A Golden Chain, Chapter 37
CHAP. 37. Concerning the second degree of the declaration of Gods louelove.
THe second degree, is iustification, whereby such as beleeue, are accounted iust before God, through the obedience of Christ Iesus. 2. Cor. 5.21. He hath made him to be sinne for vsus, which knewe no sinne: that we should bee made the righteousnesse of God in him. 1. Cor. 1.30. Rom. 5.19. As by one mans disobedience many were made sinners, so by the obedience of one (that is, Iesus Christ, v.17.) shall many also be made righteous.
Quest. Whether did Christ performe full obedience to the law, for vsus men alone, or for himselfe also.
Answer. I. Not for himselfe, as some not rightly would hauehave him: for the flesh of Christ beeing hypostatically vnited to the Word, and so in it selfe fully sanctified, was euen from the first moment of conception, most worthy to be blessed with eternall life. Therefore by all that obedience which he performed after his conception, Christ, he merited nothing for himselfe. II. For vsus, namely, for the faithfull, he fulfilled all the righteousnes of the law: and hence is it that he is called the ende of the law vntounto righteousnes to eueryevery one that beleeueth. Rom. 10.
Here may be obiected: I. Christ as he is man, is bound to performe obedience to the law for himselfe.
Answer. He is not bound by nature, but of his owne accord: for he was not a bare man, but God and man. And albeit Christ did neither suffer nor fulfill the law, but in that flesh which he tooke vponupon him; yet by reason of the hypostaticall vnion, this his passion and obedience hath respect vntounto the whole person, considered as God and man, and therefore his obedience was not due on his part, and so was without merit to himselfe: yea, in that the flesh of Christ is vnited to the person of the Word, and so exalted in dignitie and sanctitie aboue all Angels, it may seeme to be exempted from this naturall obligation of performing the law.
II. If then Christ performed the law for vsus, we are no more now bounden to the obseruance of the same: as we doe not vndergoe eternall punishments for our sinnes, the which Christ in his person did beare vponupon the crosse.
Answer. If we keepe the same respect of performing obedience to the law, the consequence is very true, otherwise it is not so: for Christ performed obedience to the law for vsus, as it is the satisfaction of the law: but the faithfull they are bounden to obedience, not as it is satisfactorie, but as it is a document of faith, and a testimonie of their gratitude towards God, or a meanes to edifie their neighbours: euen as Christ suffering punishments for our sinnes, we also suffer punishments as they are either trialls, or chastisments vntounto vsus.
III. The law and iustice of God doth not togither exact both, namely, obedience, and punishment.
Answer. In mans perfect estate, the iustice of God requireth onelyonly obedience: but in his estate corrupted, he requireth both obedience, and punishment. Punishment, as the law is violated: obedience, that legall iustice may be performed. Gal. 3.10. It is therefore plaine, that not onelyonly Christs passion, but also his legall obedience, is our righteousnes before God.
Iustification hath two parts: Remission of sinnes, and imputation of Christs righteousnes.
Remission of sinnes, is that part of iustification, whereby he that beleeueth, is freed from the guilt and punishment of sinne, by the merits of the passion of Christ. Coloss. 1.21,22. You hath he now reconciled in the body of his flesh through death to make you holy, and vnblameable, and without fault in his sight. 1. Pet. 2.24. Who, in his owne flesh, bare our sinnes in his bodie, on the tree, that we beeing deliuered from sinne, should liue in righteousnes, by whose stripes ye are healed.
Imputation of righteousnes, is the other part of iustification, whereby such as beleeue, hauing the guilt of their sinnes couered, are accounted iust in the sight of God, through Christs righteousnes. 2. Cor. 5.21. Psal. 32.1. Blessed is he whose wickednes is forgiuen, and whose sinne is couered. Rom. 4. the whole chapter, where the Apostle repeateth imputation eleuen times. Philip. 3.9. I hauehave counted all things losse, and doe iudge them to be domage, that I might winne Christ, and might be f…d in him, that is, not hauing mine owne righteousnes, which is by the law, but that which is through the faith of Christ, euen the righteousnes which is of God through faith.
The forme of iustification, is, as it were, a kinde of translation of the beleeuers sinnes vntounto Christ, and againe Christs righteousnes vntounto the beleeuer, by meanes of Gods diuine imputation. As is apparant in this picture falling.
