Christian Religion, Catechism · Part 22
1. COR. 1.30.
30 But ye are of him in Christ Ieſus, who of God is made vntounto vsus wiſdom, and righteouſnes, and ſanctification, & redemption.
WHat fruit receiue we by the Kingdome of our Sauiour Chriſt?
By it, all the treaſures brought in by his propheticall and prieſtly office, are dealt and made effectuall to vsus continually.
What are thoſe treaſures?
They are either within vsus or without vsus.
What is the firſt he here nameth within vsus?
That he is here made vntounto vsus wiſdome.
Why is this ſet downe as neceſſarie to our ſaluation?
Becauſe it was neceſſarie, that hauing abſolutely loſt all godly and ſauing wiſdome, wherein we were firſt created, that it ſhould be againe repaired, ere we could be partakers of life eternall.
Why? hauehave wee not true wiſedome naturally able to bring vsus to it?
No verily: for although we hauehave wiſdom naturally engrafted in vsus to prouide for this preſent life, and ſufficient to bring vsus to condemnation in the life to come; yet we hauehave not one graine of a ſauing wiſedome able to ſaue vsus, or to make vsus ſtep one foot forward to life eternall.
VVhere is this wiſedome to be found?
In the word of God.
How come we to it?
1. Tim. 6.16. Joh. 1.18.By Chriſt; for God dwelleth in Light which no man hath approched vntounto; onelyonly the ſonne, which was in the boſome of his father, hee hath reuealed him.
VVhat is the ſecond effect, and that without vsus?
That hee is made vntounto vsus Righteouſneſſe, namely that we are iuſtified by the righteouſneſſe of our Sauiour Chriſt.
Is not this an abſurd doctrine, as that a man ſhould be fed with the meat another eateth? or to bee warmed with the clothes another weareth? or be in life and health with the life and health of another?
No doubtleſſe: for if the ſinne of Adam being a man, were of force to condemne vsus, becauſe wee were in his loines; why ſhould it ſeeme ſtrange, that the righteouſneſſe of our Sauiour Chriſt both God and man, ſhould bee auaileable to iuſtifie others? Secondly, although it is not meet to meaſure heauenly things by the yard of reaſon; yet it is not vnreaſonable, conſidering that we hauehave a more ſtrict coniunction in the ſpirit with him, then euer wee had in nature with Adam; that a man owing a thouſand pounds, not able of himſelfe to diſcharge it; his Creditor may be ſatisfied by one of his friends.
But how can one man ſaue ſo many?
Becauſe the manhood being ioyned to the Godhead, it maketh the paſſion and righteouſneſſe of Chriſt of infinite merit.
How doe you proue this righteouſneſſe heere, to bee meant of the righteouſneſſe which is in Chriſt?
Becauſe he ſpeaketh after of ſanctification, which is the righteouſneſſe within vsus.
What is meant by righteouſnes in this place?
As by the chiefe part thereof, our whole iuſtification, which is, a deliuerance of vsus from all ſinne, the guilt and puniſhment thereof; and whereby we being accounted righteous, euen by the righteouſnes of our Sauiour Chriſt imputed vntounto vsus, are reſtored to a better righteouſneſſe then euer we had in Adam.
What are the parts of iuſtification?
Two: the not reckoning of our ſinnes; and the imputation of Chriſts righteouſnes: both which are merited by his Prieſthood.
How did he merit the forgiueneſſe of our ſinnes?
By his ſufferings, in abaſing himſelfe eſpecially to ſuffer death, and ſo grieuouſly to pay the payment of our ſinnes.
How commeth it then that Christ hauing borne the puniſhment of our ſinnes, the godly are yet in this world afflicted for them; and that for the moſt part more then the vngodly?
The affliction of the godly is no puniſhment,Ier. 12.3. but a fatherly correction and chaſtiſement in the world, that they ſhould not periſh with the world; whereas the wicked the longer they are ſpared, and the leſſe they are puniſhed in this life, their danger is the greater: for God reſerueth their puniſhment to the life to come.
What gather you of this?
Ie. 12.3.That we ſhould not grudge at the proſperity of the wicked when wee are in trouble: for as the ſheepe and kine are put in fat paſtures, to be prepared to the ſhambles; ſo they, the more they receiue in this life, the neerer and the heauier is their deſtruction in the life which is to come.
But to returne where wee left, of the forgiueneſſe of ſinnes: is that ſufficient to bring vsus to the bleſſed preſence of God?
No; but wee muſt alſo be made righteous, otherwiſe we cannot enter into the kingdome of heauen: as a banckerupts debt being paid, hee is not by and by to be made a Burgeſſe of a Citie without goods: nor a beggerly priſoner fit to ſerue the Prince, vnles he be new apparelled.
How did he merit our righteouſneſſe?
By his fulfilling the Law, in that hee walked in all the commandements, and failed in no duties, either in the worſhip and ſeruice of God, or duties towards men; whereby we are made fully and wholly righteous, as we were made vnrighteous by Adams ſin; but we are iuſtified by a man that is God.
Hitherto of righteouſneſſe. What is ſanctification?
Rom. 6.14. Pſal. 19.14.It is a freedome from the tyrannie of ſin, into the liberty of righteouſneſſe, begun here, and increaſed daily vntill it be fully perfited in the life to come.
What differences are there betweene Righteouſnes imputed, and Sanctification?
1. Theſ. 4.3.4. Rom. 5.14.17. 2. Cor. 5.21. Rom. 3.21.22. Reuel. 22.11.Diuers: as firſt, Sanctification is in vsus, righteouſneſſe imputed is inherent in our Sauiour Chriſt. Secondly, the imputed righteouſneſſe increaſeth not; Sanctification doth as it were grow in vsus by degrees from walking in it to a further degree of ſtanding, and from that to a ſitting down in it. Laſtly,Pſal. 1.1.2. Rom. 8.30. the righteouſneſſe of our Sauiour Chriſt is the root or cauſe, Sanctification the effect.
