The Doctrine of Justification, Treatise · Chapter 19
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 frō another.
The difference that is amongſt theſe benefites, is of two ſorts.
The firſt is more general, depending vponupon the different manner that we enioy them.
The ſecond is more particular, riſing vponupon 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 vsus. 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 vsus (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 vsus, but only by the imputation of that ſonne-ſhip and righteouſnes which is Chriſts alone, vntounto vsus. 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, vponupon 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 vsus in Chriſt, that by the ſenſe and feeling of them inherent in vsus, they are made to vsus, ſure tokens of our effectual calling or Adoption & Iuſtificatiō. Which being bleſſings, not perceyved by any ſenſe of them ſelves, in ſubſtance inherent in vsus, are confirmed in vsus by the others, as infallible effectes following them.
For which cauſe the Apoſtle Peter willeth vsus by them, to make our calling and election ſure. For in this are the children of God knowne, and the children of the Divell: VVho 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 vponupon vsus in Chriſt. Therefore vntounto 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 hauehave 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 vponupon the different nature of the benefites: which appeare in the effectes of every one towardes vsus. Which effectes may generally bee reduced to two.
The firſt is, the effect, of the making vsus the ſonnes of God. Which is moſt properly performed in vsus in the bleſſing of Adoption.
The ſecond is, the making of vsus 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 vsus to bee the ſonnes of God by prerogative, dignitie, &c. yet wee are ſonnes, before they be accompliſhed in vsus. 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 onelyonly is Adoption. And theſe benefites, by the which, we enioye the promiſe, made vntounto the ſeede: where by we are not properlie ſaide to be made ſonnes, but onelyonly in reſpect of the condition and eſtate, belonging to the ſonnes. But properly by them we are made like vntounto the Image of the ſonne of God.
But although all theſe benefites agree in this pointe, and they all ſerve to make vsus like vntounto the Image of the Sonne: yet they differ in nature, every one from another, according to the difference of theſe thinges, wherein they make vsus like vntounto the Sonne of GOD. For by Iuſtification, the Lord makes vsus righteous, and without ſinne: as Chriſt is righteous, and without ſinne. and reconcileth vsus vntounto him ſelfe, making vsus 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 vsus one with the ſonne: ſo by Iuſtification, hee maketh vsus 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 vntounto him ſelfe: by not imputing to them their ſinnes: therefore is our peace and reconciliation with GOD, attributed vntounto 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 vntounto the bloud of IESVS, Heb. 10. 19.
Secondly, by ſanctification, the Lord makes vsus like to his Son by puritie, and holines of nature.
Thirdly by redemption, as it is particularly taken for glorification, the Lord makes vsus like vntounto 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 vsus 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 vntounto vsus) 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 vponupon 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, vponupon the Croſſe: and God did lay vponupon him, the iniquitie of them all: and did wound him, for their tranſgreſſions, and breake him for their iniquities: and did lay vponupon 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 vsus, and toward vsus: in his owne tyme applying that, which hee wrough in Chriſt for vsus, to every one of vsus in particular: bringing vsus, by effectual calling, to the knowledge & apprehenſion by faith, of our Redemption, Iuſtification, and Reconciliation, which God accompliſhed onelyonly 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, whō then, and in that day, by the death of his Sonne, he did Redeeme, Iuſtifie, and Reconcile vntounto him ſelfe. And in this ſenſe, we ſpeake of theſe benefites, in this treatiſe: not as they were wrought by God, in Chriſt, for vsus: but as in the diſpenſation of God, they are applied vntounto vsus, 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 vsus: 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 vponupon, nor floweth from the death of Chriſt: But from his perſonall propertie, of beeing the ſonne of God. whereas Iuſtification, dependeth vponupon, & floweth from his ſuffering. and therefore as our cōmunion with him in perſon goeth before our cōmunion with him in his ſuffrings, ſo doth our Adoption, in order goe before our Iuſtification.