The Doctrine of Justification, Treatise · Chapter 13
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 vnderunder another, muſt needes in order follow that which doth comprehend it: and that which doth cōprehend 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 redemptiō is of very large extent: ſo that it doth cōprehend vnderunder it, both our iuſtification & glorification, for it is defined oftētymes by both. Touching iuſtification it is cleere, when as redemptiō, is defined ſo oft by remiſſiō 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 vnderunder it, our Iuſtification, Sanctification and Glorification: ſo our adoption comprehendeth vnderunder 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,Iunius in amica colla. …m Armin. ſerve for it in whole. And this is the cauſe, why by a moſt learned Divine, Iuſtification and all ſubſequent benefits, are called Via Adoptionis, that is the way whereby Adoption is performed.
The ſecond reaſon is taken from that ground, which was 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 childrē vntounto 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 vnderunder the benefit of Adoption alone, comprehendeth all the bleſſings of God, and whatſoever GOD of his eternall purpoſe hath ordayned vntounto vsus, 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 vsus, that it contayneth all vnderunder 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 vnderunder 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 onelyonly 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 vsus vntounto Chriſt, by the Father, and ingrafting of vsus by faith in him, as the Sonne of God: and by that vnitie with him, making vsus 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.