Of Free Justification by Christ, Book 1 · Part 23
The Objection of Osorius is Answered, where the Imitation of Christ is discoursed of at large.
BUT you will say, what, is it not an excellent thing? is it not a Pious thing? is it not very necessary for every Man, who counts his Life and Salvation dear to him, who looks for Immortal Glory? who seeks stable and eternal pleasures; that he separate himself as much as he can from theImitation of the Earthly Father, and frame himself wholly to the imitation of the Heavenly?
Who denies or is Ignorant of that, O Osorius? Who is so void of all Religion and Object. Osor. pag 180. Answer.Sense, but is ready of his own accord, and with his whole Heart to confess that very thing to you; which that you may persuade; you do not only explain, but also draw forth all the force and efficacy of Speech that you can upon it with so much earnestness and vehemency? First, who is so Ignorant, but knows what we received from both our Parents, of which you dispute so prolixly? The thing it self, and the experience of all things does abundantly make it evident into what deceits and straits, into what a gulf of miseries the former hath brought us into: So on the contrary, how many, and how great good things have proceeded from the other Father; I think it is unknown to no Man. Whose acts for us if we consider, what is more excellent? If the greatness of his benefits, what more Divine? If his Life it self every way perfect with all purity of the greatest Vertues, what more admirable? Unto whose example, as the most perfect rule for imitation, seeing you invite us so earnestly; I must needs both willingly approve of your Piety therein, and also give you thanks upon this account for your diligence. And so much the more, upon the account that the unhappy calamity of these times does so greatly need such incitements, which I know not by what means, having obliterated the footsteps of the Heavenly Adam, seem to have degenerated again unto the Earthly Father, with a perfect conspiracy. Wherefore, I could the rather with to these manners and times, that those things which are very well discoursed of by you, concerning following the Example of Christ, concerning the resembling of his Death, concerning imitating his Divine Life; may pierce not only the Ears of Men, but also the most inward parts of their minds. For what is more solid for Advice, or more seasonable for the Time, than that which you so much enlarge upon, with a plentiful amplification of Words; that every Man according to his power should propose unto himself Christ the chiefest Example of all Vertue, and Master of Life, for Imitation and Resemblance: That having rooted out the filth and relicks of the Old Nature; He may drive away very far from him with a resolved and magnanimous Spirit all Taints of impurity: And because, The imitation of Christ is very necessary for all.as you say, we cannot be in the middle between the two, therefore it remains, that having forsaken the party of the body, we should so fight under the banner of Christ our Prince, we should so subdue the body it self, by the power of his saving Crosi; all rebellion of the body should so be overcome in us, that this unbridled lust, which maintains everlasting enmity against God, may at length yield to his command; and that we may not lessen any endeavour, or labour howsoever great in this most holy observance of Iustice, and imitation of Christ.
As these things are proposed by you, most excellent Osorius, no less Holily than Eloquently; so I would that in like manner your Rhetorick might make a suitable Harmony concerning the Imitation of Christ, in the Ears of the Roman Bishops and Cardinals: That these Men, having abdicated the perishing and transitory Wealth of this World, with which they overflow beyond all measure of their own profession, and also above royal magnificence, may at length think of the poverty of Christ, that they may diminish their Possessions, and large Inheritances heaped together, their Diadems, and their other regalities; I say, not according to the example of the Ancient Philosophers, but according to the contentation of the most Holy Apostles; that seriously rejecting the luxury, and superfluity of this Life, their vain glory, their needless vanities and trifles may at length cease to be conform to the wicked fashions of this World: And that laying aside all haughtiness and pride of Life, they may submit themselves to the humility of Christ, and restrain and compose the exorbitancy of their Minds and Spirits: And laying down this Popish Cruelty and Tyranny, learn to become meek of Christ, that most perfect pattern of meekness, Learn, saith he, of me, because I am meek Matt. 11.and lowly of Spirit. I do not require that those Roman Priests should wash the Feet of the Poor according to the example of Christ, but that they should not embrue their cruel Hands in the Blood of their Brethren; neither do I require that they should give Water to refresh the Disciples of Christ, but that they should not heap up Flames and Faggots to burn their Bodies, nor lay Snares for them, or devise to entrap them privily, design their ruine and destruction, furnish Darts and Weapons to slay them, for whom Christ was Sacrificed, and by whom they themselves were never hurt.
If Example should be taken from Christ, I pray you, what doth the Divine Father and Creator commend more unto us? what else doth his whole life breath but mutual Charity, both towards Friends, and also towards Enemies? Who not only doth not break the shaken and bruised Reed, but upon the Cross Charitv the bond of perfection. Colos. 3.prays for his very Crucifiers.