Doe righteouſneſſe and ſanctification goe together?
Yes, in time they go together,Joh. 15.2. Iam. 2.18. and as it were hand in hand: for ſo ſoone as a man is made partaker of Chriſts Righteouſneſſe, hee is made holy in ſome meaſure; although in nature the imputed righteouſnes goeth before, as the cauſe before the effect.
Is there any ſuch Sanctification or holines of life in vsus, as God doth accept of, and will giuegive reward vntounto?
None,1. Pet. 2.5. Exod. 28.36.37.38. vnleſſe the corruption that cleaueth vntounto the beſt of our good workes, be taken away.
But when our ſanctification here begun ſhall bee perfected in the world to come; ſhall we not then bee iuſtified by an inherent righteouſneſſe?
No, but by the imputed righteouſneſſe of our Sauiour Chriſt: which being once giuen vsus, is neuer taken from vsus.
How is this pollution conueied into the good workes, which God worketh in vsus?
There is (beſide the worke of his owne hand through the operation of his holy ſpirit,) a pollution in vsus, and an infection of ours, which commeth from the ſin that dwelleth in vsus: as cleere water put into an vncleane veſſell or running thorow a filthie channell, receiueth ſome euill qualitie thereof.
Wherein doe our good workes faile of Gods Iuſtice?
Partly in the inſtrumentall cauſes, from which they proceed; and partly in the finall cauſe, or end, whereunto they aime.
What are the inſtrumentall cauſes hindering the perfection of our workes?
Firſt, our vnderſtanding, in that the worke is not done with knowledge abſolute and throughly perfect. Secondly, in that our remembrance is infeebled, and doth not ſo fully retaine that which the vnderſtanding conceiued. Thirdly, in that the will and affections are ſhort of their dutie. Laſt of all, in that the body is not ſo apt and nimble for the execution of good things, as is required.
Expreſſe this by a ſimilitude.
We are in the Inſtrumentall cauſes like to a common labourer, which being hired by the day, worketh with one hand, whereas both are required; or worketh a piece of the day, being hired for the whole.
What is the finall end wherein good workes faile?
In that we hauehave not a direct eye to Gods glory, or the good of our neighbour, as is required, but looke a ſquint (as it were) at thoſe duties which are enioyned to vsus: like to ſuch artificers, as prefer their owne credit in their skill, before their maſters profit.
If then it be ſo that ſinne cleaneth to our beſt workes, are not our good workes ſinne, and are not all euill workes equall?
No doubtleſſe; bee it farre from vsus to thinke it: for their imperfection is ſinfull, but the good worke is not a ſinne: and euen in bad actions (as hath been ſaid) ſome are leſſe euill then other.
How is this pollution taken away?
Exod. 28.36.37.38.By the interceſſion of our Sauiour Chriſt, through which our good workes are of account before God.
VVhat doctrine is here to be gathered?
A doctrine of great comfort to the children of God, to ſtirre them vp to abound in good workes, ſith they are acceptable to God in Chriſt Ieſus: for where men know any thing to bee delightſome to their Prince, they will with all endeauour ſtriue for it;Matth. 12. how much more ought we to be pricked forward to the ſeruice of God, who quencheth not the ſmoking flax, nor breaketh the bruiſed reed, yea,Matth. 10. which forgetteth not a cup of cold water giuen in faith, and for his ſake?
VVhat other reaſons are there to ſtirre vsus vp to good workes?
We ought to remember Gods benefits beſtowed vponupon all his children: as our Election, Creation, Redemption, Calling, Iuſtification, Sanctification, continuall Preſeruation: and then particularly ſuch bleſſings as God hath ſeuerally beſtowed vponupon eueryevery one of vsus.
Are not the iudgements of God alſo to bee thought vponupon for furtherance to this dutie?
Yes verily, to make vsus feare to offend in our waies.
Remaineth there yet any more?
Good companie,Pſal. 119.63. Pro. 13.20. which with Dauid wee muſt cleaue vntounto; not the nobleſt or of greateſt account, but the godlieſt: for if we will auoid ſuch a ſinne, we muſt auoid all company that delight therein; which is no leſſe dangerous then good companie is profitable.
VVhat gather you of this?
That whoſoeuer maketh no choice of companie, maketh no conſcience of ſinne: as thoſe that dare keepe companie familiarly with Papiſts, thinking that they may keepe their conſcience to themſelues.
VVhat are the parts of ſanctification?
Two: firſt Mortification: ſecondly viuification, or a riſing to righteouſnes.
What is mortification?
Mortification is a continuall dying vntounto ſin, ſlaying, killing, deadning of ſinne; proceeding from the vertue of Chriſt his death and buriall.
What is the ſinne that must be mortified?
Firſt, our naturall corruption, or old man, called originall ſinne, which is a readineſſe and pronenes to that that is euill; and a frowardnes and backwardnes to that which is good: called alſo fleſh, or the body of ſinne. Col. 3.Then, the fruits thereof, which are called the members of that body.
What is mortification of ſinne further compared vntounto?
Col. 3.It is ſet forth by the name of ragges and filthie ſtained clothes, which wee are loath to looke on, as it which we ſhould caſt off and lay aſide.
What is Viuification or Quickening or riſing to righteouſneſſe?
Rom. 6.4.5.It is a riſing to newneſſe of life, proceeding from the power of Chriſt his reſurrection.
Hitherto of Sanctification. What is redemption?
It is the happie eſtate that the children of God ſhall hauehave in the laſt day.