Saints by Calling, Dialogue · Part 6
The sixth Dialogue Of Vnion with Christ. The first maine fruite of Faith.
Apollos.
YEa, Neighbour Aquila, are you here already? You got the start of me this time. I perceiue your quality; I may be your Physicion, for I know your pulse. If once you begin a matter, ye louelove to see the end of it; you had neede to take in hand good things, and with good aduisement, seeing you are so constant in prosecuting enterprises. Well, shall we consent and agree to set vponupon onr worke afresh? For therefore ye are come I am sure.
Aquila.
It is so; I come about that very thing, and hauehave here indeed somewhile expected you. It is my quality, you say right, that first hauing made choyse of good and rightful things, I louelove to goe thorow stitch, and like the constant builder to proceede in laying one stone vponupon another, till he come to the loouer. But goe we to our taske, it is about the first and cheefe fruite of a liuely faith; which hauing but lightly mentioned before, as in his passage a Traueller would looke vponupon a faire Tower: now we are to make a more neere and particular suruey, and to dwell vponupon it; especially the point being of so good vse and great moment? What, will ye Sir, that I doe moue to you by questions such things as concerne it, or will you put vponupon me the office of a replyer? for though I cannot doe either to purpose, yet looke what ye enioyne mee, that I will frame my selfe vntounto, with my best skill.
Apollos.
Nay friend Aquila, I meane to be your poser and examiner this day. First let mee vnderstand from you, by what plaine place of Scripture yee proue that there is such an vnion of the Elect with Christ, and that faith is the instrument of it?
Aquila.
Herein I will quickly satisfie you, if first I tell you that there is an vnion of seuerall persons in oneVnion threefolde. Nature; so are the Father, Sonne, and Spirit, one. Secondly, there is an vnion of seueral Natures in one person. Thus God and man are one Christ. Thirdly, there is an vnion of sundry persons in one Spirit. Thus the Elect amongst themselues and with Christ, be one. ThisVnion with Christ, what. vnion is our being one with Christ, and Christ his being one with vsus, by the band of one Spirit.
For plaine places to proue such an vnion, it is written,1. Proofes for this vnion. 1 Iohn 1, 3. That the Gospell is therefore preached, that wee should hauehave communion with the Father and the Sonne. Also, it is expresly saide, 1 Cor. 10. That we hauehave communion with his body and bloud; 1 Cor. 6. 17. a Christian is said to be ioyned to the Lord: And 1 Cor. 12. 12. Christ and his members are there affirmed to be one body. Also, the faithfull are saide to be his members; Flesh of his flesh, bone of his bone: Ephe. 5. 30. All those places wherein we are affirmed to be in Christ, doe proue this vnion. In Iohn 17. 21. Our Sauiour praying, that such as beleeue, might be one in him, and in his Father, doth teach both that there is such an vnion, and that faith is2 It is by faith the Instrument thereof. Which is cleered also by Ephe. 3. 17. That Christ dwels in our heart by faith. VntoUnto which we may adde that which is written, Gal. 3. 26. For yeare all the sonnes of God by faith in Iesus Christ. And in Iohn 1. 12. When Christ had said, that such as beleeue, hauehave this dignity done them, to be sonnes of God; he addeth, which be borne anew, not of flesh and bloud, but of the will of God: where he plainely teacheth, that our vnion with Christ, (where by our new birth wee are brought forth into the Christian World, to become members of Christ, and children of God) that this is effected by faith. So as this our vnion with Christ, it is not by touching, or bodily mixture, or as it were by souldering one soule into another: but it is a spirituall vnion, made in a spirituall manner, and by a spirituall band; an infinite diuine power, creating faith in vsus (as an hand) whereby we graspe and take holde on Christ, applying him to vsus, that hee may be most neerely ioyned to vsus. As the soule of man conioyneth together theSimile. head and the foote, which be farre asunder; so the mighty Spirit of Christ in an vnexpressable manner, by meanes of faith, ioyneth him to vsus, and vsus to him; notwithstanding all the distance between vsus. Whence it is, that though the faithful be ioyned to the very substance of his manhood, as wel as to his godhead, touching the operation and efficacy thereof; yet it is a spirituall vnion, being from the Spirit as authour, by faith as a spirituall Organ, and to this ende, to leade a spirituall life.
Apollos.
Shew vsus now more distinctly, first, what is required to the working of this vnion; secondly, by what similitudes it is exprest; thirdly, what is the necessity of it: fourthly, as also the commodities and fruites doe come from it.
Aquila,
Two things necessarily required to makeTwo things necessary to our vniō with Christ. this vnion; one, is donation, or free gift of God the Father, freely bestowing Christ his onelyonly Sonne vponupon the1 Donation, or gift. Elect, and the Elect vponupon Christ: for thus it is written, That he gaue his Sonne to vsus; Es. 9. 9. and for vsus; Rom. 8. 32. And on the other side, it is saide; The Elect are giuen to Christ: I declared thy name to them whom thou gauest me out of the World; Iohn 17. 6. And Iohn 10. 29. My Father which gaue them me, is greater then all. VntoUnto this donation we must adde a second thing, which is a2 Mutuall consent. mutuall agreement and consent betweene Christ, and the soule of an elect sinner, each consenting to be one with the other. Christ comprehends the faithfull soule as his owne, the soule apprehending Christ as her own; Phil. 3. 12.