Therefore we have an example singularly excellent, which we may imitate. We have also together with an example, a commendation by the mouth of the Apostle, by whom Charity is called the bond of perfection. Moreover there is not wanting the Preaching of Divines, who in their Books, in their Exercises, in their Sermons, do attribute so much to Charity, that they call It the form, the perfection, and the very life of faith, without which there is no other vertue, that can be helpful to Salvation: And now I need not here in many words declare what agreement there is between the Doctrine of those great extollers of Charity, and the practice of their lives; seeing there are so many proofs before our eyes, so many ten thousands of men slain do witness it, and so great abundance of Christian blood shed; there is so great outrage of Persecution every where; there is nothing safe from slaughter, fury, tumult, snares, contentions, dangers, articles of Inquisition, bonds, How no sign of Charity appears in the Roman Tyranny.and imprisonments. In some places the Turk makes havock with the Sword, and elsewhere with flames and smoak. And the Fathers of the Roman Court exercise Cruelty. First, they make Laws written with blood, which afterwards they commit to Political Monarchs to be promulgated, and to the other Officers to be executed by Law. On The Laws of the Popes are written with blood.the sudden, Citizens of good repute, and Learned Ministers are violently haled to examinations, and afterwards to death, if any Man dare but open his mouth against the manifest abuses of errours, they spare neither Age, nor Sex, nor Condition. Thus (forsooth) those perfect Roman Catholick Nobles imitate the Charity of Christ, so they follow his Divine Life, so they resemble his death, so they shew forth his meekness, so they bear the Image of the Divine Father, so they wholly and more than wholly form and fashion themselves from the imitation of the earthly Father, to the example of the Heavenly. Who justly deserve to hear from the Lord: ye are those that justifie your selves before men, but God knoweth your hearts; for that which is of high account before Men, is abominable before God. What if the most Holy Popes, and purple Cardinals, those Chiefest Dignitaries of the Church, with all this your Order of Bishops, and the most strict Orders of Monks, who by Place, Dignity, and Profession seem to approach nearest unto Christ, and to supply his place upon earth, differ so much from him, what cause is there why we should hope better of the whole body of the common people, or that any Man should promise himself Salvation in following the footsteps of Christ? but (God willing) I shall elsewhere make enquity into this just matter of complaint.
Now let us return to you, Osorius, whose so godly and eloquent exhortations about putting on and imitating Christ, I am so far from slighting, that I desire they may remain most firmly fixed in the minds of men; for as nothing appears in the most holy manners of Christ, which is not very worthy of imitation; so no part of duty seems more agreeable to every Christian, than that all of us should endeavour with all our might to resemble the image proposed unto us; especially seeing Paul so gravely, and that in more places than one, calls us hereunto, who making a Comparison of both Fathers, Adam, and Christ, declares what we received of both. By Man, 1 Cor. 15.saith he, came death, and by Man came the Resurrection from the dead. And presently after, proceeding on that matter, the first Man was of the earth earthly, the second Man is the Lord from Heaven. And afterwards concluding with words to the same purpose, and exhorting us to imitate the example of his obedience, he subjoyns; as we have born, saith he, the image of the earthly, let us bear also the image of the heavenly. And the Apostle Peter, not differing much from Paul, proposes Christ for an Example of all long suffering; for, saith he, 1 Pet. 2.Christ also suffered for us, giving us an Example, that ye should follow his footsteps, who did no sin, who when he was reviled, reviled not again, when he suffered, he threatned not, but committed all judgment to his Father, &c.
Therefore, that you contend so earnestly with the Blessed Apostles for following the footsteps of Christ, herein we do very willingly both hear you, and assent unto you. But that you place all the dignity of our Salvation in this, that you refer all the promises of God to this one head, as if there were no cause of Salvation, but that which is placed only in precepts and instructions of Life, herein your discourse seems to pass far beyond the bounds of sound and Apostolick Doctrine.
For though it is a thing of very great concernment, that we should frame all the endeavours and Offices of Life to The promises of God are not tyed to the imitation ofChrist, but to Faith.the imitation of him; yet Salvation is not therefore promised, because our actions agree to this rule of Righteousness, neither is the title of Righteousness given us, because we live vertuously, but because he was made Righteousness for us: For we do not become just before God by imitation, but by Regeneration. As of Old, not through our fault, but Adams, not by Imitation, but by Birth and Propagation, the pollution of his Sin A comparison of the First and Second Adam.was imputed to us unto Condemnation. So by vertue of the Second Adam, not by any power of our own, by being born again, not by imitating, is Righteousness imputed to us unto the Iustification of Life: Neither doth it therefore follow, that the examples of Christ are not proposed to us for Imitation.
