with Chriſt, and ioyned vntounto him, who onelyonly is the ſubſtance of all our bleſſings: as being made of God vntounto vsus wiſedome righteouſneſſe, ſanctification, and redemption, 1. Corint. ahap. 1. verſ. 30 VponUpon which vnion with Chriſt, followeth our cōmunion with him, both in death and life. For being once in him, we can not but be pertakers of all bleſſings in him. And of this worke of the Father, it is that the Evangeliſt ſpeaketh in this place. which is the firſt worke of his gracious diſpenſatiō: when as he maketh vsus to beleeve in his onelyonly 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 vsus, 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, vntounto 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 vsus vntounto the Sōne, & makes vsus to receive him by faith in our hearts: ſo making vsus 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 vsus 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 vsus therevnto, (as ſome moſt learned and reverent Divines doe.) Yet never can it make the former opinion true: for our beeing borne of God, in the Scripturs can never be ſhowen, to be meant of our Iuſtification. And if they take it for our Regeneration or Sanctification to the obedience of God, then it will follow, that wrongly they make Adoption to be a part of Reconciliation: If ſanctification which is no part of Reconciliation, muſt goe before. For they them ſelues acknowledge that Reconciliation hath but two parts: Iuſtification and Adoption.
Beſides: this diſtinction of Adoption, wil hardlie be warranted by the 9. of the Romanes except men will make the Apoſtle playnely to contradict himſelfe: who reſtrayneth the Adoptiō, which he aſcribes to the Iewes, onelyonly to the ſeed of Abrahā according to the promiſe, and not according to the fleſh. Becauſe otherwiſe, the trueth of God in his promiſe would have failed. Which conſideration likewiſe appeareth evidently to deſtroy that diſtinction of Adoption (albeit firſt deviſed by one of the auncient Fathers) whereby one Adoption is made Adoption, but by figure and reſemblance: the other in ſubſtance and effect.
But it ſeemeth that the ground of this opinion, (in ſome, though not in all,) is buylded vponupon 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.