As in marriage, the coniunction betweene man andSimile. wife is effected, both by the gift of the parents, each giuing their children to liue in maried state together, and also by each party agreeing to bee ioyned to the other, and so they twaine become one flesh, and are no more twaine: so it is betweene Christ, and his Church.
And now (to your second point) this of marriage2 Vnion declared by similitudes taken out of Scripture. is one, and the most frequent similitude, whereby the neere coniunction betweene Christ and the faithfull is shadowed out. The whole Booke of Canticles alludes1 Similitude, to this similitude, and by a continuall allegory setteth forth vnderunder it the most sweet and happy fellowship betweene Christ and his Church.
Againe, in the Gospell, the similitude of a mariage feast is vsed; also Ephesians 5. 24, and Romans 7. verse 3. 4, 5. and in many other places. And indeed there is no straighter band in humane society, then this of mariage; by the band whereof, and the vertue of Gods institution, they which were before twaine, are now no more so; but (as it were) one body: which light of Nature taketh notice of.
Therefore by humane Lawes there lieth no action against the woman, the man being aliue, shee is no person to be sued in Law: so as this fellowship was very apt and meete to declare that most neere vnion which the soule as Spouse hath with Christ as her Husband. For as in mariage, the man communicateth his person, and all his goods whatsoeuer hee hath, to the woman; so it is here. Christ and all his good things whatsoeuer are bestowed vponupon eueryevery soule beleeuing in him. And as the woman hath giuen her selfe into the power of the man, shee, and whatsoeuer is hers, be now become her husbands: so it is here likewise, eueryevery beleeuing soule giues her selfe, and all hers againe vntounto Christ.
The second similitude is of a naturall body, wherein2 Similitude. the head and the members are well knit and compact together by ioynts & sinewes, which as ligaments and bands doe so linke the members amongst themselues, and to their head; as they, though they be distant one from another, yet being all quickned by one soule, they all make but one body. So it is betweene Christ and the faithfull his members: though they be many, and by place diuided amongst themselues, and all from Christ their head; yet the Spirit of their head, by influence from him, descending into the members, and quickening them with the life of grace; they are by that Spirit (as a band) so fastened to their head through faith, and amongst themselues through louelove, as that their head and they are mystically, yet truly, but one body, as it is saide; 1 Cor. 12. 12. As the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: euen so is 1 Cor. 12. 12.Christ. Where note, that to declare the neerenesse and euennesse (as I may so speake) betweene the beleeuers and Christ; hee, and they are all termed by one name, euen Christ, comprehending in this word the head with the members. Hitherto also belongeth Eph. 4. 15. In all things grow vp in him, which is the head, by whom all the body being coupled, &c. The naturall body then, and the head is not more one, then Christ and the faithfull. Which is further opened by the similitude of the Vine3 Simile. and branches, and of grafting and planting grafts into4 Simile. new stockes; Iohn 15, verse 1, 2. &c. Rom. 6. 6. As also of an house, and the foundation whereon it stands; Ephe. 5 Simile.2. verse 21, 22. Christ Iesus is the head corner stone, in whom all the building, &c. For Christ is as the Vine, we are as the branches; he the noble stocke or roote of Iesse, we the grafts; he the corner stone, we the building, laide on him, planted and grafted into him, to be one with him, and to grow vp in him. The necessity of this vnion with Christ, it is very great; so as without it wee are for euer accursed. For by Adam wee all fell from God, lost his grace and fauour, his Spirit, his communion; being through sinne become the very limmes of Satan, held vnderunder his power as vassals, and so seruants of sinne, heires of hell and damnation; thus deuoyded of all true life, and bewrapt in the bands of sinne and death, and so remaine, till by vnion with Christ, we recouer our communion with God, his grace and Spirit, his righteousnesse and life. Hence it is so peremptorily auouched, that Christ is the bread which came downe from Heauen, of which whosoeuer eateth not, hath no life Iohn 6. 53.in him. And againe, his flesh which he gaue for the life of the World, is saide to be meate indeede, his bloud drinke indeede; and except a man eate his flesh, and drinke his bloud, hee cannot liue for euer; Iohn 6. 51. In which Chapter, these three things are taught about this matter.
First, that we must hauehave vnion with Christ, euen suchSimile. as is betweene the nourishment and our substance. And secondly, that this vnion is wrought by beleeuing in him, by seeing him, by comming to him, by hungering and thirsting after him. And thirdly, that vponupon and by this vnion with Christ, wee doe partake in the life of Christ, which being originally in the Deity (as it is written) The flesh profiteth not, it is the Spirit that quickeneth: Iohn 6. 25.and againe, God is life, and that life is in God; yet it is conueyed into the manhood of Christ, personally vnited to the Godhead; and from his flesh (as from a Conduite, receiuing grace of life from the fountaine of the Diuinity) it is by the pipe of faith deriued into all his members. To be short, not more needfull that a naturallSimile. member (as hand or foote) be ioyned to the head, that it may liue, hauehave sense, and motion; or a branch to the Vine conioyned, that it may take iuyce, to fructifie; then it is needfull for the Elect to bee coupled to Iesus Christ, for spirituall life, and euerlasting happinesse.
