The Doctrine of Justification, Treatise · Chapter 18
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 vsus.
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 vsus 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 vsus and called vsus 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 vntounto vsus 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 vsus 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 vsus 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 vsus 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 vsus, which is, touching the vſe ariſing vponupon 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 vsus 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 vsus freely accepted in his beloved: ſo that even what in Chriſt hee gives vsus, 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 vsus 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 giuegive 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 vponupon vsus 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 vsus. 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 vsus, 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 vsus 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 vsus, hath given vntounto vsus 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. VVho ſoever ſinneth, hath not ſeene Chriſt, neither hath knowen him.
The ſixt and laſt vſe is, to diſcover to vsus 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: vponupon which the Scriptures, ſo often build, the certayntie of the ſaints perſevering vntounto the end: VponUpon his faithfulnes, 1. Cor. chap. 1. ver 8. 9. who alſo shall confirme you vntounto the end, for God is faithfull, by whō ye are called. And 1. Theſſ. chap. 5. ver. 24. Faithfull is hee who calleth you and will alſo doe it. vponupon 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 vsus 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 vpō the ſtablenes of his counſell in the 17. and 18. verſes of the ſame chapter, ſaying: Wherein God willing more aboundantly to shewe vntounto 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 vponupon the hope, that is layde before vsus.