It is one thing to reason from causes to effects, another thing to reason from effects to causes. What if the cause is enquired into, that makes us righteous before God? Paul will answer, That Christ is the Christ the external cause of justification, Faith in Christ the Internal. Effects, causes.external cause, who was made Sin for us, that we might be made the Righteousness of God through him: But the Internal is our Faith in Christ; which is imputed to them that believe, forRighteousness.
But if you ask, what are the the effects of this cause? Who knows not that they are the Fruits of Pious Works, and this very imitation of Christ, which you so greatly (yea and so deservedly cry up and) extol? For who can rightly call himself a Christian, as you say very well, who doth not apply his mind as much as he can. to separate himself from all society of the Earthly Father, and frame and conform himself wholly to the example of the Heavenly: I grant this, to be very true, as indeed it is. For, I do not disallow of that which you do rightly assume, but I confute that, which you would falsly gather from hence. For thus you conclude; To wit, that the whole Magazine De just. lib. 7. pag. 186.of our Salvation is placed in this, that by our Pious Labour and Industry, we should purchase the Kingdom of God for our selves: That they, who affirm Faith only is sufficient for Salvation, are mad, and singularly serviceable to the Old Serpent; and that every action we undertake, is wholly unprofitable, if Faith only is sufficient. This is the summ of the Epilogue of this whole debate of yours. In which, what do you else, but by an unskilful huddle of things, and without order in disputing, turn causes into effects, and again effects into causes? What? when the Apostle Admonishes that Wives should be subject to their An argument from like things.Husbands, and acknowledge their Authority, as the Church is subject to Christ her Husband, shall she therefore, that is by a Lawful Covenant Married to her Husband, not be a Wife before there is added a testimony of due obedience?
So Children, born of Creditable Parents, use to resemble them not only in the Lineaments of their Bodies, but also in the likeness of their Manners, of whom they are begotten: What, if in some part their resemblance fails? What if their Luk. 18.manners are dissolute? What if they have such a Son as the parable of the Gospel represents to us: Who leaving his Father, doth no part of his duty, shall he therefore cease to be a Son? Or, shall any Man by the merits of his Life attain to be a Son, who is by nature a Servant?
You may say, to what purpose are these things? That by these examples you may understand, that effects depend on causes, and causes are not governed by effects. An honest Matron, carries with that subjection to her Husband that becomes her, and he on the otherside performs his duty in cherishing his Wife. These things follow the Conjugal bond, but they do not make it; just so it is in the Spiritual descent, which, like another nature, regenerates us to Christ, and transforms us as new Creatures into the Sons of God. Of which thing, if the cause be enquired, not Works, not Hope. not Charity, but only Faith in Christ: Not any Imitation, but Baptism being the Sacrament of Baptism a Sacrament of Faith. Galat. 3.Faith performs it. Concerning which, let us hear Paul testifying in very evident Words. All of you, saith he, are the Sons of God through Faith in Christ Iesus. Whosoever of you are Baptized in Christ, have put on Christ. He that walks being Cloathed with Christ, What can be wanting to him, unto all Glory and Beauty of Righteousness? What can any Man desire more for the security of Eternal Life? What is more boundless than Sublimity? What is more Sublime than Nobility of Birth? What is more excellent than the dignity of high degree? Than to be received not only for Servants, or Dependents of the what Faith in Christ performs according to Paul. Galas. 3.Mighty God, who comprehends all things by his Power; but also as Sons. yea, and Heirs? But if you design to be taught how these so many, and so great good things come to us, Paul makes Answer: By Faith, saith he, ye are all Sons: If Sons then Heirs according to promise. And if you ask when that comes to pass, whether after the merits of Works, or before Works; the same Paul will teach you: As soon as you are Baptized, saith he, you have put on Christ.
To which also Chrysostom subscribing, saith, as soon as a Man Chrysostom.Belives, he is presently also Iustified. Which if it be true, then it is false, which you assert. For you affirm that the obtaining of Salvation consists wholly in this, that we should transform our Oso. de just. lib. 7. de just. 1. 9. p. 232. de just. 1. 6. p. 148.selves entirely into the similitude of Christ. And again youn say, there is no other way of Salvation established for us, but that which is contained in the Law of God. And the same you affirmed elsewhere, having openly asserted: That ascent into Heaven is given to the merits of the greatest Vertues, and that the Mansions of the Eternal Kingdom, are given justly and deservedly to Holy and Pure Men. For so, Say you, it comes to pass that the Immortal Kingdom is due by the best right to Iust Men; not only as a recompence and remard, but also as a Lawful Inheritance, being founded upon the Wisdom and Bounty of the Father.