And now as concerning our last point moued, touching4 Vnion fruitfull. the fruits and commodities of this vnion, it is euident by this that hath beene spoken, that all our good now and for euer dependeth vponupon it; it being the base and foundation of all the benefits whatsoeuer we hauehave from Christ, whereof we can hauehave no part, vnlesse we hauehave first a fellowship with himselfe: by enioying of whom, wee doe together enioy all his graces here, and all his glory hereafter, as his members are capable, but not equally with the head; euen as the branch once knit to the Vine, partakes in all the life thereof. And as the woman being ioyned in mariage to a rich and mightySimile. King, together with her coniunction to his person, hath his maiesty, glory, and wealth (… farre as shee is capable of it, and may be for her fullest contentment) imparted to her. Euen so it is heere in this spirituall coniunction: that seeing Christ from his gifts & blessings cannot be diuided, but whosoeuer hath the one, doth most certainly communicate in the other; therefore the elect being vnited to Christ their head, as there flowes from the naturall head to the lowest members power of life, sense, and motion; so from Iesus Christ there is communicated to his spouse, and his body the Church, and to eueryevery member, all his riches and vnsearchable treasures, both power of grace, and possession of glory. Heere of it being saide, that Christ is made of God to vsus, Wisedome, sanctification, righteousnesse, and redemption, 1 Cor. 1, 30. and that God hauing giuen vsus Christ, with him will giuegive vsus all things, Rom. 8, 32. and in Iohn 6, 54. All such as eate his flesh, and drinke his blood (that is, hauehave vnion with himself, first with his manhood, and then by meanes thereof with his Godhead) hauehave euerlasting life, that is, hauehave all his benefits, euen to their eternall blisse, and glory in heauen.
Apollos.
Friend Aquila, it is very right so as you speak. As a man cannot hauehave a farme as owner of it, but heeSimile. hath all fruites, commodities, immunities, royalties, yea the treasure also (if any happen to be hidde in the field) is his; so whosoeuer is owner of Christ by beleeuing in him, and Christ againe possessing him as his owne; the same party cannot but hauehave all the goodes and glory of Christ, euen whatsoeuer is Christs, is his; his conception, his birth, his life, his doctrine, his sufferings, his death, his buriall, his resurrection to glory, his ascension, his kingdome, his Priesthoode, his Spirit: all the merits, fruits, profits, and effects of the former, so farre as a member of Christ is capeable, & shall make for his full felicity, they are assuredly his: therefore it is written, A childe is borne to vsus, and thatEsay 9 Euke 2. he fulfilled all righteousnesse for vsus, and died for vsus, andGalath. 4. 4, 5 that … are dead and buried with him, and … with him, Rom. 4. v … Rom 6, 2, 3.and sit in heauenly places with him. At a word, what isCol. 3. 1. done to any of his, is done to him; and what is sufferedEphes. 2, 6 by any of his, it is suffered for him, and with him.Math. 25, 40. 2 Tim. 2, 11. And on the other side, what he hath either suffered or done, it is all suffered and done for vsus. For, as mariageSimile. makes all things both for weale and woe, common to married persons; so fareth it in this spiritual marriage: our sinnes and our miseries common to him, eke his iustice and blessednesse common vntounto vsus. But for our better vnderstanding of the fruites we hauehave by this our vnion; may it please you to draw them vntounto some heads, to set downe some speciall benefites thereof, which containe the rest, lest our speech runne forth at large, without bound or limits.
Aquila.
I will agree to this; therfore we are to know,Two speciall … of our vnion vvith Christ. that being one with the person of Christ in sort as wee hauehave heard, we are immediately one with his righteousnesse, for our perfect iustification before God: and also with his Spirit, for our vnperfect sanctification before men.
Of Iustification by Christ, the second maine fruite of Faith.
For the former, that the righteousnesse of ChristFirst fruite of our vnion, righteousnesse from Christ, by faith. becomes ours, and that so soone as we beleeue by the instrument of our faith; there is nothing more plainly spoken in Scripture, as in Rom. 3. We conclude that a man is iustified by faith: and, God is a iustifier of him which is of the faith of Iesus, Rom. 3, 26. and often in the fourth chapter, is Christes righteousnesse, called the righteousnesse of Faith, and affirmed to come to vsus by imputation of faith. Also 2 Cor. 5. verse last, we are saide to be made the righteousnes of God in Christ. And Paul wisheth, Phil. 3, 9. to be found, hauing the righteousnesse of Christ by Faith. And Gal. 2, 15. Wee know that a man is not iustified but by the faith of Iesus Christ. And infinite places of this kinde there bee which teach, that Christ his righteousnesse is ours for our iustification, and that this commeth to passe by meane of our faith, as a spirituall instrument, to conuey it to vsus.
Apollos.
For your better proceeding in this point, I will request you, plainly and yet in as few wordes as ye can, to shew vsus of iustification what manner of benefit it is; and then in what manner we are iustified by faith: Lastly, what be the neerest effects which immediately flow out of the sense of this benefit.
Aquila.