This obedience of Christ, is called the Righteousnes of God, and of Christ. Of God, I. not because it is in God, but of God: for it taketh all the power and merit it hath from the deiti… of the Sonne: whence it is that Ieremie saith, Iehouah our Righteousnesse. II. God doth onelyonly accept of it for vsus, because that alone maketh vsus boldly to approch vntounto Gods throne of grace, that we may hauehave pardon for our sinnes, and be receiued to eternall life. It is also called the Righteousnesse of Christ, because being out of vsus, it is in the humanitie of Christ as in a subiect.
Obiect. I. No man is made iust by another mans iustice.
Answer. This iustice is both an others, and ours also. An others, because it is in Christ as in a subiect: ours, because by meanes of the forenamed vnion, Christ with all his benefits is made ours.
Obiect. II. The ancient fathers neuer dreamed of this imputatiue iustice, and it may seeme too of no greater continuance then fiftie yeares.
Ans. This is both false, & impious to affirme. August. 3. Tract. vponupon Iohn, saith, All such as are iustified by Christ, are iust not in themselues, but in him. Barnard in his sermon (ad milites templi cap: 11.) Mors in Christi morte fugatur, & Christi iustitia nobis imputatur: that is, Death in Christ his death is put to flight, and the iustice of Christ is imputed vntounto vsus. And in his 62. sermon v…on the Canticles: Where is there any rest (saith he) but in the wounds of our Sauiour? I will further sing, but what? mine owne iustice? nay, O Lord, I will remember thy iustice alone: for that is also my iustice. For thou wast made of God vntounto me iustice: But should I feare, whether that one iustice would suffice two? nay it is not a short cloake that is not able to couer a couple. Thy iustice is iustice for euermore, and will both couer thee and me, it is largely large and eternall iustice: and in me it couereth the multitude of my sinnes, &c. August. lib. de Spiritu & litera cap. 9. & 26. We must vnderstand this saying so. The doers of the Law shall be iustified, that we may know, that there are no doers of the law but such as are iustified, so that they are not first doers of the law, and then iustified, but first iustified, and then doers of the law. So it is said they shall be iustified, as if it should be said, they shall be reputed iust and ac…ounted iust.
Iustification hath annexed vntounto it Adoption, whereby all such as are predestinate to be adopted, receiue power, to be actually accounted the sonnes of God by Christ. Eph. 1. 5. Who hath predestinate vsus, to be adopted through Iesus Christ, vntounto himselfe, according to the good pleasure of his will.
By meanes of adoption, God hath bestowed many notable priuiledges vponupon his children. I. They are the Lords heires apparant. Rom. 8.17. If we be children, we be also heires, euen the heires of God.
II. They are fellow heires with Christ, yea kings. Rom. 8. 17. Rev. 1.6. And made vsus Kings and Priests, euen to God his Father.
III. All their afflictions, yea euen their wants, and offences, are turned to trials or fatherly chastisments, inflicted vponupon them for their good. Rom. 8.28. We know that all things worke together for the best, vntounto them that louelove God. 36. It is written, for thy sake are we killed all the day long: we are counted as sheepe for the slaughter. 37. Neuerthelesse, in all these things, we are more then conquerours thorough him that loued vsus. Psal. 89.32. I will visit their transgressions with the rodde, and their iniquitie with strokes. 33. Yet my louing kindnes will I not take from him. 2. Cor. 12.7. There was giuen vntounto me a pricke in the flesh, the messenger of Satan to buffet me, because I should not be exalted out of measure. 2. Sam. 7. 14. I will be to him a father, and he shall be to me a sonne: and if he sinne, I will chasten him with the rodde of men, and with the plagues of the children of men.
IV. They hauehave dominion ouer all creatures, yet so, as that in this life they hauehave onelyonly right to the thing; but after this life also in the same. Whence it is apparant, that the faithfull alone hauehave the true vse of the Lords goods, I. because their persons are in Christ acceptable vntounto him, in whom also they hauehave restitution made vntounto them of those goods which they lost in Adam, that they may with a good conscience vse them. II. They vse them with thanksgiuing to their ends appointed by God. 1. Cor. 3.22,23. Whether it be Paul, or Apollos, or Cephas, or the world, or life, or death, whether they be things present, or things to come, euen all are yours. Heb. 2.7. Thou madest him little inferiour to the Angels, thou crownedst him with glorie and honour, and hast set him aboue the workes of thine hands. 8. Thou hast put all things in subiection vnderunder his feete.
Last of all, they may hauehave the Angels as ministring spirits attending vponupon them for their good. Hebr. 1.14. Are they not all ministring spirits, sent forth to minister for their sakes which shall be heires of saluation? Psal. 34.7. The Angel of the Lord pitcheth round about them that feare him, and deliuereth them.