All which things, as being represented gloriously by you, seem at a distance to have some shew of Truth, if they be referred to that Platonick Righteousness of yours, or to the state of our First Innocency. But now in this wounded and destroyed Nature, they have no place at all, but that they may wholly prelude from us all passages into the Eternal Mansions of the Kingdom. I know indeed that the Everlasting reward of Righteousness is due by best right to Pure and Holy Men, as you say, and those that observe the Law unblameably.
But, I know likewise that the Eternal Punishments of Hell are due to those, that do not perform the Royal Law according to the Scriptures. What would Iames. 2.you do in this case, good Friend? What good can your Platonick Philosophy do here? I am not Ignorant, what the Lord said to the Rich Pharisee: If Mat. 12.you will enter into Life, keep the commands: That indeed is true. Do you then perform what he was commanded to do; Sell all that you have, and give to the Poor, and follow Christ Naked: But if you do it not, what else can you look for, but to perish together with him? But now the goodness of God hath found out another way to consult our Infirmity, who hath not only put upon us the beauty of Righteousness, but whole Christ, so that you may not only, being Naked, follow Christ, but that whole Christ may live in your self, and Cloath you, and also may make you a Son of God by Faith.
What then, may some Man say, is not the Holy Spirit given to them that trust in Christ, to Illuminate their minds with new light, to renew their Hearts, to enrich them plentifully with the Riches, Gifts, and Endowments of good Works, and to What the renewing of the Holy Ghost makes in us.adorn them exceedingly with all kind of Vertues? What, do these good Works nothing with God, which are performed by the influence of the most Holy Spirit? Do they contribute nothing Oso. de just. lib. 9. P. 233.towards Righteousness? have they no use nor place upon. the account of reward? For this seems to be the Foundation of all your arguing: Where you write these words; If we believe De just. lib. 9. P. 234.the promises of God, we presently obtain the help of God, that we may very easily do all things that are commanded us, and so may be saved: And presently after the Interposition of a few words; You say, Faith causes us to have the Law of God Written in our mind, and so to make an everlasting Covenant of Salvation with the Lord. Therefore when we have the Law of God put into the most inward parts of our mind; it comes to pass, that Lust being subdued, Evil concupisence extinguished, the pravity of a stubborn mind taken away, the mind becomes on a sudden, a Temple of the Holy Ghost, and is stirred up with all its might, to the study of the Law of God: And that I may express it in one word, such a Man contains the Magnificence, and Glory of Divine Righteousness comprehended in his mind, And a little after you say; Therefore it is of Faith, Saith Paul, that according to Grace, the promise may be firm. What manner of promise is that? That they who come to the Lord with the Faith of Christ, may both be freed from their Wickedness, and delivered from the Curse, whereunto they were lyable, and may have the Law of God Written in their Hearts, and have the very Divinity of the Holy Spirit comprehended in their mind, and not defile their Life with any wicked deed: But may govern it by the Law of God, or as it is in Ezekiel, They may walk in the commands of God; and perform Holy and excellent works; and also that they may be Righteous: For hereunto all the promises of God are referred, &c.
Answer.
What do I hear? Are then all the promises of God referred to this? That there is no hope of Righteousness, no Rom. 5. Ephes. 3. Rom. 4.way of Salvation, no reconciliation for us, nor remission of Sins, unless the Law be kept? And where then is that peace with God, which De just. lib. 9. pag. 234.the Apostle Preaches: Being justified by Faith, we have peace with God, through our Lord Iesus Christ? Where is that access to the Throne with boldness? Where is the hope of Glory, Happiness, the Blessing, the Inheritance of Eternal Life, according to promise; if these good things come no otherways, as you suppose, but by a Covenant of Life, which no spot of Sin defiles? What, hath your profession of God received this Gospel from the teachings of the Apostles, or from the opinion of Plato? It is therefore of Faith, Saith Paul, that the promise may be firm according to Grace. But what way is it firm, if it is of Works upon any account? Or how is it of Faith, if you confine all the Promises of God to the Law of Righteousness, which may confirm the minds of all men, with a sure hope of Righteousness, as you say? Or what will that assurance of Righteousness be, if you with the Tridentine and Iesuitical Iebusites detaining us in a doubtful wavering of hope, take aways all encouragement of good hope?