I cannot well tell you what manner of benefit iustification is, except first I shew you what maner ones we once were, now are and should be. Once we were created perfectly iust in Adam, hauing a fullMan in his creation holy and happy. conformity with God and his wil, in our soule and body: as it is written, God made man righteous, Eccles. 7, 31. The minde in our creation, was enlightned to perfect knowledge of God, the heart framed to most willing obedience of his known pleasure; there being neither thought, nor desire, nor affection in man, which agreed not most perfectly to Gods will; our bodies also being fit instruments to the soule, for fulfilling all good things rightly desired and embraced of the mind and will. This perfect righteousnesse had perfect happinesse ioyned to it, as an vnseparable Companion. Blessednesse can no more bee scuered from perfectRom. 4, 4, 5. righteousnesse, then God and heauen can be diuided. Now when Adam voluntarily transgressed, he lost perfect iustice both for himselfe, and for all that come of him: who are not onelyonly depriued of perfect innocency, but hauehave the guilt of Adams disobedience, to make vsus sinners, Ro. 5, 19. By which meanes, as also by our personallMan by the fall of Adam, lost blessednes and righteousnesse, and is vnderunder sin and death, sinnes, wee hauehave not onelyonly falne from blessednesse, but are become the children of Gods wrath, Ephes. 2, 3. So as we are now plunged into a double euil; one, that for lacke of perfect righteousnesse, wee are spoiled of all blisse, hauing no interest in heauenly glorie and ioy: the other, that thorough the guilt of Adams and our owne disobedience to the Law, wee are subiect to euerlasting misery and paine in hell. Therefore we stand in neede of a double grace from Christ; one, whereby wee may escape damnation in hell; the other, whereby we may finde entrance into Heauen. In which two things, consists that saluation by Christ whereof so much and comfortable mention is made in Scripture. For saluation, it is a deliuerance from extreameSaluation, what it is. euill, and a recouering of supreame good. Hence it was behoouefull and necessarie, that Iesus Christ the second Adam, to make whole the wounde which the first Adam gaue vsus, must performe a doubleA double righ teousnesse in Christ. righteousnesse: one, Passiue (so called of Diuines) to free vsus from deserued death: the other, called Actiue righteousnesse, to giuegive vsus interest vntounto eternall life, which is not bestowed but vponupon such as bring absolute iustice, according to that is written; Doe this, and liue: Galathians 3.Reuelaatiōs 21.Againe, Into the holy City shall come nothing that is vncleane: Mathew 19. 17.and If thou wilt enter into life, keepe the Commandements. And because this perfect Iustice resteth onelyonly in the person of Christ, therefore of all men he onelyonly itChrist onelyonly hath right to eternall life in Heauen, because he alone is perfectly iust: others come thither by his right. is, that hath right to life euerlasting in heauen. As it is he onelyonly whose sufferings can free from eternall destruction in hell, because of the infinite merit of his obedience. It will then be worth our labour to speake something of this double righteousnesse of Christ: for so a passage will be opened to talke of iustification with more profit.
The passiue righteousnesse of Christ, is that obedience1 Passiue righteousnesse. which hee expressed and performed to his Father in his passion and sufferings, which began at his birth or cradle, or at his conception rather; and ended in his death, or at the yeelding vp of his ghost
Of this passiue obedience, ye reade; Heb. 5. 8. Though he were the Sonne, yet he learned obedience by those things which he suffered: and when that bitter cup was giuen him to drinke, Math 26. he shewes his obedience in saying, Father, be it as thou wilt. Howsoeuer humane infirmity would hauehave declined it; (Let it passe, if it be possible) yet his most holy will obediently submitted to his Father; Not as I will. And this commendations is giuen him of Paul; Phil. 3. That hee was obedient to his Father to the death of the Crosse: for obedience is shewed no lesse to God in suffering what he will, then in doing what he wil; and so our Sauiour approued himselfe and his obedience in suffering (as all other euils which were sent vntounto him in the whole course of his life) hunger, thirst, cold, wearinesse, contempt, reproch, pouerty, want, banishment, conflict with beasts, with Sathan, outward troubles, inward temptations; yet especially those last and greatest euils and afflictions which at and about the time of his crucifying and sacrifice were for mans sinne inflicted vponupon him in soule and body, either immediately from the hand of his most irefull highly offended Father, or mediately from the Diuell and wicked men, Iewes and Gentiles outragiously conspiring, and working him all the smart and shame possible could be put vponupon him; whatsoeuer euill, diuine iustice would, or hellish malice could heape vponupon him, and he was capable of, that, and all that, he (as our surety) in humble submission to his Father did endure for our iniquities. The which his passiue righteousnesse consisting in his willing and constant obedience of his manhood vnderunder the Crosse, hath receiued such sufficiency of merit and worthinesse from his godhead (to which it is personally vnited) for the deseruing and purchasing for all his Elect, that most notable benefit which the Scriptures commonly call remission or forgiuenesse of sins: Which is an vtter acquitting and deliuering of all beleeuers from all guilt come vponupon them by their owne, or Adams sinne imputed; and from all punishment due to them for the same, either in this World, or in the next. So as West is not so farre remoued from East, the highest heauens from the nethermost earth; as guilt and paine, fault and curse, be remoued from the faithfull, by this passiue obedience of Christ Iesus. Wherevnto belong all those Scriptures which affirme, that we hauehave remission of sinnes by his bloud; and that hee died for Ephes. I.our sinnes, and redeemed vsus from alliniquity by his death. Rom. 4, last verse.This being his last and greatest suffering, by a Synecdoche Tit. 2.of the part for the whole, comprehends all other1 Tim. 2. Heb. 9. sufferings; which being endured of him with most hearty obedience, hauehave freed all beleeuers from extreme euill, from damnation in hell, and the whole wrath of God for sinne. Insomuch as howsoeuer many and great tribulations doe chance to befall them in their life time, and death in the end seaze vponupon the godly, yet these happen vntounto them as no part of Gods curse for sinne, or as fruites of his fury and hot indignation; but quite contrary, the crosses of their life being sanctified by Christ his Crosse, they are great furtherances to1 Cor. 11. ver. 32, 33. mortification and amendment of life, and good trials of1 Pet. 1. their faith & patience, and nourishments of their hope:Rom. 5, verse 3. 4, 5. and death when it comes, hauing lost his sting, there is nothing remaining in it which is not beneficial to them; it being but as a bridge or gate to carry them ouer, and conuey them into their heauenly Countrey. And as the faithfull doe escape all euill by the passiue righteousnesseSimile. of Christ, his suffering of euils being their acquittance and discharge (as a surety hauing answered a debt for thee, enfreeth thee, as if it had beene satisfied with thy owne money,) the most iust God neuer exacting one debt twise; so they find entrance into life by his actiue iustice: for none must liue but the iust, which2 Actiue righteousnesse. hauehave perfect conformity with the strict iustice of the Law; The iust shall liue. This exact righteousnesse all flesh lacketh: for, No flesh can be iustified in his sight; Psal. 143. 2. Therefore no more surely was Adam shut out of earthly Paradise, then we his posterity for lacke of perfect iustice, are excluded out of the third heauens, the Paradise which is aboue. Therefore as Iesus Christ our Mediatour by bearing the whole punishment due to the breach of the Law, with most sincere obedience, hath enfreed vsus from the curse and destruction of hell; so by keeping & doing all duties toward God and man required in the Law, and that in most perfect, louelove, he hath by this his actiue obedience merited, and obtained for his people a right and title to the Kingdome of Heauen. This actiue righteousnesse is, doing, and keeping the whole Law; it is the absolute conformity and agreement of the man Christ in his life, vntounto the perfect rule of righteousnesse giuen of God, in the Decalogue, or ten Commandements.
Of this actiue righteousnesse there are two parts, oneTwo parts of actiue righteousnesse. is the conformity of his nature to the wil of God, all the powers and faculties both of body and soule being rightly framed according to the most exact iustice of He that made Adam without sin, could giuegive Christ our Nature without our sinne, which is but an accident to our Nature.the moral Law, he being conceiued by the holy Ghost; the lumpe of flesh which hee tooke, and whereout his manhood was framed, was so seuered from all spot of sinne, as there was not to bee found in him the least taint of sinne and corruption, no inclination in minde or will against God; but a through-disposition to all good. Hence called the immaculate Lambe, vndefiled, separate from sinners; and so he behoued to be, that hee might offer himselfe a spotlesse sacrifice to God, who vnderunder the Law would admit no blemished oblation. Had ought in his nature been neuer so little crooked and vnright, his death had no more auayled for remission, or his life for righteousnesse, then the death or life of Peter, Paul, or any other Saint: for then himselfe needing a Sauiour, should not hauehave beene ours.
The other part of his actiue obedience, is the conformity of his actions with the holinesse of the Law, which in the course of his life, hee kept and fulfilled: doing all that was commanded in both Tables, & doing1. He did all. it in a perfect manner and measure, with perfect2. He did all perfectly. louelove of God his Father, whom he obeyed to the death; and of men his neighbours, whom hee loued as himselfe, yea more then himselfe, giuing himselfe to a cruell infamous death for them. Also, doing all this to a3 To a right] end. right end, that he might honor his Father, whose glory he sought in all things. And lastly, being constantIohn 5 vntounto the end, continuing in his louelove & obedience vntounto4 Being constant in doing all was commanded. the last breath. Hence it is saide, He did all things well, he knew no sinne, no guile found in his mouth, and is called, that Holy one, and iust and righteous one: who indeede2 Cor: 5, v: last Acts 3, 14 alone, hath that iustice which is able to abide1 Pet: 3. the touch-stone, euen the most rigorous examination of the most seuere diuine iustice; which hauing thorowly and narrowly sifted it, cannot not onelyonly finde nothing what to blame in it, but of right must allow it and crowne it with eternall life.
Hence it is, that this righteousnes which Christ in his manhood hath thus performed (as we hauehave saide) is often in the Epistles of Paul, termed the righteousnes of God, as Rom. 3, …, 22, 26. 2 Cor. 5, verse last. Phil. 3. Not onelyonly because that person which wrought it, was very God, the Sonne of the eternall God (though it were wrought in the humane nature assumed:) but especially to teach vsus, that this righteousnes of the man Christ, it is that, and that alone, which the most iust God approoueth and rewardeth; not as hee doth approoue the vnperfect obedience of his children in fauour, pardoning what is wanting, and accepting the will for the worke; but beholding this iustice of the man Christ, with the eye of his strict Diuine iustice, he doth finde nought in it to mislike: giuing to it, De iure, euen according to good right, the recompence of life eternall.
This was well knowne to the wise and blessed Apostle Paul, who hauing in his owne person yeelded obedience to the morall Law before his conuersion, while he was a Pharisie, but much better, and more obedience after his calling to be a Christian: yet beeing well assured, that it could not stand before the tribunal of Gods iustice, which condemneth the least obliquity and sweruing from the Law, therefore hee renounceth it, as hauing no affiance in it, nay reiecting it as losse and as dung, that he might be found, not hauing his owne, but the righteousnesse of Christ, Phil. 3, 6, 7 Teaching all Christians eueryevery where in his Writings, namely, in his Epistles to the Romanes and the Galathians, to seeke after their perfect iustice, from and in Christ: agreeable to the rest of Scripture, which exhorteth all men, as they will euer enioy life, to thirst & hunger after the same. For this all men are to take notice of, that as Christ Iesus suffered not for himself, but for sinners; so the righteousnesse which he wrought in1 Cor. 1, 30. his humane Nature, by his actiue obedience, it belongeth to all his members, being a mantle or robe large and broad enough to couer and cloath both himselfe, and all his. Howsoeuer our garments doe but fit one body at once, to couer it: yet this Wedding garment is able to apparrell both husband and spouse, Christ & his whole inuisible church, which is the society of chosen and beleeuing ones. There being deriued from his Godhead, an infinite worth, valew, and price, as to the sufferings of Christ; so also to his passiue and actiue obedienceThis righteousnes being in Christ, it doth become ours, by an action of God, called imputation, of which afterwards. and workes which he did, that he might bee able to iustifie thereby all his elect. These things being thus opened, now a way is paued for vsus, to speak somthing of that worthy benefit of Iustification, which according to your desire, I will declare what manner of blessing it is, and how it is by faith.
Iustification, what it is.
Amongst sundry significations of this word Iustification (which I meane not now to meddle with) there be three especially to bee obserued: One is,*As sanctifie, to make holie: rectify, to make right: mollifye, to make soft: glorifie, to make glorious, &c. to make iust, which except it be with some commodious interpretation, doth not agree to this matter wee hauehave in hand (for we are not made iust by a iustice in our selues or in our persons.) Secondly, it importeth as much as to declare, shew foorth, and allow for good and iust, that which before was so: as in that saying, Wisedome is iustified of her children, Luke 16, 15. Againe, the Publicans iustified God, Luke 10, 29. And in Iames 2. Abraham is sayd to be iustified (declared such) by his Workes. In a third signification, to iustify, it is (according to the vse and custome of speaking among the Hebrewes) to absolue one from guilt, and to pronounce him innocent. As in all these places, where Iustification is set against condemning; as in the Prouerbes, He that iustifieth the wicked, or that condemneth the innocent, both are like abhomination, &c. And Rom. 8. who shall condemne, it is God that iustifieth, and Acts 13, 39. All that beleeue in him, are iustified from all those things, &c. and innumerable the like places. It is a word borrowed by the holy Ghost from Courts of ciuill Iustice; where such as being accused, and are found guiltlesse, they bee by the mouth of the Iudge, absolued and pronounced innocent.
In this third signification, we vse the word here when we speake of the iustification of an elect sinner by faith; not for infusion of iustice into vsus, whereby wee should be made iust by an inherent righteousnesse of our own, nor for the declaration of our iustice before men: but for the absoluing of a sinner from his guilt of sinne, and the accounting or pronouncing him iust before the tribunall of God. In which sence, the worde is taken without all exception to the contrary, in Acts 13, 39, where it is written, Through this man is preached to you forgiuenesse of sin, and from all things from which ye could not be iustified by the Law of Moses, by him eueryevery one that beleeueth, is iustified. Which words, in good and right interpretation, can hauehave no other meaning then this; That whereas by the Law, by the workes and ceremonies thereof, men could not be acquitted and assoyled from their sinnes, yet by Iesus Christ (so we by a liuely faith lay hold on him) we shall bee absolued from our sinnes, before the iudgement of Almighty God. And in this selfesame meaning doth the blessed Apostle vse this word throughout his disputation of this matter, in his Epistles to the Romanes and Galathians; so as now it will be no hard thing to shew, what benefite our iustification is.
Iustification of an elect sinner before God, it is anIustification what it is: An imputation of Christs whole righteousnesse to the beleeuing man. action of the most mercifull God, freely (according to his couenant of grace) absoluing him at what time he beleeueth, from his sinnes, before his Tribunall, by the passiue righteousnesse or sufferings of his Son imputed; and an accounting or pronouncing him for perfectly iust by the actiue righteousnesse of Christ, imputed also vntounto such a beleeuing sinner. For the fuller vnderstanding1 Imputation. hereof, we are to note, that in this worke of Iustification, there is a two-fold action of God to be considered. One is an imputation or reckoning of all our sinnes, and the whole punishment thereof vntounto Christ, vponupon whom as our surety or husband they were put by the decree of his Father, and his owne election; that he by bearing them, might so acquit vsus from them. The second is an imputation or reckoning of Christ his whole righteousnesse, both passiue and actiue to vsus, for the forgiuenesse of sinnes by the merit of the former; and the acceptation of vsus as absolutely righteous in his sight for the merit of the latter. Euen as in a marriage, where a Noble man marrieth a begger, there is an exchange made.
The nobility and riches of the Husband, is communicated to the Wife, and her meannesse or extreme pouerty is now esteemed his, or at least extinguished in his greatnesse; so it fareth here. All our faults and punishments were by imputation of God the Father so put vponupon his Sonne, as if they had beene his owne; he was recountedEsay 53. a sinner, yea, made a sinner by it, and the chastisements Galat. 3.of our peace was vponupon him; he became a curse 2 Cor. 5, verse last.for vsus: and on the other side, the whole righteousnesse of Christ, both in his keeping the Law, and in his suffering paine and death for the breach of it, is so beeome and made ours by imputation, as if wee in our owne person had suffered and fulfilled all. So as a mans body and soule is no more his owne, his sicknesse or health is no more his owne, then vponupon Gods imputation, the passion and obedience of Christ are ours for our Iustification. For as Adams disobedience done in his owne person, is yet the fault of all his Progeny, euen to theRom. 5. 19. subiecting them vntounto death by Gods imputing it vntounto them: so is the obedience of Christ in his nature, actions, and sufferings, though it sticke inherently in his manhood; yet it is verily ours for forgiuenesse of sinnes, and for our accounting righteous by Gods imputation of it vntounto vsus.
The reason why this imputation is so requisite inOf imputatiō, Reade Rom. 4. the worke of our iustification, it is apparent, because the righteousnesse of Christ being without vsus in the humane nature of Christ, it can no otherwise become ours for the absoluing vsus from our sinnes, and getting vsus to be accepted as iust in Gods sight, then by a free imputation of it vntounto vsus. God accounting all the righteousnesseThe merit of right is eternal life. of his Sonne vntounto the elect sinner to be his owne, with the whole merit of it, at what time hee beleeueth on his Sonne by a liuely and true faith.
And this the Scripture plentifully and plainely teacheth,2 Faith. These two actions meete both together at one time, God then accounting and imputing all Christs iustice to a sinner when he truly beleeueth. that as on Gods part there is this action of imputing Christ his iustice vntounto vsus, so on our part there is required faith to beleeue the promise hereof made vntounto vsus by his Sonne. Therefore it is so often saide, that we are iustified by faith; and Christ his righteousnesse is called, the righteousnesse of faith, in many Texts of Paul his Epistles. Which is not so to be taken, as if either faith were a part of righteousnesse, which is wholy in Christ his doings and sufferings; or as if the quality and action of faith did deserue remission of sinnes (forRom. 4, verse 22, 23, 24. it is vnperfect, as all other graces are in vsus, and it selfe with the weake action of beleeuing, needeth pardon from God;) neither as any mouing cause of our righteousnesse: for it is the onelyonly meere grace and vndeserued louelove of God, which moues him to offer and giuegive vsus his Sonne with his righteousnesse. Therefore it is written; We are iustified by grace: but we are saide to beIn what meaning wee are iustified by faith. iustified by faith; as by an Instrument or hand created in the soule by the holy Ghost, for this purpose, that it may receiue, apprehend, or lay hold on the perfect iustice of Christ, as it is promised and giuen vsus of God in his Word of Grace, euen the Gospell of Christ. As it is written; that by faith we receiue the Sonne of God, and Iohn 1. 12.the promise of the Spirit, and the righteousnesse of God. Gal. 3. 14.This way and meane of receiuing Christ his iustice by faith, being ordained of God, as meetest for our humbling, and the praise of his owne free grace. For whenRom. 3. 27. wee are brought once to see that we can bring nothingWhy God would hauehave his Elect so iustified by faith in Christ. of our owne to iustifie vsus, hauing in vsus manifest and manifold guiltinesse from Adam and our selues, and an vtter emptinesse, and depriuation of all righteousnesse, and so are driuen to goe out of our selues to borrow and take from another, euen from Christ his perfect iustice, in his workes and passions performed, and hauehave all this reckoned vntounto vsus for our owne, both for remission of sinnes, and for being accounted perfectly rightcous, and that done freely by the gracious louelove and fauour of God, freely giuing his Sonne for vsus to death, offering him in his Gospel preached freely, freely bestowing him with his righteousnesse vponupon vsus, beleeuing in him; and also freely working that faith by which alone it is, whereby wee receiue both Christ and his iustice: the due meditation …, must needs make greatly as for the abasing of our selues, who are vtterly by this meanes put from all matter, and cause of glorying and reioycing in our selues before God, so also for the honour and commendations of Gods infinite louelove and grace, thus enriching vsus with the most perfect righteousnesseTwo parts of Iustification. 1 Remission of sinnes. 2 Accounting iustice to vsus. of his Sonne, vntounto the full pardon of all our sinnes, and freedom from the whole curse due to them; and to the obtaining of such absolute iustice, whereby we may stand iust before the seuere iudgement seate of God, and worthy of eternall life through the same. ForEternall life, the fruite of imputed righteousnesse. this is a necessary consequent of our iustification or righteousnesse imputed, euen the right of eternall life restored; as it is written, The iust by his faith shall …: Rom. 1. 17.where the Apostle argueth, that righteousnesse is by faith, because wee liue by faith. Here are then two effects of faith, one consequent to the other; Faith bringeth vsus to Iustice, Iustice hath life annexed to it. Hence it is saide, Rom. 5. 17. That by the gift of this righteousnesse being receiued, the Elect reigne in life; that is, they are made partakers of true and euerlasting life, which no more can be seuered from righteousnesse, then death from sinne; which made the Apostle say, that hee did Galat. 2. 20.liue, because he did beleeue in the Sonne of God. For then he began to liue the life which is eternall in Heauen, at what time his faith did grapple on Christ, & his righteousnesse: for this is the compact of God, to giuegive life vntounto him which keepeth the Law; Doe this, and liue: which the faithfull doe in the person of Christ, to whom they are ioyned by faith; and therefore the right of life belongeth vntounto them. So as they can no more be depriued of eternall life in Heauen, then Christ, who already enioyes it. Thus by the double righteousnesse of Christ imputed to the faithful, both death & damnation is auoided, and euerlasting life and blessednesse is attained.
Apollos.
By this which you hauehave spoken so amply of this second fruite of faith, to wit, of Iustification before God; it may appeare that they are deceiued, which will hauehave it to consist onelyonly in remission of sins: whereas beside our absolution from sinne by the sufferings of Christ, there is also an accounting of Christ his actiue righteousnesse vntounto vsus for our perfect iustice. Secondly,This is Popish error in their second iustification, they say, it is of faith and workes. that they are in an errour also, which doe teach it to be a grace or quality powred into our selues, whereby wee leade a iust and holy life; by which they say, one is iustified. Also, the ignorant Christians seemeth to be in wofullThe first iustification (with the Papist) is remission of sinnes, apprehended by faith. case, who neuer vnderstand what this great benefit meaneth. But especially Gods children already called, may herein see their owne most happy condition by their calling to the faith of the Gospell. For as it fareth with a bondman ransomed out of bondage by his Emperour,Second iustification (after their doctrine) whereby of iust already by the first iustification, he becomes more iust; this is by our owne works in part. This second iustification being in truth our sanctification: there being but one onelyonly iustification taught in the word, which for the beginning, middle, and ending by faith, are knowne. and aduanced to great dignity and riches; or with a poore miserable man imprisoned for debt vntounto his Prince, and is not onelyonly pardoned his debt, but hath a very great treasure heaped vponupon him, being one which had neuer deserued well, nay, many wayes very ill of his Prince, and from whom his Prince could neuer looke for any benefit and commodity to himselfe; yet now by this most franke liberality and grace of his Soueraigne, is suddenly of extreme poore and contemptible, made very rich and glorious. Euen so it fareth with Gods Children, being through guilt of sinne and corruption of Nature, and by actuall transgressions, bond-men to Sathan, enthralled to sinne and hell, and most miserably poore, destitute of all righteousnesse; indebted to God, the Soueraigne Monarch and iust Iudge of the World, both to be for euer kept from eternall life in heauen for fault of perfect holinesse, and besides to be plunged ouer head & eares into the damnation of hell, through breach of the Law; yet through the wonderfull benignity and grace of God, freely giuing them his Sonne, with his righteousnesse actiue and passiue, for the wiping out of all guilt of sinne and desert of punishment, and the adorning & decking them with perfect holinesse and innocency, by the imputation of faith freely made, they are now of bond-men and beggerly wretches, of heires of hell, and exiles from heauen, become most free, rich, and glorious; euen heires, yea, fellow heires with Christ, of that excellent inheritance which is immortall in Heauen. Here is indeede a most happy and ioyfull change which is happened them by the iustification of faith: so as no maruell though the holy Apostle make so light account … Phil. 3. vers. 9, 10.all other things whatsoeuer, in comparison of this. Neither is it to bee wondered, though Sathan in all ages hauehave laide such battery against this mount & bulwarke of Christianity. No one point of all Christian doctrineSee and reade Luthers Preface before his Commentary to the Galathians. which he hath so dangerously, so often, so many wayes assayled as this; sometime carrying men from Christ to seeke forgiuenesse, and some part of righteousnesse at least out of him in some other thing; and sometime annihilating faith and voyding it, as though there were no power in it at all, so much as to helpe toward our iustification, by apprehending our righteousnesse: for he knowes this Article to be the key of all Religion, the very heart and soule of Christianity, the most comfortable and sure stay, the very rocke and foundation of all hope; so as ouerthrow this, and ouerthrow all preaching, and all beleeuing were in vaine, if this one fundamentall truth could be peruerted and depraued, either by defacing the gift of Christs righteousnesse, by adding something to it of our owne, or by cutting off the hand and arme that should receiue and embrace it. It behoueth therfore al Gods children, & namely, Gods Ministers, so much the more to study & striue to maintaine this truth, and keepe it vnuiolable; also, such as hauehave this grace imparted to them, to be iustified by beleeuing, to make much of it; enforcing and prouoking themselues to all hearty and ioyfull thankfulnesse for it in word and deede, to all earnest care to grow and encrease in this grace continually: I mean in the sense and feeling of it, and in the more full apprehension of it, euen in respect of such wonderfull effects as arise thence. But neighbour Aquila, because the day drawes toward an end, and night approching calles vsus home, therefore we will here ceasse, deferring the prosecution of your third motion touching the neerest effects and fruites which spring from the true sense of this benefit, till another time; when we may hauehave more leysure to call them to minde, and to consider of them.
Aquila.
Well pleased I am to hauehave it so: for the opening of these effects which follow vponupon our iustification by faith, being a thing of that great consequence, would not be dealt in rawly and slenderly, or passed ouer in few words. So fare ye well for this time.